Atirekāni Sattasuttāni MPP, CBhp, PPV omit this section title.01
The Seven Extra Discourses

22. Dhammacakkappavattanasuttaṁ
The Discourse that Set the Dhamma Wheel Rolling

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Namo tassa Bhagavato Arahato Sammāsambuddhassa x 3 PPV2 omits this line.02
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha

Evaṁ me sutaṁ:
Thus I have heard:

ekaṁ samayaṁ Bhagavā Bārāṇasiyaṁ viharati Isipatane Migadāye.
at one time the Gracious One was dwelling near Bārāṇasī in the Deer Park at Isipatana.

Tatra kho Bhagavā pañcavaggiye bhikkhū āmantesi:
There it was that 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,

yo cāyaṁ: kāmesu kāmasukhallikānuyogo,
which is this: devotion to the pleasure and happiness 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 te 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 Nibbāna.

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 Nibbāna?

Ayam-eva ariyo aṭṭhaṅgiko maggo, seyyathīdaṁ:
It is this noble path with eight factors, as follows:

sammādiṭṭhi [01]
right view

sammāsaṅkappo [02]
right thought

sammāvācā [03]
right speech

sammākammanto [04]
right action

sammā-ājīvo [05]
right livelihood

sammāvāyāmo [06]
right endeavour

sammāsati [07]
right mindfulness

sammāsamādhi. [08]
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 Nibbāna.

 

The Four Noble Truths

 

Idaṁ kho pana bhikkhave dukkhaṁ ariyasaccaṁ: [01]
Now this, monks, is the noble truth of suffering:

jāti pi dukkhā
birth is suffering

jarā pi dukkhā
also old age is suffering

vyādhi 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 groups (of mind and body) that provide fuel for attachment are suffering.

 

Idaṁ kho pana bhikkhave dukkhasamudayaṁ PPV: dukkhasamudayo, here and in similar places throughout.03 ariyasaccaṁ: [02]
Now this, monks, is the noble truth of the arising of suffering:

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

nandirāgasahagatā, tatratatrābhinandinī, seyyathīdaṁ:
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 PPV: dukkhanirodho, here and in similar places throughout.04 ariyasaccaṁ: [03]
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, [04]
Now this, monks,

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

Ayam-eva ariyo aṭṭhaṅgiko maggo, seyyathīdaṁ:
It is this noble path with eight factors, as follows:

sammādiṭṭhi [01]
right view

sammāsaṅkappo [02]
right thought

sammāvācā [03]
right speech

sammākammanto [04]
right action

sammā-ājīvo [05]
right livelihood

sammāvāyāmo [06]
right endeavour

sammāsati [07]
right mindfulness

sammāsamādhi. [08]
right concentration.

 

Realisation

 

“Idaṁ dukkhaṁ ariyasaccan”-ti - [01]
“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,
vision arose, knowledge arose,

paññā udapādi, vijjā udapādi, āloko udapādi.
wisdom rose, 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,
vision arose, knowledge arose,

paññā udapādi, vijjā udapādi, āloko udapādi.
wisdom rose, 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,
vision arose, knowledge arose,

paññā udapādi, vijjā udapādi, āloko udapādi.
wisdom rose, understanding arose, light arose.

 

“Idaṁ dukkhasamudayaṁ ariyasaccan”-ti - [02]
“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,
vision arose, knowledge arose,

paññā udapādi, vijjā udapādi, āloko udapādi.
wisdom rose, 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,
vision arose, knowledge arose,

paññā udapādi, vijjā udapādi, āloko udapādi.
wisdom rose, 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,
vision arose, knowledge arose,

paññā udapādi, vijjā udapādi, āloko udapādi.
wisdom rose, understanding arose, light arose.

 

“Idaṁ dukkhanirodhaṁ ariyasaccan”-ti - [03]
“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,
vision arose, knowledge arose,

paññā udapādi, vijjā udapādi, āloko udapādi.
wisdom rose, 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. Nibbāna) ought to be experienced -

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

cakkhuṁ udapādi, ñāṇaṁ udapādi,
vision arose, knowledge arose,

paññā udapādi, vijjā udapādi, PPV2: vijjā udapādi is missing in this edition, printer's error.05 āloko udapādi.
wisdom rose, 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,
vision arose, knowledge arose,

paññā udapādi, vijjā udapādi, āloko udapādi.
wisdom rose, understanding arose, light arose.

 

“Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan”-ti - [04]
“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,
vision arose, knowledge arose,

paññā udapādi, vijjā udapādi, āloko udapādi.
wisdom rose, understanding arose, light arose.

 

Taṁ kho pan' “idaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ” bhāvetabban-ti -
Now that to which “this is the noble truth of the practice leading to the end of suffering” refers (i.e. the practice itself) - ought to be developed -

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

cakkhuṁ udapādi, ñāṇaṁ udapādi,
vision arose, knowledge arose,

paññā udapādi, vijjā udapādi, āloko udapādi.
wisdom rose, understanding arose, light arose.

 

Taṁ kho pan' “idaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ” bhāvitan-ti -
Now that to which “this is the noble truth of the practice leading to the end of suffering” refers - has been developed -

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

cakkhuṁ udapādi, ñāṇaṁ udapādi,
vision arose, knowledge arose,

paññā udapādi, vijjā udapādi, āloko udapādi.
wisdom rose, understanding arose, light arose.

 

Declaring the Awakening

 

Yāva kīvañ-ca me bhikkhave imesu catusu 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 Brahma,

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

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

Yato ca kho me bhikkhave imesu catusu 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 Brahma,

sassamaṇabrāhmaṇiyā pajāya sadevamanussāya,
to this generation, with its ascetics and brahmins, 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 seeing arose:

“Akuppā me cetovimutti
“Sure is my freedom of mind

ayam-antimā jāti
this is my last birth

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

 

The First Attainment

 

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,
Moreover, as this sermon was being given,

āyasmato Koṇḍaññassa virajaṁ, vītamalaṁ,
to venerable Koṇḍañña the dust-free, stainless,

Dhammacakkhuṁ udapādi:
Vision-of-the-Dhamma arose:

Yaṁ kiñci samudayadhammaṁ,
Whatever has the nature of arising,

sabban-taṁ PPV2: sabbaṁ taṁ.06 nirodhadhamman-ti.
all that has the nature of ceasing.

 

The Gods of the Sense World

 

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,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

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

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

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

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

Tāvatiṁsā devā saddam-anussāvesuṁ:
the Tāvatiṁsa gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Tāvatiṁsānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Tāvatiṁsa gods

Yāmā devā saddam-anussāvesuṁ:
the Yāma gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Yāmānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Yāma gods

Tusitā devā saddam-anussāvesuṁ:
the Tusita gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Tusitānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Tusita gods

Nimmāṇaratī devā saddam-anussāvesuṁ:
the Nimmāṇarati gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Nimmāṇaratīnaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Nimmāṇarati gods

Paranimmitavasavattino devā saddam-anussāvesuṁ:
the Paranimmitavasavatti gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

The Gods of the Form World

 

Paranimmitavasavattīnaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Paranimmitavasavatti gods

Brahmapārisajjā devā saddam-anussāvesuṁ:
the Brahmapārisajja gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Brahmapārisajjānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Brahmapārisajja gods

Brahmapurohitā devā saddam-anussāvesuṁ:
the Brahmapurohita gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Brahmapurohitānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Brahmapurohita gods

Mahābrahmā devā saddam-anussāvesuṁ:
the Mahābrahma gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Mahābrahmānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Mahābrahma gods

Parittābhā devā saddam-anussāvesuṁ:
the Parittābha gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Parittābhānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Parittābha gods

Appamāṇābhā MPP, PPV2: Appamāṇabhā.07 devā saddam-anussāvesuṁ:
the Appamāṇābha gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Appamāṇābhānaṁ MPP, PPV2: Appamāṇabhānaṁ.08 devānaṁ saddaṁ sutvā
Having heard the cry of the Appamāṇābha gods

Ābhassarā devā saddam-anussāvesuṁ:
the Ābhassara gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Ābhassarānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Ābhassara gods

Parittasubhā devā saddam-anussāvesuṁ:
the Parittasubha gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Parittasubhānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Parittasubha gods

Appamāṇasubhā devā saddam-anussāvesuṁ:
the Appamāṇasubha gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Appamāṇasubhānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Appamāṇasubha gods

Subhakiṇhakā CBhp: Subhakiṇṇakā.09 devā saddam-anussāvesuṁ:
the Subhakiṇha gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Subhakiṇhakānaṁ CBhp: Subhakiṇṇakānaṁ.10 devānaṁ saddaṁ sutvā
Having heard the cry of the Subhakiṇha gods

Vehapphalā devā saddam-anussāvesuṁ:
the Vehapphala gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

The Gods of the Pure Abodes

 

Vehapphalānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Vehapphala gods

Avihā devā saddam-anussāvesuṁ:
the Aviha gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Avihānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Aviha gods

Atappā devā saddam-anussāvesuṁ:
the Atappa gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Atappānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Atappa gods

Sudassā devā saddam-anussāvesuṁ:
the Sudassa gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Sudassānaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Sudassa gods

Sudassī devā saddam-anussāvesuṁ:
the Sudassī gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

Sudassīnaṁ devānaṁ saddaṁ sutvā
Having heard the cry of the Sudassī gods

Akiṇiṭṭhakā devā saddam-anussāvesuṁ:
the Akiṇiṭṭhaka gods let loose a cry:

“Etaṁ Bhagavatā Bārāṇasiyaṁ Isipatane Migadāye,
“The Gracious One, while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

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

devena vā mārena vā brahmunā vā kenaci vā lokasmin”-ti.
or by a god or by a demon or by a deity or by anyone in the world.”

 

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

yāva Brahmalokā saddo abbhuggañchi,
that cry reached as far as the Brahma worlds,

ayañ-ca dasasahassī PPV2: -sahassi.11 lokadhātu 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 psychic power of the gods.

Atha kho Bhagavā udānaṁ udānesi:
Then the Gracious One uttered this exalted 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

Aññā Koṇḍañño tveva nāmaṁ ahosī ti.
came the name Aññā Koṇḍañña (Koṇḍañña, he-who-knows).