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Atirekāni SattasuttāniThe Seven Extra Discourses
22. DhammacakkappavattanasuttaṁThe Discourse that Set the Dhamma Wheel Rolling
Namo tassa Bhagavato Arahato Sammāsambuddhassa x 3Reverence to him, the Fortunate One, the Worthy One, the Perfect Sambuddha
Evaṁ me sutaṁ:Thus I have heard:
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.
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:
“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.
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.
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.
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.
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.
The Four Noble Truths
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.
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,
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.
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.
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:
sammādiṭṭhiright view
sammāsaṅkapporight thought
sammāvācāright speech
sammākammantoright action
sammā-ājīvoright livelihood
sammāvāyāmoright endeavour
sammāsatiright mindfulness
sammāsamādhi.right concentration.
Realisation
‘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.
Taṁ kho pan’ “idaṁ dukkhaṁ ariyasaccaṁ” pariññeyyan-ti -Now that to which “this is the noble truth of suffering” refers (i.e. suffering itself) ought to be fully known -
me bhikkhave pubbe ananussutesu dhammesuto me, monks, regarding these previously unheard-of things
cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,vision arose, knowledge arose, wisdom rose,
vijjā udapādi, āloko udapādi.understanding arose, light arose.
‘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 pan’ “idaṁ dukkhasamudayaṁ ariyasaccaṁ” pahātabban-ti -Now that to which “this is the noble truth of the arising of suffering” refers (i.e. craving) ought to be given up -
me bhikkhave pubbe ananussutesu dhammesuto me, monks, regarding these previously unheard-of things
cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,vision arose, knowledge arose, wisdom rose,
vijjā udapādi, āloko udapādi.understanding arose, light arose.
‘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 pan’ “idaṁ dukkhanirodhaṁ ariyasaccaṁ” sacchikātabban-ti -Now that to which this is the noble truth of the cessation of suffering” refers (i.e. Nibbāna) ought to be experienced -
me bhikkhave pubbe ananussutesu dhammesuto me, monks, regarding these previously unheard-of things
cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,vision arose, knowledge arose, wisdom rose,
vijjā udapādi, āloko udapādi.understanding arose, light arose.
‘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 pan’ “idaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ”Now that to which “this is the noble truth of the practice leading to the end of suffering” refers (i.e. the practice itself) -
bhāvetabban-ti -ought to be developed -
me bhikkhave pubbe ananussutesu dhammesuto me, monks, regarding these previously unheard-of things
cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,vision arose, knowledge arose, wisdom rose,
vijjā udapādi, āloko udapādi.understanding arose, light arose.
‘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.
Declaring the Awakening
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.
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.’”
The First Attainment
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.”
The Gods of the Sense World
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:
“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.”
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.”
Cātummahārājikānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the gods called the Four Great Kings
Tāvatiṁsā devā saddam-anussāvesuṁ:the Tāvatiṁsa gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Tāvatiṁsānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Tāvatiṁsa gods
Yāmā devā saddam-anussāvesuṁ:the Yāma gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Yāmānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Yāma gods
Tusitā devā saddam-anussāvesuṁ:the Tusita gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Tusitānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Tusita gods
Nimmāṇaratī devā saddam-anussāvesuṁ:the Nimmāṇarati gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Nimmāṇaratīnaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Nimmāṇarati gods
Paranimmitavasavattino devā saddam-anussāvesuṁ:the Paranimmitavasavatti gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
The Gods of the Form World
Paranimmitavasavattīnaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Paranimmitavasavatti gods
Brahmapārisajjā devā saddam-anussāvesuṁ:the Brahmapārisajja gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Brahmapārisajjānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Brahmapārisajja gods
Brahmapurohitā devā saddam-anussāvesuṁ:the Brahmapurohita gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Brahmapurohitānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Brahmapurohita gods
Mahābrahmā devā saddam-anussāvesuṁ:the Mahābrahma gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Mahābrahmānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Mahābrahma gods
Parittābhā devā saddam-anussāvesuṁ:the Parittābha gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Parittābhānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Parittābha gods
Appamāṇābhā devā saddam-anussāvesuṁ:the Appamāṇābha gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Appamāṇābhānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Appamāṇābha gods
Ābhassarā devā saddam-anussāvesuṁ:the Ābhassara gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Ābhassarānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Ābhassara gods
Parittasubhā devā saddam-anussāvesuṁ:the Parittasubha gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Parittasubhānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Parittasubha gods
Appamāṇasubhā devā saddam-anussāvesuṁ:the Appamāṇasubha gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Appamāṇasubhānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Appamāṇasubha gods
Subhakiṇhakā devā saddam-anussāvesuṁ:the Subhakiṇha gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Subhakiṇhakānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Subhakiṇha gods
Vehapphalā devā saddam-anussāvesuṁ:the Vehapphala gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
The Gods of the Pure Abodes
Vehapphalānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Vehapphala gods
Avihā devā saddam-anussāvesuṁ:the Aviha gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Avihānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Aviha gods
Atappā devā saddam-anussāvesuṁ:the Atappa gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Atappānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Atappa gods
Sudassā devā saddam-anussāvesuṁ:the Sudassa gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Sudassānaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Sudassa gods
Sudassī devā saddam-anussāvesuṁ:the Sudassī gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity or by anyone in the world.”
Sudassīnaṁ devānaṁ saddaṁ sutvāHaving heard the cry of the Sudassī gods
Akaniṭṭhakā devā saddam-anussāvesuṁ:the Akaniṭṭhaka gods let loose a cry:
“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,“The Fortunate One, while near Bārāṇasī, in the Deer Park at Isipatana,
anuttaraṁ Dhammacakkaṁ pavattitaṁ,has set rolling the unsurpassed Dhamma Wheel,
appativattiyaṁ samaṇena vā brāhmaṇena vāand it cannot be rolled back by an ascetic or by a brahmin
devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.or by a god or by a demon or by a deity 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.
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”.