sn56.43:4 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 … They stop making such choices … Having stopped making such choices, they don’t burn with the scorching 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.

sn56.43:5 That’s why you should practice meditation …”

5. A Cliff

A Bungalow

sn56.44:1 “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.

sn56.44:2 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.

sn56.44:3 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.

sn56.44:4 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.

sn56.44:5 That’s why you should practice meditation …”

5. A Cliff

Splitting Hairs

sn56.45:1 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, shaft after shaft 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, shaft after shaft without missing.”

sn56.45:2 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.

sn56.45:3 “What do you think, Ānanda? Which is harder and more challenging: to shoot arrows from a distance through a small keyhole, shaft after shaft 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.

sn56.45:4 That’s why you should practice meditation …”

5. A Cliff

Darkness

sn56.46:1 “Mendicants, the boundless gloom of interstellar space is so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression.”

sn56.46:2 When he said this, one of the mendicants said to 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.”

sn56.46:3 “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 birth … They continue to make such choices … Having made such choices, they fall into the darkness 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.

sn56.46:4 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 … They stop making such choices … Having stopped making such choices, they don’t fall into the darkness 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.

sn56.46:5 That’s why you should practice meditation …”

5. A Cliff

A Yoke With a Hole (1st)

sn56.47:1 “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.”

sn56.47:2 “That one-eyed turtle might poke its neck through the hole in that yoke, but in any case it’d be sooner than a fool fallen to the underworld is rescued from it, I say.

sn56.47:3 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.

sn56.47:4 That’s why you should practice meditation …”

5. A Cliff

A Yoke With a Hole (2nd)

sn56.48:1 “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 would be an anomaly, sir.”

sn56.48:2 “That’s how anomalous it is to be born as a human being. And that’s how anomalous it is for a Realized One to arise in the world, a perfected one, a fully awakened Buddha. And that’s how anomalous it is for the teaching and training proclaimed by a Realized One to shine in the world. And now, mendicants, you have been born 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.

sn56.48:3 That’s why you should practice meditation …”

5. A Cliff

Sineru, King of Mountains (1st)

sn56.49:1 “Mendicants, suppose a person was to place 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 an individual 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 an individual truly understands about suffering, its origin, its cessation, and the path.

sn56.49:2 That’s why you should practice meditation …”

5. A Cliff

Sineru, King of Mountains (2nd)

sn56.50:1 “Mendicants, suppose Sineru, the king of mountains, was worn away and eroded except 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 an individual 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 an individual truly understands about suffering, its origin, its cessation, and the path.

sn56.50:2 That’s why you should practice meditation …”

6. Comprehension

A Fingernail

sn56.51:1 Then the Buddha, picking up a little bit of dirt on his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt on my fingernail, or this great earth?” “Sir, the great earth is certainly more. The little bit of dirt on 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 an individual 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 an individual truly understands about suffering, its origin, its cessation, and the path.

sn56.51:2 That’s why you should practice meditation …”

6. Comprehension

A Lotus Pond

sn56.52:1 “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 …”

6. Comprehension

Where the Waters Join Together (1st)

sn56.53:1 “Mendicants, there are places where the great rivers—the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—join 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 …”

6. Comprehension

Where the Waters Join Together (2nd)

sn56.54:1 “Mendicants, there are places where the great rivers—the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—join together and converge. Suppose that water dried up and evaporated except 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 …”

6. Comprehension

The Earth (1st)

sn56.55:1 “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 …”

6. Comprehension

The Earth (2nd)

sn56.56:1 “Mendicants, suppose the great earth was worn away and eroded except 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 …”

6. Comprehension

The Ocean (1st)

sn56.57:1 “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 …”

6. Comprehension

The Ocean (2nd)

sn56.58:1 “Mendicants, suppose the water in the ocean dried up and evaporated except 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 …”

6. Comprehension

A Mountain (1st)

sn56.59:1 “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 …”

6. Comprehension

A Mountain (2nd)

sn56.60:1 “Mendicants, suppose the Himalayas, the king of mountains, was worn away and eroded except 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 an individual 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 an individual truly understands about suffering, its origin, its cessation, and the path.

sn56.60:2 That’s why you should practice meditation …”

7. Abbreviated Texts on Raw Grain

Not Human

sn56.61:1 Then the Buddha, picking up a little bit of dirt on his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt on my fingernail, or this great earth?” “Sir, the great earth is certainly more. The little bit of dirt on your fingernail is tiny. Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

sn56.61:2 “In the same way, the sentient beings born as humans are few, while those not born 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.

sn56.61:3 That’s why you should practice meditation …”

7. Abbreviated Texts on Raw Grain

In the Borderlands

sn56.62:1 Then the Buddha, picking up a little bit of dirt on his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt on my fingernail, or this great earth?” “Sir, the great earth is certainly more. The little bit of dirt on your fingernail is tiny. Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

sn56.62:2 “In the same way, the sentient beings born in central countries are few, while those born in the borderlands, among uneducated foreigners, are many. …”

7. Abbreviated Texts on Raw Grain

Wisdom

sn56.63:1 “… the sentient beings who have the noble eye of wisdom are few, while those who are ignorant and confused are many. …”

7. Abbreviated Texts on Raw Grain

Beer and Wine

sn56.64:1 “… the sentient beings who refrain from intoxicants of beer, wine, and liquor, are few, while those who don’t refrain are many. …”

7. Abbreviated Texts on Raw Grain

Born in Water

sn56.65:1 “… the sentient beings born on land are few, while those born in water are many. …”

7. Abbreviated Texts on Raw Grain

Respect Mother

sn56.66:1 “… the sentient beings who respect their mothers are few, while those who don’t are many. …”

7. Abbreviated Texts on Raw Grain

Respect Father

sn56.67:1 “… the sentient beings who respect their fathers are few, while those who don’t are many. …”

7. Abbreviated Texts on Raw Grain

Respect Ascetics

sn56.68:1 “… the sentient beings who respect ascetics are few, while those who don’t are many. …”

7. Abbreviated Texts on Raw Grain

Respect Brahmins

sn56.69:1 “… the sentient beings who respect brahmins are few, while those who don’t are many. …”

7. Abbreviated Texts on Raw Grain

Honor the Elders

sn56.70:1 “… the sentient beings who honor the elders in the family are few, while those who don’t are many. …”

8. Abbreviated Texts on Raw Grain

Killing Living Creatures

sn56.71:1 “… the sentient beings who refrain from killing living creatures are few, while those who don’t refrain are many. …”

8. Abbreviated Texts on Raw Grain

Stealing

sn56.72:1 “… the sentient beings who refrain from stealing are few, while those who don’t refrain are many. …”

8. Abbreviated Texts on Raw Grain

Sexual Misconduct

sn56.73:1 “… the sentient beings who refrain from sexual misconduct are few, while those who don’t refrain are many. …”

8. Abbreviated Texts on Raw Grain

Lying

sn56.74:1 “… the sentient beings who refrain from lying are few, while those who don’t refrain are many. …”

8. Abbreviated Texts on Raw Grain

Backbiting

sn56.75:1 “… the sentient beings who refrain from backbiting are few, while those who don’t refrain are many. …”

8. Abbreviated Texts on Raw Grain

Harsh Speech

sn56.76:1 “… the sentient beings who refrain from harsh speech are few, while those who don’t refrain are many. …”

8. Abbreviated Texts on Raw Grain

Nonsense

sn56.77:1 “… the sentient beings who refrain from talking nonsense are few, while those who don’t refrain are many. …”

8. Abbreviated Texts on Raw Grain

Plants

sn56.78:1 “… the sentient beings who refrain from injuring plants and seeds are few, while those who don’t refrain are many. …”

8. Abbreviated Texts on Raw Grain

Food at the Wrong Time

sn56.79:1 “… the sentient beings who refrain from food at the wrong time are few, while those who don’t refrain are many. …”

8. Abbreviated Texts on Raw Grain

Fragrance and Makeup

sn56.80:1 “… the sentient beings who refrain from attiring and adorning themselves with garlands, fragrance, and makeup are few, while those who don’t refrain are many …”

9. Abbreviated Texts on Raw Grain

Dancing and Singing

sn56.81:1 … “… the sentient beings who refrain from seeing shows of dancing, singing, and music are few, while those who don’t refrain are many …”

9. Abbreviated Texts on Raw Grain

High Beds

sn56.82:1 “… the sentient beings who refrain from high and luxurious beds are few, while those who don’t refrain are many. …”

9. Abbreviated Texts on Raw Grain

Gold and Currency

sn56.83:1 “… the sentient beings who refrain from receiving gold and currency are few, while those who don’t refrain are many. …”

9. Abbreviated Texts on Raw Grain

Raw Grain

sn56.84:1 “… the sentient beings who refrain from receiving raw grain are few, while those who don’t refrain are many. …”

9. Abbreviated Texts on Raw Grain

Raw Meat

sn56.85:1 “… the sentient beings who refrain from receiving raw meat are few, while those who don’t refrain are many. …”

9. Abbreviated Texts on Raw Grain

Women and Girls

sn56.86:1 “… the sentient beings who refrain from receiving women and girls are few, while those who don’t refrain are many. …”

9. Abbreviated Texts on Raw Grain

Bondservants

sn56.87:1 “… the sentient beings who refrain from receiving male and female bondservants are few, while those who don’t refrain are many. …”

9. Abbreviated Texts on Raw Grain

Goats and Sheep

sn56.88:1 “… the sentient beings who refrain from receiving goats and sheep are few, while those who don’t refrain are many. …”

9. Abbreviated Texts on Raw Grain

Chickens and Pigs

sn56.89:1 “… the sentient beings who refrain from receiving chickens and pigs are few, while those who don’t refrain are many. …”

9. Abbreviated Texts on Raw Grain

Elephants and Cows

sn56.90:1 “… the sentient beings who refrain from receiving elephants, cows, horses, and mares are few, while those who don’t refrain are many. …”

10. Abbreviated Texts on Raw Grain

Fields and Land

sn56.91:1 “… the sentient beings who refrain from receiving fields and land are few, while those who don’t refrain are many. …”

10. Abbreviated Texts on Raw Grain

Buying and Selling

sn56.92:1 “… the sentient beings who refrain from buying and selling are few, while those who don’t refrain are many. …”

10. Abbreviated Texts on Raw Grain

Errands

sn56.93:1 “… the sentient beings who refrain from running errands and messages are few, while those who don’t refrain are many. …”

10. Abbreviated Texts on Raw Grain

False Weights

sn56.94:1 “… the sentient beings who refrain from falsifying weights, metals, or measures are few, while those who don’t refrain are many. …”

10. Abbreviated Texts on Raw Grain

Bribery

sn56.95:1 “… the sentient beings who refrain from bribery, fraud, cheating, and duplicity are few, while those who don’t refrain are many. …”

10. Abbreviated Texts on Raw Grain

Mutilation, Etc.

sn56.96-101:1 “… 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.

sn56.96-101:2 That’s why you should practice meditation …”

sn56.131:1 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.

sn56.131:2 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’.”

sn56.131:3 That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

sn56.131:4 The Linked Discourses on the Truths, the twelfth section.

sn56.131:5 The Great Book is finished. The Linked Discourses are complete.