sn56.21:5 But now that these truths have been seen, the leash to existence is eradicated. The root of suffering is cut off, now there is no more wandering.”

3. At the Village of Koṭi

At the Village of Koṭi (2nd)

sn56.22:1 “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 in this very life.

sn56.22:2 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.”

sn56.22:3 That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

sn56.22:4 “There are those who don’t understand suffering and suffering’s cause, and where all suffering ceases no residue left behind.

sn56.22:5 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 grow old and die.

sn56.22:6 But there are those who understand suffering and suffering’s cause, and where all suffering ceases no residue left behind.

sn56.22:7 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 grow old and die.”

3. At the Village of Koṭi

The Fully Awakened Buddha

sn56.23:1 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’.

sn56.23:2 That’s why you should practice meditation …”

3. At the Village of Koṭi

The Perfected Ones

sn56.24:1 At Sāvatthī. “Mendicants, whatever perfected ones, fully awakened Buddhas truly awaken—in the past, future, or present—all of them truly awaken to the four noble truths.

sn56.24:2 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 awaken—in the past, future, or present—all of them truly awaken to the four noble truths.

sn56.24:3 That’s why you should practice meditation …”

3. At the Village of Koṭi

The Ending of Defilements

sn56.25:1 “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.

sn56.25:2 That’s why you should practice meditation …”

3. At the Village of Koṭi

Friends

sn56.26:1 “Mendicants, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in the true comprehension of the four noble truths.

sn56.26:2 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 by you in the true comprehension of these four noble truths.

sn56.26:3 That’s why you should practice meditation …”

3. At the Village of Koṭi

Real

sn56.27:1 “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’.

sn56.27:2 That’s why you should practice meditation …”

3. At the Village of Koṭi

The World

sn56.28:1 “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 angels, Satan, and created powers, this population with its ascetics and brahmins, its angels and humans, the Realized One is the Noble One. That’s why they’re called ‘noble truths’.

sn56.28:2 That’s why you should practice meditation …”

3. At the Village of Koṭi

Should Be Completely Understood

sn56.29:1 “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.

sn56.29:2 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.

sn56.29:3 That’s why you should practice meditation …”

3. At the Village of Koṭi

With Gavampati

sn56.30:1 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?”

sn56.30:2 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.’”

4. In a Rosewood Forest

In a Rosewood Forest

sn56.31:1 At one time the Buddha was staying near Kosambī in a rosewood grove. 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 grove above?” “Sir, the few leaves in your hand are a tiny amount. There are far more leaves in the grove 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.

sn56.31:2 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’.

sn56.31:3 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.

sn56.31:4 That’s why you should practice meditation …”

4. In a Rosewood Forest

Acacia Leaves

sn56.32:1 “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.

sn56.32:2 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 ripe palmyra fruit.’ 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.

sn56.32:3 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.

sn56.32:4 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 ripe palmyra fruit.’ 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.

sn56.32:5 That’s why you should practice meditation …”

4. In a Rosewood Forest

A Stick

sn56.33:1 “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 in error, shrouded by ignorance and fettered by craving. Sometimes they rise to good places, and sometimes they fall to bad places. 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.

sn56.33:2 That’s why you should practice meditation …”

4. In a Rosewood Forest

Clothes

sn56.34:1 “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 extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness in order to extinguish it.”

sn56.34:2 “Mendicants, so long as you have not encompassed the four noble truths, regard your burning head or clothes with equanimity, ignore them, and apply extraordinary 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.

sn56.34:3 That’s why you should practice meditation …”

4. In a Rosewood Forest

A Hundred Spears

sn56.35:1 “Mendicants, suppose there was a man with a lifespan of a hundred years. And someone might say to him: ‘Come now, my 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.’

sn56.35:2 For an earnest gentleman this is sufficient reason to submit. Why is that? This wandering in error 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.

sn56.35:3 That’s why you should practice meditation …”

4. In a Rosewood Forest

Living Creatures

sn56.36:1 “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

sn56.36:2 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. An individual 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’.

sn56.36:3 That’s why you should practice meditation …”

4. In a Rosewood Forest

The Simile of the Sun (1st)

sn56.37:1 “Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way, for a mendicant right view is the forerunner and harbinger of truly comprehending the four noble truths. That mendicant 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’.

sn56.37:2 That’s why you should practice meditation …”

4. In a Rosewood Forest

The Simile of the Sun (2nd)

sn56.38:1 “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.

sn56.38:2 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.

sn56.38:3 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.

sn56.38:4 That’s why you should practice meditation …”

4. In a Rosewood Forest

The Mighty Pillar

sn56.39:1 “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.’

sn56.39:2 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.

sn56.39:3 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.’

sn56.39:4 Suppose there was an iron pillar or a mighty 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 mighty 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.

sn56.39:5 That’s why you should practice meditation …”

4. In a Rosewood Forest

Looking For a Debate

sn56.40:1 “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.

sn56.40:2 Suppose there was a stone post, 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 stone post 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.

sn56.40:3 That’s why you should practice meditation …”

5. A Cliff

Speculation About the World

sn56.41:1 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.’

sn56.41:2 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, my man, you’re definitely mad, you’ve definitely lost your mind. And you’re seeing things that don’t exist in the world.’

sn56.41:4 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 one and the same, or the soul is one thing, the body another; 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.

sn56.41:5 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.

sn56.41:6 That’s why you should practice meditation …”

5. A Cliff

A Cliff

sn56.42:1 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 big and scary. Is there any other cliff bigger and scarier than this one?” “There is, mendicant.”

sn56.42:2 “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 birth, 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 birth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they fall down the cliff of birth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re not freed from birth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

sn56.42:3 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 birth, 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 birth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they don’t fall down the cliff of birth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re freed from birth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.

sn56.42:4 That’s why you should practice meditation …”

5. A Cliff

The Great Scorching

sn56.43:1 “Mendicants, there is a hell called ‘The Great Scorching’. 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.”

sn56.43:2 When he said this, one of the mendicants said to the Buddha, “Sir, that scorching really is mighty, so very mighty. Is there any other scorching more mighty and terrifying than this one?” “There is, mendicant.”

sn56.43:3 “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 birth … They continue to make such choices … Having made such choices, they burn with the scorching of birth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re not freed from birth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.