---
title: "Linked Discourses V: The Great Book · Saṁyutta Nikāya · Mahāvagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 98 of 105
url: https://scriptura.si/works/pali-samyutta-nikaya-5/98/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses V: The Great Book · Saṁyutta Nikāya · Mahāvagga, section 98. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-5/98/"
---

# Linked Discourses V: The Great Book · Saṁyutta Nikāya · Mahāvagga

*The Buddha, tr. Bhikkhu Sujato*

The path: the noble eightfold path, the factors of awakening, mindfulness meditation, breathing, and the first teaching, Turning the Wheel of Dhamma.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 98. In a Rosewood Forest · SN 56.31–56.40

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/98/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/98/#p-N

[¶0] SN 56.31 · In a Rosewood Forest

> Pali: SN 56.31 · Sīsapāvanasutta

[¶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?”

> Pali: Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati sīsapāvane. Atha kho bhagavā parittāni sīsapāpaṇṇāni pāṇinā gahetvā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ— yāni vā mayā parittāni sīsapāpaṇṇāni pāṇinā gahitāni yadidaṁ upari sīsapāvane”ti?

[¶2] “Sir, the few leaves in your hand are a tiny amount. There are far more leaves in the grove above.”

> Pali: “Appamattakāni, bhante, bhagavatā parittāni sīsapāpaṇṇāni pāṇinā gahitāni; atha kho etāneva bahutarāni yadidaṁ upari sīsapāvane”ti.

[¶3] “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.

> Pali: “Evameva kho, bhikkhave, etadeva bahutaraṁ yaṁ vo mayā abhiññāya anakkhātaṁ. Kasmā cetaṁ, bhikkhave, mayā anakkhātaṁ? Na hetaṁ, bhikkhave, atthasaṁhitaṁ nādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati; tasmā taṁ mayā anakkhātaṁ.

[¶4] 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’.

> Pali: Kiñca, bhikkhave, mayā akkhātaṁ? ‘Idaṁ dukkhan’ti, bhikkhave, mayā akkhātaṁ, ‘ayaṁ dukkhasamudayo’ti mayā akkhātaṁ, ‘ayaṁ dukkhanirodho’ti mayā akkhātaṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti mayā akkhātaṁ.

[¶5] 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.

> Pali: Kasmā cetaṁ, bhikkhave, mayā akkhātaṁ? Etañhi, bhikkhave, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati; tasmā taṁ mayā akkhātaṁ.

[¶6] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] SN 56.32 · Acacia Leaves

> Pali: SN 56.32 · Khadirapattasutta

[¶9] “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.

> Pali: “Yo, bhikkhave, evaṁ vadeyya: ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhasamudayaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhanirodhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— netaṁ ṭhānaṁ vijjati.

[¶10] 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.

> Pali: Seyyathāpi, bhikkhave, yo evaṁ vadeyya: ‘ahaṁ khadirapattānaṁ vā saralapattānaṁ vā āmalakapattānaṁ vā puṭaṁ karitvā udakaṁ vā tālapattaṁ vā āharissāmī’ti— netaṁ ṭhānaṁ vijjati; evameva kho, bhikkhave, yo evaṁ vadeyya: ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— netaṁ ṭhānaṁ vijjati.

[¶11] 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.

> Pali: Yo ca kho, bhikkhave, evaṁ vadeyya: ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhasamudayaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhanirodhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ṭhānametaṁ vijjati.

[¶12] 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.

> Pali: Seyyathāpi, bhikkhave, yo evaṁ vadeyya: ‘ahaṁ padumapattānaṁ vā palāsapattānaṁ vā māluvapattānaṁ vā puṭaṁ karitvā udakaṁ vā tālapattaṁ vā āharissāmī’ti— ṭhānametaṁ vijjati; evameva kho, bhikkhave, yo evaṁ vadeyya: ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ṭhānametaṁ vijjati.

[¶13] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶14] > Pali: Dutiyaṁ.

[¶15] SN 56.33 · A Stick

> Pali: SN 56.33 · Daṇḍasutta

[¶16] “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.

> Pali: “Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṁ khitto sakimpi mūlena nipatati, sakimpi aggena nipatati; evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti, sakimpi parasmā lokā imaṁ lokaṁ āgacchanti. Taṁ kissa hetu? Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶17] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶18] > Pali: Tatiyaṁ.

[¶19] SN 56.34 · Clothes

> Pali: SN 56.34 · Celasutta

[¶20] “Mendicants, if your clothes or head were on fire, what would you do about it?”

> Pali: “Āditte, bhikkhave, cele vā sīse vā kimassa karaṇīyan”ti?

[¶21] “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.”

> Pali: “Āditte, bhante, cele vā sīse vā, tasseva celassa vā sīsassa vā nibbāpanāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyan”ti.

[¶22] “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.

> Pali: “Ādittaṁ, bhikkhave, celaṁ vā sīsaṁ vā ajjhupekkhitvā amanasikaritvā anabhisametānaṁ catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶23] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶24] > Pali: Catutthaṁ.

[¶25] SN 56.35 · A Hundred Spears

> Pali: SN 56.35 · Sattisatasutta

[¶26] “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.’

> Pali: “Seyyathāpi, bhikkhave, puriso vassasatāyuko vassasatajīvī. Tamenaṁ evaṁ vadeyya: ‘ehambho purisa, pubbaṇhasamayaṁ taṁ sattisatena hanissanti, majjhanhikasamayaṁ sattisatena hanissanti, sāyanhasamayaṁ sattisatena hanissanti. So kho tvaṁ, ambho purisa, divase divase tīhi tīhi sattisatehi haññamāno vassasatāyuko vassasatajīvī vassasatassa accayena anabhisametāni cattāri ariyasaccāni abhisamessasī’ti.

[¶27] For an earnest gentleman this is sufficient reason to submit.

> Pali: Atthavasikena, bhikkhave, kulaputtena alaṁ upagantuṁ.

[¶28] Why is that? This 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.

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro; pubbā koṭi nappaññāyati sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ. Evañcetaṁ, bhikkhave, assa. Na kho panāhaṁ, bhikkhave, saha dukkhena, saha domanassena catunnaṁ ariyasaccānaṁ abhisamayaṁ vadāmi; api cāhaṁ, bhikkhave, sahāva sukhena, sahāva somanassena catunnaṁ ariyasaccānaṁ abhisamayaṁ vadāmi. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶29] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶30] > Pali: Pañcamaṁ.

[¶31] SN 56.36 · Living Creatures

> Pali: SN 56.36 · Pāṇasutta

[¶32] “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.

> Pali: “Seyyathāpi, bhikkhave, puriso yaṁ imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ tacchetvā ekajjhaṁ saṁhareyya; ekajjhaṁ saṁharitvā sūlaṁ kareyya. Sūlaṁ karitvā ye mahāsamudde mahantakā pāṇā te mahantakesu sūlesu āvuneyya, ye mahāsamudde majjhimakā pāṇā te majjhimakesu sūlesu āvuneyya, ye mahāsamudde sukhumakā pāṇā te sukhumakesu sūlesu āvuneyya. Apariyādinnā ca, bhikkhave, mahāsamudde oḷārikā pāṇā assu. Atha imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ parikkhayaṁ pariyādānaṁ gaccheyya. Ito bahutarā kho, bhikkhave, mahāsamudde sukhumakā pāṇā, ye na sukarā sūlesu āvunituṁ. Taṁ kissa hetu? Sukhumattā, bhikkhave, attabhāvassa. Evaṁ mahā kho, bhikkhave, apāyo.

[¶33] 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’.

> Pali: Evaṁ mahantasmā kho, bhikkhave, apāyasmā parimutto diṭṭhisampanno puggalo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

[¶34] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶35] > Pali: Chaṭṭhaṁ.

[¶36] SN 56.37 · The Simile of the Sun (1st)

> Pali: SN 56.37 · Paṭhamasūriyasutta

[¶37] “Mendicants, the dawn is the forerunner and harbinger of the sunrise.

> Pali: “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ.

[¶38] 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’.

> Pali: Evameva kho, bhikkhave, bhikkhuno catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sammādiṭṭhi. Tassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ: ‘idaṁ dukkhan’ti yathābhūtaṁ pajānissati …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānissati.

[¶39] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶40] > Pali: Sattamaṁ.

[¶41] SN 56.38 · The Simile of the Sun (2nd)

> Pali: SN 56.38 · Dutiyasūriyasutta

[¶42] “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.

> Pali: “Yāvakīvañca, bhikkhave, candimasūriyā loke nuppajjanti, neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa. Andhatamaṁ tadā hoti andhakāratimisā. Neva tāva rattindivā paññāyanti, na māsaddhamāsā paññāyanti, na utusaṁvaccharā paññāyanti.

[¶43] 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.

> Pali: Yato ca kho, bhikkhave, candimasūriyā loke uppajjanti, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa. Neva andhakāratamaṁ tadā hoti na andhakāratimisā. Atha rattindivā paññāyanti, māsaddhamāsā paññāyanti, utusaṁvaccharā paññāyanti.

[¶44] 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.

> Pali: Evameva kho, bhikkhave, yāvakīvañca tathāgato loke nuppajjati arahaṁ sammāsambuddho, neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa. Andhatamaṁ tadā hoti andhakāratimisā. Neva tāva catunnaṁ ariyasaccānaṁ ācikkhaṇā hoti desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.

[¶45] 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.

> Pali: Yato ca kho, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa. Neva andhatamaṁ tadā hoti na andhakāratimisā. Atha kho catunnaṁ ariyasaccānaṁ ācikkhaṇā hoti desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶46] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶47] > Pali: Aṭṭhamaṁ.

[¶48] SN 56.39 · Indra’s pillar

> Pali: SN 56.39 · Indakhīlasutta

[¶49] “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.’

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti.

[¶50] 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.

> Pali: Seyyathāpi, bhikkhave, tūlapicu vā kappāsapicu vā lahuko vātūpādāno same bhūmibhāge nikkhitto. Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya. Taṁ kissa hetu? Lahukattā, bhikkhave, kappāsapicuno.

[¶51] 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.

> Pali: Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti. Taṁ kissa hetu? Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ.

[¶52] 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.’

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti.

[¶53] Suppose there was an iron pillar or an Indra’s 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 Indra’s pillar is firmly embedded, with deep foundations.

> Pali: Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī. Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya. Taṁ kissa hetu? Gambhīrattā, bhikkhave, nemassa sunikhātattā indakhīlassa.

[¶54] 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.

> Pali: Evameva kho, bhikkhave, ye ca kho keci samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti. Taṁ kissa hetu? Sudiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶55] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶56] > Pali: Navamaṁ.

[¶57] SN 56.40 · Looking For a Debate

> Pali: SN 56.40 · Vādatthikasutta

[¶58] “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.

> Pali: “Yo hi koci, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti, puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī: ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati. Pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī: ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati.

[¶59] 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.

> Pali: Seyyathāpi, bhikkhave, silāyūpo soḷasa kukkuko. Tassassu aṭṭha kukku heṭṭhā nemaṅgamā, aṭṭha kukku uparinemassa. Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya. Taṁ kissa hetu? Gambhīrattā, bhikkhave, nemassa sunikhātattā silāyūpassa.

[¶60] 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.

> Pali: Evameva kho, bhikkhave, yo hi koci bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati. Pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī: ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Sudiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

[¶61] That’s why you should practice meditation …”

> Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[¶62] > Pali: Dasamaṁ.

[¶63] > Pali: Sīsapāvanavaggo catuttho.

[¶64] > Pali: Tassuddānaṁ

[¶65] > Pali: Sīsapā khadiro daṇḍo,
celā sattisatena ca;
Pāṇā sūriyūpamā dvedhā,
indakhīlo ca vādinoti.