2 ธัมมะจักกัปปวัตตะนะสูตร : Dhamma-cakkappavattana Sutta : The Discourse on Setting the Wheel of Dhamma in Motion

2 ธัมมะจักกัปปวัตตะนะสูตร  :  Dhamma-cakkappavattana Sutta   :  

The Discourse on Setting the Wheel of Dhamma in Motion

[ Efaṃ-mé sutaṃ,]                                                       I have heard that on one                     

Ekaṃ samayaṃ Bhagavā,                                      occasion the Blessed One was staying

Baranasiyaṃ viharati isipatané migadāyé,   at Varanasi in the Game Refuge at

Tatra kho Bhagavā,                                                     Isipatana. There he addressed the group

Panca-vaggiyé bhikkhū āmantési.                     Of five monks.

“Dvémé bhikkhavé antā pabbajiténa                 “There are these two extremes that are

Na séfitabbā,                                                                  not to be indulged in by one who has

                                                                                                Gone forth –

Yo cāyaṃ kāmésu kāma-sukhallikanuyogo,                That which is devoted to sensual

Hīno gammo pothujjaniko                                        pleasure in sensual objects: base, vulgar,

Anariyo anattha-sanhito,                                         common, ignoble, unprofitable.

Yo cāyaṃ atta-kilamathānuyogo,                       and that which is devoted to self-affliction:

Dukkho anariyo anattha-sanhito.                        Painful,ignoble,unprofitable.

Été té bhikkhavé ubho anté anupagamma,   Avoiding both of these extremes, the

Majjhimā patipadā tathāgaténa                                            middle way realized by the Tathagata-

Abhisambuddhā,                                                           producing vision, producing knowledge-

Cakkhu-karaṇī ñāna-karaṇī upasamāya                          leads to calm, to direct knowledge, to

Abhiññāya sambodhāya nibbānāya                   self-awakening,

Saṃvattati.                                                                      To Liberation.

Katamā ca sā bhikkhavé majjhimā                    And what is the middle way realized by

Patipadā tathāgaténa abhisambuddhā,                           Tathagata that –

Cakkhu-karaṇī ñāna-karaṇī upasamāya                          producing vision,producing knowledge-

Abhiññāya sambhodhāya nibbānāya                                 leads to calm, to direct knowledge,

Saṃvattati.                                                                      To self-awakening, to Unibinding?

Ayam-éva ariyo atthaṅgiko maggo,                   The middle way is the  Noble Eightfold  Path.

Seyyathīdaṃ,                                                                 These are:

Sammā-ditṭhi,                                                                 right view,

Sammā-sankappo,                                                       right aspiration,

Sammā-vācā,                                                                 right speech,

Sammā-kammanto,                                                     right action,

Sammā-ajīvo,                                                                 right livelihood,

Sammā-vāyāmo,                                                           right effort,

Sammā-sati,                                                                    right mindfulness,

Sammā-samādhi.                                                         Right concentration.

Ayaṃ kho sā bhikkhavé majjhimā                      This, monks, is the middle way realized

Patipadā tathāgaténa abhisammbuddhā,       by the Tathagata that –

Cakkhu-karaṇī ñāna-karaṇī upasamāya                          producing vision, producing knowledge -

Abhiññāya sambodhāya nibbānāya                   leads to calm, to direct knowledge,

Samvattati.                                                                      To self-awakening, to Liberation.

Idaṃ kho pana bhikkhavé dukkhaṃ                  Now this, monks, is the noble truth

Ariya-saccaṃ,                                                                                of stress:

Jātipi dukkhā jarāpi dukkhā                                   Birth is stressful, ageing is stressful,

Maranaṃpi dukkhaṃ,                                                 death is stressful,

Soka-paridéva-dukkha-domanassupāyāsāpi               Sorrow, lamentation, pain, distress,            

Dukkhā,                                                                              & despair are stressful,

Appiyéhi sampayogo dukkho piyéhi                       Association with things disliked is                  

Vippayogo dukkho yamp’icchaṃ na                  stressful, separation from things liked

Labhati tampi dukkhaṃ,                                                           is stressful, not getting what one wants

                                                                                                Is stressful,

Saṅkhitténa pañcupādānakkhandhā dukkhā.              In short, the five aggregates for clinging

                                                                                                Are stressful.

Idaṃ kho pana bhikkavé dukkha-                       And this, monks, is the noble truth of the

Samudayo ariya-saccaṃ,                                        origination of stress:

Yayaṃ tanhā ponobbhavikā nandi-raga-                       the craving that makes for further

Sahagatā tatra tatrābhinandinī,                                           becoming – accompanied by passion &

                                                                                                Delight, relishing now here & now there-

Seyyathīdaṃ,                                                                 that is:

Kāma-tanhā babha-tanhā vibhava-tanhā,       craving for sensual pleasure, craving for

                                                                                                Becoming, craving for non-becoming.

Idaṃ kho pana bhikkhavé dukkha-                     And this, monks, is the noble truth of the

Nirodho ariya-saccaṃ,                                                              stopping of stress:            

Yo tassā yéva tanhāya asésa-virāga-                              the remainderless fading & stopping,

Nirodho cāgo patinissaggo mutti anālayo,    renunciation, relinquishment, release,

                                                                                                & letting go of that very craving.

Idam kho pana bhikkhavé dukkha-                     And this, monks, is the noble truth of

Nirodha-gāminī-patipadā ariya-saccaṃ,                         the way of practice leading to the

                                                                                                Stopping of stress:

Ayam-éva ariyo atthangiko maggo,                   precisely this Noble Eightfold Path-

Seyyathīdaṃ,                                                                 That is:

Sammā-ditthi sammā-sankappo,                        right view, right aspiration,

Sammā-vācā sammā-kammanto,                       right speech, right action,

Sammā-ajīvo,sammā-vāyāmo,                                             right livelihood, right effort,

Sammā-sati sammā-samādhi.                                              Right mindfulness, right concentration.

Idaṃ dukkhaṃ ariya-saccanti                                               Vision arose, insight arose, discernment

mé bhikkhavé,                                                                                arose, illumination arose within me with

Pubbé ananussutésu dhammésu,                       regard to things never heard before :

Cakkhuṃ udapādi ñānaṃ udapādi paññā       “This is the noble truth of

Udapādi vijjā udapādi āloko udapādi.                               Stress.”

Taṃ kho pan’idam dukkhaṃ ariya-saccaṃ   Vision arose, insight arose, discernment

Pariññeyyanti mé bhikkhavé,                                                arose, knowledge arose, illumination

Pubbé ananussutésu dhammésu,                       arose within me with regard  to things

Cakkhuṃ adapādi ñānaṃ udapādi paññā       never heard before: ‘This noble truth of

Udapādi vijjā udapādi āloko udapādi.                               Stress is to be comprehended.’

Taṃ kho pan’idaṃ dukkhaṃ ariya-saccaṃ   Vision arose, insight arose, discernment

Pariññātanti mé bhikkhavé,                                   arose, knowledge arose, illumination

Pubbé ananussautésu dhammésu,                    arose within me with regard to things

Cakkhuṃ udapādi ñānaṃ udapādi paññā       never heard before : “This  noble truth

Udapādi vijjā udapādi āloko udapādi.                               Of stress has been comprehended.’

Idaṃ dukkha-samudayo ariya-saccanti mé  Vision arose, insight arose, discernment

Bhikkhavé,                                                                     arose, knowledge arose, illumination

Pubbé ananussautésu dhammésu,                    arose within me with regard to things

Cakkhuṃ udapādi ñānāṃ udapādi paññā       never heard before: ‘ This is the noble

Udapādi vijjā udapādi āloko udapādi.                               Truth of the origination of stress.’

Taṃ kho pan’idam dukkha-samudayo                              Vision arose, insight arose, discernment

Ariya-saccaṃ pahātabbanti mé bhikkhavé,  arose, knowledge arose, illumination

Pubbé anannussutésu dhammésu,                    arose within me with regard to things

Cakkhuṃ udapādi ñānaṃ udapādi paññā       never heard before: ‘ This noble truth

Udapādi vijjā udapādi āloko udapādi.                               Of the origination of stress is to be

                                                                                                Abandoned.

Taṃ kho pan’idam dukkha-samudayo                              Vision arose, insight arose, discernment  

Ariya-saccam pahīnanti mé bhikkhavé,                          arose, knowledge arose, illumination

Pubbé ananussutésu Dhammésu,                      arose within me with regard to things

Cakkhuṃ udapādi ñānaṃ udapādi paññā       never heard before: ‘ This noble truth

Udapādi vijja udapadi āloko udapādi.                               Of the origination of stress has been

                                                                                                Abandoned.

Idaṃ dukkha-nirodho ariya-saccanti                 Vision arose, insight arose, discernment

Mé bhikkhavé,                                                                                arose, knowledge arose, illumination

Pubbé ananussutésu dhammésu,                       arose within me with regard to things

Cakkhuṃ udapādi ñānaṃ udapādi paññā       never heard before: ‘This is the noble

Udapadi vijja udapādi āloko udapādi.                               Truth of the stopping of stress.’

Taṃ kho pan’idaṃ dukkha-nirodho                   Vision arose, insight arose, discernment

Ariya-saccaṃ sacchikatabbanti mé                  arose, knowledge arose, illumination

Bhikkhavé,                                                                       arose within me with regard to things

Pubbé ananussutesu dhammésu,                                never heard before: ‘This noble truth

Cakkhuṃ udapādi ñānaṃ udapādi paññā   of the stopping of stress is to be

Udapādi  vijjā udapādi āloko udapādi.                              Directly  experienced.’

Taṃ kho pan’idaṃ dukkha-nirodho                    Vision arose, insight arose, discernment

Ariya-saccaṃ sacchikatanti mé                                          arose, knowledge arose, illumination

Bhikkhavé,                                                                       arose within me with regard to things

Pubbé ananussutésu dhammésu,                       never heard before: ‘This noble truth

Cakkhuṃ udapādi ñānaṃ udapādi paññā       of the stopping of stress has been

Udapādi  vijjā udapādi āloko udapādi.                              Directly  experienced.’

Idhaṃ dukkha-norodha-gamini-patipadā                         Vision arose, insight arose, discernment

Ariya-saccanti mé bhikkhavé,                                              arose, knowledge arose, illumination

Pubbé ananussutésu Dhammésu,                      arose within me with regard to things

Cakkhuṃ udapādi ñānaṃ udapādi paññā       never heard before: ‘This is the noble

Udapādi vijjā udapādi āloko udapādi.                               Truth of the way of practice leading

                                                                                                To the stopping of stress.’

Taṃ kho pan’idam dukkha-nirodha-                   Vision arose, insight arose, discernment

Gāmini-patipada ariya-saccam                                            arose, knowledge arose, illumination

Bhāvetabbanti mé bhikkhavé,                                              arose within me with regard to things

Pubbé snanussutésu Dhammésu,                      never heard before: ‘This noble truth

Cakkhuṃ udapādi ñānaṃ udapādi paññā       of the way of practice leading to the

Udapādi vijjā udapādi āloko udapādi.                               Stopping of stress is to be developed.’

Taṃ kho pan’idaṃ dukkha-niroda-                     Vision arose, insight arose, discernment

Gamini-patipadā ariya-saccam bhāvitanti     arose, knowledge arose, illumination

Mé bhikkhavé,                                                                            arose within me with regard to things

Pubbé annanussutésu Dhammésu,                   never heard before: ‘ This noble truth of

Cakkhuṃ udapādi ñanaṃ udapādi paññā       the way of practice leading to the

Udapādi vijjā udapādi āloko udapādi.                               Stopping of stress has been developed.’

Yāvakīvañca mé bhikkhavé imésu catusu    And monks, as long as this knowledge

Ariya-saccésu,                                                                              & vision of mine – with its three rounds

Évan-ti-parivattaṃ dvādas’ākāraṃ                    & twelve permutations concerning these

Yathābhūtaṃ ñāna-dassanaṃ na                        four noble truths as they actually are -

Suvisuddhaṃ ahosi,                                                   was not pure, I did not claim to have

Néva tāvahaṃ bhkkhavé sadévaké loké                        directly awakened to the right self-

Samāraké sabrahmaké,                                                            awakening unexcelled with the cosmos

Sassamana-brahmaniyā pajāya sadéva-                        with its deities, Maras, & Brahamas,

Manussāya,                                                                     with its contemplative  &  priests,

Anuttaraṃ sammā-sambhodhiṃ                          its royalty

Abhisambuddho paccaññāsiṃ.                                            & common people.

Yato ca kho mé bhikkhavé imesu catusu                       But as soon as this  knowledge & vision

Ariya-saccésu,                                                                              of mine- with its three rounds & twelve

Évan-ti parivattaṃ dvādas’ākāraṃ                    permutations concerning these four noble

Yathābhūtaṃ ñāna-dassanaṃ suvisudhaṃ  truths as they actually are – was truly

Ahosi,                                                                                  pure, then I did claim to have directly

Athāhaṃ bhkkhavé sadévaké loké samāraké             awakened to the right self-awakening

Sabrahmaké,                                                                   unexcelled in the cosmos with its deities

Sassamana-brahmaniyā pajāya sadéva-        ,               Maras, & Brahamas ,

Manussāya,                                                                     with its comtemplative

Anuttaraṃ sammā-sambodhiṃ                                             & its royalty

Abhisambuddho paccaññāsiṃ.                                             & commonfolk.

Ñānanca pana mé dassanaṃ udapādi,                            The knowledge & vision arose in me:

Akuppā mé vimutti,                                                     ‘Unprovoked is my release. This is

Ayam’antimā jāti,                                                         the last birth. There is  now no further

N’atthidāni punabbhavoti.                                       Becoming.’

Idm-avoca Bhagavā,                                                  That is what the Blessed One said. Glad

Attamana pañca-vaggiyā bhikkhū                      at heart, the group of five monks

Bhagavato bhāsitaṃ abhinanduṃ.                     Delighted at his words.

Imasmiñca pana veyya-karanasmiṃ                                And while this explanation was being

Bhaññmāné,                                                                    given,

Ayasmato Koṇdhaññassa virajaṃ                      there arose to Ven.Kondanna

Vitamalaṃ dhamma-cakkhuṃ udapādi,                          the dustless, stainless Dhamma eye:

Yaṅkiñci samudaya-dhammaṃ                                            “Whatever  is subject to origination

Sabban-taṃ nirodha-dhammanti.                        Is all subject to cessation.”

Pavattité ca Bhagavatā dhamma-cakké,                        Now when the Blessed One had set

Bhūmmā déva saddamanussavesuṃ,                              the Wheel of Dhamma in motion,

                                                                                                The earth deities cried out:

“Étam-Bhagavatā Branasiyaṃ isipatané                        “At Varanasi, in the Game Refuge at

Migadāyé anuttaraṃ dhamma-cakkaṃ                            Isipatana, the Blessed One has set in

Pavattitaṃ,                                                                      motion the unexcelled Wheel of

Appativattiyaṃ samanéna vā brahmanéna   Dhamma that cannot be stopped by

Vā dévéna vā māréna vā brahamunā vā                         priest or contemplative, deity, Mara,

Kénaci vā lokasminti.”                                                              Brahama, or anyone at all in the

                                                                                                Cosmos.”

Bhummānaṃ dévānaṃ saddaṃ sutvā,                            On hearing the earth deities ‘cry, the

Cātummahārājikā dévā                                                             deities of the Heaven of the Four

Saddamanussavésuṃ.                                                              Kings too up the cry.

Cātummahārajikānaṃ dévānaṃ                           On hearing the cry of the deities of the

Saddaṃ sutvā.                                                                               Heaven of the Four Kings, the deities

Tāvatimsā dévā saddamanussāvésuṃ.                          Of the Heaven of the Thirty-three took

                                                                                                Up the cry.

Tāvatimsānaṃ dévānaṃ saddaṃ sutvā,                        On hearing the cry of the deities of the

Yāmā dévā saddamanussāvésuṃ.                    Heaven of the Thirty-three, the Yama

                                                                                                Deities took up the cry.

Yāmānaṃ dévānaṃ saddaṃ sutvā,                   On hearing the cry of the Yama deities,

Tusitā dévā saddamanussāvésuṃ.                   The Tusita deities took up the cry.

Tusitānaṃ dévānaṃ saddaṃ sutvā,                 On hearing the cry of Tusita deities the

Nimmānaratī devā saddamanussāvésuṃ.     Nimmanarati deities took up the cry.

Nimmānaratīnaṃ dévānaṃ saddaṃ sutvā,    On hearing the cry of the Nimmanarati

Paranimmita-vasavatti devā                                  deities, the Paranimmita-vasavatti deities

Saddamanussāvésuṃ.                                                              Took up the cry.

Parinimmita-vasattinaṃ devānaṃ                      On hearing the cry of the Paranimmita

Saddaṃ sutvā,                                                                           -vasavatti deities, the deities of Brahma’s

Brahama-kāyikā devā saddamanussāvésuṃ,             retinue took up the cry.

“Étam-Bhagavatā Baranasiyaṃ isipatané      “At Varanasi, in the Game Refuge at

Migadāyé anuttaraṃ dhamma-cakkaṃ                            Isipatana , the Blessed One has set

Pavattitaṃ,                                                                      in motion the unexcelled Wheel of

Appativattiyaṃ samanéna vā brāhmanéna   Dhamma that cannot be stopped

Vā dévéna vā māréna vā brāhmunā vā                            by priest or contemplative, deity,

Kénaci vā lokasminti.”                                                              Mara,Brahma,or anyone at all in

                                                                                                The cosmos.

Itiha téna khanéna téna muhutténa,                  So in that moment, that instant, the cry

Yāva brāhma-loka saddo abbhuggacchi.                        Shot right up to the Brahma world.

Ayanca dasa-sahassī loka dhātu,                      And this ten-thousandfold  cosmos

Saṅkampi sampakampi sampavédhi,                               shivered & quivered &quaked,

Appamāno ca olāro obhāso loké pāturahosi,                While a great, measureless radiance

Atikkamméva dévānaṃ dévānubhāvaṃ.                        Appeared in the cosmos, surpassing

                                                                                                The effulgence of the deities.

Atha kho Bhagavā udānaṃ udānési,                 Then the Blessed One exclaimed: “ So

“Aññāsi vata bho Kondañño,                                  you really know, Kondanna” So you

Annasi vata bho Kondaññoti,”                                               really know?”

Itihidaṃ ayasmato Kondaññassa,                      And that is how Ven.Kondanna acquired

Aññā-kondañño’tvéva namaṃ, ahosīti.                           The name Anna-Kondanna-Kondanna

                                                                                                Who knows.

Ended