Dhammachakkappavatthana Sutta

The First Turning of the Wheel of the Dharma

evaṃ me sutaṃ, ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:

Thus have I heard. At one time the Bhagavān was dwelling at Varanasi, in the Deer Park at Rishipattana. There the Bhagavān addressed the group of five monks –

Extremes

“dve me bhikkhave, antā pabbajitena na sevitabbā. katame dve? yocāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yocāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito,

Bhikshus, there are these two extremes that should not be practiced by one who has gone forth, Which are those two?  [Firstly,] that which is the pursuit of indulgence in sensual pleasures with respect to sensual objects – it is base, vulgar, worldly, ignoble and useless. [Secondly,] that which is the pursuit of self-mortification – it is suffering, ignoble and useless.

Middle Path

ete kho bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisaṃbuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya saṃbodhāya nibbānāya saṃvattati.

These indeed, bhikshus, are the two extremes. Avoiding these, is the Middle Way realized by the Tathāgata – it gives rise to vision, gives rise to cognition, leads to peace, to supernormal knowledge, to enlightenment, and to Nirvana.

Eight-fold noble path

katamā ca sā bhikkhave, majjhimā paṭipadā tathāgatena abhisaṃbuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya saṃbodhāya nibbānāya saṃvattati: ayameva ariyo aṭṭhaṃgiko maggo seyyathīdaṃ: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammājīvo sammāvāyāmo sammāsati sammāsamādhi. ayaṃ kho sā bhikkhave, majjhimā paṭipadā tathāgatena abhisaṃbuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya saṃbodhāya nibbānāya saṃvattati.

And what, bhikshus, is that Middle Way realized by the Tathāgata, which gives rise to vision, gives rise to wisdom, leads to peace, to supernormal knowledge, to enlightenment, and to Nirvana?

It is this Noble Eightfold Path, that is to say – Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

This, bhikshus, indeed is the Middle Way realized by the Tathāgata, which rise to vision, gives rise to wisdom, leads to peace, to supernormal knowledge, to enlightenment, and to Nirvana.

1. Noble Truth of Suffering

idaṃ kho pana bhikkhave, dukkhaṃ ariyasaccaṃ: jātipi dukkhā jarāpi dukkhā vyādhipi dukkho maraṇampi dukkhaṃ

This, O bhikshus, indeed is the Noble Truth of suffering – 

Birth is suffering, aging is suffering, illness is suffering, and death is also suffering.

appiyehi sampayogo dukkho  piyehi vippayogo dukkho  yaṃpicchaṃ na labhati taṃpi dukkhaṃ

Association with the disagreeable is suffering,

Separation from the beloved is suffering,

Not getting whatever one desires is also suffering.

saṃkhittena pañcupādāna kkhandhā dukkhā.

In short, the five aggregates of clinging are suffering.

Noble Truth of the Origin of Suffering

idaṃ kho pana bhikkhave, dukkhasamudayo ariyasaccaṃ: “yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatra tatrābhinandinī, seyyathīdaṃ: kāmataṇhā bhavataṇhā vibhavataṇhā”.

This, O bhikshus, is the Noble Truth of the origin of suffering – 

That craving, which leads to rebirth, accompanied by passion and delight, rejoices here and there, namely: the craving for sensual pleasures, the craving for existence, and the craving for non-existence.

Noble Truth of the Cessation of Suffering

idaṃ kho pana bhikkhave, dukkhanirodho ariyasaccaṃ: yo tassāyeva taṇhāya asesavirāga nirodho cāgo paṭinissaggo mutti anālayo.

This, O bhikshus, is the Noble Truth of the cessation of suffering –

The complete fading and cessation of that very craving without leaving anything behind, its cessation, giving up (tyāga),letting go (pratinisarga) freedom (mukti) [from craving], and non-abiding (anālaya).

Noble Truth of the Path to Cessation of Suffering

idaṃ kho pana bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ: ayameva ariyo aṭṭhaṃgiko maggo, seyyathīdaṃ: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammājīvo sammāvāyāmo sammāsati sammāsamādhi.

This, O bhikshus, is the Noble Truth of the path leading to the cessation of suffering – 

This is the Noble Eightfold Path, namely, Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

Engaging in the truth of suffering  – To be comprehended

“idaṃ dukkhaṃ ariyasaccanti” me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. 

Concerning dharmas that I never heard before, O bhikshus, vision arose, cognition (jñāna) arose, wisdom (prajñā) arose, recognition (vidyā) arose, and clarity (aloka) arose in me, “This is the Noble Truth of suffering.”

taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. 

Concerning dharmas that I never heard before, O bhikshus, vision arose, cognition arose, wisdom arose, recognition arose, and clarity arose in me, “This Noble Truth of suffering must  be well comprehended.”

taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

Concerning dharmas that I never heard before, O bhikshus, vision arose, cognition arose, wisdom arose, recognition arose, and clarity arose in me, “This Noble Truth of suffering has been well comprehended.”

Engaging in the truth of the origin – To be relinquished 

“idaṃ dukkhasamudayo ariyasaccanti” me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. 

Concerning dharmas that I never heard before, O bhikshus, vision arose, cognition arose, wisdom arose, recognition arose, and clarity arose in me, “This is the Noble Truth of the origin of suffering.”

taṃ kho panidaṃ dukkhasamudayo ariyasaccaṃ pahātabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. 

Concerning dharmas that I never heard before, O bhikshus, vision arose, cognition arose, wisdom arose, recognition arose, and clarity arose in me, “This Noble Truth of the origin of suffering must  be relinquished.”

taṃ kho panidaṃ dukkhasamudayo ariyasaccaṃ pahīnanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

Concerning dharmas that I never heard before, O bhikshus, vision arose, cognition arose, wisdom arose, recognition arose, and clarity arose in me, “This Noble Truth of origin of suffering has been relinquished.”

Engaging in the truth of cessation  – to be realized

“idaṃ dukkhanirodho ariyasaccanti” me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. 

Concerning dharmas that I never heard before, O bhikshus, vision arose, cognition arose, wisdom arose, recognition arose, and clarity arose in me, “This is the Noble Truth of the cessation of suffering.”

taṃ kho panidaṃ dukkhanirodho ariyasaccaṃ sacchikātabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. 

Concerning dharmas that I never heard before, O bhikshus, vision arose, cognition arose, wisdom arose, recognition arose, and clarity arose in me, “This Noble Truth of the cessation of suffering must  be realized.”

taṃ kho panidaṃ dukkhanirodho ariyasaccaṃ sacchikatanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

Concerning dharmas that I never heard before, O bhikshus, vision arose, cognition arose, wisdom arose, recognition arose, and clarity arose in me, “This Noble Truth of the cessation of suffering has been realized.”

Engaging in the truth of path to cessation – to be cultivated 

“idaṃ dukkhanirodhagāminī paṭipadā ariyasaccanti” me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. 

Concerning dharmas that I never heard before, O bhikshus, vision arose, cognition arose, wisdom arose, recognition arose, and clarity arose in me, “This is the Noble Truth of the path leading to the cessation of suffering.”

taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. 

Concerning dharmas that I never heard before, O bhikshus, vision arose, cognition arose, wisdom arose, recognition arose, and clarity arose in me, “This Noble Truth of the path leading to the cessation of suffering is to be cultivated.”

taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

Concerning dharmas that I never heard before, O bhikshus, vision arose, cognition arose, wisdom arose, recognition arose, and clarity arose in me, “This Noble Truth of the path leading to the cessation of suffering has been cultivated.”

The rounds of cultivation

yāvakīvañca me bhikkhave, imesu catusu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsaṃbodhiṃ abhisaṃbuddho paccaññāsiṃ. 

As long as, O bhikshus, my seeing of the knowledge of things as they are, concerning these Four Noble truths, in their three rounds and twelve aspects, was not completely purified, until then, O bhikshus, I did not declare to the world – with its gods, demons (maras), and brahmas, with its śramanas and brahmanas, with its subjects of gods and humans – that I had attained the unsurpassed, perfect awakening (anuttara samyaksambodhi).

yato ca kho me bhikkhave, imesu catusu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsaṃbodhiṃ abhisaṃbuddho paccaññāsiṃ. ñāṇañca pana me dassanaṃ udapādi akuppā me cetovimutti, ayamantimā jāti natthidāni punabbhavoti. 

When indeed, O bhikshus, my seeing of the knowledge of things as they are, concerning these Four Noble truths, in their three rounds and twelve aspects, became completely purified, then, O bhikshus, I declared to the world – with its gods, demons (maras), and brahmas, with its śramanas and brahmanas, with its subjects of gods and humans – that I had attained the unsurpassed, perfect awakening (anuttara samyaksambodhi). A vision of knowledge arose in me, “Unshakable is my mind’s liberation! This is my last birth! There is no more re-becoming!”

idamavoca bhagavā attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti.

The Bhagavān spoke thus. Elated, the group of five monks rejoiced in the Bhagavān’s words.

Kondañña’s realization

imasamiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: “yaṃ kiñci samudayadhammaṃ sabbantaṃ nirodhadhammanti”.

And while this exposition was being spoken, the spotless, stainless eye of Dhamma arose in the Venerable Koṇḍañña, “Whatever has the nature of arising, all that has the nature of ceasing.”

The worlds rejoicing

pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesu: “etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti”. 

When the Bhagavān had set rolling the Wheel of Dharma, the earth-dwelling gods proclaimed, “The Bhagavān, at Varanasi, in the Dear Park at Rishipattana, has set in motion, the unsurpassed Wheel of Dharma! It cannot be stopped by any sramanas or brahmanas or gods or maras or brahmas or anyone else in the world!”

bhummānaṃ devānaṃ saddaṃ sutvā cātummahārājikā devā saddamanussāvesuṃ: “etaṃ bhagavatā bārānasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti”. 

Hearing the sound of the earth-dwelling gods, the gods of the Four Great Kings proclaimed, “The Bhagavān, at Varanasi, in the Dear Park at Rishipattana, has set in motion, the unsurpassed Wheel of Dharma! It cannot be stopped by any sramanas or brahmanas or gods or maras or brahmas or anyone else in the world!”

cātummahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā saddamanussāvesuṃ: “etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti”. 

Hearing the sound of the gods of the Four Great Kings, the gods of the Heaven of Thirty-three (trāyastriṃśāḥ) proclaimed, “The Bhagavān, at Varanasi, in the Dear Park at Rishipattana, has set in motion, the unsurpassed Wheel of Dharma! It cannot be stopped by any sramanas or brahmanas or gods or maras or brahmas or anyone else in the world!”

tāvatiṃsānaṃ devānaṃ saddaṃ sutvā yāmā devā saddamanussāvesuṃ: “etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti”. 

Hearing the sound of the gods of the Heaven of Thirty-three, the gods of Yāma proclaimed, “The Bhagavān, at Varanasi, in the Dear Park at Rishipattana, has set in motion, the unsurpassed Wheel of Dharma! It cannot be stopped by any sramanas or brahmanas or gods or maras or brahmas or anyone else in the world!”

yāmānaṃ devānaṃ saddaṃ sutvā tusitā devā saddamanussāvesuṃ: “etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti”. 

Hearing the sound of the gods of Yāma, the gods of Tushita proclaimed, “The Bhagavān, at Varanasi, in the Dear Park at Rishipattana, has set in motion, the unsurpassed Wheel of Dharma! It cannot be stopped by any sramanas or brahmanas or gods or maras or brahmas or anyone else in the world!”

tusitānaṃ devānaṃ saddaṃ sutvā nimmāṇaratī devā saddamanussāvesuṃ: “etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti”. 

Hearing the sound of the gods of Tushita, the gods of Nirmāṇarataya proclaimed, “The Bhagavān, at Varanasi, in the Dear Park at Rishipattana, has set in motion, the unsurpassed Wheel of Dharma! It cannot be stopped by any sramanas or brahmanas or gods or maras or brahmas or anyone else in the world!”

Nimmānaratīnaṃ devānaṃ saddaṃ sutvā paranimmitavasavattī devā saddamanussāvesuṃ: “etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti”. 

Hearing the sound of the gods of Nirmāṇarataya, the gods of Paranirmitavaśavartin proclaimed, “The Bhagavān, at Varanasi, in the Dear Park at Rishipattana, has set in motion, the unsurpassed Wheel of Dharma! It cannot be stopped by any sramanas or brahmanas or gods or maras or brahmas or anyone else in the world!”

paranimmitavasavattīnaṃ devānaṃ saddaṃ sutvā brahmakāyikā devā saddamanussāvesuṃ: “etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti”.

Hearing the sound of the gods of Paranirmitavaśavartin, the gods of the Heaven of Brahma proclaimed, “The Bhagavān, at Varanasi, in the Dear Park at Rishipattana, has set in motion, the unsurpassed Wheel of Dharma! It cannot be stopped by any sramanas or brahmanas or gods or maras or brahmas or anyone else in the world!”

itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggañchi.

Thus, in that very moment, in that very instant, the sound spread forth up to the Brahmā world.

Nature Responding

ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhi.

And, this ten-thousand-fold world system quaked, trembled, and vibrated.

appamāṇo ca ul̤āro obhāso loke pāturahosi: atikkamma4 devānaṃ devānubhāvanti.

And a boundless, magnificent radiance appeared in the world, surpassing the splendour of the devas

Naming

atha kho bhagavā udānaṃ udānesi: “aññāsi vata bho koṇḍañño, aññāsi vata bho koṇḍaññoti”. itihidaṃ āyasmato koṇḍaññassa aññākoṇḍaññottheva nāmaṃ ahosīti.

Then the Bhagavān uttered a joyful exclamation, “Indeed, Koṇḍañña has understood! Indeed, Koṇḍañña has understood!”

Thus, for the Venerable Koṇḍañña, the name ‘Aññā-Koṇḍañña’ (Koṇḍañña-who-has-understood) came to be.