[26] Now at that time the Blessed One, having risen in the last watch of the night, was walking back and forth in the open air. The Blessed One saw Yasa the clansman coming from afar; having seen him, he descended from the walking path and sat down on the seat that had been prepared. Then Yasa the clansman, not far from the Blessed One, uttered this exclamation: "Oh, what distress! Oh, what affliction!" Then the Blessed One said to Yasa the clansman: "This, Yasa, is no distress; this is no affliction. Come, Yasa, sit down; I shall teach you the Dhamma." Then Yasa the clansman, thinking, "It is said that this is no distress, that this is no affliction," joyful and elated, stepped down from his golden slippers and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. As Yasa the clansman sat to one side, the Blessed One gave him a progressive discourse (anupubbikathā), namely: he set forth talk on giving, talk on virtue, talk on the heavens; the danger, the degradation, and the defilement of sensual pleasures; and the benefit of renunciation (nekkhamma). When the Blessed One knew that Yasa the clansman's mind (citta) was ready, malleable, free of the hindrances (nīvaraṇa), uplifted, and confident, then he set forth the Dhamma teaching distinctive to the Buddhas: suffering (dukkha), its origin (samudaya), its cessation (nirodha), and the path (magga). Just as a clean cloth, free from stains, would take the dye evenly, even so, as Yasa the clansman sat on that very seat, there arose in him the dustless, stainless eye of the Dhamma (dhammacakkhu): "Whatever is subject to origination, all that is subject to cessation."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.