Dhamma-cakkappavattana Sutta

The Discourse on Setting the Wheel of Dhamma in Motion

[Evam-me suta,] Eka samaya Bhagav, Brasiya viharati isipatane migadye. Tatra kho Bhagav paca-vaggiye bhikkh mantesi.
I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:

Dveme bhikkhave ant pabbajitena na sevitabb,

These are two extremes that are not to be indulged in by one who has gone forth

Yo cya kmesu kma-sukhalliknuyogo, Hno gammo pothujjaniko anariyo anattha-sahito,

That which is devoted to sensual pleasure in sensuality: base, vulgar, common, ignoble, unprofitable;

Yo cya atta-kilamathnuyogo, Dukkho anariyo anattha-sahito.

and that which is devoted to self-affliction: painful, ignoble, unprofitable.

Ete te bhikkhave ubho ante anupagamma, Majjhim paipad tathgatena abhisambuddh, Cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati.
Avoiding both of these extremes, the middle way realized by the Tathagata producing vision, producing knowledgeleads to calm, to direct knowledge, to self-awakening, to Unbinding.

Katam ca s bhikkhave majjhim paipad tathgatena abhisambuddh, Cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati.

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And what is the middle way realized by the Tathgata thatproducing vision, producing knowledgeleads to calm, to direct knowledge, to selfawakening, to Unbinding?

Ayam-eva ariyo ahagiko maggo, Seyyathda, Samm-dihi samm-sakappo, Samm-vc samm-kammanto samm-jvo, Samm-vymo samm-sati samm-samdhi.
Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Aya kho s bhikkhave majjhim paipad tathgatena abhisambuddh, Cakkhu-kara a-kara upasamya abhiya sambodhya nibbnya savattati.
This is the middle way realized by the Tathgata thatproducing vision, producing knowledgeleads to calm, to direct knowledge, to selfawakening, to Liberation.

Ida kho pana bhikkhave dukkha ariya-sacca,

Now this, monks, is the noble truth of stress:

Jtipi dukkh jarpi dukkh maraampi dukkha,

Birth is stressful, aging is stressful, death is stressful,

Soka-parideva-dukkha-domanassupyspi dukkh,
Sorrow, lamentation, pain, distress, & despair are stressful,

Appiyehi sampayogo dukkho piyehi vippayogo dukkho yampiccha na labhati tampi dukkha,
Association with what is unbeloved is stressful, separation from what is beloved is stressful, not getting what one wants is stressful,

Sakhittena pacupdnakkhandh dukkh.

In short, the five clinging-aggregates are stressful.

Ida kho pana bhikkhave dukkha-samudayo ariyasacca,

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And this, monks, is the noble truth of the origination of stress:

Yya tah ponobbhavik nandi-rga-sahagat tatra tatrbhinandin, Seyyathda, Kma-tah bhava-tah vibhava-tah,
the craving that makes for further becomingaccompanied by passion & delight, relishing now here & now therei.e., craving for sensuality, craving for becoming, craving for non-becoming.

Ida kho pana bhikkhave dukkha-nirodho ariyasacca,

And this, monks, is the noble truth of the cessation of stress:

Yo tass yeva tahya asesa-virga-nirodho cgo painissaggo mutti anlayo,

the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

Ida kho pana bhikkhave dukkha-nirodha-gminpaipad ariya-sacca,

And this, monks, is the noble truth of the way of practice leading to the cessation of stress:

Ayam-eva ariyo ahagiko maggo, Seyyathda, Samm-dihi samm-sakappo, Samm-vc samm-kammanto samm-jvo, Samm-vymo samm-sati samm-samdhi.
precisely this Noble Eightfold Pathright view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Ida dukkha ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.

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Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of stress.

Ta kho panida dukkha ariya-sacca parieyyanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of stress is to be comprehended.

Ta kho panida dukkha ariya-sacca paritanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of stress has been comprehended.

Ida dukkha-samudayo ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of the origination of stress.

Ta kho panida dukkha-samudayo ariya-sacca pahtabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi

5 vijj udapdi loko udapdi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the origination of stress is to be abandoned.

Ta kho panida dukkha-samudayo ariya-sacca pahnanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the origination of stress has been abandoned.

Ida dukkha-nirodho ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of the cessation of stress.

Ta kho panida dukkha-nirodho ariya-sacca sacchiktabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the cessation of stress is to be realized.

Ta kho panida dukkha-nirodho ariya-sacca sacchikatanti me bhikkhave, Pubbe ananussutesu dhammesu,

6 Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the cessation of stress has been realized.

Ida dukkha-nirodha-gmin-paipad ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This is the noble truth of the way of practice leading to the cessation of stress.

Ta kho panida dukkha-nirodha-gmin-paipad ariya-sacca bhvetabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the way of practice leading to the cessation of stress is to be developed.

Ta kho panida dukkha-nirodha-gmin-paipad ariya-sacca bhvitanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhu udapdi a udapdi pa udapdi vijj udapdi loko udapdi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: This noble truth of the way of practice leading to the cessation of stress has been developed.

Yvakvaca me bhikkhave imesu catsu ariyasaccesu,

7 Evan-ti-parivaa dvdaskra yathbhta a-dassana na suvisuddha ahosi, Neva tvha bhikkhave sadevake loke samrake sabrahmake, Sassamaa-brhmaiy pajya sadeva-manussya, Anuttara samm-sambodhi abhisambuddho paccasi.
And, monks, as long as thismy three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to bewas not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Mras, & Brahms, with its contemplatives & brhmans, its royalty & common people.

Yato ca kho me bhikkhave imesu catsu ariyasaccesu, Evan-ti-parivaa dvdaskra yathbhta a-dassana suvisuddha ahosi, Athha bhikkhave sadevake loke samrake sabrahmake, Sassamaa-brhmaiy pajya sadeva-manussya, Anuttara samm-sambodhi abhisambuddho paccasi.
But as soon thismy three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to bewas truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Mras, & Brahms, with its contemplatives & brhmans, its royalty & commonfolk.

aca pana me dassana udapdi, Akupp me vimutti, Ayam-antim jti, Natthidni punabbhavoti.
The knowledge & vision arose in me: Unprovoked is my release. This is the

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last birth. There is now no further becoming.

Idam-avoca Bhagav, Attaman paca-vaggiy bhikkh Bhagavato bhsita abhinandu.

That is what the Blessed One said. Gratified, the group of five monks delighted at his words.

Imasmica pana veyy-karaasmi bhaamne, yasmato Koaassa viraja vtamala dhammacakkhu udapdi,
And while this explanation was being given, there arose to Ven. Kondaa the dustless, stainless Dhamma eye:

Yakici samudaya-dhamma sabban-ta nirodhadhammanti.

Whatever is subject to origination is all subject to cessation.

Pavattite ca Bhagavat dhamma-cakke, Bhumm dev saddamanussvesu,

Now when the Blessed One had set the Wheel of Dhamma in motion, the earth deities cried out:

Etam-Bhagavat Brasiya isipatane migadye anuttara dhamma-cakka pavattita, Appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v lokasminti.
At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brhman or contemplative, deity, Mra, Brahm, or anyone at all in the cosmos.

Bhummna devna sadda sutv, Ctummahrjik dev saddamanussvesu.

On hearing the earth deities cry, the deities of the Heaven of the Four Kings took up the cry.

Ctummahrjikna devna sadda sutv,

9 Tvatis dev saddamanussvesu.

On hearing the cry of the deities of the Heaven of the Four Kings, the deities of the Heaven of the Thirty-three took up the cry.

Tvatisna devna sadda sutv, Ym dev saddamanussvesu.

On hearing the cry of the deities of the Heaven of the Thirty-three, the Yama deities took up the cry.

Ymna devna sadda sutv, Tusit dev saddamanussvesu.

On hearing the cry of the Yama deities, the Tusita deities took up the cry.

Tusitna devna sadda sutv, Nimmnarat dev saddamanussvesu.

On hearing the cry of the Tusita deities, the Nimmanarati deities took up the cry.

Nimmnaratna devna sadda sutv, Paranimmita-vasavatt dev saddamanussvesu.

On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti deities took up the cry.

Paranimmita-vasavattna devna sadda sutv, Brahma-kyik dev saddamanussvesu,

On hearing the cry of the Paranimmita-vasavatti deities, the deities of Brahmas retinue took up the cry:

Etam-Bhagavat Brasiya isipatane migadye anuttara dhamma-cakka pavattita, Appaivattiya samaena v brhmaena v devena v mrena v brahmun v kenaci v lokasminti.
At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brhman or contemplative, deity, Mra, Brahm, or anyone at all in the cosmos.

Itiha tena khaena tena muhuttena,

10 Yva brahma-lok saddo abbhuggacchi.

So in that moment, that instant, the cry shot right up to the Brahm world.

Ayaca dasa-sahass loka-dhtu, Sakampi sampakampi sampavedhi,

And this ten-thousandfold cosmos shivered & quivered & quaked,

Appamo ca oro obhso loke pturahosi, Atikkammeva devna devnubhva.

while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities.

Atha kho Bhagav udna udnesi, Asi vata bho Koao, Asi vata bho Koaoti.
Then the Blessed One exclaimed: So you really know, Kondaa? So you really know?

Itihida yasmato Koaassa, Aa-koaotveva nma, ahosti.

And that is how Ven. Kondaa acquired the name Aa-Kondaa Kondaa who knows.