The First Discourse of The Buddha
Dhammacakkappavattana Sutta
Thus have I heard:
On one occasion the Exalted One was residing at the Deer
Park,2 in Isipatana,3 near Benares. Thereupon the Exalted One
addressed the group of five Bhikkhus as follows:
“There are these two extremes (antā), O Bhikkhus, which
should be avoided by one who has renounced (pabbajitena) –
(i) Indulgence in sensual pleasures4 – this is base, vulgar,
worldly, ignoble and profitless; and,
(ii) Addiction to self-mortification5 – this is painful, igno-
ble and profitless.
Abandoning both these extremes the Tathāgata6 has com-
.Subhakinna, Vehapphala, Aviha, Atappa, Sudassa, Sudassi, and
Akanittha, also raised the same joyous cry.
Thus at that very moment, at that very instant, this cry ex-
tended as far as the Brahma realm. These ten thousand world
systems quaked, tottered and trembled violently.
A radiant light, surpassing the effulgence of the gods, ap-
peared in the world. Then the Exalted One said, “Friends,
Kondañña has indeed understood. Friends, Kondañña has in-
deed understood.”
Therefore the Venerable Kondañña was named Aññāta
Kondañña. wisdom (abhiññāya), enlight-
enment (sambodhāya), and Nibbāna.
What, O Bhikkhus, is that Middle Path the Tathāgata has
comprehended which promotes sight and knowledge, and
which tends to peace, higher wisdom, enlightenment, and
Nibbāna?
The very Noble Eightfold Path – namely, Right Understand-
ing (sammā ditthi), Right Thoughts (sammā samkappa), Right
Speech (sammā vācā), Right Action (sammā kammanta), Right
Livelihood (sammā ājiva), Right Effort (sammā vāyāma), Right
Mindfulness (sammā sati), and Right Concentration (sammā
samādhi), – This, O Bhikkhus is the Middle Path which the
Tathāgata has comprehended.” (The Buddha continued):
Now, this, O Bhikkhus, is the Noble Truth of Suffering
(dukkha-ariya-sacca)!
Birth is suffering, decay is suffering, disease is suffering,
death is suffering, to be united with the unpleasant is suffer-
ing, to be separated from the pleasant is suffering, not to get
what one desires is suffering. In brief the five aggregates10 of
attachment are suffering.
fers to Himself He usually uses this epithet.
. Subjugation of passions.
. Realization of the Four Noble Truths.
. Attainment of the four Paths and four Fruits of Saintship.
10. Pañcāpādānakkhandha – According to Buddhism this so-called being is composed
of five groups, viz: Rūpa, matter, Vedanā, feeling, Saññā, perception, Samkhārā,
mental states and Viññāna, consciousness. These are the five psycho-physical
component parts that constitute an individual. Matter is composed of forces
and qualities. Mind too is composed of mental states (cetasikas). They are fifty-
two in number. of them Vedanā, and Saññā are treated as two distinct groups.
The remaining fifty are collectively called Samkhārā.
Now, this, O Bhikkhus, is the Noble Truth of the Cause of
Suffering (dukkhasamudaya-ariyasacca):
It is this craving which produces rebirth (ponobhavikā), ac-
companied by passionate clinging, welcoming this and that
(life). It is the craving for sensual pleasures (kāmatanhā), crav-
ing for existence (bhavatanhā) and craving for non-existence
(vibhavatanhā).
Now, this, O Bhikkhus, is the Noble Truth of the Cessation
of Suffering (dukkha - nirodha-ariyasacca:)
It is the complete separation from, and destruction of, this
very craving, its forsaking, renunciation, the liberation there-
from, and non-attachment thereto.
Now, this, O Bhikkhus, is the Noble Truth of the Path
leading to the Cessation of Suffering (dukkha-nirodha-gāmini-
patipadā-ariya-sacca).
It is this Noble Eightfold Path, namely:
Right Understanding, Right Thoughts, Right Speech, Right
Action, Right Livelihood, Right Effort, Right Mindfulness and
Right Concentration.
1.
(i) “This is the Noble Truth of Suffering.”
(ii) “This Noble Truth of Suffering should be perceived
(pariññeyya).”
Thus, O Bhikkhus, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
Thus, O Bhikkhus, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
(iii) “This Noble Truth of Suffering has been perceived
(pariññāta).”
Thus, O Bhikkhus, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
2.
(i) “This is the Noble Truth of the Cause of Suffering.”
Thus, O Bhikkhus, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
(ii) “This Noble Truth of the Cause of Suffering should be
eradicated (pahātabba).”
Thus, O Bhikkhus, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
(iii) “This Noble Truth of the Cause of Suffering has been
eradicated (pahīnam).”
Thus, O Bhikkhus, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
3.
(i) “This is the Noble Truth of Cessation of Suffering.”
Thus, O Bhikkhus, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
(ii) “This Noble Truth of the Cessation of Suffering should
be realized (sacchikātabba).”
Thus, O Bhikkhus, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
(iii) “This Noble Truth of the Cessation of Suffering has
been realized (sacchikatam).”
Thus, O Bhikkhus, with respect to things unheard before,
Thus, O Bhikkhus, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
2.
(i) “This is the Noble Truth of the Cause of Suffering.”
Thus, O Bhikkhus, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
(ii) “This Noble Truth of the Cause of Suffering should be
eradicated (pahātabba).”
Thus, O Bhikkhus, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
(iii) “This Noble Truth of the Cause of Suffering has been
eradicated (pahīnam).”
Thus, O Bhikkhus, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
3.
(i) “This is the Noble Truth of Cessation of Suffering.”
Thus, O Bhikkhus, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
(ii) “This Noble Truth of the Cessation of Suffering should
be realized (sacchikātabba).”
Thus, O Bhikkhus, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
(iii) “This Noble Truth of the Cessation of Suffering has
been realized (sacchikatam).”
Thus, O Bhikkhus, with respect to things unheard before,
When, O Bhikkhus, the absolute true intuitive knowledge
regarding these Four Noble Truths under their three aspects
and twelve modes, became perfectly clear to me, then only did
I acknowledge in this world inclusive of gods, Māras, Brah-
mas, amongst the hosts of ascetics and priests, gods and men,
that I had gained the Incomparable Supreme Enlightenment.
And there arose in me the knowledge and insight
(ñānadassana) – “Unshakable is the deliverance of my mind.13
This is my last birth, and now there is no existence again.”
Thus the Exalted One discoursed, and the delighted
Bhikkhus applauded the words of the Exalted One.
When this doctrine was being expounded there arose in
the Venerable Kondañña the dustless, stainless, Truth-seeing
Eye (Dhammacakkhu)14 and he saw that “whatever is subject to
origination all that is subject to cessation.”15
When the Buddha expounded the discourse of the
Dhammacakka, the earth-bound deities exclaimed:— “This
excellent Dhammacakka which could not be expounded by
any ascetic, priest, god, Māra or Brahma in this world has
been expounded by the Exalted One at the Deer Park, in Isi-
patana, near Benares.”
Hearing this, the Devas16Cātummahārājika, Tāvatimsa, Yāma,
Tusita, Nimmānarati, Paranimmitavasavatti, and the Brahmas of
Brahma Pārisajja, Brahma Purohita, Mahā Brahma, Parittābhā,
Appamānābhā, Ābhassara, Parittasubha, Appamānasubha,
13. The reference is to the fruit of Arahantship (Arahattaphala)
14. Dhammacakkhu signifies any of the lower three Paths Sotāpatti, Sakadāgāmi, and
Anāgāmi. Kondañña attained the first stage of Sainthood (Sotāpatti). The other
Bhikkhus attained Sotāpatti later.
15. Yam kiñci samudayadhammam sabbam tam nirodha-dhammam.
16. Celestial beings of Deva and Brahma planes.
Subhakinna, Vehapphala, Aviha, Atappa, Sudassa, Sudassi, and
Akanittha, also raised the same joyous cry.
Thus at that very moment, at that very instant, this cry ex-
tended as far as the Brahma realm. These ten thousand world
systems quaked, tottered and trembled violently.
A radiant light, surpassing the effulgence of the gods, ap-
peared in the world. Then the Exalted One said, “Friends,
Kondañña has indeed understood. Friends, Kondañña has in-
deed understood.”
Therefore the Venerable Kondañña was named Aññāta
Kondañña.
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