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Saṁyutta Nikāya 56.11 Linked Discourses 56.11
2. Dhammacakkappavattanavagga 2. Rolling Forth the Wheel of Dhamma
Dhammacakkappavattanasutta Rolling Forth the Wheel of Dhamma
Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. at one time the Fortunate One was dwelling near Bārāṇasī in the Deer Park at Isipatana.At one time the Buddha was staying near Varanasi in the deer park at Isipatana. This is the Buddha’s first discourse proper. In the narrative following the Buddha’s awakening (Kd 1:6.16.9), it follows the apparently fruitless encounter with Upaka on the road from Bodhgaya to Varanasi (MN 26:25.1), and precedes the teaching on not-self (SN 22.59). It is included in full in the later treatise the Paṭisambhidāmagga (Ps 2.6:1.1), and is alluded to many times in the Suttas, sometimes by name (MN 141:32.1), sometimes implicitly (MN 26:29.1). It is still a key text in Theravāda Buddhism, and is regularly memorized and recited.
Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi: There it was that the Fortunate One addressed the group-of-five monks, saying:There the Buddha addressed the group of five mendicants: These are the ascetics with whom the Bodhisatta practiced before rejecting their path of extreme asceticism (MN 36:20.2). The Buddha has traveled especially to teach them out of gratitude, because they were very helpful to him (MN 26:24.5). Their names are listed in the Vinaya account: Koṇḍañña, Vappa, Bhaddiya, Mahānāma, and Assaji (Kd 1:6.31.6). | Note that he calls them “mendicants”, a term typically reserved for Buddhist renunciates. For a similar usage, see MN 140:3.4. In the Vinaya account, they ordained after this teaching.
“Dveme, bhikkhave, antā pabbajitena na sevitabbā. “There are these two extremes, monks, that one who has gone forth ought not to associate with,“Mendicants, these two extremes should not be cultivated by one gone forth. Expanded on at SN 42.12:2.1.
Katame dve? What two?
Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito. which is this: devotion to the pleasure and happiness in sense pleasures, which is low, vulgar, worldly, ignoble, and not connected with the goal; and this: devotion to self-mortification, which is painful, ignoble, and not connected with the goal.Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless. The Buddha begins by finding common ground with the ascetics—the rejection of sensual pleasures, repudiating their idea that he had given himself up to luxury (see DN 29:23.2). Only then does he reject the five ascetics’ own practice of self-mortification. The descriptions in the Suttas make it clear that these practices were closely allied to the Jains, although the Buddha does not formally identify them (MN 85:10.2).
Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Not having approached either of these two extremes, monks, the middle practice was awakened to by the Realised One, which produces vision, produces knowledge, and which leads to peace, deep knowledge, Complete Awakening, and Nibbāna.Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. Also at MN 139:3.2, SN 42.12:2.7.
Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Now what is this middle practice, monks, that was awakened to by the Realised One, which produces vision, produces knowledge, and which leads to peace, deep knowledge, Complete Awakening, and Nibbāna?And what is that middle way of practice?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—It is this noble path with eight factors, as follows:It is simply this noble eightfold path, that is:
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. right view, right thought, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration.right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are defined at SN 45.8.
Ayaṁ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. This is the middle practice, monks, that was awakened to by the Realised One, which produces vision, produces knowledge, and which leads to peace, deep knowledge, Complete Awakening, and Nibbāna.This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ—Now this, monks, is the noble truth of suffering:Now this is the noble truth of suffering.
jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ—saṅkhittena pañcupādānakkhandhā dukkhā. birth is suffering, also old age is suffering, also sickness is suffering, also death is suffering, being joined to what is not dear is suffering, being separated from what is dear is suffering, also not to obtain what one longs for is suffering, in brief, the five constituent groups (of mind and body) that provide fuel for attachment are suffering.Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. Further defined at MN 28:3.2 and MN 141.
Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ—Now this, monks, is the noble truth of the arising of suffering:Now this is the noble truth of the origin of suffering.
yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—it is that craving which leads to continuation in existence, which is connected with enjoyment and passion, greatly enjoying this and that, as follows:It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, This definition clarifies two common misunderstandings. First, not all desire causes suffering, for some kinds of desire lead out of suffering (SN 51.15:4.1). Second, rebirth is not a tangential part of the Buddha’s teachings, uncritically inherited from cultural suppositions; it is baked into the fundamental meaning of the four noble truths. | The idiom tatratatra (literally “there, there”) is not selective (“here and there”) but distributive (“each and every place”, “everywhere”). By taking pleasure in sense experience, the mind binds itself to the need for continued stimulation in future lives. The distancing sense “there” is important, for craving does not merely satisfy itself with what it currently experiences, but must always seek out renewed gratification. For an Upaniṣadic precursor, see the note to the same idiom at MN 2:8.8.
kāmataṇhā, bhavataṇhā, vibhavataṇhā. craving for sense pleasures, craving for continuation, craving for discontinuation.craving for sensual pleasures, craving for continued existence, and craving for nonexistence. Craving for sensual pleasures in this life or the next, binding oneself to a form that can experience such pleasures. In Buddhism, this includes not only the human realm, but all of the heavenly realms too, so far as the Brahmā realm. When a person has good kamma, they are reborn in a realm where they enjoy such pleasures, if not, in a lower realm. | Craving to continue existence (bhavataṇhā) refers to any desire, whether conscious or not, to continue existence after death. When it solidifies as a view it is called eternalism, and motivates religious and spiritual practices aiming at “eternal life”. As such, it especially applies to rebirth in the Brahmā realms. However, it is still present even in those who do not ascribe to such a view; craving is more primal than view (see SN 12.2:6.3 and notes). | Craving for nonexistence is the longing to destroy the self, in contrast with the Buddhist perspective that the self is a false construct. When it crystallizes as a view it is called annihilationism.
Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ—Now this, monks, is the noble truth of the cessation of suffering:Now this is the noble truth of the cessation of suffering.
yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. it is the complete fading away and cessation without remainder of that craving - liberation, letting go, release, and non-adherence.It’s the fading away and cessation of that very same craving no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. These are all terms for Nibbāna.
Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ—Now this, monks, is the noble truth of the practice leading to the end of suffering:Now this is the noble truth of the practice that leads to the cessation of suffering.
ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—It is this noble path with eight factors, as follows:It is simply this noble eightfold path, that is:
sammādiṭṭhi …pe… sammāsamādhi. right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. Thus the four noble truths include the noble eightfold path as the final factor, just as the path includes the truths as its first factor, right view. They are different perspectives on the same thing.
‘Idaṁ dukkhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. “This is the noble truth of suffering” - to me, monks, regarding these previously unheard-of things vision arose, knowledge arose, wisdom rose, understanding arose, light arose.‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. Each of the truths is analyzed in three “rounds”: the knowledge of each truth (saccañāṇa); the knowledge of what is to be done in respect to each truth (kiccañāṇa); and the completion of work (katañāṇa). Normally the realization of the four truths indicates stream-entry, which, if that applies here, suggests that the Buddha first attained stream-entry, then practiced according to the relevant duties, before culminating in arahantship. This progression through the stages of awakening could have happened in a single night.
‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti me, bhikkhave, pubbe …pe… udapādi. ‘This noble truth of suffering should be completely understood.’ Such was the vision that arose in me … Suffering should not be avoided, but should be “known all around”, “completely understood” (pariññeyyaṁ).
‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Now that to which “this is the noble truth of suffering” refers has been fully known - to me, monks, regarding these previously unheard-of things vision arose, knowledge arose, wisdom rose, understanding arose, light arose.‘This noble truth of suffering has been completely understood.’ Such was the vision that arose in me …
‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. “This is the noble truth of the arising of suffering” - to me, monks, regarding these previously unheard-of things vision arose, knowledge arose, wisdom rose, understanding arose, light arose.‘This is the noble truth of the origin of suffering.’ Such was the vision that arose in me …
‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘This noble truth of the origin of suffering should be given up.’ Such was the vision that arose in me … Note that it is not suffering that should be given up, but its cause.
‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Now that to which “this is the noble truth of the arising of suffering” refers has been given up, to me, monks, regarding these previously unheard-of things vision arose, knowledge arose, wisdom rose, understanding arose, light arose.‘This noble truth of the origin of suffering has been given up.’ Such was the vision that arose in me …
‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. “This is the noble truth of the cessation of suffering” - to me, monks, regarding these previously unheard-of things vision arose, knowledge arose, wisdom rose, understanding arose, light arose.‘This is the noble truth of the cessation of suffering.’ Such was the vision that arose in me …
‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘This noble truth of the cessation of suffering should be realized.’ Such was the vision that arose in me … “Should be realized” (sacchikātabbaṁ) is literally “should be seen with one’s own eyes”, “should be witnessed”.
‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Now that to which “this is the noble truth of the cessation of suffering” refers has been experienced - to me, monks, regarding these previously unheard-of things vision arose, knowledge arose, wisdom rose, understanding arose, light arose.‘This noble truth of the cessation of suffering has been realized.’ Such was the vision that arose in me …
‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. “This is the noble truth of the practice going to the cessation of suffering”- to me, monks, regarding these previously unheard-of things vision arose, knowledge arose, wisdom rose, understanding arose, light arose.‘This is the noble truth of the practice that leads to the cessation of suffering.’ Such was the vision that arose in me …
‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ Such was the vision that arose in me … “Developed” is literally “made to be more”, “amplified”, rather than brought into being from nothing. This implies that the potential is already present.
‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Now that to which “this is the noble truth of the practice leading to the end of suffering” refers - has been developed - to me, monks, regarding these previously unheard-of things vision arose, knowledge arose, wisdom rose, understanding arose, light arose.‘This noble truth of the practice that leads to the cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. The Buddha rejects the idea that his fundamental insight was passed down through oral tradition. He had studied the texts of the Brahmins (MN 26:15.7) and showed a detailed knowledge of them, as I have documented extensively in my notes. He also shows knowledge of Jain texts, but does not actually say that he memorized them. He was not shy to adopt things he thought worthwhile, but he always insisted that the key teachings were discovered through his own experience.
Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. For as long as to me, monks, in regard to these four noble truths - turned like this, in three ways, twelvefold - knowledge and insight as it really is was not quite clear, for that long, monks, I did not declare to the world with its gods, Māra, and Brahma, to this generation, with its ascetics and brahmins, princes and men, that I was fully awakened with unsurpassed complete awakening.As long as my true knowledge and vision about these four noble truths was not fully purified in these three rounds and twelve aspects, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans. The related passage at AN 8.64:10.1 shows that the “three rounds and twelve aspects” apply to the knowledge and vision, not the truths.
Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. But when to me, monks, in regard to these four noble truths - turned like this, in three ways, twelvefold - knowledge and insight as it really is was quite clear then, monks, I did declare to the world with its gods, Māra, and Brahma, to this generation, with its ascetics and brahmins, princes and men, that I was fully awakened with unsurpassed complete awakening.But when my true knowledge and vision about these four noble truths was fully purified in these three rounds and twelve aspects, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṁ udapādi: To me knowledge and seeing arose:Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. “Sure is my freedom of mind this is my last birth now there is no continuation of existence.”‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” Whereas the final of the three rounds indicates the attaining of arahantship, this indicates the reviewing knowledge by which the Buddha realized that he had become an arahant, completing his spiritual quest.
Idamavoca bhagavā. The Fortunate One said this,That is what the Buddha said.
Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti. and the group-of-five monks were uplifted and greatly rejoiced in what was said by the Fortunate One.Satisfied, the group of five mendicants approved what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: Moreover, as this sermon was being given, to venerable Koṇḍañña the dust-free, stainless, Vision-of-the-Dhamma arose:And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Venerable Koṇḍañña:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. Whatever has the nature of arising, all that has the nature of ceasing.“Everything that is liable to arise is liable to cease.”
Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṁ: Now when the Dhamma Wheel was set rolling by the Fortunate One the Earth gods let loose a cry:And when the Buddha rolled forth the Wheel of Dhamma, the earth gods raised the cry: The wheel, like that of the wheel-turning monarch, echoes both the unstoppable conquests of the the ancient Indo-Europeans in their wheeled chariots, and the unstoppable progress of the sun in the sky.
“etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. “The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana, has set rolling the unsurpassed Dhamma Wheel, and it cannot be rolled back by an ascetic or by a brahmin or by a god or by a demon or by a deity or by anyone in the world.”“Near Varanasi, in the deer park at Isipatana, the Buddha has rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.” The cry to the gods is inserted between noting that Koṇḍañña had realized the Dhamma, and the Buddha’s acknowledgement of that fact. This serves to highlight the cosmic significance of Koṇḍañña’s achievement: he showed that others, not just the Buddha, could realize the Dhamma. Some versions of this text lack the passage on the gods, suggesting that it was added later.
Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ: Having heard the cry of the Earth gods the gods called the Four Great Kings let loose a cry:Hearing the cry of the earth gods, the gods of the four great kings …
“etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ, appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. “The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana, has set rolling the unsurpassed Dhamma Wheel, and it cannot be rolled back by an ascetic or by a brahmin or by a god or by a demon or by a deity or by anyone in the world.”
Cātumahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā …pe… the gods of the thirty-three …
yāmā devā …pe… the gods of Yama …
tusitā devā …pe… the joyful gods …
nimmānaratī devā …pe… the gods who love to create …
paranimmitavasavattī devā …pe… the gods who control what is created by others …
brahmakāyikā devā saddamanussāvesuṁ: the gods of the Divinity’s host raised the cry:
“etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. “Near Varanasi, in the deer park at Isipatana, the Buddha has rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”
Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā saddo abbhuggacchi. Thus at that moment, at that second, that cry reached as far as the Brahma worlds,And so at that moment, that second, that hour, the cry soared up to the realm of divinity.
Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṁ devānubhāvanti. and this ten thousand world-element moved, wavered, and shook, and great and measureless light became manifest in the world, transcending the psychic power of the gods.And this ten-thousandfold galaxy shook and rocked and trembled. And an immeasurable, magnificent light appeared in the world, surpassing the glory of the gods. This phrase is only associated with key events in the Buddha’s life (MN 120:17.5). At the conclusion of the Brahmajālasutta the galaxy is more modestly said to tremble (DN 1:3.74.6).
Atha kho bhagavā imaṁ udānaṁ udānesi: Then the Fortunate One uttered this inspired utterance:Then the Buddha expressed this heartfelt sentiment:
“aññāsi vata bho, koṇḍañño, aññāsi vata bho, koṇḍañño”ti. “Koṇḍañña surely knows, Koṇḍañña surely knows.”“Koṇḍañña has really understood! Koṇḍañña has really understood!”
Iti hidaṁ āyasmato koṇḍaññassa “aññāsikoṇḍañño” tveva nāmaṁ ahosīti. Thus to the venerable Koṇḍañña came the name Aññā Koṇḍañña (Koṇḍañña, he-who-knows).And that’s how Venerable Koṇḍañña came to be known as “Koṇḍañña Who Understood”.
Paṭhamaṁ.