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116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in
Buddha’s own words and Important Places like Lumbini, Bodhgaya,Saranath,
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Circarama
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Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT
May you, your family members and all sentient and non sentient beings be ever happy, well and secure!
Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ]
This is certainly the most famous sutta in the Pali litterature.
The Buddha expounds the four ariya·saccas for the first time.
Note: info·bubble on every Pali word
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And what,
bhikkhus, is the majjhima paṭipada to which the Tathāgata has fully
awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore, bhikkhus, this is the dukkha·samudaya
ariya·sacca: this taṇhā leading to rebirth, connected with desire and
enjoyment, finding delight here or there, that is to say: kāma-taṇhā,
bhava-taṇhā and vibhava-taṇhā.
Furthermore, bhikkhus, this is the
dukkha·nirodha ariya·sacca: the complete virāga, nirodha, abandoning,
forsaking, emancipation and freedom from that very taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This is the dukkha ariyasacca’: in
me, bhikkhus, in regard to things unheard before, the eye arose, the
ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now,
this dukkha ariyasacca is to be completely known’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha
ariyasacca has been completely known’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose.
‘This is the dukkha·samudaya
ariyasacca’: in me, bhikkhus, in regard to things unheard before, the
eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha·samudaya ariyasacca is to be abandoned’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·samudaya ariyasacca has been abandoned’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose.
‘This is the
dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to be
personally experienced’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·nirodha ariyasacca has been
personally experienced’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose.
‘This is the dukkha·nirodha·gāminī paṭipadā
ariyasacca’: in me, bhikkhus, in regard to things unheard before, the
eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha·nirodha·gāminī paṭipadā ariyasacca is to be
developed’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha·nirodha·gāminī paṭipadā ariyasacca has been
developed’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This is what the Bhagavā said.
Delighted, the groupe of five bhikkhus approved of the Bhagavā’s words.
And while this exposition was being spoken, there arose in āyasmā
Koṇḍañña the Dhamma eye which is free from passion and stainless: ‘all
that has the nature of samudaya has the nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of the
earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana,
the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot
be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having heard the cry of the devas of the earth, the
Cātumahārājika devas proclaimed aloud: ‘At Varanasi, in the Deer Grove
at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having heard the cry of the Cātumahārājika
devas, the Tāvatiṃsa devas proclaimed aloud: ‘At Varanasi, in the Deer
Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of
Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras,
Brahmā or anyone in the world.’
Having heard the cry of the
Tāvatiṃsa devas, the Yāma devas proclaimed aloud: ‘At Varanasi, in the
Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel
of Dhamma, which cannot be stopped by samaṇas or brahmins, devas,
Māras, Brahmā or anyone in the world.’
Having heard the cry of
the Yāma devas, the Tusitā devas proclaimed aloud: ‘At Varanasi, in the
Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel
of Dhamma, which cannot be stopped by samaṇas or brahmins, devas,
Māras, Brahmā or anyone in the world.’
Having heard the cry of
the Tusitā devas, the Nimmānarati devas proclaimed aloud: ‘At Varanasi,
in the Deer Grove at Isipatana, the Bhagavā has set in motion the
supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins,
devas, Māras, Brahmā or anyone in the world.’
Having heard the
cry of the Nimmānarati devas, the Paranimmitavasavatti devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus in that moment, in that instant, the cry diffused up
to Brahma·loka. And this ten thousandfold world system shook, quaked,
and trembled, and a great, boundless radiance appeared in the world,
surpassing the effulgence of the devas
Then the Bhagavā uttered
this udāna: ‘Koṇḍañña really understood! Koṇḍañña really understood!’
And that is how āyasmā Koṇḍañña acquired the name ‘Aññāsi·Koṇḍañña’.