---
title: "Linked Discourses V: The Great Book · Saṁyutta Nikāya · Mahāvagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 99 of 105
url: https://scriptura.si/works/pali-samyutta-nikaya-5/99/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses V: The Great Book · Saṁyutta Nikāya · Mahāvagga, section 99. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-5/99/"
---

# 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.

## 99. A Cliff · SN 56.41–56.50

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/99/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/99/#p-N

[¶0] SN 56.41 · Speculation About the World

> Pali: SN 56.41 · Lokacintāsutta

[¶1] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha addressed the mendicants:

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi:

[¶2] “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.’

> Pali: “bhūtapubbaṁ, bhikkhave, aññataro puriso rājagahā nikkhamitvā ‘lokacintaṁ cintessāmī’ti yena sumāgadhā pokkharaṇī tenupasaṅkami; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdi lokacintaṁ cintento. Addasā kho, bhikkhave, so puriso sumāgadhāya pokkharaṇiyā tīre caturaṅginiṁ senaṁ bhisamuḷālaṁ pavisantaṁ. Disvānassa etadahosi: ‘ummattosmi nāmāhaṁ, vicetosmi nāmāhaṁ. Yaṁ loke natthi taṁ mayā diṭṭhan’ti.

[¶3] 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.’

> Pali: Atha kho so, bhikkhave, puriso nagaraṁ pavisitvā mahājanakāyassa ārocesi: ‘ummattosmi nāmāhaṁ, bhante, vicetosmi nāmāhaṁ, bhante. Yaṁ loke natthi taṁ mayā diṭṭhan’ti.

[¶4] ‘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?’

> Pali: ‘Kathaṁ pana tvaṁ, ambho purisa, ummatto kathaṁ viceto? Kiñca loke natthi yaṁ tayā diṭṭhan’ti?

[¶5] ‘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.’

> Pali: ‘Idhāhaṁ, bhante, rājagahā nikkhamitvā “lokacintaṁ cintessāmī”ti yena sumāgadhā pokkharaṇī tenupasaṅkamiṁ; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdiṁ lokacintaṁ cintento. Addasaṁ khvāhaṁ, bhante, sumāgadhāya pokkharaṇiyā tīre caturaṅginiṁ senaṁ bhisamuḷālaṁ pavisantaṁ. Evaṁ khvāhaṁ, bhante, ummatto evaṁ viceto. Idañca loke natthi yaṁ mayā diṭṭhan’ti.

[¶6] ‘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.’

> Pali: ‘Taggha tvaṁ, ambho purisa, ummatto taggha viceto. Idañca loke natthi yaṁ tayā diṭṭhan’ti.

[¶7] 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.

> Pali: Taṁ kho pana, bhikkhave, so puriso bhūtaṁyeva addasa, no abhūtaṁ. Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu. Parājitā ca kho, bhikkhave, asurā bhītā bhisamuḷālena asurapuraṁ pavisiṁsu devānaṁyeva mohayamānā.

[¶8] 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.

> Pali: Tasmātiha, bhikkhave, mā lokacintaṁ cintetha: ‘sassato loko’ti vā ‘asassato loko’ti vā, ‘antavā loko’ti vā ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. Taṁ kissa hetu? Nesā, bhikkhave, cintā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.

[¶9] 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.

> Pali: Cintentā kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti cinteyyātha …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti cinteyyātha. Taṁ kissa hetu? Esā, bhikkhave, cintā atthasaṁhitā esā ādibrahmacariyakā esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

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

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

[¶11] > Pali: Paṭhamaṁ.

[¶12] SN 56.42 · A Cliff

> Pali: SN 56.42 · Papātasutta

[¶13] At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

[¶14] Then the Buddha said to the mendicants, “Come, mendicants, let’s go to Inspiration Peak for the day’s meditation.”

> Pali: Atha kho bhagavā bhikkhū āmantesi: “āyāma, bhikkhave, yena paṭibhānakūṭo tenupasaṅkamissāma divāvihārāyā”ti.

[¶15] “Yes, sir,” they replied. Then the Buddha together with several mendicants went to Inspiration Peak.

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ yena paṭibhānakūṭo tenupasaṅkami.

[¶16] 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?”

> Pali: Addasā kho aññataro bhikkhu paṭibhānakūṭe mahantaṁ papātaṁ. Disvāna bhagavantaṁ etadavoca: “mahā vatāyaṁ, bhante, papāto subhayānako, bhante, papāto. Atthi nu kho, bhante, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti?

[¶17] “There is, mendicant.”

> Pali: “Atthi kho, bhikkhu, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti.

[¶18] “But sir, what is it?”

> Pali: “Katamo pana, bhante, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti?

[¶19] “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.

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te jātisaṁvattanikesu saṅkhāresu abhiramanti, jarāsaṁvattanikesu saṅkhāresu abhiramanti, maraṇasaṁvattanikesu saṅkhāresu abhiramanti, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu abhiramanti. Te jātisaṁvattanikesu saṅkhāresu abhiratā jarāsaṁvattanikesu saṅkhāresu abhiratā maraṇasaṁvattanikesu saṅkhāresu abhiratā sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu abhiratā jātisaṁvattanikepi saṅkhāre abhisaṅkharonti, jarāsaṁvattanikepi saṅkhāre abhisaṅkharonti, maraṇasaṁvattanikepi saṅkhāre abhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre abhisaṅkharonti. Te jātisaṁvattanikepi saṅkhāre abhisaṅkharitvā jarāsaṁvattanikepi saṅkhāre abhisaṅkharitvā maraṇasaṁvattanikepi saṅkhāre abhisaṅkharitvā sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre abhisaṅkharitvā jātipapātampi papatanti, jarāpapātampi papatanti, maraṇapapātampi papatanti, sokaparidevadukkhadomanassupāyāsapapātampi papatanti. Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccanti dukkhasmā’ti vadāmi.

[¶20] 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.

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te jātisaṁvattanikesu saṅkhāresu nābhiramanti, jarāsaṁvattanikesu saṅkhāresu nābhiramanti, maraṇasaṁvattanikesu saṅkhāresu nābhiramanti, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu nābhiramanti. Te jātisaṁvattanikesu saṅkhāresu anabhiratā, jarāsaṁvattanikesu saṅkhāresu anabhiratā, maraṇasaṁvattanikesu saṅkhāresu anabhiratā, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu anabhiratā, jātisaṁvattanikepi saṅkhāre nābhisaṅkharonti, jarāsaṁvattanikepi saṅkhāre nābhisaṅkharonti, maraṇasaṁvattanikepi saṅkhāre nābhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre nābhisaṅkharonti. Te jātisaṁvattanikepi saṅkhāre anabhisaṅkharitvā, jarāsaṁvattanikepi saṅkhāre anabhisaṅkharitvā, maraṇasaṁvattanikepi saṅkhāre anabhisaṅkharitvā, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre anabhisaṅkharitvā, jātipapātampi nappapatanti, jarāpapātampi nappapatanti, maraṇapapātampi nappapatanti, sokaparidevadukkhadomanassupāyāsapapātampi nappapatanti. Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccanti dukkhasmā’ti vadāmi.

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

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

[¶22] > Pali: Dutiyaṁ.

[¶23] SN 56.43 · The Great Scorching

> Pali: SN 56.43 · Mahāpariḷāhasutta

[¶24] “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.”

> Pali: “Atthi, bhikkhave, mahāpariḷāho nāma nirayo. Tattha yaṁ kiñci cakkhunā rūpaṁ passati, aniṭṭharūpaññeva passati no iṭṭharūpaṁ; akantarūpaññeva passati no kantarūpaṁ; amanāparūpaññeva passati no manāparūpaṁ. Yaṁ kiñci sotena saddaṁ suṇāti …pe… yaṁ kiñci kāyena phoṭṭhabbaṁ phusati …pe… yaṁ kiñci manasā dhammaṁ vijānāti, aniṭṭharūpaññeva vijānāti no iṭṭharūpaṁ; akantarūpaññeva vijānāti no kantarūpaṁ; amanāparūpaññeva vijānāti no manāparūpan”ti.

[¶25] 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?”

> Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “mahā vata so, bhante, pariḷāho, sumahā vata so, bhante, pariḷāho. Atthi nu kho, bhante, etamhā pariḷāhā añño pariḷāho mahantataro ceva bhayānakataro cā”ti?

[¶26] “There is, mendicant.”

> Pali: “Atthi kho, bhikkhu, etamhā pariḷāhā añño pariḷāho mahantataro ca bhayānakataro cā”ti.

[¶27] “But sir, what is it?”

> Pali: “Katamo pana, bhante, etamhā pariḷāhā añño pariḷāho mahantataro ca bhayānakataro cā”ti?

[¶28] “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 scorching 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.

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te jātisaṁvattanikesu saṅkhāresu abhiramanti …pe… abhiratā …pe… abhisaṅkharonti …pe… abhisaṅkharitvā jātipariḷāhenapi pariḍayhanti, jarāpariḷāhenapi pariḍayhanti, maraṇapariḷāhenapi pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi pariḍayhanti. Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccanti dukkhasmā’ti vadāmi.

[¶29] 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 scorching 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.

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti. Te jātisaṁvattanikesu saṅkhāresu nābhiramanti …pe… anabhiratā …pe… nābhisaṅkharonti …pe… anabhisaṅkharitvā jātipariḷāhenapi na pariḍayhanti, jarāpariḷāhenapi na pariḍayhanti, maraṇapariḷāhenapi na pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi na pariḍayhanti. Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccanti dukkhasmā’ti vadāmi.

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

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

[¶31] > Pali: Tatiyaṁ.

[¶32] SN 56.44 · A Bungalow

> Pali: SN 56.44 · Kūṭāgārasutta

[¶33] “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 hi, bhikkhave, evaṁ vadeyya: ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— netaṁ ṭhānaṁ vijjati.

[¶34] 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.

> Pali: Seyyathāpi, bhikkhave, yo evaṁ vadeyya: ‘ahaṁ kūṭāgārassa heṭṭhimaṁ gharaṁ akaritvā uparimaṁ gharaṁ āropessāmī’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.

[¶35] 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 …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ṭhānametaṁ vijjati.

[¶36] 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.

> Pali: Seyyathāpi, bhikkhave, yo evaṁ vadeyya: ‘ahaṁ kūṭāgārassa heṭṭhimaṁ gharaṁ karitvā uparimaṁ gharaṁ āropessāmī’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.

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

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

[¶38] > Pali: Catutthaṁ.

[¶39] SN 56.45 · Splitting Hairs

> Pali: SN 56.45 · Vālasutta

[¶40] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

[¶41] 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.

> Pali: Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Addasā kho āyasmā ānando sambahule licchavikumārake santhāgāre upāsanaṁ karonte, dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātente, poṅkhānupoṅkhaṁ avirādhitaṁ.

[¶42] 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.”

> Pali: Disvānassa etadahosi: “sikkhitā vatime licchavikumārakā, susikkhitā vatime licchavikumārakā; yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātessanti poṅkhānupoṅkhaṁ avirādhitan”ti.

[¶43] 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.

> Pali: Atha kho āyasmā ānando vesāliṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisiṁ. Addasaṁ khvāhaṁ, bhante, sambahule licchavikumārake santhāgāre upāsanaṁ karonte dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātente poṅkhānupoṅkhaṁ avirādhitaṁ. Disvāna me etadahosi: ‘sikkhitā vatime licchavikumārakā, susikkhitā vatime licchavikumārakā; yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṁ atipātessanti poṅkhānupoṅkhaṁ avirādhitan’”ti.

[¶44] “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?”

> Pali: “Taṁ kiṁ maññasi, ānanda, katamaṁ nu kho dukkarataraṁ vā durabhisambhavataraṁ vā— yo dūratova sukhumena tāḷacchiggaḷena asanaṁ atipāteyya poṅkhānupoṅkhaṁ avirādhitaṁ, yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṁ paṭivijjheyyā”ti?

[¶45] “It’s more difficult and challenging, sir, to take a horsehair split into seven strands and penetrate one tip with another tip.”

> Pali: “Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṁ paṭivijjheyyā”ti.

[¶46] “Still, Ānanda, those who truly penetrate suffering, its origin, its cessation, and the path penetrate something tougher than that.

> Pali: “Atha kho, ānanda, duppaṭivijjhataraṁ paṭivijjhanti, ye ‘idaṁ dukkhan’ti yathābhūtaṁ paṭivijjhanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ paṭivijjhanti.

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

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

[¶48] > Pali: Pañcamaṁ.

[¶49] SN 56.46 · Darkness

> Pali: SN 56.46 · Andhakārasutta

[¶50] “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.”

> Pali: “Atthi, bhikkhave, lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthamimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁ mahānubhāvānaṁ ābhāya nānubhontī”ti.

[¶51] 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?”

> Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “mahā vata so, bhante, andhakāro, sumahā vata so, bhante, andhakāro. Atthi nu kho, bhante, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti?

[¶52] “There is, mendicant.”

> Pali: “Atthi kho, bhikkhu, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti.

[¶53] “But sir, what is it?”

> Pali: “Katamo pana, bhante, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti?

[¶54] “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.

> Pali: “Ye hi keci, bhikkhu, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te jātisaṁvattanikesu saṅkhāresu abhiramanti …pe… abhiratā …pe… abhisaṅkharonti …pe… abhisaṅkharitvā jātandhakārampi papatanti, jarandhakārampi papatanti, maraṇandhakārampi papatanti, sokaparidevadukkhadomanassupāyāsandhakārampi papatanti. Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccanti dukkhasmā’ti vadāmi.

[¶55] 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.

> Pali: Ye ca kho keci, bhikkhu, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te jātisaṁvattanikesu saṅkhāresu nābhiramanti …pe… anabhiratā …pe… nābhisaṅkharonti …pe… anabhisaṅkharitvā jātandhakārampi nappapatanti, jarandhakārampi nappapatanti, maraṇandhakārampi nappapatanti, sokaparidevadukkhadomanassupāyāsandhakārampi nappapatanti. Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccanti dukkhasmā’ti vadāmi.

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

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

[¶57] > Pali: Chaṭṭhaṁ.

[¶58] SN 56.47 · A Yoke With a Hole (1st)

> Pali: SN 56.47 · Paṭhamachiggaḷayugasutta

[¶59] “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.

> Pali: “Seyyathāpi, bhikkhave, puriso mahāsamudde ekacchiggaḷaṁ yugaṁ pakkhipeyya. Tatrāpissa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjeyya.

[¶60] 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?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjanto amusmiṁ ekacchiggaḷe yuge gīvaṁ paveseyyā”ti?

[¶61] “Only after a very long time, sir, if ever.”

> Pali: “Yadi nūna, bhante, kadāci karahaci dīghassa addhuno accayenā”ti.

[¶62] “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 reborn as a human being, I say.

> Pali: “Khippataraṁ kho so, bhikkhave, kāṇo kacchapo vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjanto amusmiṁ ekacchiggaḷe yuge gīvaṁ paveseyya, na tvevāhaṁ, bhikkhave, sakiṁ vinipātagatena bālena manussattaṁ vadāmi.

[¶63] 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.

> Pali: Taṁ kissa hetu? Na hettha, bhikkhave, atthi dhammacariyā, samacariyā, kusalakiriyā, puññakiriyā. Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā. Taṁ kissa hetu? Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

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

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

[¶65] > Pali: Sattamaṁ.

[¶66] SN 56.48 · A Yoke With a Hole (2nd)

> Pali: SN 56.48 · Dutiyachiggaḷayugasutta

[¶67] “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.

> Pali: “Seyyathāpi, bhikkhave, ayaṁ mahāpathavī ekodakā assa. Tatra puriso ekacchiggaḷaṁ yugaṁ pakkhipeyya. Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya. Tatrassa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjeyya.

[¶68] 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?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjanto amusmiṁ ekacchiggaḷe yuge gīvaṁ paveseyyā”ti?

[¶69] “It would be an anomaly, sir.”

> Pali: “Adhiccamidaṁ, bhante, yaṁ so kāṇo kacchapo vassasatassa vassasatassa accayena sakiṁ sakiṁ ummujjanto amusmiṁ ekacchiggaḷe yuge gīvaṁ paveseyyā”ti.

[¶70] “That’s how anomalous it is to get reborn 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 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.

> Pali: “Evaṁ adhiccamidaṁ, bhikkhave, yaṁ manussattaṁ labhati. Evaṁ adhiccamidaṁ, bhikkhave, yaṁ tathāgato loke uppajjati arahaṁ sammāsambuddho. Evaṁ adhiccamidaṁ, bhikkhave, yaṁ tathāgatappavedito dhammavinayo loke dibbati. Tassidaṁ, bhikkhave, manussattaṁ laddhaṁ, tathāgato loke uppanno arahaṁ sammāsambuddho, tathāgatappavedito ca dhammavinayo loke dibbati.

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

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

[¶72] > Pali: Aṭṭhamaṁ.

[¶73] SN 56.49 · Sineru, King of Mountains (1st)

> Pali: SN 56.49 · Paṭhamasinerupabbatarājasutta

[¶74] “Mendicants, suppose a person was to place on Sineru, the king of mountains, seven pebbles the size of mung beans.

> Pali: “Seyyathāpi, bhikkhave, puriso sinerussa pabbatarājassa satta muggamattiyo pāsāṇasakkharā upanikkhipeyya.

[¶75] What do you think, mendicants? Which is more: the seven pebbles the size of mung beans? Or Sineru, the king of mountains?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yā vā satta muggamattiyo pāsāṇasakkharā upanikkhittā, yo vā sinerupabbatarājā”ti?

[¶76] “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.”

> Pali: “Etadeva, bhante, bahutaraṁ, yadidaṁ—sinerupabbatarājā; appamattikā satta muggamattiyo pāsāṇasakkharā upanikkhittā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti sinerupabbatarājānaṁ upanidhāya satta muggamattiyo pāsāṇasakkharā upanikkhittā”ti.

[¶77] “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.

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya yadidaṁ sattakkhattuparamatā; yo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

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

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

[¶79] > Pali: Navamaṁ.

[¶80] SN 56.50 · Sineru, King of Mountains (2nd)

> Pali: SN 56.50 · Dutiyasinerupabbatarājasutta

[¶81] “Mendicants, suppose Sineru, the king of mountains, was worn away and eroded except seven pebbles the size of mustard seeds.

> Pali: “Seyyathāpi, bhikkhave, sinerupabbatarājāyaṁ parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta muggamattiyo pāsāṇasakkharā.

[¶82] 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?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ—yaṁ vā sinerussa pabbatarājassa parikkhīṇaṁ pariyādinnaṁ, yā vā satta muggamattiyo pāsāṇasakkharā avasiṭṭhā”ti?

[¶83] “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.”

> Pali: “Etadeva, bhante, bahutaraṁ sinerussa pabbatarājassa yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattikā satta muggamattiyo pāsāṇasakkharā avasiṭṭhā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti sinerussa pabbatarājassa parikkhīṇaṁ pariyādinnaṁ upanidhāya satta muggamattiyo pāsāṇasakkharā avasiṭṭhā”ti.

[¶84] “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.

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya yadidaṁ sattakkhattuparamatā; yo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

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

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

[¶86] > Pali: Dasamaṁ.

[¶87] > Pali: Papātavaggo pañcamo.

[¶88] > Pali: Tassuddānaṁ

[¶89] > Pali: Cintā papāto pariḷāho,
kūṭaṁ vālandhakāro ca;
Chiggaḷena ca dve vuttā,
sineru apare duveti.