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Saṃyutta Nikāya 56.11

Dhammacakkappavattanasutta

Rolling Forth the Wheel of Dhamma · Translation: Bhikkhu Sujato, SuttaCentral

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oneEkaṁ timesamayaṁ the Blessed Onebhagavā at Bārāṇasībārāṇasiyaṁ was stayingviharati at Isipatanaisipatane in the deer parkmigadāye.
thereTatra indeedkho the Blessed Onebhagavā of the group of fivepañcavaggiye the monksbhikkhū addressedāmantesi:

At one time the Buddha was staying near Varanasi in the deer park at Isipatana. There the Buddha addressed the group of five mendicants:

these two“Dveme, monksbhikkhave, extremesantā by one gone forthpabbajitena notna should be cultivatedsevitabbā.
whichKatame two?dve?
whichYo and thiscāyaṁ in sensual pleasureskāmesu indulgence in sensual pleasurekāmasukhallikānuyogo lowhīno crudegammo ordinarypothujjaniko ignobleanariyo pointlessanatthasaṁhito, whichyo and thiscāyaṁ indulgence in self-mortificationattakilamathānuyogo painfuldukkho ignobleanariyo pointlessanatthasaṁhito.
theseEte indeedkho, monksbhikkhave, bothubho extremesante avoidinganupagamma the middlemajjhimā way of practicepaṭipadā by the Realized Onetathāgatena fully understoodabhisambuddhā giving visioncakkhukaraṇī giving knowledgeñāṇakaraṇī to peaceupasamāya to direct knowledgeabhiññāya to awakeningsambodhāya to extinguishmentnibbānāya leadssaṁvattati.

“Mendicants, these two extremes should not be cultivated by one gone forth. What two? Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless. Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

whatKatamā andca thatsā, monksbhikkhave, the middlemajjhimā way of practicepaṭipadā by the Realized Onetathāgatena fully understoodabhisambuddhā giving visioncakkhukaraṇī giving knowledgeñāṇakaraṇī to peaceupasamāya to direct knowledgeabhiññāya to awakeningsambodhāya to extinguishmentnibbānāya leads?saṁvattati?
it is just thisAyameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo, namelyseyyathidaṁ—
right viewsammādiṭṭhi right intentionsammāsaṅkappo right speechsammāvācā right actionsammākammanto right livelihoodsammāājīvo right effortsammāvāyāmo right mindfulnesssammāsati right concentrationsammāsamādhi.
thisAyaṁ indeedkho thatsā, monksbhikkhave, the middlemajjhimā way of practicepaṭipadā by the Realized Onetathāgatena fully understoodabhisambuddhā giving visioncakkhukaraṇī giving knowledgeñāṇakaraṇī to peaceupasamāya to direct knowledgeabhiññāya to awakeningsambodhāya to extinguishmentnibbānāya leadssaṁvattati.

And what is that middle way of practice? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

thisIdaṁ indeedkho nowpana, O monksbhikkhave, of sufferingdukkhaṁ the noble truthariyasaccaṁ—
birth toojātipi is sufferingdukkhā, aging toojarāpi is sufferingdukkhā, sickness toobyādhipi is sufferingdukkho, death toomaraṇampi is sufferingdukkhaṁ, with the unlovedappiyehi unionsampayogo is sufferingdukkho, from the lovedpiyehi separationvippayogo is sufferingdukkho, what one wishesyampicchaṁ notna one getslabhati that tootampi is suffering — in briefdukkhaṁ—saṅkhittena the five aggregates of clingingpañcupādānakkhandhā are sufferingdukkhā.
thisIdaṁ indeedkho nowpana, O monksbhikkhave, of the origin of sufferingdukkhasamudayaṁ the noble truthariyasaccaṁ—
it is thisyāyaṁ cravingtaṇhā leading to rebirthponobbhavikā bound up with delight and lustnandirāgasahagatā delighting now here, now theretatratatrābhinandinī, namelyseyyathidaṁ—
craving for sense pleasurekāmataṇhā, craving for existencebhavataṇhā, craving for non-existencevibhavataṇhā.
thisIdaṁ indeedkho nowpana, O monksbhikkhave, of the cessation of sufferingdukkhanirodhaṁ the noble truthariyasaccaṁ—
it isyo of that verytassāyeva cravingtaṇhāya the remainderless fading and cessationasesavirāganirodho giving upcāgo relinquishingpaṭinissaggo releasemutti non-attachmentanālayo.
thisIdaṁ indeedkho nowpana, O monksbhikkhave, leading to the cessation of sufferingdukkhanirodhagāminī the waypaṭipadā the noble truthariyasaccaṁ—
it is just thisayameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo, namelyseyyathidaṁ—
right viewsammādiṭṭhi and so on…pe… right concentrationsammāsamādhi.

Now this is the noble truth of suffering. Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. Now this is the noble truth of the origin of suffering. It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence. Now this is the noble truth of the cessation of suffering. It’s the fading away and cessation of that very same craving no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. Now this is the noble truth of the practice that leads to the cessation of suffering. It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

this‘Idaṁ of sufferingdukkhaṁ the noble truth (quote)ariyasaccan’ti in meme, monksbhikkhave, beforepubbe unheard-ofananussutesu regarding teachingsdhammesu visioncakkhuṁ aroseudapādi, knowledgeñāṇaṁ aroseudapādi, wisdompaññā aroseudapādi, realizationvijjā aroseudapādi, lightāloko aroseudapādi.
that‘Taṁ indeedkho now thispanidaṁ of sufferingdukkhaṁ the noble truthariyasaccaṁ should be completely understood (quote)pariññeyyan’ti in meme, monksbhikkhave, beforepubbe and so on…pe… aroseudapādi.
that‘Taṁ indeedkho now thispanidaṁ of sufferingdukkhaṁ the noble truthariyasaccaṁ has been completely understood (quote)pariññātan’ti in meme, monksbhikkhave, beforepubbe unheard-ofananussutesu regarding teachingsdhammesu visioncakkhuṁ aroseudapādi, knowledgeñāṇaṁ aroseudapādi, wisdompaññā aroseudapādi, realizationvijjā aroseudapādi, lightāloko aroseudapādi.

‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. ‘This noble truth of suffering should be completely understood.’ Such was the vision that arose in me … ‘This noble truth of suffering has been completely understood.’ Such was the vision that arose in me …

this‘Idaṁ of the origin of sufferingdukkhasamudayaṁ the noble truth (quote)ariyasaccan’ti in meme, monksbhikkhave, beforepubbe unheard-ofananussutesu regarding teachingsdhammesu visioncakkhuṁ aroseudapādi, knowledgeñāṇaṁ aroseudapādi, wisdompaññā aroseudapādi, realizationvijjā aroseudapādi, lightāloko aroseudapādi.
that‘Taṁ indeedkho now thispanidaṁ of the origin of sufferingdukkhasamudayaṁ the noble truthariyasaccaṁ should be given up (quote)pahātabban’ti in meme, monksbhikkhave, beforepubbe and so on…pe… aroseudapādi.
that‘Taṁ indeedkho now thispanidaṁ of the origin of sufferingdukkhasamudayaṁ the noble truthariyasaccaṁ has been given up (quote)pahīnan’ti in meme, monksbhikkhave, beforepubbe unheard-ofananussutesu regarding teachingsdhammesu visioncakkhuṁ aroseudapādi, knowledgeñāṇaṁ aroseudapādi, wisdompaññā aroseudapādi, realizationvijjā aroseudapādi, lightāloko aroseudapādi.

‘This is the noble truth of the origin of suffering.’ Such was the vision that arose in me … ‘This noble truth of the origin of suffering should be given up.’ Such was the vision that arose in me … ‘This noble truth of the origin of suffering has been given up.’ Such was the vision that arose in me …

this‘Idaṁ of the cessation of sufferingdukkhanirodhaṁ the noble truth (quote)ariyasaccan’ti in meme, monksbhikkhave, beforepubbe unheard-ofananussutesu regarding teachingsdhammesu visioncakkhuṁ aroseudapādi, knowledgeñāṇaṁ aroseudapādi, wisdompaññā aroseudapādi, realizationvijjā aroseudapādi, lightāloko aroseudapādi.
that‘Taṁ indeedkho now thispanidaṁ of the cessation of sufferingdukkhanirodhaṁ the noble truthariyasaccaṁ should be realized (quote)sacchikātabban’ti in meme, monksbhikkhave, beforepubbe and so on…pe… aroseudapādi.
that‘Taṁ indeedkho now thispanidaṁ of the cessation of sufferingdukkhanirodhaṁ the noble truthariyasaccaṁ has been realized (quote)sacchikatan’ti in meme, monksbhikkhave, beforepubbe unheard-ofananussutesu regarding teachingsdhammesu visioncakkhuṁ aroseudapādi, knowledgeñāṇaṁ aroseudapādi, wisdompaññā aroseudapādi, realizationvijjā aroseudapādi, lightāloko aroseudapādi.

‘This is the noble truth of the cessation of suffering.’ Such was the vision that arose in me … ‘This noble truth of the cessation of suffering should be realized.’ Such was the vision that arose in me … ‘This noble truth of the cessation of suffering has been realized.’ Such was the vision that arose in me …

this‘Idaṁ leading to the cessation of sufferingdukkhanirodhagāminī the waypaṭipadā the noble truth (quote)ariyasaccan’ti in meme, monksbhikkhave, beforepubbe unheard-ofananussutesu regarding teachingsdhammesu visioncakkhuṁ aroseudapādi, knowledgeñāṇaṁ aroseudapādi, wisdompaññā aroseudapādi, realizationvijjā aroseudapādi, lightāloko aroseudapādi.
that‘Taṁ indeedkho now thispanidaṁ leading to the cessation of sufferingdukkhanirodhagāminī the waypaṭipadā the noble truthariyasaccaṁ should be developed (quote)bhāvetabban’ti in meme, monksbhikkhave, beforepubbe and so on…pe… aroseudapādi.
that‘Taṁ indeedkho now thispanidaṁ leading to the cessation of sufferingdukkhanirodhagāminī the waypaṭipadā the noble truthariyasaccaṁ has been developed (quote)bhāvitan’ti in meme, monksbhikkhave, beforepubbe unheard-ofananussutesu regarding teachingsdhammesu visioncakkhuṁ aroseudapādi, knowledgeñāṇaṁ aroseudapādi, wisdompaññā aroseudapādi, realizationvijjā aroseudapādi, lightāloko aroseudapādi.

‘This is the noble truth of the practice that leads to the cessation of suffering.’ Such was the vision that arose in me … ‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ Such was the vision that arose in me … ‘This noble truth of the practice that leads to the cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

and as long asYāvakīvañca myme, monksbhikkhave, in theseimesu fourcatūsu noble truthsariyasaccesu thusevaṁ in three roundstiparivaṭṭaṁ with twelve aspectsdvādasākāraṁ as it really isyathābhūtaṁ knowledge and visionñāṇadassanaṁ notna fully purifiedsuvisuddhaṁ wasahosi, not at allneva so long did Itāvāhaṁ, monksbhikkhave, with its godssadevake in the worldloke with its Mārassamārake with its divinitiessabrahmake with its ascetics and brahminssassamaṇabrāhmaṇiyā in this populationpajāya with its gods and humanssadevamanussāya to the supreme‘anuttaraṁ perfect awakeningsammāsambodhiṁ fully awakened (quote)abhisambuddho’ti claimpaccaññāsiṁ.

As long as my true knowledge and vision about these four noble truths was not fully purified in these three rounds and twelve aspects, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

but whenYato andca indeedkho myme, monksbhikkhave, in theseimesu fourcatūsu noble truthsariyasaccesu thusevaṁ in three roundstiparivaṭṭaṁ with twelve aspectsdvādasākāraṁ as it really isyathābhūtaṁ knowledge and visionñāṇadassanaṁ fully purifiedsuvisuddhaṁ wasahosi, then Iathāhaṁ, monksbhikkhave, with its godssadevake in the worldloke with its Mārassamārake with its divinitiessabrahmake with its ascetics and brahminssassamaṇabrāhmaṇiyā in this populationpajāya with its gods and humanssadevamanussāya to the supreme‘anuttaraṁ perfect awakeningsammāsambodhiṁ fully awakened (quote)abhisambuddho’ti claimedpaccaññāsiṁ.
and knowledgeÑāṇañca moreoverpana in meme visiondassanaṁ aroseudapādi:
unshakable‘akuppā myme freedomvimutti, this is the lastayamantimā birthjāti, there is notnatthi nowdāni renewed existence (quote)punabbhavo’”ti.
said thisIdamavoca the Blessed Onebhagavā.
satisfiedAttamanā of the group of fivepañcavaggiyā the monksbhikkhū of the Blessed Onebhagavato the wordsbhāsitaṁ rejoiced in (quote)abhinandunti.

But when my true knowledge and vision about these four noble truths was fully purified in these three rounds and twelve aspects, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” That is what the Buddha said. Satisfied, the group of five mendicants approved what the Buddha said.

and while thisImasmiñca moreoverpana discourseveyyākaraṇasmiṁ was being spokenbhaññamāne of the venerableāyasmato Koṇḍaññakoṇḍaññassa stainlessvirajaṁ immaculatevītamalaṁ the vision of the Dhammadhammacakkhuṁ aroseudapādi:
whatever“yaṁ anythingkiñci liable to arisesamudayadhammaṁ allsabbaṁ thattaṁ is liable to cease (quote)nirodhadhamman”ti.

And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Venerable Koṇḍañña: “Everything that is liable to arise is liable to cease.”

when was rolled forthPavattite andca moreoverpana by the Blessed Onebhagavatā the Wheel of Dhammadhammacakke the earthbhummā godsdevā raised the crysaddamanussāvesuṁ:
this“etaṁ by the Blessed Onebhagavatā at Bārāṇasībārāṇasiyaṁ at Isipatanaisipatane in the deer parkmigadāye supremeanuttaraṁ Wheel of Dhammadhammacakkaṁ has been rolled forthpavattitaṁ not to be rolled backappaṭivattiyaṁ by an asceticsamaṇena orvā by a brahminbrāhmaṇena orvā by a goddevena orvā by a Māramārena orvā by a divinitybrahmunā orvā by anyonekenaci orvā in the world (quote)lokasmin”ti.
of the earthBhummānaṁ godsdevānaṁ the crysaddaṁ having heardsutvā of the four great kingscātumahārājikā the godsdevā raised the crysaddamanussāvesuṁ:
this“etaṁ by the Blessed Onebhagavatā at Bārāṇasībārāṇasiyaṁ at Isipatanaisipatane in the deer parkmigadāye supremeanuttaraṁ Wheel of Dhammadhammacakkaṁ has been rolled forthpavattitaṁ, not to be rolled backappaṭivattiyaṁ by an asceticsamaṇena orvā by a brahminbrāhmaṇena orvā by a goddevena orvā by a Māramārena orvā by a divinitybrahmunā orvā by anyonekenaci orvā in the world (quote)lokasmin”ti.
of the four great kingsCātumahārājikānaṁ godsdevānaṁ the crysaddaṁ having heardsutvā of the thirty-threetāvatiṁsā the godsdevā and so on…pe…
of Yamayāmā the godsdevā and so on…pe…
the joyfultusitā godsdevā and so on…pe…
who love to createnimmānaratī the godsdevā and so on…pe…
who control what is created by othersparanimmitavasavattī the godsdevā and so on…pe…
of the Divinity's hostbrahmakāyikā the godsdevā raised the crysaddamanussāvesuṁ:

And when the Buddha rolled forth the Wheel of Dhamma, the earth gods raised the cry: “Near Varanasi, in the deer park at Isipatana, the Buddha has rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.” Hearing the cry of the earth gods, the gods of the four great kings … the gods of the thirty-three … the gods of Yama … the joyful gods … the gods who love to create … the gods who control what is created by others … the gods of the Divinity’s host raised the cry:

this“etaṁ by the Blessed Onebhagavatā at Bārāṇasībārāṇasiyaṁ at Isipatanaisipatane in the deer parkmigadāye supremeanuttaraṁ Wheel of Dhammadhammacakkaṁ has been rolled forthpavattitaṁ not to be rolled backappaṭivattiyaṁ by an asceticsamaṇena orvā by a brahminbrāhmaṇena orvā by a goddevena orvā by a Māramārena orvā by a divinitybrahmunā orvā by anyonekenaci orvā in the world (quote)lokasmin”ti.

“Near Varanasi, in the deer park at Isipatana, the Buddha has rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

and soItiha at thattena momentkhaṇena at thattena secondlayena at thattena hourmuhuttena up toyāva the realm of divinitybrahmalokā the crysaddo soared upabbhuggacchi.
and thisAyañca ten-thousandfold galaxydasasahassilokadhātu shooksaṅkampi rockedsampakampi trembledsampavedhi, immeasurableappamāṇo andca magnificentuḷāro lightobhāso in the worldloke appearedpāturahosi surpassingatikkamma of the godsdevānaṁ the divine glory (quote)devānubhāvanti.

And so at that moment, that second, that hour, the cry soared up to the realm of divinity. And this ten-thousandfold galaxy shook and rocked and trembled. And an immeasurable, magnificent light appeared in the world, surpassing the glory of the gods.

thenAtha indeedkho the Blessed Onebhagavā thisimaṁ heartfelt sentimentudānaṁ expressedudānesi:
has understood“aññāsi reallyvata sirbho, Koṇḍaññakoṇḍañño, has understoodaññāsi reallyvata sirbho, Koṇḍañña (quote)koṇḍañño”ti.
thusIti indeed thishidaṁ of the venerableāyasmato Koṇḍaññakoṇḍaññassa “Koṇḍañña Who Understood”“aññāsikoṇḍañño” justtveva the namenāmaṁ became (quote)ahosīti.
the firstPaṭhamaṁ.

Then the Buddha expressed this heartfelt sentiment: “Koṇḍañña has really understood! Koṇḍañña has really understood!” And that’s how Venerable Koṇḍañña came to be known as “Koṇḍañña Who Understood”.

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