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you would feel compassion for, and those who would think it worth listening to – whether friends or companions, or relatives or blood-relations – those, monks, should be exhorted by you, established by you, and settled by you, for the true understanding of these Four Noble Truths. Therefore, monks, regarding 'This is suffering,' effort should be made... ...regarding 'This is the path leading to the cessation of suffering,' effort should be made. The Sixth. 7. Discourse on Reality These, monks, are four Noble Truths. Which four? The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, the Noble Truth of the Path leading to the Cessation of Suffering – These, monks, are four Noble Truths that are real, not unreal, not otherwise; therefore, they are called 'Noble Truths'. Therefore, monks, regarding 'This is suffering,' effort should be made... ...regarding 'This is the path leading to the cessation of suffering,' effort should be made. The Seventh. 8. Discourse on the World These, monks, are four Noble Truths. Which four? The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, the Noble Truth of the Path leading to the Cessation of Suffering. In the world with its devas, its Māras, its Brahmās, with its recluses and brahmins, its gods and humans, the Tathāgata is noble; therefore, they are called 'Noble Truths'. Therefore, monks, regarding 'This is suffering,' effort should be made. ...effort should be made. 'This is the path leading to the cessation of suffering' – effort should be made.'' The Eighth. 9. The Discourse on What is to be Fully Understood 1099. "These four, monks, are noble truths. Which four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the path leading to the cessation of suffering – these, monks, are the four noble truths. Of these four noble truths, monks, there is a noble truth to be fully understood, there is a noble truth to be abandoned, there is a noble truth to be realized, there is a noble truth to be developed. "And which, monks, is the noble truth to be fully understood? The noble truth of suffering, monks, is to be fully understood, the noble truth of the origin of suffering is to be abandoned, the noble truth of the cessation of suffering is to be realized, the noble truth of the path leading to the cessation of suffering is to be developed. "Therefore, monks, 'This is suffering' – effort should be made... 'This is the path leading to the cessation of suffering' – effort should be made.'' The Ninth. 10. The Discourse with Gavampati 1100. At one time, many elder monks were dwelling in Cetī in Sahañcanika. Now at that time, for many elder monks, after their meal, returning from their alms round, gathered and seated in the circular hall, this discussion arose among them – "Indeed, friends, whoever sees suffering also sees the origin of suffering, also sees the cessation of suffering, also sees the path leading to the cessation of suffering." When this was said, the venerable elder Gavampati said to the monks – "This, friends, I have heard directly from the Blessed One, I have received directly – 'Whoever, monks, sees suffering also sees the origin of suffering, also sees the cessation of suffering, also sees the path leading to the cessation of suffering. Whoever sees the origin of suffering..." Whoever sees the origin of suffering, sees suffering, sees the cessation of suffering, sees the path leading to the cessation of suffering. Whoever sees the cessation of suffering, sees suffering, sees the origin of suffering, sees the path leading to the cessation of suffering. Whoever sees the path leading to the cessation of suffering, sees suffering, sees the origin of suffering, sees the cessation of suffering. The Tenth. The Koṭigāma Chapter, the Third. Its Summary – Two Vajjīs, the Perfectly Self-Awakened One, the Arahant, the destruction of taints; Friend, and also the world, what is to be fully understood, the lord of cattle. 4. The Sīsapāvana Chapter 1. The Sīsapāvana Discourse On one occasion the Blessed One was dwelling in Kosambī, in the Sīsapāvana. Then the Blessed One, having taken a few Sīsapā leaves in his hand, addressed the bhikkhus thus: ‘What do you think, bhikkhus, which is more – the few Sīsapā leaves I have taken in my hand, or those above in the Sīsapāvana?’ ‘The few Sīsapā leaves the Blessed One has taken in his hand are trifling, Venerable Sir; it is those above in the Sīsapāvana that are far more numerous.’ ‘Even so, bhikkhus, this is far more – what I have directly known but have not declared to you. And why, bhikkhus, have I not declared it? Because, bhikkhus, it is not connected with the goal, it is not fundamental to the holy life, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full awakening, to Nibbāna. Therefore, I have not declared it.’ ‘And what, bhikkhus, have I declared? ‘This is suffering’ – that, bhikkhus, I have declared. ‘This is the origin of suffering’ – that I have declared. ‘This is the cessation of suffering’ – that I have declared. ‘This is the path leading to the cessation of suffering’ – that I have declared.’ ‘And why, bhikkhus, have I declared it? Because, bhikkhus, it is connected with the goal, it is fundamental to the holy life, it leads to disenchantment, to dispassion, it conduces to cessation, to tranquility, to direct knowledge, to full enlightenment, to Nibbāna. Therefore, it has been declared by me. Therefore, here, monks, 'This is suffering'— effort should be made... 'This is the path leading to the cessation of suffering'— effort should be made. First. 2. The Acacia Leaf Discourse Whoever, monks, would speak thus: 'I, without directly knowing the noble truth of suffering as it is, without directly knowing the noble truth of the origin of suffering as it is, without directly knowing the noble truth of the cessation of suffering as it is, without directly knowing the noble truth of the path leading to the cessation of suffering as it is, will rightly make an end of suffering'— that is not possible. Just as, monks, whoever would speak thus: 'I, having made a cup from acacia leaves, or pine leaves (or palasa leaves), or emblic myrobalan leaves, will bring water or a palm leaf'— that is not possible. Even so, monks, whoever would speak thus: 'I, without directly knowing the noble truth of suffering as it is... without directly knowing the noble truth of the path leading to the cessation of suffering as it is, will rightly make an end of suffering'— that is not possible. But whoever, monks, would speak thus: 'I, having directly known the noble truth of suffering as it is, having directly known the noble truth of the origin of suffering as it is, having directly known the noble truth of the cessation of suffering as it is, having directly known the noble truth of the path leading to the cessation of suffering as it is, will rightly make an end of suffering'— that is possible. Just as, monks, whoever would speak thus: 'I, having made a cup from lotus leaves, or palasa leaves, or maluva leaves, will bring water or a palm leaf'— that is possible. Even so, monks, whoever would speak thus: 'I, having directly known the noble truth of suffering as it is... …having fully understood, as it really is, the noble truth of the path leading to the cessation of suffering, I will rightly make an end of suffering’—this is possible. Therefore, bhikkhus, ‘This is suffering’—an effort should be made… …‘This is the path leading to the cessation of suffering’—an effort should be made.” The Second. 3. The Staff Discourse 1103. “Just as, bhikkhus, a staff thrown up into the air sometimes falls with its base, and sometimes falls with its top; even so, bhikkhus, beings hindered by ignorance and bound by craving, wandering and transmigrating, sometimes go from this world to the other world, and sometimes come from the other world to this world. For what reason? Because, bhikkhus, the four noble truths have not been seen. Which four? The noble truth of suffering… …the noble truth of the path leading to the cessation of suffering. Therefore, bhikkhus, ‘This is suffering’—an effort should be made… …‘This is the path leading to the cessation of suffering’—an effort should be made.” The Third. 4. The Cloth Discourse 1104. “If, bhikkhus, one’s cloth or head were on fire, what should be done?” “If, venerable sir, one’s cloth or head were on fire, then an extreme desire, effort, exertion, endeavor, unflagging zeal, mindfulness, and clear comprehension should be made for the extinguishing of that very cloth or head.” “Having neglected and disregarded a burning cloth or head, bhikkhus, an extreme desire, effort, exertion, endeavor, unflagging zeal, mindfulness, and clear comprehension should be made for the full understanding, as they really are, of the four noble truths that have not been fully understood. Which four? The noble truth of suffering… …the noble truth of the path leading to the cessation of suffering. Therefore, bhikkhus, ‘This is suffering’—an effort should be made… …‘This is the path leading to the cessation of suffering’—an effort should be made.” The Fourth. 5. The Dart The Spear Sutta 1105. "Monks, suppose there was a man, living for a hundred years, with a hundred-year lifespan. They would say to him: 'Come, good man, in the morning they will strike you with a hundred spears. At midday they will strike you with a hundred spears. In the evening they will strike you with a hundred spears. You, good man, being struck day after day with three hundred spears, living for a hundred years, with a hundred-year lifespan, at the end of a hundred years, will comprehend the Four Noble Truths which you have not yet comprehended.'"