DHAMMACAKKAPPAVATTANA SUTTA

THE FIRST DISCOURSE OF THE BUDDHADHAMMACAKKAPPAVATTANA 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 pleasures [4]-- this is base, vulgar, worldly, ignoble and profitless; and,

(ii) Addiction to self-mortification [5] -- this is painful, ignoble and profitless.

Abandoning both these extremes the Tathāgata [6] has comprehended the Middle Path (Majjhima Patipadā) which promotes sight (cakkhu) and knowledge (ñāna), and which tends to peace (vupasamāya), [7] higher wisdom (abhiññāya), [8] enlightenment (sambodhāya), [9] 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 Understanding (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 suffering, to be separated from the pleasant is suffering, not to get what one desires is suffering. In brief the five aggregates [10] of attachment are suffering.

Now, this, O Bhikkhus, is the Noble Truth of the Cause of Suffering (dukkha-samudaya-ariyasacca):

It is this craving which produces rebirth (ponobhavikā), accompanied by passionate clinging, welcoming this and that (life). It is the craving for sensual pleasures (kāmatanhā), craving 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 therefrom, 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."

Thus, O Bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

(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 insight, 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 insight, 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 insight, 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 insight, 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 insight, 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 insight, 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 insight, 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, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

4.

(i) "This is the Noble Truth of the Path leading to the Cessation of Suffering."

Thus, O Bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

(ii) "This Noble Truth of the Path leading to the Cessation of Suffering should be developed (bhāvetabbam)."

Thus, O Bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

(iii) "This Noble Truth of the Path leading to the Cessation of Suffering has been developed (bhāvitam)."

Thus, O Bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

(Concluding His Discourse, the Buddha said):

As long, O bhikkhus, as the absolute true intuitive knowledge regarding these Four Noble Truths under their three aspects [11] and twelve modes [12] was not perfectly clear to me, so long I did not acknowledge in this world inclusive of gods, Māras and Brahmas and amongst the hosts of ascetics and priests, gods and men, that I had gained the Incomparable Supreme Enlightenment (anuttaram-sammā-sambodhim).

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, Brahmas, 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 Isipatana, near Benares."

Hearing this, the Devas [16] Cātummahārājika, Tāvatimsa, Yāma, Tusita, Nimmānarati, Paranimmitavasavatti, and the Brahmas of Brahma Pārisajja, Brahma Purohita, Mahā Brahma, Parittābhā, Appamānābhā, Ābhassara, Parittasubha, Appamānasubha, 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 extended 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, appeared in the world. Then the Exalted One said, "Friends, Kondañña has indeed understood. Friends, Kondañña has indeed understood."

Therefore the Venerable Kondañña was named Aññāta Kondañña.


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