Rolling Forth the Wheel of Dhamma Dhammacakkappavattanasutta

At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. There the Buddha addressed the group of five mendicants: Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:

“Mendicants, these two extremes should not be cultivated by one gone forth. “Dveme, bhikkhave, antā pabbajitena na sevitabbā. What two? Katame dve? Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless. Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito. 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. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

And what is that middle way of practice? Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? It is simply this noble eightfold path, that is: Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. Ayaṁ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

Now this is the noble truth of suffering. Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ—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. jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ—saṅkhittena pañcupādānakkhandhā dukkhā.

Now this is the noble truth of the origin of suffering. Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ—It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—craving for sensual pleasures, craving to continue existence, and craving for nonexistence. kāmataṇhā, bhavataṇhā, vibhavataṇhā.

Now this is the noble truth of the cessation of suffering. Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ—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. yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

Now this is the noble truth of the practice that leads to the cessation of suffering. Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ—It is simply this noble eightfold path, that is: ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. sammādiṭṭhi …pe… sammāsamādhi.

‘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. ‘Idaṁ dukkhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This noble truth of suffering should be completely understood.’ Such was the vision that arose in me … ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti me, bhikkhave, pubbe …pe… udapādi. ‘This noble truth of suffering has been completely understood.’ Such was the vision that arose in me … ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātan’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 … ‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This noble truth of the origin of suffering should be given up.’ 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 has been given up.’ Such was the vision that arose in me … ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnan’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 … ‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This noble truth of the cessation of suffering should be realized.’ 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 has been realized.’ Such was the vision that arose in me … ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatan’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 … ‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’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 should be developed.’ 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 has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

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. 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.

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. 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.

Knowledge and vision arose in me: Ñāṇañca pana me dassanaṁ udapādi: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the group of five mendicants approved what the Buddha said. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti.

And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Venerable Koṇḍañña: Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “Everything that is liable to arise is liable to cease.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

And when the Buddha rolled forth the Wheel of Dhamma, the earth gods raised the cry: Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṁ: “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.” “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

Hearing the cry of the earth gods, the gods of the four great kings … Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ: “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ, appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. the gods of the thirty-three … Cātumahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā …pe… the gods of Yama … yāmā devā …pe… the joyful gods … tusitā devā …pe… the gods who love to create … nimmānaratī devā …pe… the gods who control what is created by others … paranimmitavasavattī devā …pe… the gods of the Divinity’s host raised the cry: brahmakāyikā devā saddamanussāvesuṁ: “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.” “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

And so at that moment, that second, that hour, the cry soared up to the realm of divinity. Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā saddo abbhuggacchi. 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. Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṁ devānubhāvanti.

Then the Buddha expressed this heartfelt sentiment: Atha kho bhagavā imaṁ udānaṁ udānesi: “Koṇḍañña has really understood! Koṇḍañña has really understood!” “aññāsi vata bho, koṇḍañño, aññāsi vata bho, koṇḍañño”ti.

And that’s how Venerable Koṇḍañña came to be known as “Koṇḍañña Who Understood”. Iti hidaṁ āyasmato koṇḍaññassa “aññāsikoṇḍañño” tveva nāmaṁ ahosīti.