Linked Discourses on the Truths
The Chapter on Immersion
SN 56.1 Immersion Samādhisutta
At Sāvatthī.
"Mendicants, develop immersion. A mendicant who has immersion truly understands. What do they truly understand? They truly understand: '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'. Develop immersion. A mendicant who has immersion truly understands.
That's why you should practice meditation to understand: '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'."
SN 56.2 Retreat Paṭisallānasutta
"Mendicants, meditate in retreat. A mendicant in retreat truly understands. What do they truly understand? They truly understand: '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'. Meditate in retreat. A mendicant in retreat truly understands.
That's why you should practice meditation to understand: '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'."
SN 56.3 A Gentleman (1st) Paṭhamakulaputtasutta
"Mendicants, whatever gentlemen---past, future, or present---rightly go forth from the lay life to homelessness, all of them do so in order to truly comprehend the four noble truths.
What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Whatever gentlemen---past, future, or present---rightly go forth from the lay life to homelessness, all of them do so in order to truly comprehend the four noble truths.
That's why you should practice meditation to understand: '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'."
SN 56.4 A Gentleman (2nd) Dutiyakulaputtasutta
"Mendicants, whatever gentlemen---past, future, or present---truly comprehend after rightly going forth from the lay life to homelessness, all of them truly comprehend the four noble truths.
What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. ...
That's why you should practice meditation ..."
SN 56.5 Ascetics and Brahmins (1st) Paṭhamasamaṇabrāhmaṇasutta
"Mendicants, whatever ascetics and brahmins truly wake up---in the past, future, or present---all of them truly wake up to the four noble truths.
What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. ...
That's why you should practice meditation ..."
SN 56.6 Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta
"Mendicants, whatever ascetics and brahmins---past, future, or present---reveal that they are awakened, all of them reveal that they truly awakened to the four noble truths.
What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. ...
That's why you should practice meditation ..."
SN 56.7 Thoughts Vitakkasutta
"Mendicants, don't think bad, unskillful thoughts, such as sensual, malicious, and cruel thoughts. Why is that? Because those thoughts aren't beneficial or relevant to the fundamentals of the spiritual life. They don't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
When you think, 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'. Why is that? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
That's why you should practice meditation ..."
SN 56.8 Thought Cintasutta
"Mendicants, don't think up a bad, unskillful idea. For example: the cosmos 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 still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. Why is that? Because those thoughts aren't beneficial or relevant to the fundamentals of the spiritual life. They don't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
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'. Why is that? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
That's why you should practice meditation ..."
SN 56.9 Arguments Viggāhikakathāsutta
"Mendicants, don't get into arguments, such as: 'You don't understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You're practicing wrong. I'm practicing right. I stay on topic, you don't. You said last what you should have said first. You said first what you should have said last. What you've thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You're trapped; get yourself out of this---if you can!' Why is that? Because those discussions aren't beneficial or relevant to the fundamentals of the spiritual life. They don't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
When you discuss, you should discuss: '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'. ...
That's why you should practice meditation ..."
SN 56.10 Low Talk Tiracchānakathāsutta
"Mendicants, don't engage in all kinds of low talk, such as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and talk at the well; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. Why is that? Because those discussions aren't beneficial or relevant to the fundamentals of the spiritual life. They don't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
When you discuss, you should discuss: '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'. ...
That's why you should practice meditation ..."
The Chapter on Rolling Forth the Wheel of Dhamma
SN 56.11 Rolling Forth the Wheel of Dhamma Dhammacakkappavattanasutta
At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. There the Buddha addressed the group of five mendicants:
"Mendicants, these two extremes should not be cultivated by one who has gone forth. What two? Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless. Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
And what is that middle way of practice? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
Now this is the noble truth of suffering. Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
Now this is the noble truth of the origin of suffering. It's the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence.
Now this is the noble truth of the cessation of suffering. It's the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.
Now this is the noble truth of the practice that leads to the cessation of suffering. It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
'This is the noble truth of suffering.' Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. 'This noble truth of suffering should be completely understood.' Such was the vision that arose in me ... 'This noble truth of suffering has been completely understood.' Such was the vision that arose in me ...
'This is the noble truth of the origin of suffering.' Such was the vision that arose in me ... 'This noble truth of the origin of suffering should be given up.' Such was the vision that arose in me ... 'This noble truth of the origin of suffering has been given up.' Such was the vision that arose in me ...
'This is the noble truth of the cessation of suffering.' Such was the vision that arose in me ... 'This noble truth of the cessation of suffering should be realized.' Such was the vision that arose in me ... 'This noble truth of the cessation of suffering has been realized.' Such was the vision that arose in me ...
'This is the noble truth of the practice that leads to the cessation of suffering.' Such was the vision that arose in me ... 'This noble truth of the practice that leads to the cessation of suffering should be developed.' Such was the vision that arose in me ... 'This noble truth of the practice that leads to the cessation of suffering has been developed.' Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
As long as my true knowledge and vision about these four noble truths was not fully purified in these three rounds and twelve aspects, I didn't announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.
But when my true knowledge and vision about these four noble truths was fully purified in these three rounds and twelve aspects, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.
Knowledge and vision arose in me: 'My freedom is unshakable; this is my last rebirth; now there'll be no more future lives.'"
That is what the Buddha said. Satisfied, the group of five mendicants approved what the Buddha said.
And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Venerable Koṇḍañña: "Everything that has a beginning has an end."
And when the Buddha rolled forth the Wheel of Dhamma, the earth gods raised the cry: "Near Varanasi, in the deer park at Isipatana, the Buddha has rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world."
Hearing the cry of the earth gods, the gods of the four great kings ... the gods of the thirty-three ... the gods of Yama ... the joyful gods ... the gods who love to imagine ... the gods who control what is imagined by others ... the gods of the Divinity's host raised the cry: "Near Varanasi, in the deer park at Isipatana, the Buddha has rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world."
And so at that moment, that second, that hour, the cry soared up to the realm of divinity. And this ten-thousandfold galaxy shook and rocked and trembled. And an immeasurable, magnificent light appeared in the world, surpassing the glory of the gods.
Then the Buddha expressed this heartfelt sentiment: "Koṇḍañña has really understood! Koṇḍañña has really understood!"
And that's how Venerable Koṇḍañña came to be known as "Koṇḍañña Who Understood".
SN 56.12 The Realized Ones Tathāgatasutta
"'This is the noble truth of suffering.' Such was the vision, knowledge, wisdom, realization, and light that arose in the Realized Ones regarding teachings not learned before from another. 'This noble truth of suffering should be completely understood.' ... 'This noble truth of suffering has been completely understood.' ...
'This is the noble truth of the origin of suffering.' ... 'This noble truth of the origin of suffering should be given up.' ... 'This noble truth of the origin of suffering has been given up.' ...
'This is the noble truth of the cessation of suffering.' ... 'This noble truth of the cessation of suffering should be realized.' ... 'This noble truth of the cessation of suffering has been realized.' ...
'This is the noble truth of the practice that leads to the cessation of suffering.' ... 'This noble truth of the practice that leads to the cessation of suffering should be developed.' ... 'This noble truth of the practice that leads to the cessation of suffering has been developed.' Such was the vision, knowledge, wisdom, realization, and light that arose in the Realized Ones regarding teachings not learned before from another."
SN 56.13 Aggregates Khandhasutta
"Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
And what is the noble truth of suffering? You should say: 'The five grasping aggregates'. That is: form, feeling, perception, choices, and consciousness. This is called the noble truth of suffering.
And what is the noble truth of the origin of suffering? It's the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the noble truth of the origin of suffering.
And what is the noble truth of the cessation of suffering? It's the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. This is called the noble truth of the cessation of suffering.
And what is the noble truth of the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the noble truth of the practice that leads to the cessation of suffering. These are the four noble truths.
That's why you should practice meditation ..."
SN 56.14 Interior Sense Fields Ajjhattikāyatanasutta
"Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
And what is the noble truth of suffering? You should say: 'The six interior sense fields'. What six? The sense fields of the eye, ear, nose, tongue, body, and mind. This is called the noble truth of suffering. ..."
SN 56.15 Remembering (1st) Paṭhamadhāraṇasutta
"Mendicants, do you remember the four noble truths that I taught?" When he said this, one of the mendicants said to the Buddha:
"I do, sir."
"How so, mendicant?"
"Sir, I remember that suffering is the first noble truth you've taught; the origin of suffering is the second; the cessation of suffering is the third; and the practice that leads to the cessation of suffering is the fourth. That's how I remember the four noble truths as you've taught them."
"Good, good, mendicant! It's good that you remember the four noble truths as I've taught them. Suffering is the first noble truth I've taught, and that's how you should remember it. The origin of suffering is the second; the cessation of suffering is the third; and the practice that leads to the cessation of suffering is the fourth. That's how you should remember the four noble truths as I've taught them.
That's why you should practice meditation ..."
SN 56.16 Remembering (2nd) Dutiyadhāraṇasutta
"Mendicants, do you remember the four noble truths that I taught?" When he said this, one of the mendicants said to the Buddha:
"I do, sir."
"How so, mendicant?"
"Sir, I remember that suffering is the first noble truth you've taught. For if any ascetic or brahmin should say this: 'What the ascetic Gotama teaches is not the first noble truth of suffering. I'll reject this first noble truth of suffering and describe another first noble truth of suffering.' That is not possible. The origin of suffering ... The cessation of suffering ... The practice that leads to the cessation of suffering is the fourth noble truth you've taught. For if any ascetic or brahmin should say this: 'What the ascetic Gotama teaches is not the fourth noble truth of the practice that leads to the cessation of suffering. I'll reject this fourth noble truth of the practice that leads to the cessation of suffering and describe another fourth noble truth of the practice that leads to the cessation of suffering.' That is not possible. That's how I remember the four noble truths as you've taught them."
"Good, good, mendicant! It's good that you remember the four noble truths as I've taught them. Suffering is the first noble truth I've taught, and that's how you should remember it. For if any ascetic or brahmin should say this: 'What the ascetic Gotama teaches is not the first noble truth of suffering. I'll reject this first noble truth of suffering and describe another first noble truth of suffering.' That is not possible. The origin of suffering ... The cessation of suffering ... The practice that leads to the cessation of suffering is the fourth noble truth I've taught, and that's how you should remember it. For if any ascetic or brahmin should say this: 'What the ascetic Gotama teaches is not the fourth noble truth of the practice that leads to the cessation of suffering. I'll reject this fourth noble truth of the practice that leads to the cessation of suffering and describe another fourth noble truth of the practice that leads to the cessation of suffering.' That is not possible. That's how you should remember the four noble truths as I've taught them.
That's why you should practice meditation ..."
SN 56.17 Ignorance Avijjāsutta
Seated to one side, that mendicant said to the Buddha:
"Sir, they speak of this thing called 'ignorance'. What is ignorance? And how is an ignorant person defined?"
"Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called ignorance. And this is how an ignorant person is defined.
That's why you should practice meditation ..."
SN 56.18 Knowledge Vijjāsutta
Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:
"Sir, they speak of this thing called 'knowledge'. What is knowledge? And how is a knowledgeable person defined?"
"Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called knowledge. And this is how a knowledgeable person is defined.
That's why you should practice meditation ..."
SN 56.19 Expressions Saṅkāsanasutta
"Mendicants, I've declared: 'This is the noble truth of suffering.' And there are limitless explanations, phrases, and expressions about that: 'This is another way of saying that this is the noble truth of suffering.' I've declared: 'This is the noble truth of the origin of suffering.' ... I've declared: 'This is the noble truth of the cessation of suffering.' ... I've declared: 'This is the noble truth of the practice that leads to the cessation of suffering.' And there are limitless explanations, phrases, and expressions about that: 'This is another way of saying that this is the noble truth of the practice that leads to the cessation of suffering.'
That's why you should practice meditation ..."
SN 56.20 Real Tathasutta
"Mendicants, these four things are real, not unreal, not otherwise. What four? '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' ... These four things are real, not unreal, not otherwise.
That's why you should practice meditation ..."
The Chapter at the Village of Koṭi
SN 56.21 At the Village of Koṭi (1st) Paṭhamakoṭigāmasutta
At one time the Buddha was staying in the land of the Vajjis at the village of Koṭi. There the Buddha addressed the mendicants: "Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time.
What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there'll be no more future lives."
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
"Because of not truly seeing
the four noble truths,
we have transmigrated for a long time
from one rebirth to the next.But now that these truths have been seen,
the conduit to rebirth is eradicated.
The root of suffering is cut off,
now there'll be no more future lives."
SN 56.22 At the Village of Koṭi (2nd) Dutiyakoṭigāmasutta
"Mendicants, there are ascetics and brahmins who don't truly understand about suffering, its origin, its cessation, and the path. I don't deem 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.
There are ascetics and brahmins who do truly understand about suffering, its origin, its cessation, and the path. I deem 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."
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
"There are those who don't understand suffering
and suffering's cause,
and where all suffering
ceases with nothing left over.And they do not know the path
that leads to the stilling of suffering.
They lack the heart's release,
as well as the release by wisdom.
Unable to make an end,
they continue to be reborn and grow old.But there are those who understand suffering
and suffering's cause,
and where all suffering
ceases with nothing left over.And they understand the path
that leads to the stilling of suffering.
They're endowed with the heart's release,
as well as the release by wisdom.
Able to make an end,
they don't continue to be reborn and grow old."
SN 56.23 The Fully Awakened Buddha Sammāsambuddhasutta
At Sāvatthī.
"Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These are the four noble truths. It is because he has truly understood these four noble truths that the Realized One is called 'the perfected one, the fully awakened Buddha'.
That's why you should practice meditation ..."
SN 56.24 The Perfected Ones Arahantasutta
At Sāvatthī.
"Mendicants, whatever perfected ones, fully awakened Buddhas truly wake up---in the past, future, or present---all of them truly wake up to the four noble truths.
What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Whatever perfected ones, fully awakened Buddhas truly wake up---in the past, future, or present---all of them truly wake up to the four noble truths.
That's why you should practice meditation ..."
SN 56.25 The Ending of Defilements Āsavakkhayasutta
"Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? The ending of defilements is for one who knows and sees suffering, its origin, its cessation, and the path. The ending of the defilements is for one who knows and sees this.
That's why you should practice meditation ..."
SN 56.26 Friends Mittasutta
"Mendicants, 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.
What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. 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.
That's why you should practice meditation ..."
SN 56.27 Real Tathasutta
"Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These four noble truths are real, not unreal, not otherwise. That's why they're called 'noble truths'.
That's why you should practice meditation ..."
SN 56.28 The World Lokasutta
"Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. In this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans, the Realized One is the Noble One. That's why they're called 'noble truths'.
That's why you should practice meditation ..."
SN 56.29 Should Be Completely Understood Pariññeyyasutta
"Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These are the four noble truths. 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.
And which noble truth should be completely understood? 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.
That's why you should practice meditation ..."
SN 56.30 With Gavampati Gavampatisutta
At one time several mendicants were staying in the land of the Cetīs at Sahajāti. Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them:
"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?"
When they said this, Venerable Gavampati said to those senior mendicants:
"Reverends, I have heard and learned this in the presence of the Buddha: 'Someone who sees suffering also sees the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Someone who sees the origin of suffering also sees suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Someone who sees the cessation of suffering also sees suffering, the origin of suffering, and the practice that leads to the cessation of suffering. Someone who sees the practice that leads to the cessation of suffering also sees suffering, the origin of suffering, and the cessation of suffering.'"
The Chapter in a Rosewood Forest
SN 56.31 In a Rosewood Forest Sīsapāvanasutta
At one time the Buddha was staying near Kosambī in a rosewood forest. Then the Buddha picked up a few rosewood leaves in his hand and addressed the mendicants: "What do you think, mendicants? Which is more: the few leaves in my hand, or those in the forest above me?"
"Sir, the few leaves in your hand are a tiny amount. There are far more leaves in the forest above."
"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. And why haven't I explained it? Because it's not beneficial or relevant to the fundamentals of the spiritual life. It doesn't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That's why I haven't explained it.
And what have I explained? 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'.
And why have I explained this? Because it's beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That's why I've explained it.
That's why you should practice meditation ..."
SN 56.32 Acacia Leaves Khadirapattasutta
"Mendicants, suppose someone were to say: 'Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.' That is not possible.
It's as if someone were to say: '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.' That is not possible. In the same way, suppose someone were to say: 'Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.' That is not possible.
But suppose someone were to say: 'After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.' That is possible.
It's as if someone were to say: '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.' That is possible. In the same way, suppose someone were to say: 'After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.' That is possible.
That's why you should practice meditation ..."
SN 56.33 A Stick Daṇḍasutta
"Mendicants, suppose a stick was tossed up in the air. Sometimes it'd fall on its bottom and sometimes the top. It's the same for sentient beings roaming and transmigrating, shrouded 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. Why is that? It's because they haven't seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.
That's why you should practice meditation ..."
SN 56.34 Clothes Celasutta
"Mendicants, if your clothes or head were on fire, what would you do about it?"
"Sir, if our clothes or head were on fire, we'd apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness in order to extinguish it."
"Mendicants, so long as you have not comprehended the four noble truths, regard your burning head or clothes with equanimity, ignore them, and apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness to truly comprehending the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.
That's why you should practice meditation ..."
SN 56.35 A Hundred Spears Sattisatasutta
"Mendicants, suppose there was a man with a lifespan of a hundred years. And someone might say to him: 'Come now, my good man, they'll strike you with a hundred spears in the morning, at midday, and in the late afternoon. 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.'
For an earnest gentleman this is sufficient reason to submit.
Why is that? Transmigration has no known beginning. No first point is found of blows by spears, swords, arrows, and axes. Now this may be so. But the comprehension of the four noble truths doesn't come with pain or sadness, I say. Rather, the comprehension of the four noble truths comes only with pleasure and happiness, I say. What four? The noble truths of suffering, its origin, its cessation, and the path.
That's why you should practice meditation ..."
SN 56.36 Living Creatures Pāṇasutta
"Suppose a person was to strip all the grass, sticks, branches, and leaves in the Black Plum Tree Land, gather them together into one pile, and make them into stakes. 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. They wouldn't run out of sizable creatures in the ocean before using up all the grass, sticks, branches, and leaves in the Black Plum Tree Land. There are far more small creatures in the ocean than this, so it wouldn't be feasible to impale them on stakes. Why is that? Because of the small size of those life-forms. That's how big the plane of loss is.
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'.
That's why you should practice meditation ..."
SN 56.37 The Simile of the Sun (1st) Paṭhamasūriyasutta
"Mendicants, the dawn is the forerunner and precursor of the sunrise.
In the same way, right view is the forerunner and precursor of truly comprehending the four noble truths. A mendicant with right view can expect to truly understand: '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'.
That's why you should practice meditation ..."
SN 56.38 The Simile of the Sun (2nd) Dutiyasūriyasutta
"Mendicants, as long as the moon and the sun don't arise in the world, no great light or great radiance appears. Darkness prevails then, utter darkness. Day and night aren't found, nor months and fortnights, nor seasons and years.
But when the moon and the sun arise in the world, a great light, a great radiance appears. Darkness no longer prevails. Day and night are found, and months and fortnights, and seasons and years.
In the same way, as long as the Realized One doesn't arise in the world, no great light or great radiance appears. Darkness prevails then, utter darkness. There's no explanation of the four noble truths, no teaching, advocating, establishing, clarifying, analyzing, and revealing of them.
But when the Realized One arises in the world, a great light, a great radiance appears. Darkness no longer prevails. Then there's the explanation of the four noble truths, the teaching, advocating, establishing, clarifying, analyzing, and revealing of them. What four? The noble truths of suffering, its origin, its cessation, and the path.
That's why you should practice meditation ..."
SN 56.39 A Boundary Pillar Indakhīlasutta
"Mendicants, there are ascetics and brahmins who don't truly understand about suffering, its origin, its cessation, and the path. They gaze up at the face of another ascetic or brahmin, thinking: 'Surely this worthy one knows and sees.'
Suppose there was a light tuft of cotton-wool or kapok which was taken up by the wind and landed on level ground. 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. Why is that? It's because the tuft of cotton-wool is so light.
In the same way, there are ascetics and brahmins who don't truly understand about suffering, its origin, its cessation, and the path. They gaze up at the face of another ascetic or brahmin, thinking: 'Surely this worthy one knows and sees.' Why is that? It's because they haven't seen the four noble truths.
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don't gaze up at the face of another ascetic or brahmin, thinking: 'Surely this worthy one knows and sees.'
Suppose there was an iron pillar or a boundary pillar with deep foundations, firmly embedded, imperturbable and unshakable. 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. Why is that? It's because that boundary pillar is firmly embedded, with deep foundations.
In the same way, there are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don't gaze up at the face of another ascetic or brahmin, thinking: 'Surely this worthy one knows and sees.' Why is that? It's because they have clearly seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.
That's why you should practice meditation ..."
SN 56.40 Looking For a Debate Vādatthikasutta
"Mendicants, take any mendicant 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'. 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 mendicant shake or rock or tremble.
Suppose there was a stone pillar, sixteen feet long. Eight feet were buried underground, and eight above ground. 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. Why is that? It's because that boundary pillar is firmly embedded, with deep foundations.
In the same way, take any mendicant 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'. 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 mendicant shake or rock or tremble. Why is that? It's because they have clearly seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.
That's why you should practice meditation ..."
The Chapter on a Cliff
SN 56.41 Speculation About the World Lokacintāsutta
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground. There the Buddha addressed the mendicants:
"Once upon a time, mendicants, 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. Then that person saw an army of four divisions enter a lotus stalk. When he saw this he thought, 'I've gone mad, really, I've lost my mind! I'm seeing things that don't exist in the world.'
Then that person entered the city and informed a large crowd, 'I've gone mad, really, I've lost my mind! I'm seeing things that don't exist in the world.'
'But how is it that you're mad? How have you lost your mind? And what have you seen that doesn't exist in the world?'
'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. Then I saw an army of four divisions enter a lotus stalk. That's why I'm mad, that's why I've lost my mind. And that's what I've seen that doesn't exist in the world.'
'Well, worthy man, you're definitely mad, you've definitely lost your mind. And you're seeing things that don't exist in the world.'
But what that person saw was in fact real, not unreal. Once upon a time, a battle was fought between the gods and the titans. In that battle the gods won and the titans lost. The defeated and terrified titans entered the citadel of the titans through the lotus stalk only to confuse the gods.
So mendicants, don't speculate about the world. For example: the cosmos 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 still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. Why is that? Because those thoughts aren't beneficial or relevant to the fundamentals of the spiritual life. They don't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
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'. Why is that? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
That's why you should practice meditation ..."
SN 56.42 A Cliff Papātasutta
At one time the Buddha was staying near Rājagaha, on the Vulture's Peak Mountain.
Then the Buddha said to the mendicants, "Come, mendicants, let's go to Inspiration Peak for the day's meditation."
"Yes, sir," they replied. Then the Buddha together with several mendicants went to Inspiration Peak.
A certain mendicant saw the big cliff there and said to the Buddha, "Sir, that big cliff is really huge and scary. Is there any other cliff bigger and scarier than this one?"
"There is, mendicant."
"But sir, what is it?"
"Mendicant, there are ascetics and brahmins who don't truly understand about suffering, its origin, its cessation, and the path. They take pleasure in choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress. Since they take pleasure in such choices, they continue to make them. Having made choices 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. They're not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're not freed from suffering, I say.
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don't take pleasure in choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress. Since they don't take pleasure in such choices, they stop making them. Having stopped making choices 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. They're freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're freed from suffering, I say.
That's why you should practice meditation ..."
SN 56.43 The Mighty Fever Mahāpariḷāhasutta
"Mendicants, there is a hell called 'The Mighty Fever'. There, whatever sight you see with your eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant. Whatever sound you hear ... Whatever odor you smell ... Whatever flavor you taste ... Whatever touch you feel ... Whatever idea you know with your mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant."
When he said this, one of the mendicants said to the Buddha, "Sir, that fever really is mighty, so very mighty. Is there any other fever more mighty and terrifying than this one?"
"There is, mendicant."
"But sir, what is it?"
"Mendicants, there are ascetics and brahmins who don't truly understand about suffering, its origin, its cessation, and the path. They take pleasure in choices that lead to rebirth ... They continue to make such choices ... Having made such choices, they burn with the fever of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They're not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're not freed from suffering, I say.
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don't take pleasure in choices that lead to rebirth ... They stop making such choices ... Having stopped making such choices, they don't burn with the fever of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They're freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're freed from suffering, I say.
That's why you should practice meditation ..."
SN 56.44 A Bungalow Kūṭāgārasutta
"Mendicants, suppose someone were to say: 'Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.' That is not possible.
It's as if someone were to say: 'Before the lower story of a bungalow is built, I will hoist up the upper story.' That is not possible. In the same way, suppose someone were to say: 'Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.' That is not possible.
But suppose someone were to say: 'After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.' That is possible.
It's as if someone were to say: 'After the lower story of a bungalow is built, I will hoist up the upper story.' That is possible. In the same way, suppose someone were to say: 'After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.' That is possible.
That's why you should practice meditation ..."
SN 56.45 Splitting Hairs Vālasutta
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. He saw several Licchavi youths practicing archery near the town hall. They were shooting arrows from a distance through a small keyhole, shot after shot without missing.
When he saw this he thought, "These Licchavi youths really are trained, so well trained, in that they shoot arrows from a distance through a small keyhole, shot after shot without missing."
Then Ānanda wandered for alms in Vesālī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
"What do you think, Ānanda? Which is harder and more challenging: 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?"
"It's more difficult and challenging, sir, to take a horsehair split into seven strands and penetrate one tip with another tip."
"Still, Ānanda, those who truly penetrate suffering, its origin, its cessation, and the path penetrate something tougher than that.
That's why you should practice meditation ..."
SN 56.46 Darkness Andhakārasutta
"Mendicants, the boundless void of interstellar space is so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression."
When he said this, one of the mendicants asked the Buddha, "Sir, that darkness really is mighty, so very mighty. Is there any other darkness more mighty and terrifying than this one?"
"There is, mendicant."
"But sir, what is it?"
"There are ascetics and brahmins who don't truly understand about suffering, its origin, its cessation, and the path. They take pleasure in choices that lead to rebirth ... They continue to make such choices ... Having made such choices, they fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They're not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're not freed from suffering, I say.
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don't take pleasure in choices that lead to rebirth ... They stop making such choices ... Having stopped making such choices, they don't fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They're freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're freed from suffering, I say.
That's why you should practice meditation ..."
SN 56.47 A Yoke With a Hole (1st) Paṭhamachiggaḷayugasutta
"Mendicants, suppose a person were 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.
What do you think, mendicants? Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?"
"Only after a very long time, sir, if ever."
"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.
Why is that? Because in that place there's no principled or moral conduct, and no doing what is good and skillful. There they just prey on each other, preying on the weak. Why is that? It's because they haven't seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.
That's why you should practice meditation ..."
SN 56.48 A Yoke With a Hole (2nd) Dutiyachiggaḷayugasutta
"Mendicants, suppose the earth was entirely covered with water. And a person threw a yoke with a single hole into it. 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. And there was a one-eyed turtle who popped up once every hundred years.
What do you think, mendicants? Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?"
"It's unlikely, sir."
"That's how unlikely it is to get reborn as a human being. And that's how unlikely it is for a Realized One to arise in the world, a perfected one, a fully awakened Buddha. And that's how unlikely it is for the teaching and training proclaimed by a Realized One to shine in the world. And now, mendicants, 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.
That's why you should practice meditation ..."
SN 56.49 Sineru, King of Mountains (1st) Paṭhamasinerupabbatarājasutta
"Mendicants, suppose a person was to place down on Sineru, the king of mountains, seven pebbles the size of mung beans.
What do you think, mendicants? Which is more: the seven pebbles the size of mung beans? Or Sineru, the king of mountains?"
"Sir, Sineru, the king of mountains, is certainly more. The seven pebbles the size of mung beans are tiny. Compared to Sineru, they don't count, there's no comparison, they're not worth a fraction."
"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. Compared to the mass of suffering in the past that's over and done with, it doesn't count, there's no comparison, it's not worth a fraction, since there are at most seven more lives. Such a person truly understands about suffering, its origin, its cessation, and the path.
That's why you should practice meditation ..."
SN 56.50 Sineru, King of Mountains (2nd) Dutiyasinerupabbatarājasutta
"Mendicants, suppose Sineru, the king of mountains, was worn away and eroded except for seven pebbles the size of mustard seeds.
What do you think, mendicants? 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?"
"Sir, the portion of Sineru, the king of mountains, that has been worn away and eroded is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to Sineru, they don't count, there's no comparison, they're not worth a fraction."
"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. Compared to the mass of suffering in the past that's over and done with, it doesn't count, there's no comparison, it's not worth a fraction, since there are at most seven more lives. Such a person truly understands about suffering, its origin, its cessation, and the path.
That's why you should practice meditation ..."
The Chapter on Comprehension
SN 56.51 A Fingernail Nakhasikhāsutta
Then the Buddha, picking up a little bit of dirt under his fingernail, addressed the mendicants: "What do you think, mendicants? Which is more: the little bit of dirt under my fingernail, or this great earth?"
"Sir, the great earth is certainly more. The little bit of dirt under your fingernail is tiny. Compared to the great earth, it doesn't count, there's no comparison, it's not worth a fraction."
"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. Compared to the mass of suffering in the past that's over and done with, it doesn't count, there's no comparison, it's not worth a fraction, since there are at most seven more lives. Such a person truly understands about suffering, its origin, its cessation, and the path.
That's why you should practice meditation ..."
SN 56.52 A Lotus Pond Pokkharaṇīsutta
"Mendicants, 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. Then a person would pick up some water on the tip of a blade of grass.
What do you think, mendicants? Which is more: the water on the tip of the blade of grass, or the water in the lotus pond?"
"Sir, the water in the lotus pond is certainly more. The water on the tip of a blade of grass is tiny. Compared to the water in the lotus pond, it doesn't count, there's no comparison, it's not worth a fraction."
"In the same way, for a noble disciple ...
That's why you should practice meditation ..."
SN 56.53 Where the Waters Flow Together (1st) Paṭhamasambhejjasutta
"Mendicants, there are places where the great rivers---the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī---come together and converge. Suppose a person was to draw two or three drops of water from such a place.
What do you think, mendicants? Which is more: the two or three drops drawn out or the water in the confluence?"
"Sir, the water in the confluence is certainly more. The two or three drops drawn out are tiny. Compared to the water in the confluence, it doesn't count, there's no comparison, it's not worth a fraction."
"In the same way, for a noble disciple ...
That's why you should practice meditation ..."
SN 56.54 Where the Waters Flow Together (2nd) Dutiyasambhejjasutta
"Mendicants, there are places where the great rivers---the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī---come together and converge. Suppose that water dried up and evaporated except for two or three drops.
What do you think, mendicants? Which is more: the water in the confluence that has dried up and evaporated, or the two or three drops left?"
"Sir, the water in the confluence that has dried up and evaporated is certainly more. The two or three drops left are tiny. Compared to the water in the confluence that has dried up and evaporated, it doesn't count, there's no comparison, it's not worth a fraction."
"In the same way, for a noble disciple ...
That's why you should practice meditation ..."
SN 56.55 The Earth (1st) Paṭhamamahāpathavīsutta
"Mendicants, suppose a person was to place seven clay balls the size of jujube seeds on the great earth.
What do you think, mendicants? Which is more: the seven clay balls the size of jujube seeds, or the great earth?"
"Sir, the great earth is certainly more. The seven clay balls the size of jujube seeds are tiny. Compared to the great earth, they don't count, there's no comparison, they're not worth a fraction."
"In the same way, for a noble disciple ...
That's why you should practice meditation ..."
SN 56.56 The Earth (2nd) Dutiyamahāpathavīsutta
"Mendicants, suppose the great earth was worn away and eroded except for seven clay balls the size of jujube seeds.
What do you think, mendicants? 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?"
"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. Compared to the great earth that has been worn away and eroded, they don't count, there's no comparison, they're not worth a fraction."
"In the same way, for a noble disciple ...
That's why you should practice meditation ..."
SN 56.57 The Ocean (1st) Paṭhamamahāsamuddasutta
"Mendicants, suppose a man was to draw up two or three drops of water from the ocean.
What do you think, mendicants? Which is more: the two or three drops drawn out or the water in the ocean?"
"Sir, the water in the ocean is certainly more. The two or three drops drawn out are tiny. Compared to the water in the ocean, it doesn't count, there's no comparison, it's not worth a fraction."
"In the same way, for a noble disciple ...
That's why you should practice meditation ..."
SN 56.58 The Ocean (2nd) Dutiyamahāsamuddasutta
"Mendicants, suppose the water in the ocean dried up and evaporated except for two or three drops.
What do you think, mendicants? Which is more: the water in the ocean that has dried up and evaporated, or the two or three drops left?"
"Sir, the water in the ocean that has dried up and evaporated is certainly more. The two or three drops left are tiny. Compared to the water in the ocean that has dried up and evaporated, it doesn't count, there's no comparison, it's not worth a fraction."
"In the same way, for a noble disciple ...
That's why you should practice meditation ..."
SN 56.59 A Mountain (1st) Paṭhamapabbatūpamasutta
"Mendicants, suppose a person was to place seven pebbles the size of mustard seeds on the Himalayas, the king of mountains.
What do you think, mendicants? Which is more: the seven pebbles the size of mustard seeds, or the Himalayas, the king of mountains?"
"Sir, the Himalayas, the king of mountains, is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to the Himalayas, they don't count, there's no comparison, they're not worth a fraction."
"In the same way, for a noble disciple ...
That's why you should practice meditation ..."
SN 56.60 A Mountain (2nd) Dutiyapabbatūpamasutta
"Mendicants, suppose the Himalayas, the king of mountains, was worn away and eroded except for seven pebbles the size of mustard seeds.
What do you think, mendicants? 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?"
"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. Compared to the Himalayas, they don't count, there's no comparison, they're not worth a fraction."
"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. Compared to the mass of suffering in the past that's over and done with, it doesn't count, there's no comparison, it's not worth a fraction, since there are at most seven more lives. Such a person truly understands about suffering, its origin, its cessation, and the path.
That's why you should practice meditation ..."
The First Chapter of Abbreviated Texts on Raw Grain
SN 56.61 Not Human Aññatrasutta
Then the Buddha, picking up a little bit of dirt under his fingernail, addressed the mendicants: "What do you think, mendicants? Which is more: the little bit of dirt under my fingernail, or this great earth?"
"Sir, the great earth is certainly more. The little bit of dirt under your fingernail is tiny. Compared to the great earth, it doesn't count, there's no comparison, it's not worth a fraction."
"In the same way, the sentient beings reborn as humans are few, while those not reborn as humans are many. Why is that? It's because they haven't seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.
That's why you should practice meditation ..."
SN 56.62 In the Borderlands Paccantasutta
Then the Buddha, picking up a little bit of dirt under his fingernail, addressed the mendicants: "What do you think, mendicants? Which is more: the little bit of dirt under my fingernail, or this great earth?"
"Sir, the great earth is certainly more. The little bit of dirt under your fingernail is tiny. Compared to the great earth, it doesn't count, there's no comparison, it's not worth a fraction."
"In the same way, the sentient beings reborn in central countries are few, while those reborn in the borderlands, among uneducated foreigners, are many. ..."
SN 56.63 Wisdom Paññāsutta
"... the sentient beings who have the noble eye of wisdom are few, while those who are ignorant and confused are many. ..."
SN 56.64 Beer and Wine Surāmerayasutta
"... the sentient beings who refrain from beer, wine, and liquor intoxicants, are few, while those who don't refrain are many. ..."
SN 56.65 Born in Water Odakasutta
"... the sentient beings born on land are few, while those born in water are many. ..."
SN 56.66 Respect Mother Matteyyasutta
"... the sentient beings who respect their mothers are few, while those who don't are many. ..."
SN 56.67 Respect Father Petteyyasutta
"... the sentient beings who respect their fathers are few, while those who don't are many. ..."
SN 56.68 Respect Ascetics Sāmaññasutta
"... the sentient beings who respect ascetics are few, while those who don't are many. ..."
SN 56.69 Respect Brahmins Brahmaññasutta
"... the sentient beings who respect brahmins are few, while those who don't are many. ..."
SN 56.70 Honor the Elders Pacāyikasutta
"... the sentient beings who honor the elders in the family are few, while those who don't are many. ..."
The Second Chapter of Abbreviated Texts on Raw Grain
SN 56.71 Killing Living Creatures Pāṇātipātasutta
"... the sentient beings who refrain from killing living creatures are few, while those who don't refrain are many. ..."
SN 56.72 Stealing Adinnādānasutta
"... the sentient beings who refrain from stealing are few, while those who don't refrain are many. ..."
SN 56.73 Sexual Misconduct Kāmesumicchācārasutta
"... the sentient beings who refrain from sexual misconduct are few, while those who don't refrain are many. ..."
SN 56.74 Lying Musāvādasutta
"... the sentient beings who refrain from lying are few, while those who don't refrain are many. ..."
SN 56.75 Divisive Speech Pesuññasutta
"... the sentient beings who refrain from divisive speech are few, while those who don't refrain are many. ..."
SN 56.76 Harsh Speech Pharusavācāsutta
"... the sentient beings who refrain from harsh speech are few, while those who don't refrain are many. ..."
SN 56.77 Nonsense Samphappalāpasutta
"... the sentient beings who refrain from talking nonsense are few, while those who don't refrain are many. ..."
SN 56.78 Plants Bījagāmasutta
"... the sentient beings who refrain from injuring plants and seeds are few, while those who don't refrain are many. ..."
SN 56.79 Food at the Wrong Time Vikālabhojanasutta
"... the sentient beings who refrain from food at the wrong time are few, while those who don't refrain are many. ..."
SN 56.80 Fragrance and Makeup Gandhavilepanasutta
"... the sentient beings who refrain from beautifying and adorning themselves with garlands, fragrance, and makeup are few, while those who don't refrain are many ..."
The Third Chapter of Abbreviated Texts on Raw Grain
SN 56.81 Dancing and Singing Naccagītasutta
.... "... the sentient beings who refrain from seeing shows of dancing, singing, and music are few, while those who don't refrain are many ..."
SN 56.82 High Beds Uccāsayanasutta
"... the sentient beings who refrain from high and luxurious beds are few, while those who don't refrain are many. ..."
SN 56.83 Gold and Currency Jātarūparajatasutta
"... the sentient beings who refrain from receiving gold and currency are few, while those who don't refrain are many. ..."
SN 56.84 Raw Grain Āmakadhaññasutta
"... the sentient beings who refrain from receiving raw grain are few, while those who don't refrain are many. ..."
SN 56.85 Raw Meat Āmakamaṁsasutta
"... the sentient beings who refrain from receiving raw meat are few, while those who don't refrain are many. ..."
SN 56.86 Women and Girls Kumārikasutta
"... the sentient beings who refrain from receiving women and girls are few, while those who don't refrain are many. ..."
SN 56.87 Bondservants Dāsidāsasutta
"... the sentient beings who refrain from receiving male and female bondservants are few, while those who don't refrain are many. ..."
SN 56.88 Goats and Sheep Ajeḷakasutta
"... the sentient beings who refrain from receiving goats and sheep are few, while those who don't refrain are many. ..."
SN 56.89 Chickens and Pigs Kukkuṭasūkarasutta
"... the sentient beings who refrain from receiving chickens and pigs are few, while those who don't refrain are many. ..."
SN 56.90 Elephants and Cows Hatthigavassasutta
"... the sentient beings who refrain from receiving elephants, cows, horses, and mares are few, while those who don't refrain are many. ..."
The Fourth Chapter of Abbreviated Texts on Raw Grain
SN 56.91 Fields and Land Khettavatthusutta
"... the sentient beings who refrain from receiving fields and land are few, while those who don't refrain are many. ..."
SN 56.92 Buying and Selling Kayavikkayasutta
"... the sentient beings who refrain from buying and selling are few, while those who don't refrain are many. ..."
SN 56.93 Errands Dūteyyasutta
"... the sentient beings who refrain from running errands and messages are few, while those who don't refrain are many. ..."
SN 56.94 False Weights Tulākūṭasutta
"... the sentient beings who refrain from falsifying weights, metals, or measures are few, while those who don't refrain are many. ..."
SN 56.95 Bribery Ukkoṭanasutta
"... the sentient beings who refrain from bribery, fraud, cheating, and duplicity are few, while those who don't refrain are many. ..."
SN 56.96--101 Mutilation, Etc. Chedanādisutta
"... the sentient beings who refrain from mutilation, murder, abduction, banditry, plunder, and violence are few, while those who don't refrain are many. Why is that? It's because they haven't seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.
That's why you should practice meditation ..."
The Chapter of Abbreviated Texts on Five Destinations
SN 56.102 Passing Away as Humans and Reborn in Hell Manussacutinirayasutta
"... the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in hell are many ..."
SN 56.103 Passing Away as Humans and Reborn as Animals Manussacutitiracchānasutta
"... the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in the animal realm are many ..."
SN 56.104 Passing Away as Humans and Reborn as Ghosts Manussacutipettivisayasutta
"... the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in the ghost realm are many ..."
SN 56.105--107 Passing Away as Humans and Reborn as Gods Manussacutidevanirayādisutta
"... the sentient beings who die as humans and are reborn as gods are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many."
SN 56.108--110 Passing Away as Gods and Reborn as Gods Devacutinirayādisutta
"... the sentient beings who die as gods and are reborn as gods are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many."
SN 56.111--113 Dying as Gods and Reborn as Humans Devamanussanirayādisutta
"... the sentient beings who die as gods and are reborn as humans are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many."
SN 56.114--116 Dying in Hell and Reborn as Humans Nirayamanussanirayādisutta
"... the sentient beings who die in hell and are reborn as humans are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many."
SN 56.117--119 Dying in Hell and Reborn as Gods Nirayadevanirayādisutta
"... the sentient beings who die in hell and are reborn as gods are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many."
SN 56.120--122 Dying as Animals and Reborn as Humans Tiracchānamanussanirayādisutta
"... the sentient beings who die as animals and are reborn as humans are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many."
SN 56.123--125 Dying as Animals and Reborn as Gods Tiracchānadevanirayādisutta
"... the sentient beings who die as animals and are reborn as gods are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many."
SN 56.126--128 Dying as Ghosts and Reborn as Humans Pettimanussanirayādisutta
"... the sentient beings who die as ghosts and are reborn as humans are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many."
SN 56.129--130 Dying as Ghosts and Reborn as Gods Pettidevanirayādisutta
"... the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in hell are many."
"... the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in the animal realm are many."
SN 56.131 Dying as Ghosts and Reborn as Ghosts Pettidevapettivisayasutta
"... the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in the ghost realm are many. Why is that? It's because they haven't seen the four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
That's why you should practice meditation to understand: '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'."
That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.