Evening Extra Chants, Dhammacakkappavattanasuttaṁ
The Discourse that Set the Dhamma Wheel Rolling

Ekaṁ samayaṁ Bhagavā Bārāṇasiyaṁ viharati Isipatane Migadāye.
At that time the Gracious One was living near Bārāṇasī, at the Deer Park in Isipatana.

Tatra kho Bhagavā pañcavaggiye bhikkhū āmantesi:
Then the Gracious One addressed the group-of-five monks, saying:

“Dveme bhikkhave antā pabbajitena na sevitabbā,
“There are these two extremes, monks, that one who has gone forth ought not to associate with,

Katame dve?
which two?

yo cāyaṁ: kāmesu kāmasukhallikānuyogo,
which is this: devotion and clinging to the pleasure in sense pleasures,

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

yo cāyaṁ: attakilamathānuyogo,
and this: devotion to self-mortification,

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

Ete kho bhikkhave ubho ante anupagamma, majjhimā paṭipadā
Not having approached either of these two extremes, monks, the middle practice

Tathāgatena abhisambuddhā, cakkhukaraṇī, ñāṇakaraṇī,
was awakened to by the Realised One, which produces vision, produces knowledge,

upasamāya abhiññāya Sambodhāya Nibbānāya saṁvattati.
and which leads to peace, deep knowledge, Complete Awakening, and Emancipation.

Katamā ca sā bhikkhave majjhimā paṭipadā,
Now what is this middle practice, monks,

Tathāgatena abhisambuddhā, cakkhukaraṇī, ñāṇakaraṇī,
that was awakened to by the Realised One, which produces vision, produces knowledge,

upasamāya abhiññāya Sambodhāya Nibbānāya saṁvattati?
and which leads to peace, deep knowledge, Complete Awakening, and Emancipation?

 

Ayam-eva Ariyo Aṭṭhaṅgiko Maggo, seyyathīdam:
It is this Eightfold Noble Path, as follows:

sammādiṭṭhi, sammāsaṅkappo,
right view, right thought,

sammāvācā, sammākammanto, sammā-ājīvo,
right speech, right action, right livelihood

sammāvāyāmo, sammāsati, sammāsamādhi.
right endeavour, right mindfulness, right concentration.

Ayaṁ kho sā bhikkhave majjhimā paṭipadā,
This is the middle practice, monks,

Tathāgatena abhisambuddhā, cakkhukaraṇī, ñāṇakaraṇī,
that was awakened to by the Realised One, which produces vision, produces knowledge,

upasamāya abhiññāya Sambodhāya Nibbānāya saṁvattati.
and which leads to peace, deep knowledge, Complete Awakening, and Emancipation.

 

Idaṁ kho pana bhikkhave dukkhaṁ ariyasaccaṁ:
Now this, monks, is the noble truth of suffering:

jāti pi dukkhā
birth is suffering

jarā pi dukkhā
also old age is suffering

byādhi pi dukkho
also sickness is suffering

maraṇam-pi dukkhaṁ
also death is suffering

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

piyehi vippayogo dukkho
being separated from what is dear is suffering

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

saṅkhittena pañcupādānakkhandhā dukkhā.
in brief, the five constituent parts (of mind and body) that provide fuel for attachment are suffering.

 

Idaṁ kho pana bhikkhave dukkhasamudayaṁ ariyasaccaṁ:
Now this, monks, is the noble truth of the arising of suffering:

yā yaṁ taṇhā ponobbhavikā,
it is that craving which leads to continuation in existence,

nandirāgasahagatā, tatratatrābhinandinī, seyyathidaṁ:
which is connected with enjoyment and passion, greatly enjoying this and that, as follows:

kāmataṇhā
craving for sense pleasures

bhavataṇhā
craving for continuation

vibhavataṇhā.
craving for discontinuation.

 

Idaṁ kho pana bhikkhave dukkhanirodhaṁ ariyasaccaṁ:
Now this, monks, is the noble truth of the cessation of suffering:

yo tassā yeva taṇhāya asesavirāganirodho -
it is the complete fading away and cessation without remainder of that craving -

cāgo, paṭinissaggo, mutti, anālayo.
liberation, letting go, release, and non-adherence.

 

Idaṁ kho pana bhikkhave,
Now this, monks,

dukkhanirodhagāminī paṭipadā ariyasaccaṁ,
is the noble truth of the practice leading to the end of suffering,

ayam-eva Ariyo Aṭṭhaṅgiko Maggo, seyyathīdam:
it is this Eightfold Noble Path, as follows:

sammādiṭṭhi, sammāsaṅkappo,
right view, right thought,

sammāvācā, sammākammanto, sammā-ājīvo,
right speech, right action, right livelihood

sammāvāyāmo, sammāsati, sammāsamādhi.
right endeavour, right mindfulness, right concentration.

 

“Idaṁ dukkhaṁ ariyasaccan”-ti -
“This is the noble truth of suffering” -

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

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,
vision arose, knowledge arose, wisdom arose,

vijjā udapādi, āloko udapādi.
understanding arose, light arose.

 

Taṁ kho pan’ “idaṁ dukkhaṁ ariyasaccaṁ” pariññeyyan-ti -
Now that to which “this is the noble truth of suffering” refers (i.e. suffering itself) ought to be fully known -

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

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,
vision arose, knowledge arose, wisdom arose,

vijjā udapādi, āloko udapādi.
understanding arose, light arose.

 

Taṁ kho pan’ “idaṁ dukkhaṁ ariyasaccaṁ” pariññātan-ti -
Now that to which “this is the noble truth of suffering” refers has been fully known -

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

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,
vision arose, knowledge arose, wisdom arose,

vijjā udapādi, āloko udapādi.
understanding arose, light arose.

 

“Idaṁ dukkhasamudayaṁ ariyasaccan”-ti -
“This is the noble truth of the arising of suffering” -

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

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,
vision arose, knowledge arose, wisdom arose,

vijjā udapādi, āloko udapādi.
understanding arose, light arose.

 

Taṁ kho pan’ “idaṁ dukkhasamudayaṁ ariyasaccaṁ” pahātabban-ti -
Now that to which “this is the noble truth of the arising of suffering” refers (i.e. craving) ought to be given up -

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

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,
vision arose, knowledge arose, wisdom arose,

vijjā udapādi, āloko udapādi.
understanding arose, light arose.

 

Taṁ kho pan’ “idaṁ dukkhasamudayaṁ ariyasaccaṁ” pahīnan-ti -
Now that to which “this is the noble truth of the arising of suffering” refers has been given up,

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

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,
vision arose, knowledge arose, wisdom arose,

vijjā udapādi, āloko udapādi.
understanding arose, light arose.

 

“Idaṁ dukkhanirodhaṁ ariyasaccan”-ti -
“This is the noble truth of the cessation of suffering” -

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

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,
vision arose, knowledge arose, wisdom arose,

vijjā udapādi, āloko udapādi.
understanding arose, light arose.

 

Taṁ kho pan’ “idaṁ dukkhanirodhaṁ ariyasaccaṁ” sacchikātabban-ti -
Now that to which “this is the noble truth of the cessation of suffering” refers (i.e. Emancipation) ought to be experienced -

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

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,
vision arose, knowledge arose, wisdom arose,

vijjā udapādi, āloko udapādi.
understanding arose, light arose.

 

Taṁ kho pan’ “idaṁ dukkhanirodhaṁ ariyasaccaṁ” sacchikatan-ti -
Now that to which “this is the noble truth of the cessation of suffering” refers has been experienced -

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

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,
vision arose, knowledge arose, wisdom arose,

vijjā udapādi, āloko udapādi.
understanding arose, light arose.

 

“Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan”-ti -
“This is the noble truth of the practice going to the cessation of suffering” -

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

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,
vision arose, knowledge arose, wisdom arose,

vijjā udapādi, āloko udapādi.
understanding arose, light arose.

 

Taṁ kho pan’ “idaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ”
Now that to which “this is the noble truth of the practice leading to the end of suffering” refers (i.e. the practice itself)

bhāvetabban-ti -
ought to be developed -

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

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,
vision arose, knowledge arose, wisdom arose,

vijjā udapādi, āloko udapādi.
understanding arose, light arose.

 

Taṁ kho pan’ “idaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ”
Now that to which “this is the noble truth of the practice leading to the end of suffering” refers

bhāvitan-ti -
has been developed -

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

cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi,
vision arose, knowledge arose, wisdom arose,

vijjā udapādi, āloko udapādi.
understanding arose, light arose.

 

Yāva kīvañ-ca me bhikkhave imesu catūsu ariyasaccesu
For as long as to me, monks, in regard to these four noble truths

- evaṁ tiparivaṭṭaṁ dvādasākāraṁ -
- turned like this, in three ways, twelvefold -

yathābhūtaṁ ñāṇadassanaṁ na suvisuddhaṁ ahosi,
knowledge and insight as it really is was not quite clear,

neva tāvāhaṁ bhikkhave sadevake loke Samārake Sabrahmake,
for that long, monks, I did not declare to the world with its gods, Māra, and Brahmā,

sassamaṇabrāhmaṇiyā pajāya sadevamanussāya,
to this generation, with its ascetics and brāhmaṇas, princes and men,

anuttaraṁ sammāsambodhiṁ abhisambuddho paccaññāsiṁ.
that I was fully awakened with unsurpassed complete awakening.

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

- evaṁ tiparivaṭṭaṁ dvādasākāraṁ -
- turned like this, in three ways, twelvefold -

yathābhūtaṁ ñāṇadassanaṁ suvisuddhaṁ ahosi,
knowledge and insight as it really is was quite clear

athāhaṁ bhikkhave sadevake loke Samārake Sabrahmake,
then, monks, I did declare to the world with its gods, Māra, and Brahmā,

sassamaṇabrāhmaṇiyā pajāya sadevamanussāya,
to this generation, with its ascetics and brāhmaṇas, princes and men,

anuttaraṁ sammāsambodhiṁ abhisambuddho paccaññāsiṁ.
that I was fully awakened with unsurpassed complete awakening.

Ñāṇañ-ca pana me dassanaṁ udapādi:
To me knowledge and insight arose:

“Akuppā me vimutti
“Sure is my liberation

ayam-antimā jāti
this is my last birth

natthi dāni punabbhavo” ti.
now there is no continuation of existence.”

Idam-avoca Bhagavā,
The Gracious One said this,

attamanā pañcavaggiyā bhikkhū Bhagavato bhāsitaṁ abhinandun-ti.
and the group-of-five monks were uplifted and greatly rejoiced in what was said by the Gracious One.

 

Imasmiñ-ca pana veyyākaraṇasmiṁ bhaññamāne, āyasmato Koṇḍaññassa
Moreover, as this sermon was being given, to the venerable Koṇḍañña

virajaṁ, vītamalaṁ, Dhammacakkhuṁ udapādi:
the dust-free, stainless, Vision-of-the-Dhamma arose:

“Yaṁ kiñci samudayadhammaṁ,
“Whatever has the nature of arising,

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

Pavattite ca pana Bhagavatā Dhammacakke
Now when the Dhamma Wheel was set rolling by the Gracious One

Bhummā devā saddam-anussāvesuṁ:
the Earth gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
o “Near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
the unsurpassed Dhamma Wheel has been set rolling by the Gracious One,

appativattiyaṁ samaṇena vā brāhmaṇena vā
and it cannot be rolled back by an ascetic or by a brāhmaṇa

devena vā Mārena vā Brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a Māra or by a Brahmā or by anyone in the world.”

Bhummānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Earth gods

Cātumahārājikā devā saddam-anussāvesuṁ:
the gods called the Four Great Kings let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
o “Near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
the unsurpassed Dhamma Wheel has been set rolling by the Gracious One,

appativattiyaṁ samaṇena vā brāhmaṇena vā
and it cannot be rolled back by an ascetic or by a brāhmaṇa

devena vā Mārena vā Brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a Māra or by a Brahmā or by anyone in the world.”

Cātumahārājikānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the gods called the Four Great Kings

Tāvatiṁsā devā...
the Tāvatiṁsa gods...

Yāmā devā...
the Yāma gods...

Tusitā devā...
the Tusita gods...

Nimmānaratī devā...
the Nimmānarati gods...

Paranimmitavasavattī devā...
the Paranimmitavasavatti gods...

Brahmakāyikā devā saddam-anussāvesuṁ:
the Brahmakāyika gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
o “Near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
the unsurpassed Dhamma Wheel has been set rolling by the Gracious One,

appativattiyaṁ samaṇena vā brāhmaṇena vā
and it cannot be rolled back by an ascetic or a brāhmaṇa

devena vā Mārena vā Brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a Māra or by a Brahmā or by anyone in the world.”

Iti ha tena khaṇena, tena layena, tena muhuttena,
Thus at that moment, at that instant, at that second,

yāva Brahmalokā saddo abbhuggacchi,
that cry reached as far as the Brahmā worlds,

ayañ-ca dasasahassilokadhātu saṅkampi, sampakampi, sampavedhi,
and this ten-thousand world-element moved, wavered, and shook,

appamāṇo ca uḷāro obhāso loke pātur-ahosi,
and great and measureless light became manifest in the world,

atikkamma devānaṁ devānubhāvan-ti.
transcending the godly power of the gods.

 

Atha kho Bhagavā imaṁ udānaṁ udānesi:
Then the Gracious One uttered this inspired utterance:

“Aññāsi vata bho Koṇḍañño,
“Koṇḍañña surely knows,

aññāsi vata bho Koṇḍañño” ti.
Koṇḍañña surely knows.”

Iti hidaṁ āyasmato Koṇḍaññassa
Thus to the venerable Koṇḍañña

Aññāsi Koṇḍañño tveva nāmaṁ ahosi.
came the name Aññāsi Koṇḍañña (Koṇḍañña, he-who-knows).

Atha kho āyasmā Aññāsi Koṇḍañño diṭṭhadhammo pattadhammo,
Then the venerable Aññāsi Koṇḍañña, having seen the Dhamma, attained the Dhamma,

viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho,
understood the Dhamma, penetrated the Dhamma, crossed over uncertainty, being without doubts,

vesārajjappatto aparappaccayo Satthusāsane
having attained full confidence, having become independent of others in the Teacher’s teaching,

Bhagavantaṁ etad-avoca:
said this to the Gracious One:

“Labheyyāhaṁ Bhante Bhagavato santike pabbajjaṁ
“May I receive the going-forth, venerable Sir, in the presence of the Gracious One,

labheyyaṁ upasampadan.”-ti
may I receive the full ordination.”

“Ehi bhikkhū” ti Bhagavā avoca “svākkhāto Dhammo,
“Come, monk,” said the Gracious One, “the Dhamma has been well-proclaimed,

cara brahmacariyaṁ sammā dukkhassa antakiriyāyā.” ti
live the spiritual life for the complete ending of suffering.”

Sā va tassa āyasmato upasampadā ahosī ti.
That was this the venerable one’s full ordination.