1Then the Blessed One took up a little bit of soil in his fingernail and addressed the bhikkhus thus:

"Bhikkhus, what do you think which is more: the little bit of soil that I have taken up in my fingernail or this great earth?"

"Venerable sir, the great earth is more. The little bit of soil that the Blessed One has taken up in his fingernail is trifling. Compared to the great earth, that little bit of soil is not calculable, does not bear comparison, does not amount even to a fraction." sn.v.460

"So too, bhikkhus, for a noble disciple, a person accomplished in view who has made the breakthrough, the suffering that has been utterly destroyed and eliminated is more, while that which remains is trifling.

Compared to the former mass of suffering that has been destroyed and eliminated, the latter is not calculable, does not bear comparison, does not amount even to a fraction, as there is a maximum of seven more lives.

He is one who understands as it really is: ‘This is suffering.’
‘This is the origin of suffering.’
‘This is the cessation of suffering.’
‘This is the way leading to the cessation of suffering.’

2"Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’[n.376] Tasmātiha bhikkhave idaṁ dukkhan ti yogo karaṇīyo. Spk: Since a concentrated bhikkhu understands the Four Noble Truths as they really are, therefore you should make an exertion to become concentrated in order to understand the four truths as they really are. And since the round of existence increases for those who do not penetrate them, but stops increasing from the time they are penetrated, therefore you should make an exertion to understand them, thinking, "Let the round not increase for us."
An exertion should be made to understand: ‘This is the origin of suffering.’
An exertion should be made to understand: ‘This is the cessation of suffering.’
An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’"

1Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā bhikkhū āmantesi:

"taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ – yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī"ti?

"Etadeva, bhante, bahutaraṁ yadidaṁ – mahāpathavī; appamattakāyaṁ bhagavatā paritto nakhasikhāyaṁ paṁsu āropito. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito"ti.

"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.

2Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo … pe … ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo"ti.

Paṭhamaṁ.