Dhammacakkappavattana Sutta 

 in original Pali with translations 

 

Evaṃ me sutaṃ, Ekaṃ samayaṃ Bhagavā Bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho Bhagavā  pañcavaggiye  bhikkhū  āmantesi

I (Ānanda Bhikkhu) have heard that once the Buddha was at the Isipatana Deer Park near the City of Benares, and gave a sermon to a group of five ascetics.

 

Dveme, bhikkhave, antā pabbajitena na sevitabbā

There are two extreme paths that those seeking Enlightenment should stay away from.

 

Yo cāyaṃ kāmesu kāmasukhallikānuyogo Hīno gammo  pothujjaniko  anariyo  anatthasañhito,

One is the path of indulgence in material-based, sensual pleasure. Such engagement fuels worldly desires, induces attachment, and pollutes the mind. It is harmful, useless, and thus not the way of the Enlightened.

 

Yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasañhito.

Another is the path of self-mortification. Such is afflicting pain upon oneself. It is harmful and useless for defeating the enemies within (“Kilesa” or defilements).

 

The Middle  Way 

Ete te, bhikkhave, ubho ante anupagamma Majjhimā paṭipadā tathāgatena abhisambuddhā Cakkhukaraṇī ñāṇakaraṇī Upasamāya abhiññāya sambodhāya  nibbānāya  saṃvattati

Steer clear of these two paths. Instead, follow the Middle Way in which the Buddha discovered through Enlightened wisdom for it leads to victory over the devils within, the end of ignorance, and complete freedom from suffering.

 

Katamā ca sā, bhikkhave, majjhimā paṭipadā Tathāgatena abhisambuddhā Cakkhukaraṇī ñāṇakaraṇī Upasamāya abhiññāya sambodhāya nibbānāya saṃvattati

What then is the Middle Way that the Buddha discovered? It is the path that activates inner vision, leading to Enlightened wisdom, total awakening, and triumph over Kilesa the inner foes.

 

The Noble Eightfold Path

Ayameva ariyo aṭṭhaṅgiko maggo, Seyyathidaṃsammādiṭṭhi Sammāsaṅkappo Sammāvācā Sammākammanto Sammāājīvo Sammāvāyāmo  Sammāsati  Sammāsamādhi.

The Middle Way involves practicing the Noble Eightfold Path, which comprises having the right views, right thoughts, right speeches, right actions, right livelihoods, right efforts, right mindfulness, and right concentration.

 

Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā Cakkhukaraṇī ñāṇakaraṇī Upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

Such is the Middle Way in which the Buddha discovered through Enlightened wisdom. It activates inner vision, leading to the supreme knowledge for complete Enlightenment.

 

The Four Noble Truths

Dukkha (Suffering)          

Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ

O monks, these are common miseries of human beings.

 

Jātipi dukkhā , Jarāpi dukkhā , Maraṇampi dukkhaṃ ,

Birth is a misery. Aging is a misery. Dying is a misery.

 

Sokaparideva dukkha domanassupāyāsāpi dukkhā,

Sorrow, disappointment, unease and frustration are all miseries.

 

Appiyehi sampayogo dukkho, Piyehi vippayogo dukkho, Yampicchaṃ na labhati tampi dukkhaṃ

Facing what displeases one is a misery. Separating from what pleases one is a misery. Not getting what one wants is a misery.

 

Saṃkhittena pañcupādānakkhandhā dukkhā.

In short, people cause themselves miseries by being attached to other people and possessions and by clinging to memories, thoughts, feelings, and experiences that enter their six senses.

 

Dukkha Samudaya  (Origin of Suffering)

Idaṃ kho pana, bhikkhave, dukkhasamudayo ariyasaccaṃ

These, monks, are the causes of miseries.

 

Yāyaṃ taṇhā Ponobbhavikā Nandirāgasahagatā Tatratatrābhinandinī, Seyyathidaṃ, Kāmataṇhā, Bhavataṇhā, Vibhavataṇhā.

Worldly desires lead to rebirth whether it is a desire for sensual pleasure, a desire to have or not to have certain people, animals, things and experiences, or a desire to be or not to be something.

 

Dukkha Nirodha   (Cessation of Suffering)

Idaṃ kho pana, bhikkhave, dukkhanirodho ariyasaccaṃ

Monks, here is the cure for miseries.

 

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

Kill worldly desires until there is none left. Give up those desires. Let go of those desires. Disengage one’s mind from those desires.

 

Dukkha Nirodha Gāminī Patipadā   (Magga; The Path towards the End of Suffering)

Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ

Monks, such is how people can end their miseries.

 

Ayameva ariyo aṭṭhaṅgiko maggo, Seyyathidaṃ Sammādiṭṭhi Sammāsaṅkappo Sammāvācā Sammākammanto Sammāājīvo Sammāvāyāmo Sammāsati Sammāsamādhi

The Noble Eightfold Path, the means to rooting out Kilesa, comprises having the right views, right thoughts, right speeches, right actions, right livelihoods, right efforts, right mindfulness, and right concentration.

 

Three Phrases and 12 Aspects of Achieving Full Enlightenment

1.Saccañāṅa (knowledge of the Truth of Dukkha)

Idaṃ dukkhaṃ ariyasaccan’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. That was how I discovered the Noble Truth of Suffering. I have never heard about this from anyone before.

2.Kiccañāṅa (knowledge of applying the Truth of Dukkha)

Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyan’ti me, bhikkhave, Pubbe ananussutesu dhammesu  Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. The Noble of Truth of Suffering is something that we all should know. I have never heard about this from anyone before.

3.Katañāṅa (knowledge that one has full awareness of Dukkha)

Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātan’ti me, bhikkhave, Pubbe ananussutesu dhammesu  Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. Now I have complete knowledge of what suffering is. I have never heard anybody say such a thing before.

4. Saccañāṅa (knowledge of the Truth of Samudaya)

Idaṃ dukkhasamudayo ariyasaccan’ti me, bhikkhave, Pubbe ananussutesu dhammesu  Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. That was how I discovered the Noble Truth about the Origin of Suffering. I have never heard about this from anyone before.

5.Kiccañāṅa (knowledge of applying the Truth of Samudaya)

Taṃ kho panidaṃ dukkhasamudayo ariyasaccaṃ pahātabban’ti me, bhikkhave,  Pubbe ananussutesu dhammesu  Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

O monks, inner vision arose. Insight arose. Wisdom arose.Supreme knowledge arose.Illumination arose within me. We all should relinquish all that causes suffering. I have never heard about this from anyone before.

6.Katañāṅa (knowledge that one has brought Samudaya to the irreversible end)

Taṃ kho panidaṃ dukkhasamudayo ariyasaccaṃ pahīnan’ti me, bhikkhave, Pubbe ananussutesu dhammesu  Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. Now I have completely relinquished those causes. I have never heard anybody say such a thing before.

7.Saccañāṅa (knowledge of the Truth of Nirodha)

Idaṃ dukkhanirodho ariyasaccan’ti me, bhikkhave,  Pubbe ananussutesu dhammesu  Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. That was how I discovered the Noble Truth about the Cessation of Suffering. I have never heard about this from anyone before.

8.Kiccañāṅa (knowledge of applying the Truth of Nirodha)

Taṃ kho panidaṃ dukkhanirodho ariyasaccaṃ sacchikātabban’ti me, bhikkhave,  Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. We all should strive for the cessation of suffering. I have never heard about this from anyone before.

9.Katañāṅa (knowledge that one has completely applied the Truth of Nirodha)

Taṃ kho panidaṃ dukkhanirodho ariyasaccaṃ sacchikatan’ti me, bhikkhave, Pubbe ananussutesu dhammesu  Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. Now I have achieved complete cessation of suffering. I have never heard anybody say such a thing before.

10.Saccañāṅa (knowledge of the Truth of Magga)

Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave,  Pubbe ananussutesu dhammesu  Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

O monks, inner vision arose. Insight arose. Wisdom arose.Supreme knowledge arose.Illumination arose within me. That was how I discovered the Noble Truth about the way to end suffering completely (the Noble Eightfold Path). I have never heard about this from anyone before.

11.Kiccañāṅa (knowledge of applying the Truth of Magga)

Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabban’ti me, bhikkhave, Pubbe ananussutesu dhammesu  Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. We all should follow the Noble Truth about the way to end suffering completely (the Noble Eightfold Path). I have never heard about this from anyone before.

12.Katañāṅa (knowledge that one has achieved Enlightenment)

Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitan’ti me, bhikkhave,  Pubbe ananussutesu dhammesu  Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. Now I have completely followed through the middle Way. I have never heard anybody say such a thing before.

 

Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu Evantiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi,  Neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘Anuttaraṃ sammāsambodhiṃ abhisambuddho paccaññāsiṃ.

O monks, unless and until I have achieved complete knowledge and vision of the Four Noble Truths as they are in their three phrases and twelve aspects (Saccañāṅa, Kiccañāṅa, Katañāṅa), I shall never say that I have achieved full Enlightenment that no human beings, Mara, Brahmaloka deities and other celestial beings have ever attained before.

 

Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu Evantiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi,  Athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake Sassamaṇabrāhmaṇiyā pajāya sadevamanussāya Anuttaraṃ sammāsambodhiṃ abhisambuddho paccaññāsiṃ.

O monks, since I have already achieved complete knowledge and vision of the Four Noble Truths as they are in their three phrases and twelve aspects (Saccañāṅa, Kiccañāṅa, Katañāṅa), I can rightfully declare that I have achieved full Enlightenment that no human beings, Mara, Brahmaloka deities and other celestial beings have ever attained before.

 

Ñāṇañca pana me dassanaṃ udapādi

Akuppā me vimutti, Ayamantimā jāti, Natthidāni punabbhavo ti.

Supreme knowledge and inner vision arose within me. My victory over Kilesa the inner enemies is for good. This current lifetime is my last. I am no longer subject to rebirth.

 

Idamavoca Bhagavā, Attamanā pañcavaggiyā bhikkhū Bhagavato bhāsitaṃ abhinanduṃ

All the five ascetics were delighted and enthralled by the Buddha’s words of wisdom.

 

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne Āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi

Yaṃ kiñci samudayadhammaṃ, sabban taṃ nirodhadhammanti.

After the Buddha said “Whatever is subject to origination is also subject to cessation,” ascetic Kondhañña was able to see the truth of this statement and achieved the first level of Enlightenment (Sotāpanna).

 

Pavattite ca Bhagavatā dhammacakke Bhummā devā saddamanussāvesuṃ

Now that the wheel of the Dhamma started rolling, earth-dwelling deities cried out in glee.

 

Etaṃ Bhagavatā Bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.

They were joyfully talking about the Buddha having proclaimed his Dhamma for the first time at the Isipatana Deer Park near the City of Benares. Except for the Buddha, no human being or celestial being could have given the sermon that got the wheel of Dhamma rolling.

 

Bhummānaṃ devānaṃ saddaṃ sutvā

Cātummahārājikā devā saddamanussāvesuṃ

Upon hearing the sound of happy cheers from the earth-dwelling deities, the deities in Cātummahārājikā (first level of Heaven) also cried out in glee.

 

Cātummahārājikānaṃ devānaṃ saddaṃ sutvā,

Tāvatiṃsā devā saddamanussāvesuṃ

Upon hearing the sound of happy cheers from the Cātummahārājikā deities, the deities in Tāvatimsā (second level of Heaven) also cried out in glee.

 

Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā, 

Yāmā devā saddamanussāvesuṃ

Upon hearing the sound of happy cheers from the Tāvatimsā deities, the deities in Yāmā (third level of Heaven) also cried out in glee.

 

Yāmānaṃ devānaṃ saddaṃ sutvā,  

Tusitā devā saddamanussāvesuṃ

Upon hearing the sound of happy cheers from the Yāmā deities, the deities in Tusitā (fourth level of Heaven) also cried out in glee.

 

Tusitānaṃ devānaṃ saddaṃ sutvā,

Nimmānaratī devā saddamanussāvesuṃ

Upon hearing the sound of happy cheers from the Tusitā deities, the deities in Nimmānaratī (fifth level of Heaven) also cried out in glee.

 

Nimmānaratīnaṃ devānaṃ saddaṃ sutvā,

Paranimmitavasavattī devā saddamanussāvesuṃ

Upon hearing the sound of happy cheers from the Nimmānaratī deities, the deities in Paranimmitavasavattī (sixth level of Heaven) also cried out in glee.

 

Paranimmitavasavattīnaṃ devānaṃ saddaṃ sutvā,  

Brahmakāyikā devā saddamanussāvesuṃ

Upon hearing the sound of happy cheers from the Paranimmitavasavattī deities, the deities in Brahmaloka reacted in immense joy.

 

Etaṃ Bhagavatā Bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ,  Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.

The Brahmaloka deities were talking about the Buddha having proclaimed his Dhamma for the first time at the Isipatana Deer Park near the City of Benares. Except for the Buddha, no human being or celestial being could have given the sermon that got the wheel of Dhamma rolling.

 

Itiha tena khaṇena tena muhuttena  Yāva brahmalokā saddo abbhuggacchi.

For a moment, the happy cheers were heard through Brahmaloka.

 

Ayañca dasasahassilokadhātu  Saṅkampi sampakampi  sampavedhi,

Even 10,000 galaxies trembled in acknowledgement.

 

Appamāṇo ca oḷāro obhāso loke pāturahosi  Atikkammeva devānaṃ devānubhāvaṃ.

Light of unparalleled brightness enveloped the entire world, outshining the aura of all deities.

 

Atha kho  Bhagavā udānaṃ udānesi

“Aññāsi vata, bho,  Koṇḍañño,  Aññāsi vata, bho, Koṇḍaññoti!

The Buddha then said “Kondhañña is now a Knower. Kondhañña is now a Knower.”

 

Iti hidaṃ āyasmato  Koṇḍaññassa ‘Aññākoṇḍañño’ tveva nāmaṃ ahosīti.

Hence, ascetic Kondhañña was given the name Aññā Kondhañña Bhikkhu or Kondañña the Knower.