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that is not possible. Even so, monks, if someone were to say this: '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 if, monks, someone were to say this: 'I, having directly known the noble truth 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, if someone were to say this: 'I, having built the lower story of a peaked house, will raise the upper story' — that is possible. Even so, monks, if someone were to say this: 'I, the noble truth of suffering as it is... Having directly known reality: 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, as it really is, 'I will rightly make an end of suffering' – this is possible. Therefore, monks, 'This is suffering' – effort should be made. 'This is the origin of suffering' – effort should be made. 'This is the cessation of suffering' – effort should be made. 'This is the path leading to the cessation of suffering' – effort should be made. The Fourth. 5. The Hair Sutta At one time, the Blessed One was staying in Vesālī, in the Great Wood, at the Gabled Hall. Then, in the morning, the venerable Ānanda dressed, took his bowl and robe, and entered Vesālī for alms. The venerable Ānanda saw numerous Licchavi princes in the assembly hall practicing archery. From a distance, they were shooting arrows through a tiny keyhole, one after another, without missing. Seeing this, it occurred to him: "How well-trained these Licchavi princes are! How excellently trained these Licchavi princes are! For they shoot arrows from a distance through a tiny keyhole, one after another, without missing!" Then, after wandering for alms in Vesālī, and returning from his alms round after the meal, the venerable Ānanda approached the Blessed One. Having approached, he bowed to the Blessed One and sat down to one side. Seated to one side, the venerable Ānanda said to the Blessed One: "Here, venerable sir, in the morning, I dressed, took my bowl and robe, and entered Vesālī for alms. I saw, venerable sir, numerous Licchavi princes in the assembly hall practicing archery. From a distance, they were shooting arrows through a tiny keyhole, one after another, without missing. Seeing this, it occurred to me: 'How well-trained these Licchavi princes are! How excellently trained these Licchavi princes are! For they shoot arrows from a distance through a tiny keyhole, one after another, without missing!'" "What do you think, Ānanda, which is more difficult or harder to achieve? – who from afar with a fine palm-leaf-piercer would shoot an arrow shaft after shaft, unerringly, or who would pierce the tip of a hair split seven ways? "This, venerable sir, is more difficult and more impossible to achieve: who would pierce the tip of a hair split seven ways." "Yet, Ānanda, they pierce something even more difficult to pierce, those who truly understand: 'This is suffering,' ... 'This is the path leading to the cessation of suffering.'" "Therefore, Ānanda, effort should be made to understand 'This is suffering,' ... effort should be made to understand 'This is the path leading to the cessation of suffering.'" The Fifth. 6. The Darkness Sutta "Monks, there is an inter-world void, a chasm, unconfined, darkness, a gloom of darkness, where the light of these moon and sun, so mighty in power, so mighty in splendor, does not penetrate." When this was said, a certain monk said to the Blessed One: "Great indeed, venerable sir, is that darkness! Very great indeed, venerable sir, is that darkness! Is there, venerable sir, any other darkness greater and more terrifying than that darkness?" "There is, monk, another darkness greater and more terrifying than that darkness." "And what, venerable sir, is that other darkness greater and more terrifying than that darkness?" "Monk, those recluses or brahmins who do not truly understand: 'This is suffering,' ... 'This is the path leading to the cessation of suffering,' they delight in formations that lead to rebirth; ... delighting, ... they fashion; ... having fashioned, they fall into the darkness of birth, they fall into the darkness of old age, they fall into the darkness of death, they fall into the darkness of sorrow, lamentation, pain, distress, and despair. They are not freed... they are not freed from birth, from old age, from death, from sorrows, from lamentations, from pains, from griefs, from despairs. ‘They are not freed from suffering,’ I say. But those recluses or brahmins, monk, who truly understand: ‘This is suffering’… ‘This is the path leading to the cessation of suffering,’ they do not delight in formations that lead to birth… they are not delighted… they do not form… having not formed, they do not fall into the darkness of birth, they do not fall into the darkness of old age, they do not fall into the darkness of death, they do not fall into the darkness of sorrow, lamentation, pain, grief, and despair. They are freed from birth, from old age, from death, from sorrows, from lamentations, from pains, from griefs, from despairs. ‘They are freed from suffering,’ I say. Therefore, monks, ‘This is suffering’— effort should be made… ‘This is the path leading to the cessation of suffering’— effort should be made. The Sixth. 7. The First Sutta on the Yoke with a Single Hole Monks, suppose a man were to throw a yoke with a single hole into the great ocean. And there was a blind turtle. It would surface once every hundred years, every hundred years. What do you think, monks, would that blind turtle, surfacing once every hundred years, every hundred years, put its neck through that yoke with a single hole? Perhaps, Venerable Sir, at some time, after a very long period. Sooner would that blind turtle, monks, surfacing once every hundred years, every hundred years, put its neck through that yoke with a single hole, than I say, monks, that a fool who has fallen into a state of woe would attain human existence. For what reason? Because there is not, monks, righteous conduct, equitable conduct, wholesome action, meritorious action. There is, monks, mutual devouring here, eats weak food. For what reason? Because, monks, 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, monks, 'This is suffering'— effort should be made... ... 'This is the path leading to the cessation of suffering'— effort should be made." The Seventh. 8. The Second Sutta on the Yoke with a Single Hole "Just as, monks, if this great earth were all water. And a man were to throw a yoke with a single hole into it. Then an eastern wind would carry it west, a western wind would carry it east, a northern wind would carry it south, a southern wind would carry it north. And there was a blind turtle. It would surface once every hundred years, every hundred years. What do you think, monks, would that blind turtle, surfacing once every hundred years, every hundred years, put its neck through that yoke with a single hole?" "It would be a rare chance, Venerable Sir, for that blind turtle, surfacing once every hundred years, every hundred years, to put its neck through that yoke with a single hole." "Even so, it is a rare chance, monks, to obtain human existence. Even so, it is a rare chance, monks, for a Tathāgata, an Arahant, a Perfectly Self-Enlightened One, to arise in the world. Even so, it is a rare chance, monks, for the Dhamma and Vinaya proclaimed by the Tathāgata to shine forth in the world. This human existence has been obtained by you, monks, a Tathāgata, an Arahant, a Perfectly Self-Enlightened One, has arisen in the world, and the Dhamma and Vinaya proclaimed by the Tathāgata shines forth in the world. Therefore, monks, 'This is suffering'— effort should be made... ... 'This is the path leading to the cessation of suffering'— effort should be made." The Eighth. 9. The First Sutta on Mount Sineru, the King of Mountains "Just as, monks, if a man were to take seven of Mount Sineru, the king of mountains, He might place seven pebbles the size of a mung bean. What do you think, monks, which is more – these seven pebbles the size of a mung bean that have been placed, or the King of Mountains, Sineru? "This, venerable sir, is more, that is – the King of Mountains, Sineru; insignificant are the seven pebbles the size of a mung bean that have been placed. They do not count, they do not compare, they do not amount to a fraction when compared to the King of Mountains, Sineru, these seven pebbles the size of a mung bean that have been placed." "Even so, monks, for a noble disciple, a person endowed with right view, one who has understood, this is more suffering, that which has been exhausted, consumed; insignificant is what remains. It does not count, it does not compare, it does not amount to a fraction, when compared to the former mass of suffering that has been exhausted, consumed, that is, the maximum of seven more existences; who understands 'this is suffering' as it really is... who understands 'this is the path leading to the cessation of suffering' as it really is." "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 Second Discourse on the King of Mountains, Sineru 1120. "Monks, suppose this King of Mountains, Sineru, were to wear away, to be consumed, leaving aside seven pebbles the size of a mung bean. What do you think, monks, which is more – that which has been exhausted, consumed,