Reference Translation by Bhikkhu Sujato (CC0).
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe…
“Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti:
They gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti.
‘Surely this worthy one knows and sees.’
Seyyathāpi, bhikkhave, tūlapicu vā kappāsapicu vā lahuko vātūpādāno same bhūmibhāge nikkhitto.
Suppose there was a light tuft of cotton-wool or kapok which was taken up by the wind and landed on level ground.
Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya.
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.
Taṁ kissa hetu?
Why is that?
Lahukattā, bhikkhave, kappāsapicuno.
It’s because the tuft of cotton-wool is so light.
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe…
In the same way, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti:
They gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti.
‘Surely this worthy one knows and sees.’
Taṁ kissa hetu?
Why is that?
Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ.
It’s because they haven’t seen the four noble truths.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe…
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti:
They don’t gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti.
‘Surely this worthy one knows and sees.’
Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī.
Suppose there was an iron pillar or an Indra’s pillar with deep foundations, firmly embedded, imperturbable and unshakable.
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.
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.
Taṁ kissa hetu?
Why is that?
Gambhīrattā, bhikkhave, nemassa sunikhātattā indakhīlassa.
It’s because that Indra’s pillar is firmly embedded, with deep foundations.
Evameva kho, bhikkhave, ye ca kho keci samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe…
In the same way, there are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti:
They don’t gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti.
‘Surely this worthy one knows and sees.’
Taṁ kissa hetu?
Why is that?
Sudiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ.
It’s because they have clearly seen the four noble truths.
Katamesaṁ catunnaṁ?
What four?
Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.
The noble truths of suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.
That’s why you should practice meditation …”
Navamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
“Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
They gaze up at the face of another ascetic or brahmin, thinking:
‘Surely this worthy one knows and sees.’
Suppose there was a light tuft of cotton-wool or kapok which was taken up by the wind and landed on level ground.
The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north.
Why is that?
It’s because the tuft of cotton-wool is so light.
In the same way, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
They gaze up at the face of another ascetic or brahmin, thinking:
‘Surely this worthy one knows and sees.’
Why is that?
It’s because they haven’t seen the four noble truths.
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
They don’t gaze up at the face of another ascetic or brahmin, thinking:
‘Surely this worthy one knows and sees.’
Suppose there was an iron pillar or 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.
In the same way, there are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
They don’t gaze up at the face of another ascetic or brahmin, thinking:
‘Surely this worthy one knows and sees.’
Why is that?
It’s because they have clearly seen the four noble truths.
What four?
The noble truths of suffering, its origin, its cessation, and the path.
That’s why you should practice meditation …”
“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.
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.
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.
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.
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.
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.
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.
Navamaṁ.