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Buddhist Chanting – Dhamma-cakkappavattana Sutta (The Discourse on Setting the Wheel of Dhamma in Motion)

Dhamma-cakkappavattana Sutta (The Discourse on Setting the Wheel of Dhamma in Motion)

[Evam-me sutam,] Ekam samayam Bhagava,
Baranasiyam viharati isipatane migadaye.
Tatra kho Bhagava pañca-vaggiye bhikkhu amantesi.
I have heard that on one occasion the Blessed One was staying at Varanasi
in the Game Refuge at Isipatana. There he addressed the group of five monks:

“Dveme bhikkhave anta pabbajitena na sevitabba,
“There are these two extremes that are not to be indulged in by one who has gone forth—

Yo cayam kamesu kama-sukhallikanuyogo,
Hino gammo pothujjaniko anariyo anattha-sañhito,
That which is devoted to sensual pleasure in sensual objects: base, vulgar,
common, ignoble, unprofitable;

Yo cayam atta -kilamathanuyogo,
Dukkho anariyo anattha-sañhito.
and that which is devoted to self-affliction: painful, ignoble, unprofitable.

Ete te bhikkhave ubho ante anupagamma,
Majjhima patipada tathagatena abhisambuddha,
Cakkhu-karani ñana-karani upasamaya abhiññaya sambodhaya
nibbanaya samvattati.
Avoiding both of these extremes, the middle way realized by the Tathagata—
producing vision, producing knowledge—leads to calm, to direct knowledge,
to self-awakening, to Unbinding.

Katama ca sa bhikkhave majjhima patipada tathagatena
abhisambuddha,
Cakkhu-karani ñana-karani upasamaya abhiññaya sambodhaya
nibbanaya samvattati.
And what is the middle way realized by the Tathagata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to Unbinding?

Ayam-eva ariyo atthangiko maggo,
Seyyathidam,
Samma-ditthi samma-sankappo,
Samma-vaca samma-kammanto samma-ajivo,
Samma-vayamo samma-sati samma-samadhi.
Precisely this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Ayam kho sa bhikkhave majjhima patipada tathagatena abhisambuddha,
Cakkhu-karani ñana-karani upasamaya abhiññaya sambodhaya
nibbanaya samvattati.
This is the middle way realized by the Tathagata that—producing
vision,producing knowledge—leads to calm, to direct knowledge, to self-
awakening, to Unbinding.

Idam kho pana bhikkhave dukkham ariya-saccam,
Now this, monks, is the noble truth of stress:

Jatipi dukkha jarapi dukkha maranampi dukkham,
Birth is stressful, aging is stressful, death is stressful,

Soka-parideva-dukkha-domanassupayasapi dukkha,
Sorrow, lamentation, pain, distress, and despair are stressful,

Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp’iccham na
labhati tampi dukkham,
Association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful,

Sankhittena pañcupadanakkhandha dukkha.
In short, the five clinging-aggregates are stressful.

Idam kho pana bhikkhave dukkha-samudayo ariya-saccam,
And this, monks, is the noble truth of the origination of stress:

Yayam tanha ponobbhavika nandi-raga-sahagata tatra tatrabhinandini, Seyyathidam,
Kama-tanha bhava-tanha vibhava-tanha,
the craving that makes for further becoming—accompanied by passion and
delight, relishing now here and now there—i.e., craving for sensual pleasure, craving for becoming, craving for no-becoming.

Idam kho pana bhikkhave dukkha-nirodho ariya-saccam,
And this, monks, is the noble truth of the cessation of stress:

Yo tassa yeva tanhaya asesa-viraga-nirodho cago patinissaggo mutti analayo,
the remainderless fading and cessation, renunciation, relinquishment,
release,and letting go of that very craving.

Idam kho pana bhikkhave dukkha-nirodha -gamini-patipada ariya-saccam,
And this, monks, is the noble truth of the way of practice leading to the
cessation of stress:

Ayam-eva ariyo atthangiko maggo,
Seyyathidam,
Samma-ditthi samma-sankappo,
Samma-vaca samma-kammanto samma-ajivo,
Samma-vayamo samma-sati samma-samadhi.
precisely this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Idam dukkham ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose,
illumination arose within me with regard to things never heard before: ‘This is
the noble truth of stress.’

Tam kho pan’idam dukkham ariya-saccam pariññeyyanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth of stress is to be comprehended.’

Tam kho pan’idam dukkham ariya-saccam pariññatanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth of stress has been comprehended.’

Idam dukkha-samudayo ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This is the noble truth of the origination of stress.’

Tam kho pan’idam dukkha-samudayo ariya-saccam pahatabbanti me bhikkhave, Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth of
the origination of stress is to be abandoned.’

Tam kho pan’idam dukkha-samudayo ariya-saccam pahinanti me
bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth of
the origination of stress has been abandoned.’

Idam dukkha-nirodho ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This is the noble
truth of the cessation of stress.’

Tam kho pan’idam dukkha-nirodho ariya-saccam sacchikatabbanti me
bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth of
the cessation of stress is to be directly experienced.’

Tam kho pan’idam dukkha-nirodho ariya-saccam sacchikatanti me
bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth of
the cessation of stress has been directly experienced.’

Idam dukkha-nirodha-gamini-patipada ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This is the noble
truth of the way of practice leading to the cessation of stress.’

Tam kho pan’idam dukkha-nirodha-gamini-patipada ariya-saccam
bhavetabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth
of the way of practice leading to the cessation of stress is to be developed.

‘ Tam kho pan’idam dukkha-nirodha-gamini-patipada ariya-saccam
bhavitanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhum udapadi ñanam udapadi pañña udapadi vijja udapadi aloko
udapadi.
Vision arose, insight arose, discernment arose, knowledge arose, illumination
arose within me with regard to things never heard before: ‘This noble truth of
the way of practice leading to the cessation of stress has been developed.’

Yavakivañca me bhikkhave imesu catusu ariya-saccesu,
Evan-ti-parivattam dvadas’akaram yathabhutam ñana-dassanam na
suvisuddham ahosi,
Neva tavaham bhikkhave sadevake loke samarake sabrahmake,
Sassamana-brahmaniya pajaya sadeva-manussaya,
Anuttaram samma-sambodhim abhisambuddho paccaññasim.
And, monks, as long as this knowledge and vision of mine—with its three
rounds and twelve permutations concerning these four noble truths as they
actually are—was not pure, I did not claim to have directly awakened to the
right self-awakening unexcelled in the cosmos with its deities, Maras, and
Brahmas, with its contemplatives and priests, its royalty and common people.

Yato ca kho me bhikkhave imesu catusu ariya-saccesu,
Evan-ti-parivattam dvadas’akaram yathabhutam ñana-dassanam
suvisuddham ahosi,
Athaham bhikkhave sadevake loke samarake sabrahmake,
Sassamana-brahmaniya pajaya sadeva-manussaya,
Anuttaram samma-sambodhim abhisambuddho paccaññasim.
But as soon as this knowledge and vision of mine—with its three rounds and
twelve permutations concerning these four noble truths as they actually are—
was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, and Brahmas, with
its contemplatives and priests, its royalty and commonfolk.

Ñanañca pana me dassanam udapadi,
Akuppa me vimutti,
Ayam-antima jati,
N’atthidani punabbhavoti.”
The knowledge and vision arose in me: ‘My release is unshakable. This is the
last birth. There is now no further becoming.’”

Idam-avoca Bhagava,
Attamana pañca-vaggiya bhikkhu Bhagavato bhasitam abhinandum.
That is what the Blessed One said. Gratified, the group of five monks delighted
at his words.

Imasmiñca pana veyya-karanasmim bhaññamane,
Ayasmato Kondaññassa virajam vitamalam dhamma-cakkhum udapadi,
And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye:

Yankiñci samudaya-dhammam sabban-tam nirodha-dhammanti.
“Whatever is subject to origination is all subject to cessation.”

Pavattite ca Bhagavata dhamma-cakke,
Bhumma deva saddamanussavesum,
Now when the Blessed One had set the wheel of Dhamma in motion, the earth
deities cried out:

“Etam-Bhagavata Baranasiyam isipatane migadaye anuttaram
dhamma-cakkam pavattitam,
Appativattiyam samanena va brahmanena va devena va marena va
brahmuna va kenaci va lokasminti.” “
At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in
motion the unexcelled wheel of Dhamma that cannot be stopped by priest or contemplative, deity, Mara, Brahma, or anyone at all in the cosmos.”

Bhummanam devanam saddam sutva,
Catummaharajika deva saddamanussavesum.
On hearing the earth deities’ cry, the deities of the Heaven of the Four Kings
took up the cry.

Catummaharajikanam devanam saddam sutva,
Tavatimsa deva saddamanussavesum.
On hearing the cry of the deities of the Heaven of the Four Kings, the deities of the Heaven of the Thirty-three took up the cry.

Tavatimsanam devanam saddam sutva,
Yama deva saddamanussavesum.
On hearing the cry of the deities of the Heaven of the Thirty-three, the Yama deities took up the cry.

Yamanam devanam saddam sutva,
Tusita deva saddamanussavesum.
On hearing the cry of the Yama deities, the Tusita deities took up the cry.

Tusitanam devanam saddam sutva,
Nimmanarati deva saddamanussavesum.
On hearing the cry of the Tusita deities, the Nimmanarati deities took up the cry.

Nimmanaratinam devanam saddam sutva,
Paranimmita-vasavatti deva saddamanussavesum.
On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti
deities took up the cry.

Paranimmita-vasavattinam devanam saddam sutva,
Brahma-parisajja deva saddamanussavesum,
On hearing the cry of the Paranimmita-vasavatti deities, the deities of Brahma-parisajja’s retinue took up the cry:

Brahma-parisajjanam devanam saddam sutva,
Brahma-purohita deva saddamanussavesum,
On hearing the cry of the Brahma-parisajja deities, the deities of Brahma-
purohita’s retinue took up the cry:

Brahma-purohitanam devanam saddam sutva,
Maha-Brahma deva saddamanussavesum,
On hearing the cry of the Brahma-purohita deities, the deities of Maha-
Brahma’s retinue took up the cry:

Maha-Brahmanam devanam saddam sutva,
Parittabha deva saddamanussavesum,
On hearing the cry of the Maha-Brahma deities, the deities of Parittabha’s
retinue took up the cry:

Paritta-bhanam devanam saddam sutva,
Appamanabha deva saddamanussavesum,
On hearing the cry of the Parittabha deities, the deities of Appamanabha’s
retinue took up the cry:

Appamana-bhanam devanam saddam sutva,
Abhassara deva saddamanussavesum,
On hearing the cry of the Appamanabha deities, the deities of Abhassara’s
retinue took up the cry:

Abhassaranam devanam saddam sutva,
Paritta-subha deva saddamanussavesum,
On hearing the cry of the Abhassara deities, the deities of Paritta-subha’s
retinue took up the cry:

Paritta-subhanam devanam saddam sutva,
Appamana-subha deva saddamanussavesum,
On hearing the cry of the Paritta-subha deities, the deities of Appamana-subha’s retinue took up the cry:

Appamana-subhanam devanam saddam sutva,
Subha-kinhaka deva saddamanussavesum,
On hearing the cry of the Appamana-subha deities, the deities of Subha-
kinhaka’s retinue took up the cry:

Subha-kinhakanam devanam saddam sutva,
Asannisatta deva saddamanussavesum,
On hearing the cry of the Subha-kinhaka deities, the deities of Asannasatta’s retinue took up the cry:

Asannisattanam devanam saddam sutva,
Vehapphala deva saddamanussavesum,
On hearing the cry of the Asannasatta deities, the deities of Vehapphala’s
retinue took up the cry:

Vehapphalanam devanam saddam sutva,
Aviha deva saddamanussavesum,
On hearing the cry of the Vehapphala deities, the deities of Aviha’s retinue took
up the cry:

Avihanam devanam saddam sutva,
Atappa deva saddamanussavesum,
On hearing the cry of the Aviha deities, the deities of Atappa’s retinue took up
the cry:

Atappanam devanam saddam sutva,
Sudassa deva saddamanussavesum,
On hearing the cry of the Atappa deities, the deities of Sudassa’s retinue took
up the cry:

Sudassanam devanam saddam sutva,
Sudassi deva saddamanussavesum,
On hearing the cry of the Sudassa deities, the deities of Sudassi’s retinue took
up the cry:

Sudassinam devanam saddam sutva,
Akanitthaka deva saddamanussavesum,
On hearing the cry of the Sudassi deities, the deities of Akanitthaka’s retinue
took up the cry:

“Etam-Bhagavata Baranasiyam isipatane migadaye
anuttaram dhamma-cakkam pavattitam,
Appativattiyam samanena va brahmanena va devena va marena va
brahmuna va kenaci va lokasminti.”
“At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in
motion the unexcelled wheel of Dhamma that cannot be stopped by priest or contemplative, deity, Mara, Brahma, or anyone at all in the cosmos.”

Itiha tena khanena tena muhuttena,
Yava brahma-loka saddo abbhuggacchi.
So in that moment, that instant, the cry shot right up to the Brahma world.

Ayañca dasa-sahassi loka-dhatu,
Sankampi sampakampi sampavedhi,
And this ten-thousandfold cosmos shivered and quivered and quaked,

Appamano ca olaro obhaso loke paturahosi,
Atikkammeva devanam devanubhavam.
while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities.

Atha kho Bhagava udanam udanesi,
“Aññasi vata bho Kondañño,
Aññasi vata bho Kondaññoti.”
Then the Blessed One exclaimed: “So you really know, Kondañña? So you really know?”

Itihidam ayasmato Kondaññassa,
Añña-kondañño’tveva namam, ahositi.
And that is how Ven. Kondañña acquired the name Añña -Kondañña—Kondañña who knows

Listen to Monks – Dhammacakkappavattana Sutta