Translated from the Pali by Bhikkhu Bodhi
Dhammacakkapavattana Sutta, Samyutta Nikaya LVI, 11: Setting in Motion the Wheel of the Dhamma
Thus have I heard. On one occasion the Blessed One was dwelling at
Baranasi in the Deer Park at Isipatana. There the Blessed One
addressed the bhikkhus of the group of five thus:
“Bhikkhus, these two extremes should not be followed by one who
has gone forth into homelessness. What two? The pursuit of sensual
happiness in sensual pleasures, which is low, vulgar, the way of
worldlings, ignoble, unbeneficial; and the pursuit of
self-mortification, which is painful, ignoble, unbeneficial.
Without veering towards either of these extremes, the Tathagata
has awakened to the middle way, which gives rise to vision, which
gives rise to knowledge, which leads to peace, to direct
knowledge, to enlightenment, to Nibbana.
“And what, bhikkhus, is that middle way awakened to by the
Tathagata, which gives rise to vision … which leads to Nibbana?
It is this noble eightfold path; that is, right view, right
intention, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration. This, bhikkhus, is
that middle way awakened to by the Tathagata, which gives rise to
vision, which gives rise to knowledge, which leads to peace, to
direct knowledge, to enlightenment, to Nibbana.
“Now this, bhikkhus, is the noble truth of suffering: birth is
suffering, aging is suffering, illness is suffering, death is
suffering; union with what is displeasing is suffering; separation
from what is pleasing is suffering; not to get what one wants is
suffering; in brief, the five aggregates subject to clinging are
suffering.
“Now this, bhikkhus, is the noble truth of the origin of
suffering: it is this craving which leads to re-becoming,
accompanied by delight and lust, seeking delight here and there;
that is, craving for sensual pleasures, craving for becoming,
craving for disbecoming.
“Now this, bhikkhus, is the noble truth of the cessation of
suffering: it is the remainderless fading away and cessation of
that same craving, the giving up and relinquishing of it, freedom
from it, non-reliance on it.
“Now this, bhikkhus, is the noble truth of the way leading to the
cessation of suffering: it is this noble eightfold path; that is,
right view … right concentration.
“‘This is the noble truth of suffering’: thus, bhikkhus, in regard
to things unheard before, there arose in me vision, knowledge,
wisdom, true knowledge, and light.
“‘This noble truth of suffering is to be fully understood’: thus,
bhikkhus, in regard to things unheard before, there arose in me
vision … and light.
“‘This noble truth of suffering has been fully understood’: thus,
bhikkhus, in regard to things unheard before, there arose in me
vision … and light.
“‘This is the noble truth of the origin of suffering’: thus,
bhikkhus, in regard to things unheard before, there arose in me
vision, knowledge, wisdom, true knowledge, and light.
“‘This noble truth of the origin of suffering is to be abandoned’:
thus, bhikkhus, in regard to things unheard before, there arose in
me vision … and light.
“‘This noble truth of the origin of suffering has been abandoned’:
thus, bhikkhus, in regard to things unheard before, there arose in
me vision … and light.
“‘This is the noble truth of the cessation of suffering’: thus,
bhikkhus, in regard to things unheard before, there arose in me
vision, knowledge, wisdom, true knowledge, and light.
“‘This noble truth of the cessation of suffering is to be
realized’: thus, bhikkhus, in regard to things unheard before,
there arose in me vision … and light.
“‘This noble truth of the cessation of suffering has been
realized’: thus, bhikkhus, in regard to things unheard before,
there arose in me vision … and light.
“‘This is the noble truth of the way leading to the cessation of
suffering’: thus, bhikkhus, in regard to things unheard before,
there arose in me vision, knowledge, wisdom, true knowledge, and
light.
“‘This noble truth of the way leading to the cessation of
suffering is to be developed’: thus, bhikkhus, in regard to things
unheard before, there arose in me vision … and light.
“‘This noble truth of the way leading to the cessation of
suffering has been developed’: thus, bhikkhus, in regard to things
unheard before, there arose in me vision, knowledge, wisdom, true
knowledge, and light.
“So long, bhikkhus, as my knowledge and vision of these four noble
truths as they really are in their three phases and twelve aspects
was not thoroughly purified in this way [*], I did not claim to
have awakened to the unsurpassed perfect enlightenment in this
world with its devas, Mara, and Brahma, in this generation with
its recluses and brahmins, its devas and humans. But when my
knowledge and vision of these four noble truths as they really are
in their three phases and twelve aspects was thoroughly purified
in this way, then I claimed to have awakened to the unsurpassed
perfect enlightenment in this world with its devas, Mara, and
Brahma, in this generation with its recluses and brahmins, its
devas and humans. The knowledge and the vision arose in me:
‘Unshakeable is the liberation of my mind. This is my last birth.
Now there is no more re-becoming.”
This is what the Blessed One said. Being pleased, the bhikkhus of
the group of five delighted in the Blessed One’s statement. And
while this discourse was being spoken, there arose in the
Venerable Kondanna the dust-free, stainless vision of the Dhamma:
“Whatever is subject to origination is all subject to cessation.”
And when the Wheel of the Dhamma had been set in motion by the
Blessed One, the earth devas raised a cry: “At Baranasi, in the
Deer Park at Isipatana, this unsurpassed Wheel of the Dhamma has
been set in motion by the Blessed One, which cannot be stopped by
any recluse or brahmin or deva or Mara or Brahma or by anyone in
the world.” Having heard the cry of the earth devas, the devas of
the realm of the Four Great Kings raised a cry: “At Baranasi …
this unsurpassed Wheel of the Dhamma has been set in motion by the
Blessed One, which cannot be stopped … by anyone in the world.”
Having heard the cry of the devas of the realm of the Four Great
Kings, the Tavatimsa devas … the Yama devas … the Tusita devas
… the Nimmanarati devas … the Paranimmitavasavatti devas …
the devas of Brahma’s company raised a cry: “At Baranasi, in the
Deer Park at Isipatana, this unsurpassed Wheel of the Dhamma has
been set in motion by the Blessed One, which cannot be stopped by
any recluse or brahmin or deva or Mara or Brahma or by anyone in
the world.”
Thus at that moment, at that instant, at that second, the cry
spread as far as the Brahma-world, and this ten thousandfold
world-system shook, quaked, and trembled, and an immeasurable
glorious radiance appeared in the world surpassing the divine
majesty of the devas.
Then the Blessed One uttered this inspired utterance: “Kondanna
has indeed understood! Kondanna has indeed understood!” In this
way the Venerable Kondanna acquired the name “Anna
Kondanna-Kondanna Who Has Understood.”