The Buddha uses a simile of dust on the tip of the fingernail to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard—At at one time, the Blessed One was residing in Jeta’s grove in Sāvatthi, at Anāthapiṇḍika’s park.
Atha 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?
Then the Blessed One, having taken a small amount of dust on the tip of a fingernail, addressed the bhikkhus: “What do you think, bhikkhus, which is greater, this small amount of dust on the tip of the fingernail or this great earth?”
“Etadeva, bhante, bahutaraṁ, yadidaṁ mahāpathavī. Appamattako bhagavatā paritto nakhasikhāyaṁ paṁsu āropito. Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.
“Venerable sir, the great earth is indeed far greater. The small amount of dust on the tip of the fingernail put by the Blessed One does not come to a hundredth part, nor to a thousandth part, nor even to a hundred-thousandth part compared to the great earth.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; appamattakaṁ avasiṭṭhaṁ. Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya yadidaṁ sattakkhattuṁparamatā. Evaṁ mahatthiyo kho, bhikkhave, dhammābhisamayo; evaṁ mahatthiyo dhammacakkhupaṭilābho”ti.
“Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|.”
Thus have I heard—At at one time, the Blessed One was residing in Jeta’s grove in Sāvatthi, at Anāthapiṇḍika’s park.
Then the Blessed One, having taken a small amount of dust on the tip of a fingernail, addressed the bhikkhus: “What do you think, bhikkhus, which is greater, this small amount of dust on the tip of the fingernail or this great earth?”
“Venerable sir, the great earth is indeed far greater. The small amount of dust on the tip of the fingernail put by the Blessed One does not come to a hundredth part, nor to a thousandth part, nor even to a hundred-thousandth part compared to the great earth.”
“Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|.”
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Atha 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. Appamattako bhagavatā paritto nakhasikhāyaṁ paṁsu āropito. Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; appamattakaṁ avasiṭṭhaṁ. Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya yadidaṁ sattakkhattuṁparamatā. Evaṁ mahatthiyo kho, bhikkhave, dhammābhisamayo; evaṁ mahatthiyo dhammacakkhupaṭilābho”ti.