“Mendicants, suppose there was a man with a lifespan of a hundred years. “Seyyathāpi, bhikkhave, puriso vassasatāyuko vassasatajīvī. And someone might say to him: Tamenaṁ evaṁ vadeyya: ‘Come now, my good man, they’ll strike you with a hundred spears in the morning, at midday, and in the late afternoon. ‘ehambho purisa, pubbaṇhasamayaṁ taṁ sattisatena hanissanti, majjhanhikasamayaṁ sattisatena hanissanti, sāyanhasamayaṁ sattisatena hanissanti. 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.’ So kho tvaṁ, ambho purisa, divase divase tīhi tīhi sattisatehi haññamāno vassasatāyuko vassasatajīvī vassasatassa accayena anabhisametāni cattāri ariyasaccāni abhisamessasī’ti.

For an earnest gentleman this is sufficient reason to submit. Atthavasikena, bhikkhave, kulaputtena alaṁ upagantuṁ.

Why is that? Taṁ kissa hetu? This transmigration has no known beginning. Anamataggoyaṁ, bhikkhave, saṁsāro; No first point is found of blows by spears, swords, arrows, and axes. pubbā koṭi nappaññāyati sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ. Now this may be so. Evañcetaṁ, bhikkhave, assa. But the comprehension of the four noble truths doesn’t come with pain or sadness, I say. Na kho panāhaṁ, bhikkhave, saha dukkhena, saha domanassena catunnaṁ ariyasaccānaṁ abhisamayaṁ vadāmi; Rather, the comprehension of the four noble truths comes only with pleasure and happiness, I say. api cāhaṁ, bhikkhave, sahāva sukhena, sahāva somanassena catunnaṁ ariyasaccānaṁ abhisamayaṁ vadāmi. What four? Katamesaṁ catunnaṁ? The noble truths of suffering, its origin, its cessation, and the path. Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

That’s why you should practice meditation …” Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

Pañcamaṁ.