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(Dhammacakkappavattanasuttaü)
(The Discourse that Set the Dhamma Wheel Rolling)
(from Vinaya Mahàvagga 1)

    

...atha kho Bhagavà pa¤cavaggiye bhikkhå àmantesi:
...then the Auspicious One addressed the group-of-five monks, saying:

ßDveme bhikkhave antà pabbajitena na sevitabbà,
ßThere are these two extremes, monks, that one who has gone forth ought not to associate with,

yo càyaü: kàmesu kàmasukhallikànuyogo,
which is this: devotion to the pleasure and happiness in sense pleasures,

hãno, gammo, pothujjaniko, anariyo, anatthasaühito;
which is low, vulgar, worldly, ignoble, and not connected with the goal;

yo càyaü: attakilamathànuyogo,
and this: devotion to self-mortification,

dukkho, anariyo, anatthasaühito.
which is painful, ignoble, and not connected with the goal.

Ete te bhikkhave ubho ante anupagamma, majjhimà pañipadà
Not having approached either of these two extremes, monks, the middle practice

Tathàgatena abhisambuddhà, cakkhukaraõã, ¤àõakaraõã,
was awakened to by the Realised One, which produces vision, produces knowledge,

upasamàya abhi¤¤àya Sambodhàya Nibbànàya saüvattati.
and which leads to peace, deep knowledge, Complete Awakening, and Nibbàna.

Katamà ca sà bhikkhave majjhimà pañipadà,
Now what is this middle practice, monks,

Tathàgatena abhisambuddhà, cakkhukaraõã, ¤àõakaraõã,
that was awakened to by the Realised One, which produces vision, produces knowledge,

upasamàya abhi¤¤àya Sambodhàya Nibbànàya saüvattati?
and which leads to peace, deep knowledge, Complete Awakening, and Nibbàna?

Ayam-eva ariyo aññhaïgiko maggo, seyyathãdam:
It is this noble path with eight factors, as follows:

i.      sammàdiññhi
        right view

ii.     sammàsaïkappo
        right thought

iii.    sammàvàcà
        right speech

iv.    sammàkammanto
        right action

v.     sammà-àjãvo
        right livelihood

vi.    sammàvàyàmo
        right endeavour

vii.   sammàsati
        right mindfulness

viii.  sammàsamàdhi.
        right concentration.

Ayaü kho sà bhikkhave majjhimà pañipadà,
This is the middle practice, monks,

Tathàgatena abhisambuddhà, cakkhukaraõã, ¤àõakaraõã,
that was awakened to by the Realised One, which produces vision, produces knowledge,

upasamàya abhi¤¤àya Sambodhàya Nibbànàya saüvattati.
and which leads to peace, deep knowledge, Complete Awakening, and Nibbàna.

The Four Noble Truths

i.      Idaü kho pana bhikkhave dukkhaü ariyasaccaü:
        Now this, monks, is the noble truth of suffering:

jàti pi dukkhà
birth is suffering

jarà pi dukkhà
also old age is suffering

vyàdhi pi dukkho
also sickness is suffering

maraõam-pi dukkhaü
also death is suffering

appiyehi sampayogo dukkho
being joined to what is not dear is suffering

piyehi vippayogo dukkho
being seperated from what is dear is suffering

yam-picchaü na labhati tam-pi dukkhaü
also not to obtain what one longs for is suffering

saïkhittena pa¤cupàdànakkhandhà dukkhà.
in brief, the five constituents (of mind and body) that are attached to are suffering.

 

ii.     Idaü kho pana bhikkhave dukkhasamudayaü ariyasaccaü:
        Now this, monks, is the noble truth of the arising of suffering:

yà yaü taõhà ponobhavikà,
it is that craving which leads to continuation in existence,

nandiràgasahagatà, tatratatràbhinandinã, seyyathãdaü:
which is connected with enjoyment and passion, greatly enjoying this and that, as follows:

kàmataõhà
craving for sense pleasures

bhavataõhà
craving for continuation

vibhavataõhà.
craving for discontinuation.

 

iii.    Idaü kho pana bhikkhave dukkhanirodhaü ariyasaccaü:
        Now this, monks, is the noble truth of the cessation of suffering:

yo tassà yeva taõhàya asesaviràganirodho -
it is the complete fading away and cessation without remainder of that craving -

càgo, pañinissaggo, mutti, anàlayo.
liberation, letting go, release, and non-adherence.

iv.    Idaü kho pana bhikkhave,
        Now this, monks,

dukkhanirodhagàminã pañipadà ariyasaccaü:
is the noble truth of the practice going to the end of suffering:

Ayam-eva ariyo aññhaïgiko maggo, seyyathãdam:
It is this noble path with eight factors, as follows:

i.      sammàdiññhi
        right view

ii.     sammàsaïkappo
        right thought

iii.    sammàvàcà
        right speech

iv.    sammàkammanto
        right action

v.     sammà-àjãvo
        right livelihood

vi.    sammàvàyàmo
        right endeavour

vii.   sammàsati
        right mindfulness

viii.  sammàsamàdhi.
        right concentration.

Realisation

i.      ßIdaü dukkhaü ariyasaccanû-ti -
        ßThis is the noble truth of sufferingû -

me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things

cakkhuü udapàdi, ¤àõaü udapàdi,
vision arose, knowledge arose,

pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.
wisdom rose, understanding arose, light arose.

 

Taü kho pan' ßidaü dukkhaü ariyasaccaüû pari¤¤eyyan-ti -
Now that to which ßthis is the noble truth of sufferingû refers (i.e. suffering itself) ought to be fully known -

me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things

cakkhuü udapàdi, ¤àõaü udapàdi,
vision arose, knowledge arose,

pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.
wisdom rose, understanding arose, light arose.

 

Taü kho pan' ßidaü dukkhaü ariyasaccaüû pari¤¤àtan-ti -
Now that to which ßthis is the noble truth of sufferingû refers has been fully known -

me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things

cakkhuü udapàdi, ¤àõaü udapàdi,
vision arose, knowledge arose,

pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.
wisdom rose, understanding arose, light arose.

ii.     ßIdaü dukkhasamudayaü ariyasaccanû-ti -
        ßThis is the noble truth of the arising of sufferingû -

me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things

cakkhuü udapàdi, ¤àõaü udapàdi,
vision arose, knowledge arose,

pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.
wisdom rose, understanding arose, light arose.

Taü kho pan' ßidaü dukkhasamudayaü ariyasaccaüû pahàtabban-ti -
Now that to which ßthis is the noble truth of the arising of sufferingû refers (i.e. craving) ought to be given up -

me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things

cakkhuü udapàdi, ¤àõaü udapàdi,
vision arose, knowledge arose,

pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.
wisdom rose, understanding arose, light arose.

 

Taü kho pan' ßidaü dukkhasamudayaü ariyasaccaüû pahãnan-ti -
Now that to which ßthis is the noble truth of the arising of sufferingû refers has been given up,

me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things

cakkhuü udapàdi, ¤àõaü udapàdi,
vision arose, knowledge arose,

pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.
wisdom rose, understanding arose, light arose.

iii.    ßIdaü dukkhanirodhaü ariyasaccanû-ti -
        ßThis is the noble truth of the cessation of sufferingû -

me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things

cakkhuü udapàdi, ¤àõaü udapàdi,
vision arose, knowledge arose,

pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.
wisdom rose, understanding arose, light arose.

 

Taü kho pan' ßidaü dukkhanirodhaü ariyasaccaüû sacchikàtabban-ti -
Now that to which this is the noble truth of the cessation of sufferingû refers (i.e. Nibbàna) ought to be experienced -

me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things

cakkhuü udapàdi, ¤àõaü udapàdi,
vision arose, knowledge arose,

pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.
wisdom rose, understanding arose, light arose.

 

Taü kho pan' ßidaü dukkhanirodhaü ariyasaccaüû sacchikatan-ti -
Now that to which ßthis is the noble truth of the cessation of sufferingû refers has been experienced -

me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things

cakkhuü udapàdi, ¤àõaü udapàdi,
vision arose, knowledge arose,

pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.
wisdom rose, understanding arose, light arose.

iv.    ßIdaü dukkhanirodhagàminã pañipadà ariyasaccanû-ti -
ßThis is the noble truth of the practice going to the cessation of sufferingû-

me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things

cakkhuü udapàdi, ¤àõaü udapàdi,
vision arose, knowledge arose,

pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.
wisdom rose, understanding arose, light arose.

 

Taü kho pan' ßidaü dukkhanirodhagàminã pañipadà ariyasaccaüû bhàvetabban-ti -
Now that to which ßthis is the noble truth of the practice going to the end of sufferingû refers (i.e. the practice itself) - ought to be developed -

me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things

cakkhuü udapàdi, ¤àõaü udapàdi,
vision arose, knowledge arose,

pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.
wisdom rose, understanding arose, light arose.

 

Taü kho pan' ßidaü dukkhanirodhagàminã pañipadà ariyasaccaüû  bhàvitan-ti -
Now that to which ßthis is the noble truth of the practice going to the end of sufferingû refers - has been developed -

me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things

cakkhuü udapàdi, ¤àõaü udapàdi,
vision arose, knowledge arose,

pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.
wisdom rose, understanding arose, light arose.

Declaring the Awakening

Yàva kãva¤-ca me bhikkhave imesu catusu ariya-saccesu
For as long as to me, monks, in regard to these four noble truths

        - evaü tiparivaññaü dvàdasàkàraü -
        - turned like this, in three ways, twelvefold -

yathàbhåtaü ¤àõadassanaü na suvisuddhaü ahosi,
knowledge and seeing as it really is was not quite clear,

neva tàvàhaü bhikkhave sadevake loke samàrake sabrahmake,
for that long, monks, I did not declare to the world with its gods, Màra, and Brahma,

sassamaõabràhmaõiyà pajàya sadevamanussàya,
to this generation, with its ascetics and brahmins, princes and men,

anuttaraü sammàsambodhiü Abhisambuddho pacca¤¤àsiü.
that I was a Full and Perfect Sambuddha with unsurpassed complete awakening.

Yato ca kho me bhikkhave imesu catusu ariyasaccesu
But when to me, monks, in regard to these four noble truths

        - evaü tiparivaññaü dvàdasàkàraü -
        - turned like this, in three ways, twelvefold -

yathàbhåtaü ¤àõadassanaü suvisuddhaü ahosi,
knowledge and seeing as it really is was quite clear

athàhaü bhikkhave sadevake loke samàrake sabrahmake
then, monks, I did declare to the world with its gods, Màra, and Brahma,

sassamaõabràhmaõiyà pajàya sadevamanussàya,
to this generation, with its ascetics and brahmins, princes and men,

anuttaraü sammàsambodhiü Abhisambuddho pacca¤¤àsiü.
that I was a Full and Pefrect Sambuddha with unsurpassed complete awakening.

¥àõa¤-ca pana me dassanaü udapàdi:
To me knowledge and seeing arose:

Akuppà me cetovimutti
Sure is my freedom of mind

ayam-antimà jàti
this is my last birth

natthi dàni punabbhavoû ti.
now there is no continuation of existence.û

The First Attainment

Idam-avoca Bhagavà,
The Auspicious One said this,

attamanà pa¤cavaggiyà bhikkhå Bhagavato bhàsitaü abhinandun-ti.
and the group-of-five monks were uplifted and greatly rejoiced in what was said by the Auspicious One.

Imasmi¤-ca pana veyyàkaraõasmiü bha¤¤amàne,
Moreover, as this sermon was being given,

àyasmato Koõóa¤¤assa virajaü, vãtamalaü,
to venerable Koõóa¤¤a the dust-free, stainless,

Dhammacakkhuü udapàdi:
Vision-of-the-Dhamma arose:

Yaü ki¤ci samudayadhammaü,
Whatever has the nature of arising,

sabban-taü nirodhadhamman-ti.
all that has the nature of ceasing.

The Gods Rejoice

Pavattite ca pana Bhagavatà Dhammacakke
Now when the Dhamma Wheel was set rolling by the Auspicious One

Bhummà devà saddam-anussàvesuü:
the Earth gods let loose a cry:

ßEtaü Bhagavatà Bàràõasiyaü Isipatane Migadàye,
ßThe Auspicious One, while near Bàràõasã, in the Deer Park at Isipatana,

anuttaraü Dhammacakkaü pavattitaü,
has set rolling the unsurpassed Dhamma Wheel,

appativattiyaü samaõena và bràhmaõena và
and it cannot be rolled back by an ascetic or by a brahmin

devena và màrena và brahmunà và kenaci và lokasminû-ti.
or by a god or by a demon or by a deity or by anyone in the world.û

 

Bhummànaü devànaü saddaü sutvà
Having heard the cry of the Earth gods

Càtummahàràjikà devà saddam-anussàvesuü:
the gods called the Four Great Kings let loose a cry:

ßEtaü Bhagavatà Bàràõasiyaü Isipatane Migadàye,
ßThe Auspicious One, while near Bàràõasã, in the Deer Park at Isipatana,

anuttaraü Dhammacakkaü pavattitaü,
has set rolling the unsurpassed Dhamma Wheel,

appativattiyaü samaõena và bràhmaõena và
and it cannot be rolled back by an ascetic or by a brahmin

devena và màrena và brahmunà và kenaci và lokasminû-ti.
or by a god or by a demon or by a deity or by anyone in the world.û

Càtummahàràjikà devànaü saddaü sutvà
Having heard the cry of the gods called the Four Great Kings

Tàvatiüsà devà saddam-anussàvesuü:
the Tàvatiüsa gods let loose a cry:

ßEtaü Bhagavatà Bàràõasiyaü Isipatane Migadàye,
ßThe Auspicious One, while near Bàràõasã, in the Deer Park at Isipatana,

anuttaraü Dhammacakkaü pavattitaü,
has set rolling the unsurpassed Dhamma Wheel,

appativattiyaü samaõena và bràhmaõena và
and it cannot be rolled back by an ascetic or by a brahmin

devena và màrena và brahmunà và kenaci và lokasminû-ti.
or by a god or by a demon or by a deity or by anyone in the world.û

 

Tàvatiüsànaü devànaü saddaü sutvà
Having heard the cry of the Tàvatiüsa gods

Yàmà devà saddam-anussàvesuü:
the Yàma gods let loose a cry:

ßEtaü Bhagavatà Bàràõasiyaü Isipatane Migadàye,
ßThe Auspicious One, while near Bàràõasã, in the Deer Park at Isipatana,

anuttaraü Dhammacakkaü pavattitaü,
has set rolling the unsurpassed Dhamma Wheel,

appativattiyaü samaõena và bràhmaõena và
and it cannot be rolled back by an ascetic or by a brahmin

devena và màrena và brahmunà và kenaci và lokasminû-ti.
or by a god or by a demon or by a deity or by anyone in the world.û

 

Yàmànaü devànaü saddaü sutvà
Having heard the cry of the Yàma gods

Tusità devà saddam-anussàvesuü:
the Tusita gods let loose a cry:

ßEtaü Bhagavatà Bàràõasiyaü Isipatane Migadàye,
ßThe Auspicious One, while near Bàràõasã, in the Deer Park at Isipatana,

anuttaraü Dhammacakkaü pavattitaü,
has set rolling the unsurpassed Dhamma Wheel,

appativattiyaü samaõena và bràhmaõena và
and it cannot be rolled back by an ascetic or by a brahmin

devena và màrena và brahmunà và kenaci và lokasminû-ti.
or by a god or by a demon or by a deity or by anyone in the world.û

 

Tusitànaü devànaü saddaü sutvà
Having heard the cry of the Tusita gods

Nimmàõaratã devà saddam-anussàvesuü:
the Nimmàõarati gods let loose a cry:

ßEtaü Bhagavatà Bàràõasiyaü Isipatane Migadàye,
ßThe Auspicious One, while near Bàràõasã, in the Deer Park at Isipatana,

anuttaraü Dhammacakkaü pavattitaü,
has set rolling the unsurpassed Dhamma Wheel,

appativattiyaü samaõena và bràhmaõena và
and it cannot be rolled back by an ascetic or by a brahmin

devena và màrena và brahmunà và kenaci và lokasminû-ti.
or by a god or by a demon or by a deity or by anyone in the world.û

 

Nimmàõaratãnaü devànaü saddaü sutvà
Having heard the cry of the Nimmàõarati gods

Paranimmitavasavattino devà saddam-anussàvesuü:
the Paranimmitavasavatti gods let loose a cry:

ßEtaü Bhagavatà Bàràõasiyaü Isipatane Migadàye,
ßThe Auspicious One, while near Bàràõasã, in the Deer Park at Isipatana,

anuttaraü Dhammacakkaü pavattitaü,
has set rolling the unsurpassed Dhamma Wheel,

appativattiyaü samaõena và bràhmaõena và
and it cannot be rolled back by an ascetic or by a brahmin

devena và màrena và brahmunà và kenaci và lokasminû-ti.
or by a god or by a demon or by a deity or by anyone in the world.û

 

Paranimmitavasavattãnaü devànaü saddaü sutvà
Having heard the cry of the Paranimmitavasavatti gods

Brahmkàyikà devà saddam-anussàvesuü:
the Brahmkàyika gods let loose a cry:

ßEtaü Bhagavatà Bàràõasiyaü Isipatane Migadàye,
ßThe Auspicious One, while near Bànàras, in the Deer Park at Isipatana,

anuttaraü Dhammacakkaü pavattitaü,
has set rolling the unsurpassed Dhamma Wheel,

appativattiyaü samaõena và bràhmaõena và
and it cannot be rolled back by an ascetic or a brahmin

devena và màrena và brahmunà và kenaci và lokasminû-ti.
or by a god or by a demon or by a deity or by anyone in the world.û

 

Iti ha tena khaõena tena muhuttena,
Thus at that moment, at that second,

yàva Brahmalokà saddo abbhugga¤chi,
that cry reached as far as the Brahma worlds,

aya¤-ca dasasahassã lokadhàtu saïkampi, sampakampi, sampavedhi,
and this ten thousand world-element moved, wavered, and shook,

appamàõo ca uëàro obhàso loke pàtur-ahosi,
and great and measureless light became manifest in the world,

atikkamma devànaü devànubhàvan-ti.
transcending the godly power of the gods.

Atha kho Bhagavà udànaü udànesi:
Then the Auspicious One uttered this inspired utterance:

ßA¤¤àsi vata bho Koõóa¤¤o,
ßMy dear Koõóa¤¤a surely knows,

a¤¤àsi vata bho Koõóa¤¤oû ti.
my dear Koõóa¤¤a surely knows.û

Iti hidaü àyasmato Koõóa¤¤assa
Thus to the venerable Koõóa¤¤a

A¤¤à Koõóa¤¤o tveva nàmaü ahosã ti.
came the name A¤¤à Koõóa¤¤a (Koõóa¤¤a, he-who-knows).