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Linked Discourses 56 11 संयुत्त निकाय 56।1 11

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Dhammacakkappavattanasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

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1

संयुत्तsaṃ·yut·ta निकायni·kā·ya 56।11

Saṁyutta Nikāya 56.11

Linked Discourses 56.11
2

2। धम्मचक्कप्पवत्तनवग्गdham·ma·cak·kap·pa·vat·ta·na·vag·ga

2. Dhammacakkappavattanavagga

2. Rolling Forth the Wheel of Dhamma
3

धम्मचक्कप्पवत्तनसुत्तdham·ma·cak·kap·pa·vat·ta·na·sut·ta

Dhammacakkappavattanasutta

Rolling Forth the Wheel of Dhamma
4

एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā बाराणसियंbā·rā·ṇa·si·yaṃ विहरतिvi·ha·ra·ti इसिपतनेi·si·pa·ta·ne मिगदाये।mi·ga·dā·ye

Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.

At one time the Buddha was staying near Varanasi in the deer park at Isipatana.
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तत्रtat·ra खोkho भगवाbha·ga·vā पञ्चवग्गियेpañ·ca·vag·gi·ye भिक्खूbhik·khū आमन्तेसि:ā·man·te·si

Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:

There the Buddha addressed the group of five mendicants:
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“द्वेमे,dve·me भिक्खवे,bhik·kha·ve अन्ताan·tā पब्बजितेनpab·ba·ji·te·na नna सेवितब्बा।se·vi·tab·bā

“Dveme, bhikkhave, antā pabbajitena na sevitabbā.

“Mendicants, these two extremes should not be cultivated by one gone forth.
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कतमेka·ta·me द्वे?dve

Katame dve?

What two?
8

योyo चायंcā·yaṃ कामेसुkā·me·su कामसुखल्लिकानुयोगोkā·ma·su·khal·li·kā·nu·yo·go हीनोhī·no गम्मोgam·mo पोथुज्जनिकोpo·thuj·ja·ni·ko अनरियोa·na·ri·yo अनत्थसंहितो,a·nat·tha·saṃ·hi·to योyo चायंcā·yaṃ अत्तकिलमथानुयोगोat·ta·ki·la·ma·thā·nu·yo·go दुक्खोduk·kho अनरियोa·na·ri·yo अनत्थसंहितो।a·nat·tha·saṃ·hi·to

Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito.

Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless.
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एतेe·te खो,kho भिक्खवे,bhik·kha·ve उभोu·bho अन्तेan·te अनुपगम्मa·nu·pa·gam·ma मज्झिमाmaj·jhi·mā पटिपदाpa·ṭi·pa·dā तथागतेनta·thā·ga·te·na अभिसम्बुद्धाa·bhi·sam·bud·dhā चक्खुकरणीcak·khu·ka·ra·ṇī ञाणकरणीñā·ṇa·ka·ra·ṇī उपसमायu·pa·sa·mā·ya अभिञ्ञायa·bhiñ·ñā·ya सम्बोधायsam·bo·dhā·ya निब्बानायnib·bā·nā·ya संवत्तति।saṃ·vat·ta·ti

Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

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.
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कतमाka·ta·mā चca सा,sā भिक्खवे,bhik·kha·ve मज्झिमाmaj·jhi·mā पटिपदाpa·ṭi·pa·dā तथागतेनta·thā·ga·te·na अभिसम्बुद्धाa·bhi·sam·bud·dhā चक्खुकरणीcak·khu·ka·ra·ṇī ञाणकरणीñā·ṇa·ka·ra·ṇī उपसमायu·pa·sa·mā·ya अभिञ्ञायa·bhiñ·ñā·ya सम्बोधायsam·bo·dhā·ya निब्बानायnib·bā·nā·ya संवत्तति?saṃ·vat·ta·ti

Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?

And what is that middle way of practice?
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अयमेवa·ya·me·va अरियोa·ri·yo अट्ठङ्गिकोaṭ·ṭhaṅ·gi·ko मग्गो,mag·go सेय्यथिदं—sey·ya·thi·daṃ

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—

It is simply this noble eightfold path, that is:
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सम्मादिट्ठिsam·mā·diṭ·ṭhi सम्मासङ्कप्पोsam·mā·saṅ·kap·po सम्मावाचाsam·mā·vā·cā सम्माकम्मन्तोsam·mā·kam·man·to सम्माआजीवोsam·mā·ā·jī·vo सम्मावायामोsam·mā·vā·yā·mo सम्मासतिsam·mā·sa·ti सम्मासमाधि।sam·mā·sa·mā·dhi

sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
13

अयंa·yaṃ खोkho सा,sā भिक्खवे,bhik·kha·ve मज्झिमाmaj·jhi·mā पटिपदाpa·ṭi·pa·dā तथागतेनta·thā·ga·te·na अभिसम्बुद्धाa·bhi·sam·bud·dhā चक्खुकरणीcak·khu·ka·ra·ṇī ञाणकरणीñā·ṇa·ka·ra·ṇī उपसमायu·pa·sa·mā·ya अभिञ्ञायa·bhiñ·ñā·ya सम्बोधायsam·bo·dhā·ya निब्बानायnib·bā·nā·ya संवत्तति।saṃ·vat·ta·ti

Ayaṁ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
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इदंi·daṃ खोkho पन,pa·na भिक्खवे,bhik·kha·ve दुक्खंduk·khaṃ अरियसच्चं—a·ri·ya·sac·caṃ

Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ—

Now this is the noble truth of suffering.
15

जातिपिjā·ti·pi दुक्खा,duk·khā जरापिja·rā·pi दुक्खा,duk·khā ब्याधिपिbyā·dhi·pi दुक्खो,duk·kho मरणम्पिma·ra·ṇam·pi दुक्खं,duk·khaṃ अप्पियेहिap·pi·ye·hi सम्पयोगोsam·pa·yo·go दुक्खो,duk·kho पियेहिpi·ye·hi विप्पयोगोvip·pa·yo·go दुक्खो,duk·kho यम्पिच्छंyam·pic·chaṃ नna लभतिla·bha·ti तम्पिtam·pi दुक्खं—सङ्खित्तेनduk·khaṃ पञ्चुपादानक्खन्धाpañ·cu·pā·dā·nak·khan·dhā दुक्खा।duk·khā

jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ—saṅkhittena pañcupādānakkhandhā dukkhā.

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.
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इदंi·daṃ खोkho पन,pa·na भिक्खवे,bhik·kha·ve दुक्खसमुदयंduk·kha·sa·mu·da·yaṃ अरियसच्चं—a·ri·ya·sac·caṃ

Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ—

Now this is the noble truth of the origin of suffering.
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यायंyā·yaṃ तण्हाtaṇ·hā पोनोब्भविकाpo·nob·bha·vi·kā नन्दिरागसहगताnan·di·rā·ga·sa·ha·ga·tā तत्रतत्राभिनन्दिनी,tat·ra·tat·rā·bhi·nan·di·nī सेय्यथिदं—sey·ya·thi·daṃ

yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—

It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is,
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कामतण्हा,kā·ma·taṇ·hā भवतण्हा,bha·va·taṇ·hā विभवतण्हा।vi·bha·va·taṇ·hā

kāmataṇhā, bhavataṇhā, vibhavataṇhā.

craving for sensual pleasures, craving for continued existence, and craving for nonexistence.
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इदंi·daṃ खोkho पन,pa·na भिक्खवे,bhik·kha·ve दुक्खनिरोधंduk·kha·ni·ro·dhaṃ अरियसच्चं—a·ri·ya·sac·caṃ

Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ—

Now this is the noble truth of the cessation of suffering.
20

योyo तस्सायेवtas·sā·ye·va तण्हायtaṇ·hā·ya असेसविरागनिरोधोa·se·sa·vi·rā·ga·ni·ro·dho चागोcā·go पटिनिस्सग्गोpa·ṭi·nis·sag·go मुत्तिmut·ti अनालयो।a·nā·la·yo

yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

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.
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इदंi·daṃ खोkho पन,pa·na भिक्खवे,bhik·kha·ve दुक्खनिरोधगामिनीduk·kha·ni·ro·dha·gā·mi·nī पटिपदाpa·ṭi·pa·dā अरियसच्चं—a·ri·ya·sac·caṃ

Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ—

Now this is the noble truth of the practice that leads to the cessation of suffering.
22

अयमेवa·ya·me·va अरियोa·ri·yo अट्ठङ्गिकोaṭ·ṭhaṅ·gi·ko मग्गो,mag·go सेय्यथिदं—sey·ya·thi·daṃ

ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—

It is simply this noble eightfold path, that is:
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सम्मादिट्ठिsam·mā·diṭ·ṭhi …पे…pe सम्मासमाधि।sam·mā·sa·mā·dhi

sammādiṭṭhi …pe… sammāsamādhi.

right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
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‘इदंi·daṃ दुक्खंduk·khaṃ अरियसच्चन्’तिa·ri·ya·sac·can मे,me भिक्खवे,bhik·kha·ve पुब्बेpub·be अननुस्सुतेसुa·na·nus·su·te·su धम्मेसुdham·me·su चक्खुंcak·khuṃ उदपादि,u·da·pā·di ञाणंñā·ṇaṃ उदपादि,u·da·pā·di पञ्ञाpañ·ñā उदपादि,u·da·pā·di विज्जाvij·jā उदपादि,u·da·pā·di आलोकोā·lo·ko उदपादि।u·da·pā·di

‘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.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
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‘तंtaṃ खोkho पनिदंpa·ni·daṃ दुक्खंduk·khaṃ अरियसच्चंa·ri·ya·sac·caṃ परिञ्ञेय्यन्’तिpa·riñ·ñey·yan मे,me भिक्खवे,bhik·kha·ve पुब्बेpub·be …पे…pe उदपादि।u·da·pā·di

‘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 …
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‘तंtaṃ खोkho पनिदंpa·ni·daṃ दुक्खंduk·khaṃ अरियसच्चंa·ri·ya·sac·caṃ परिञ्ञातन्’तिpa·riñ·ñā·tan मे,me भिक्खवे,bhik·kha·ve पुब्बेpub·be अननुस्सुतेसुa·na·nus·su·te·su धम्मेसुdham·me·su चक्खुंcak·khuṃ उदपादि,u·da·pā·di ञाणंñā·ṇaṃ उदपादि,u·da·pā·di पञ्ञाpañ·ñā उदपादि,u·da·pā·di विज्जाvij·jā उदपादि,u·da·pā·di आलोकोā·lo·ko उदपादि।u·da·pā·di

‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘This noble truth of suffering has been completely understood.’ Such was the vision that arose in me …
27

‘इदंi·daṃ दुक्खसमुदयंduk·kha·sa·mu·da·yaṃ अरियसच्चन्’तिa·ri·ya·sac·can मे,me भिक्खवे,bhik·kha·ve पुब्बेpub·be अननुस्सुतेसुa·na·nus·su·te·su धम्मेसुdham·me·su चक्खुंcak·khuṃ उदपादि,u·da·pā·di ञाणंñā·ṇaṃ उदपादि,u·da·pā·di पञ्ञाpañ·ñā उदपादि,u·da·pā·di विज्जाvij·jā उदपादि,u·da·pā·di आलोकोā·lo·ko उदपादि।u·da·pā·di

‘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 origin of suffering.’ Such was the vision that arose in me …
28

‘तंtaṃ खोkho पनिदंpa·ni·daṃ दुक्खसमुदयंduk·kha·sa·mu·da·yaṃ अरियसच्चंa·ri·ya·sac·caṃ पहातब्बन्’तिpa·hā·tab·ban मे,me भिक्खवे,bhik·kha·ve पुब्बेpub·be …पे…pe उदपादि।u·da·pā·di

‘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 …
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‘तंtaṃ खोkho पनिदंpa·ni·daṃ दुक्खसमुदयंduk·kha·sa·mu·da·yaṃ अरियसच्चंa·ri·ya·sac·caṃ पहीनन्’तिpa·hī·nan मे,me भिक्खवे,bhik·kha·ve पुब्बेpub·be अननुस्सुतेसुa·na·nus·su·te·su धम्मेसुdham·me·su चक्खुंcak·khuṃ उदपादि,u·da·pā·di ञाणंñā·ṇaṃ उदपादि,u·da·pā·di पञ्ञाpañ·ñā उदपादि,u·da·pā·di विज्जाvij·jā उदपादि,u·da·pā·di आलोकोā·lo·ko उदपादि।u·da·pā·di

‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘This noble truth of the origin of suffering has been given up.’ Such was the vision that arose in me …
30

‘इदंi·daṃ दुक्खनिरोधंduk·kha·ni·ro·dhaṃ अरियसच्चन्’तिa·ri·ya·sac·can मे,me भिक्खवे,bhik·kha·ve पुब्बेpub·be अननुस्सुतेसुa·na·nus·su·te·su धम्मेसुdham·me·su चक्खुंcak·khuṃ उदपादि,u·da·pā·di ञाणंñā·ṇaṃ उदपादि,u·da·pā·di पञ्ञाpañ·ñā उदपादि,u·da·pā·di विज्जाvij·jā उदपादि,u·da·pā·di आलोकोā·lo·ko उदपादि।u·da·pā·di

‘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.’ Such was the vision that arose in me …
31

‘तंtaṃ खोkho पनिदंpa·ni·daṃ दुक्खनिरोधंduk·kha·ni·ro·dhaṃ अरियसच्चंa·ri·ya·sac·caṃ सच्छिकातब्बन्’तिsac·chi·kā·tab·ban मे,me भिक्खवे,bhik·kha·ve पुब्बेpub·be …पे…pe उदपादि।u·da·pā·di

‘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 …
32

‘तंtaṃ खोkho पनिदंpa·ni·daṃ दुक्खनिरोधंduk·kha·ni·ro·dhaṃ अरियसच्चंa·ri·ya·sac·caṃ सच्छिकतन्’तिsac·chi·ka·tan मे,me भिक्खवे,bhik·kha·ve पुब्बेpub·be अननुस्सुतेसुa·na·nus·su·te·su धम्मेसुdham·me·su चक्खुंcak·khuṃ उदपादि,u·da·pā·di ञाणंñā·ṇaṃ उदपादि,u·da·pā·di पञ्ञाpañ·ñā उदपादि,u·da·pā·di विज्जाvij·jā उदपादि,u·da·pā·di आलोकोā·lo·ko उदपादि।u·da·pā·di

‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘This noble truth of the cessation of suffering has been realized.’ Such was the vision that arose in me …
33

‘इदंi·daṃ दुक्खनिरोधगामिनीduk·kha·ni·ro·dha·gā·mi·nī पटिपदाpa·ṭi·pa·dā अरियसच्चन्’तिa·ri·ya·sac·can मे,me भिक्खवे,bhik·kha·ve पुब्बेpub·be अननुस्सुतेसुa·na·nus·su·te·su धम्मेसुdham·me·su चक्खुंcak·khuṃ उदपादि,u·da·pā·di ञाणंñā·ṇaṃ उदपादि,u·da·pā·di पञ्ञाpañ·ñā उदपादि,u·da·pā·di विज्जाvij·jā उदपादि,u·da·pā·di आलोकोā·lo·ko उदपादि।u·da·pā·di

‘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 that leads to the cessation of suffering.’ Such was the vision that arose in me …
34

‘तंtaṃ खोkho पनिदंpa·ni·daṃ दुक्खनिरोधगामिनीduk·kha·ni·ro·dha·gā·mi·nī पटिपदाpa·ṭi·pa·dā अरियसच्चंa·ri·ya·sac·caṃ भावेतब्बन्’तिbhā·ve·tab·ban मे,me भिक्खवे,bhik·kha·ve पुब्बेpub·be …पे…pe उदपादि।u·da·pā·di

‘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 …
35

‘तंtaṃ खोkho पनिदंpa·ni·daṃ दुक्खनिरोधगामिनीduk·kha·ni·ro·dha·gā·mi·nī पटिपदाpa·ṭi·pa·dā अरियसच्चंa·ri·ya·sac·caṃ भावितन्’तिbhā·vi·tan मे,me भिक्खवे,bhik·kha·ve पुब्बेpub·be अननुस्सुतेसुa·na·nus·su·te·su धम्मेसुdham·me·su चक्खुंcak·khuṃ उदपादि,u·da·pā·di ञाणंñā·ṇaṃ उदपादि,u·da·pā·di पञ्ञाpañ·ñā उदपादि,u·da·pā·di विज्जाvij·jā उदपादि,u·da·pā·di आलोकोā·lo·ko उदपादि।u·da·pā·di

‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘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.
36

यावकीवञ्चyā·va·kī·vañ·ca मे,me भिक्खवे,bhik·kha·ve इमेसुi·me·su चतूसुca·tū·su अरियसच्चेसुa·ri·ya·sac·ce·su एवंe·vaṃ तिपरिवट्टंti·pa·ri·vaṭ·ṭaṃ द्वादसाकारंdvā·da·sā·kā·raṃ यथाभूतंya·thā·bhū·taṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ नna सुविसुद्धंsu·vi·sud·dhaṃ अहोसि,a·ho·si नेवne·va तावाहं,tā·vā·haṃ भिक्खवे,bhik·kha·ve सदेवकेsa·de·va·ke लोकेlo·ke समारकेsa·mā·ra·ke सब्रह्मकेsab·rah·ma·ke सस्समणब्राह्मणियाsas·sa·ma·ṇab·rāh·ma·ṇi·yā पजायpa·jā·ya सदेवमनुस्सायsa·de·va·ma·nus·sā·ya ‘अनुत्तरंa·nut·ta·raṃ सम्मासम्बोधिंsam·mā·sam·bo·dhiṃ अभिसम्बुद्धो’तिa·bhi·sam·bud·dho पच्चञ्ञासिं।pac·cañ·ñā·siṃ

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.

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.
37

यतोya·to चca खोkho मे,me भिक्खवे,bhik·kha·ve इमेसुi·me·su चतूसुca·tū·su अरियसच्चेसुa·ri·ya·sac·ce·su एवंe·vaṃ तिपरिवट्टंti·pa·ri·vaṭ·ṭaṃ द्वादसाकारंdvā·da·sā·kā·raṃ यथाभूतंya·thā·bhū·taṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ सुविसुद्धंsu·vi·sud·dhaṃ अहोसि,a·ho·si अथाहं,a·thā·haṃ भिक्खवे,bhik·kha·ve सदेवकेsa·de·va·ke लोकेlo·ke समारकेsa·mā·ra·ke सब्रह्मकेsab·rah·ma·ke सस्समणब्राह्मणियाsas·sa·ma·ṇab·rāh·ma·ṇi·yā पजायpa·jā·ya सदेवमनुस्सायsa·de·va·ma·nus·sā·ya ‘अनुत्तरंa·nut·ta·raṃ सम्मासम्बोधिंsam·mā·sam·bo·dhiṃ अभिसम्बुद्धो’तिa·bhi·sam·bud·dho पच्चञ्ञासिं।pac·cañ·ñā·siṃ

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 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.
38

ञाणञ्चñā·ṇañ·ca पनpa·na मेme दस्सनंdas·sa·naṃ उदपादि:u·da·pā·di

Ñāṇañca pana me dassanaṁ udapādi:

Knowledge and vision arose in me:
39

‘अकुप्पाa·kup·pā मेme विमुत्ति,vi·mut·ti अयमन्तिमाa·ya·man·ti·mā जाति,jā·ti नत्थिnat·thi दानिdā·ni पुनब्भवो’”ति।pu·nab·bha·vo

‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”
40

इदमवोचi·da·ma·vo·ca भगवा।bha·ga·vā

Idamavoca bhagavā.

That is what the Buddha said.
41

अत्तमनाat·ta·ma·nā पञ्चवग्गियाpañ·ca·vag·gi·yā भिक्खूbhik·khū भगवतोbha·ga·va·to भासितंbhā·si·taṃ अभिनन्दुन्ति।a·bhi·nan·dun·ti

Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti.

Satisfied, the group of five mendicants approved what the Buddha said.
42

इमस्मिञ्चi·mas·miñ·ca पनpa·na वेय्याकरणस्मिंvey·yā·ka·ra·ṇas·miṃ भञ्ञमानेbhañ·ña·mā·ne आयस्मतोā·yas·ma·to कोण्डञ्ञस्सkoṇ·ḍañ·ñas·sa विरजंvi·ra·jaṃ वीतमलंvī·ta·ma·laṃ धम्मचक्खुंdham·ma·cak·khuṃ उदपादि:u·da·pā·di

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:

And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Venerable Koṇḍañña:
43

“यंyaṃ किञ्चिkiñ·ci समुदयधम्मंsa·mu·da·ya·dham·maṃ सब्बंsab·baṃ तंtaṃ निरोधधम्मन्”ति।ni·ro·dha·dham·man

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

“Everything that is liable to arise is liable to cease.”
44

पवत्तितेpa·vat·ti·te चca पनpa·na भगवताbha·ga·va·tā धम्मचक्केdham·ma·cak·ke भुम्माbhum·mā देवाde·vā सद्दमनुस्सावेसुं:sad·da·ma·nus·sā·ve·suṃ

Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṁ:

And when the Buddha rolled forth the Wheel of Dhamma, the earth gods raised the cry:
45

“एतंe·taṃ भगवताbha·ga·va·tā बाराणसियंbā·rā·ṇa·si·yaṃ इसिपतनेi·si·pa·ta·ne मिगदायेmi·ga·dā·ye अनुत्तरंa·nut·ta·raṃ धम्मचक्कंdham·ma·cak·kaṃ पवत्तितंpa·vat·ti·taṃ अप्पटिवत्तियंap·pa·ṭi·vat·ti·yaṃ समणेनsa·ma·ṇe·na वाvā ब्राह्मणेनbrāh·ma·ṇe·na वाvā देवेनde·ve·na वाvā मारेनmā·re·na वाvā ब्रह्मुनाbrah·mu·nā वाvā केनचिke·na·ci वाvā लोकस्मिन्”ति।lo·kas·min

“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.”
46

भुम्मानंbhum·mā·naṃ देवानंde·vā·naṃ सद्दंsad·daṃ सुत्वाsut·vā चातुमहाराजिकाcā·tu·ma·hā·rā·ji·kā देवाde·vā सद्दमनुस्सावेसुं:sad·da·ma·nus·sā·ve·suṃ

Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ:

Hearing the cry of the earth gods, the gods of the four great kings …
47

“एतंe·taṃ भगवताbha·ga·va·tā बाराणसियंbā·rā·ṇa·si·yaṃ इसिपतनेi·si·pa·ta·ne मिगदायेmi·ga·dā·ye अनुत्तरंa·nut·ta·raṃ धम्मचक्कंdham·ma·cak·kaṃ पवत्तितं,pa·vat·ti·taṃ अप्पटिवत्तियंap·pa·ṭi·vat·ti·yaṃ समणेनsa·ma·ṇe·na वाvā ब्राह्मणेनbrāh·ma·ṇe·na वाvā देवेनde·ve·na वाvā मारेनmā·re·na वाvā ब्रह्मुनाbrah·mu·nā वाvā केनचिke·na·ci वाvā लोकस्मिन्”ति।lo·kas·min

“etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ, appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

(Pāli only)
48

चातुमहाराजिकानंcā·tu·ma·hā·rā·ji·kā·naṃ देवानंde·vā·naṃ सद्दंsad·daṃ सुत्वाsut·vā तावतिंसाtā·va·tiṃ·sā देवाde·vā …पे…pe

Cātumahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā …pe…

the gods of the thirty-three …
49

यामाyā·mā देवाde·vā …पे…pe

yāmā devā …pe…

the gods of Yama …
50

तुसिताtu·si·tā देवाde·vā …पे…pe

tusitā devā …pe…

the joyful gods …
51

निम्मानरतीnim·mā·na·ra·tī देवाde·vā …पे…pe

nimmānaratī devā …pe…

the gods who love to create …
52

परनिम्मितवसवत्तीpa·ra·nim·mi·ta·va·sa·vat·tī देवाde·vā …पे…pe

paranimmitavasavattī devā …pe…

the gods who control what is created by others …
53

ब्रह्मकायिकाbrah·ma·kā·yi·kā देवाde·vā सद्दमनुस्सावेसुं:sad·da·ma·nus·sā·ve·suṃ

brahmakāyikā devā saddamanussāvesuṁ:

the gods of the Divinity’s host raised the cry:
54

“एतंe·taṃ भगवताbha·ga·va·tā बाराणसियंbā·rā·ṇa·si·yaṃ इसिपतनेi·si·pa·ta·ne मिगदायेmi·ga·dā·ye अनुत्तरंa·nut·ta·raṃ धम्मचक्कंdham·ma·cak·kaṃ पवत्तितंpa·vat·ti·taṃ अप्पटिवत्तियंap·pa·ṭi·vat·ti·yaṃ समणेनsa·ma·ṇe·na वाvā ब्राह्मणेनbrāh·ma·ṇe·na वाvā देवेनde·ve·na वाvā मारेनmā·re·na वाvā ब्रह्मुनाbrah·mu·nā वाvā केनचिke·na·ci वाvā लोकस्मिन्”ति।lo·kas·min

“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.”
55

इतिहi·ti·ha तेनte·na खणेनkha·ṇe·na तेनte·na लयेनla·ye·na तेनte·na मुहुत्तेनmu·hut·te·na यावyā·va ब्रह्मलोकाbrah·ma·lo·kā सद्दोsad·do अब्भुग्गच्छि।ab·bhug·gac·chi

Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā saddo abbhuggacchi.

And so at that moment, that second, that hour, the cry soared up to the realm of divinity.
56

अयञ्चa·yañ·ca दससहस्सिलोकधातुda·sa·sa·has·si·lo·ka·dhā·tu सङ्कम्पिsaṅ·kam·pi सम्पकम्पिsam·pa·kam·pi सम्पवेधि,sam·pa·ve·dhi अप्पमाणोap·pa·mā·ṇo चca उळारोu·ḷā·ro ओभासोo·bhā·so लोकेlo·ke पातुरहोसिpā·tu·ra·ho·si अतिक्कम्मa·tik·kam·ma देवानंde·vā·naṃ देवानुभावन्ति।de·vā·nu·bhā·van·ti

Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṁ devānubhāvanti.

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.
57

अथa·tha खोkho भगवाbha·ga·vā इमंi·maṃ उदानंu·dā·naṃ उदानेसि:u·dā·ne·si

Atha kho bhagavā imaṁ udānaṁ udānesi:

Then the Buddha expressed this heartfelt sentiment:
58

“अञ्ञासिañ·ñā·si वतva·ta भो,bho कोण्डञ्ञो,koṇ·ḍañ·ño अञ्ञासिañ·ñā·si वतva·ta भो,bho कोण्डञ्ञो”ति।koṇ·ḍañ·ño

“aññāsi vata bho, koṇḍañño, aññāsi vata bho, koṇḍañño”ti.

“Koṇḍañña has really understood! Koṇḍañña has really understood!”
59

इतिi·ti हिदंhi·daṃ आयस्मतोā·yas·ma·to कोण्डञ्ञस्सkoṇ·ḍañ·ñas·sa “अञ्ञासिकोण्डञ्ञो”añ·ñā·si·koṇ·ḍañ·ño त्वेवtve·va नामंnā·maṃ अहोसीति।a·ho·sī·ti

Iti hidaṁ āyasmato koṇḍaññassa “aññāsikoṇḍañño” tveva nāmaṁ ahosīti.

And that’s how Venerable Koṇḍañña came to be known as “Koṇḍañña Who Understood”.
60

पठमं।pa·ṭha·maṃ

Paṭhamaṁ.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.