Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṃ khitto sakimpi mūlena nipatati, sakimpi aggena nipatati, evameva kho, bhikkhave, avijjā·nīvaraṇā sattā taṇhā·saṃyojanā sandhāvantā saṃsarantā sakimpi asmā lokā paraṃ lokaṃ gacchanti, sakimpi parasmā lokā imaṃ lokaṃ āgacchanti. Taṃ kissa hetu? Adiṭṭhattā, bhikkhave, catunnaṃ ariya·saccānaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariya·saccassa, dukkha·samudayassa ariya·saccassa, dukkha·nirodhassa ariya·saccassa, dukkha·nirodha·gāminiyā paṭipadāya ariya·saccassa.

Just as, bhikkhus, a stick thrown up towards the sky falls down sometimes on the bottom, falls down sometimes on the top, just so, bhikkhus, beings hindered by ignorance, fettered by craving, erring and wandering on, sometimes go from this world to another world, sometimes come back from another world to this world. What is the reason for that? For not having seen the four noble truths. Which four? The noble truth of suffering, the noble truth of the cause of suffering, the noble truth of the cessation suffering, the noble truth of the path leading to the cessation of suffering.

Tasmātiha, bhikkhave, ‘idaṃ dukkha’nti yogo karaṇīyo, ‘ayaṃ dukkha·samudayo’ti yogo karaṇīyo, ‘ayaṃ dukkha·nirodho’ti yogo karaṇīyo, ‘ayaṃ dukkha·nirodha·gāminī paṭipadā’ti yogo karaṇīyo ti.

Therefore, bhikkhus, you should yoke yourselves to [understanding:] 'This is suffering,' you should yoke yourselves to 'This is the cause of suffering,' you should yoke yourselves to 'This is the cessation of suffering,' you should yoke yourselves to 'This is the path leading to the cessation of suffering'.