Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipat On one occasion,

ane miga·dāye. Tatra kho bhagavā pañca·vaggiye bhikk the Bhagavā was
hū āmantesi: staying at Varanasi
in the Deer Grove at
Isipatana. There, he
addressed the group
of five bhikkhus:

Dve·me, bhikkhave, antā pabbajitena na sevitabbā. Kata These two

me dve? Yo c·āyaṃ kāmesu kāma·sukh·allik·ānuyogo h extremes, bhikkhus,
īno gammo pothujjaniko an·ariyo an·attha·saṃhito, yo c should not be
·āyaṃ attakilamath·ānuyogo dukkho an·ariyo an·attha·s adopted by one who
aṃhito. Ete kho, bhikkhave, ubho ante an·upagamma m has gone forth from
ajjhimā the home life. Which
paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇ two? On one hand,
a·karaṇī upasamāya abhiññāya sambodhāya nibbānāya s the devotion to
aṃvattati. 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.

‘Katamā ca sā, bhikkhave, majjhimā And what,

paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇ bhikkhus, is
a·karaṇī upasamāya abhiññāya sambodhāya nibbānāya s the majjhima
aṃvattati? Ayam·eva ariyo aṭṭhaṅgiko paṭipada to which
maggo, seyyathidaṃ: sammā·diṭṭhi sammā·saṅkappo sa the Tathāgata has
mmā·vācā sammā·kammanto sammā·ājīvo sammā·vāyā fully awaken, which
mo sammā·sati sammā·samādhi. Ayaṃ kho sā, bhikkha produces vision,
ve, majjhimā which
paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇ produces ñāṇa, and
a·karaṇī upasamāya abhiññāya sambodhāya nibbānāya s leads to
aṃvattati. appeasement,
to abhiñña,
to sambodhi,
to Nibbāna? It is,
bhikkhus, this ariya
aṭṭhaṅgika magga,
that is to
say: sammā·diṭṭhi sa
mmā·saṅkappa sam
mā·vācā sammā·kam
manta sammā·ājīva s
ammā·vāyāma samm
ā·sati sammā·samād
hi. 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.

Idaṃ kho pana, bhikkhave, dukkhaṃ ariya·saccaṃ: jāti· Furthermore,

pi dukkhā, jarā·pi dukkhā (byādhi·pi dukkho) maraṇam· bhikkhus, this is
pi dukkhaṃ, a·p·piyehi sampayogo dukkho, piyehi vipp the dukkha ariya·sac
ayogo dukkho, yampicchaṃ na labhati tam·pi dukkhaṃ; ca: jāti is dukkha, jar
saṃkhittena pañc·upādāna·k·khandhā dukkhā. ā 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'khand
has are dukkha.

Idaṃ kho pana, bhikkhave, dukkha·samudayaṃ ariya·sa Furthermore,

ccaṃ: Y·āyaṃ taṇhā ponobbhavikā nandi·rāga·sahagatā bhikkhus, this is
tatra·tatr·ābhinandinī, seyyathidaṃ: kāma·taṇhā, bhava· the dukkha·samuday
taṇhā, vibhava·taṇhā. a ariya·sacca: this ta
ṇhā leading to
rebirth, connected
with desire and
enjoyment, finding
delight here or there,
that is to say: kāma-
taṇhā, bhava-taṇhā a
nd vibhava-taṇhā.
Idaṃ kho pana, bhikkhave, dukkha·nirodhaṃ ariya·sacc Furthermore,
aṃ: yo tassā·y·eva taṇhāya asesa·virāga·nirodho cāgo p bhikkhus, this is
aṭinissaggo mutti anālayo. the dukkha·nirodha a
riya·sacca: the
complete virāga, niro
dha, abandoning,
forsaking,
emancipation and
freedom from that
very taṇhā.

Idaṃ kho pana, bhikkhave, dukkha·nirodha·gāminī Furthermore,

paṭipadā ariya·saccaṃ: ayam·eva ariyo aṭṭhaṅgiko bhikkhus, this is
maggo, seyyathidaṃ: sammā·diṭṭhi sammā·saṅkappo sa the dukkha·nirodha·
mmā·vācā sammā·kammanto sammā·ājīvo sammā·vāyā gāminī
mo sammā·sati sammā·samādhi. paṭipada ariya·sacca:
just this ariya
aṭṭhaṅgika magga,
that is to
say: sammā·diṭṭhi, sa
mmā·saṅkappa, sam
mā·vācā sammā·kam
manta, sammā·ājīva,
sammā·vāyāma, sam
mā·sati and sammā·s
amādhi.

‘Idaṃ dukkhaṃ ariyasacca’ nti: me, bhikkhave, pubbe a 'This is

n·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udap the dukkha ariyasacc
ādi, paññā udapādi, vijjā udapādi, āloko udapādi. a': in me, bhikkhus,
‘Taṃ kho pan·idaṃ dukkhaṃ ariyasaccaṃ pariññeyya’ in regard to things
nti: me, bhikkhave, pubbe an·anussutesu dhammesu cak unheard before, the
khuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā uda eye arose,
pādi, āloko udapādi. the ñāṇa arose,
‘Taṃ kho pan·idaṃ dukkhaṃ ariyasaccaṃ pariññāta’ nt the paññā arose,
i: me, bhikkhave, pubbe an·anussutesu dhammesu cakk the vijjā arose, the
huṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udap light arose. 'Now,
ādi, āloko udapādi. this dukkha ariyasac
ca 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 ariyasac
ca 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.

‘Idaṃ dukkha·samudayaṃ ariyasacca’ nti: me, bhikkha 'This is

ve, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñ the dukkha·samuday
āṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udap a ariyasacca': in me,
ādi. bhikkhus, in regard
‘Taṃ kho pan·idaṃ dukkha·samudayaṃ ariyasaccaṃ pa to things unheard
hātabba’ nti: me, bhikkhave, pubbe an·anussutesu dham before, the eye arose,
mesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, the ñāṇa arose,
vijjā udapādi, āloko udapādi. the paññā arose,
‘Taṃ kho pan·idaṃ dukkha·samudayaṃ ariyasaccaṃ pa the vijjā arose, the
hīna’ nti: me, bhikkhave, pubbe an·anussutesu dhammes light arose. 'Now,
u cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijj this dukkha·samuday
ā udapādi, āloko udapādi. a 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·samuday
a 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.

‘Idaṃ dukkha·nirodhaṃ ariyasacca’ nti: me, bhikkhave, 'This is

pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇa the dukkha·nirodha a
ṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. riyasacca': in me,
‘Taṃ kho pan·idaṃ dukkha·nirodhaṃ ariyasaccaṃ sacc bhikkhus, in regard
hikātabba’ nti: me, bhikkhave, pubbe an·anussutesu dha to things unheard
mmesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapā before, the eye arose,
di, vijjā udapādi, āloko udapādi. the ñāṇa arose,
‘Taṃ kho pan·idaṃ dukkha·nirodhaṃ ariyasaccaṃ sacc the paññā arose,
hikata’ nti: me, bhikkhave, pubbe an·anussutesu dhamm the vijjā arose, the
esu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, v light arose. 'Now,
ijjā udapādi, āloko udapādi. 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.

‘Idaṃ dukkha·nirodha·gāminī 'This is

paṭipadā ariyasacca’ nti: me, bhikkhave, pubbe an·anuss the dukkha·nirodha·
utesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, pañ gāminī
ñā udapādi, vijjā udapādi, āloko udapādi. paṭipadā ariyasacca':
‘Taṃ kho pan·idaṃ dukkha·nirodha·gāminī in me, bhikkhus, in
paṭipadā ariyasaccaṃ bhāvetabba’ nti: me, bhikkhave, p regard to things
ubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇa unheard before, the
ṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. eye arose,
‘Taṃ kho pan·idaṃ dukkha·nirodha·gāminī the ñāṇa arose,
paṭipadā ariyasaccaṃ bhāvita’ nti: me, bhikkhave, pubb the paññā arose,
e an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ ud the vijjā arose, the
apādi, paññā udapādi, vijjā udapādi, āloko udapādi. light arose. 'Now,
this dukkha·nirodha·
gāminī
paṭipadā ariyasacca i
s 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 h
as 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.

Yāvakīvañ·ca me, bhikkhave, imesu catūsu ariyasaccesu And so long,

evaṃ ti·parivaṭṭaṃ dvādas·ākāraṃ yathā·bhūtaṃ ñāṇa·d bhikkhus, as
assanaṃ na su·visuddhaṃ ahosi, neva tāv·āhaṃ, bhikkh my yathā·bhūtaṃ kn
ave, sa·deva·ke loke sa·māra·ke sa·brahma·ke sa·s·sam owledge and vision
aṇa·brāhmaṇiyā pajāya sa·deva·manussāya anuttaraṃ sa of these
mmā·sambodhiṃ abhisambuddho paccaññāsiṃ. four ariyasaccas in
these twelve ways by
triads was not quite
pure, I did not claim
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·sam
bodhi.
Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu e But when,
vaṃ ti·parivaṭṭaṃ dvādas·ākāraṃ yathā·bhūtaṃ ñāṇa- bhikkhus,
dassanaṃ su·visuddhaṃ ahosi, ath·āhaṃ, bhikkhave, sa· my yathā·bhūtaṃ kn
deva·ke loke sa·māra·ke sa·brahma·ke sa·s·samaṇa·brā owledge and vision
hmaṇiyā pajāya sa·deva·manussāya anuttaraṃ sammā·s of these
ambodhiṃ abhisambuddho paccaññāsiṃ. Ñāṇa·ñca pan four ariyasaccas in
a me dassanaṃ udapādi: ‘akuppā me vimutti, ayam·anti these twelve ways by
mā jāti, natth·idāni puna·b·bhavo’ ti. 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·sam
bodhi. And the
knowledge and
vision arose in me:
'my vimutti is
unshakeable, this is
my last jāti, now
there is no
further bhava.

Idam·avoca bhagavā. Attamanā pañca·vaggiyā bhikkhū This is what

bhagavato bhāsitaṃ abhinandunti. Imasmi·ñca pana vey the Bhagavā said.
yākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa viraj Delighted, the
aṃ vītamalaṃ dhamma·cakkhuṃ udapādi: 'yaṃ kiñci sa groupe of five
mudaya·dhammaṃ, sabbaṃ taṃ nirodha·dhamma' nti. 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'.

Pavattite ca pana bhagavatā dhamma·cakke bhummā de And when

vā saddam·anussāvesuṃ: 'etaṃ bhagavatā bārāṇasiyaṃ i the Bhagavā had set
sipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattit in motion the Wheel
aṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena of Dhamma,
vā mārena vā brahmunā vā kenaci vā lokasmin·ti. 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, Mā
ras, Brahmā or
anyone in the world.'

Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā de Having heard the

vā saddam·anussāvesuṃ: 'etaṃ bhagavatā bārāṇasiyaṃ i cry of the devas of
sipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattit the earth,
aṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena the Cātumahārājika d
vā mārena vā brahmunā vā kenaci vā lokasmin·ti. evas 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, Mā
ras, Brahmā or
anyone in the world.'

Cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā d Having heard the

evā saddam·anussāvesuṃ: 'etaṃ bhagavatā bārāṇasiyaṃ cry of
isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattit the Cātumahārājika d
aṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena evas,
vā mārena vā brahmunā vā kenaci vā lokasmin·ti. 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, Mā
ras, Brahmā or
anyone in the world.'

Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā yāmā devā sadda Having heard the
m·anussāvesuṃ: 'etaṃ bhagavatā bārāṇasiyaṃ isipatane cry of
miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭ the Tāvatiṃsa devas,
ivattiyaṃ samaṇena vā brāhmaṇena vā devena vā māren the Yāma devas proc
a vā brahmunā vā kenaci vā lokasmin·ti. laimed 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, Mā
ras, Brahmā or
anyone in the world.'

Yāmānaṃ devānaṃ saddaṃ sutvā tusitā devā saddam·a Having heard the
nussāvesuṃ: 'etaṃ bhagavatā bārāṇasiyaṃ isipatane mig cry of
a·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivatt the Yāma devas,
iyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā the Tusitā devas proc
brahmunā vā kenaci vā lokasmin·ti. laimed 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, Mā
ras, Brahmā or
anyone in the world.'

Tusitānaṃ devānaṃ saddaṃ sutvā nimmānaratī devā sa Having heard the

ddam·anussāvesuṃ: 'etaṃ bhagavatā bārāṇasiyaṃ isipat cry of
ane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ a the Tusitā devas,
ppaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā m the Nimmānarati dev
ārena vā brahmunā vā kenaci vā lokasmin·ti. as 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, Mā
ras, Brahmā or
anyone in the world.'

Nimmānaratīnaṃ devānaṃ saddaṃ sutvā paranimmitav Having heard the

asavattī devā saddam·anussāvesuṃ: 'etaṃ bhagavatā bār cry of
āṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakka the Nimmānarati dev
ṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena as,
vā devena vā mārena vā brahmunā vā kenaci vā lokasmi the Paranimmitavasa
n·ti. vatti devas proclaime
d 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, Mā
ras, Brahmā or
anyone in the world.'

Paranimmitavasavattīnaṃ devānaṃ saddaṃ sutvā brah Having heard the

makāyikā devā saddam·anussāvesuṃ: 'etaṃ bhagavatā b cry of
ārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cak the Paranimmitavasa
kaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇen vatti devas,
a vā devena vā mārena vā brahmunā vā kenaci vā lokas the brahmakāyika de
min·ti. vas 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, Mā
ras, Brahmā or
anyone in the world.'

Iti·ha tena khaṇena tena muhuttena yāva brahma·lokā sa Thus in that

ddo abbhuggacchi. Aya·ñca dasasahassi·loka·dhātu saṅ moment, in that
kampi sampakampi sampavedhi, appamāṇo ca uḷāro obh instant, the cry
āso loke pāturahosi atikkamma devānaṃ dev·ānubhāva' diffused up
nti. 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

Atha Then
kho bhagavā imaṃ udānaṃ udānesi: ‘aññāsi vata, bho, k the Bhagavā uttered
oṇḍañño, aññāsi vata, bho, koṇḍañño’ ti! Iti hidaṃ āyas this udāna: 'Koṇḍaññ
mato koṇḍaññassa ‘aññāsi·koṇḍañño’ tv·eva nāmaṃ ah a really
osīti. understood! Koṇḍañ
ña really
understood!' And
that is
how āyasmā Koṇḍañ
ña acquired the name
'Aññāsi·Koṇḍañña'.
 Translation suggested by the webmaster,
mainly with the support of Thanissaro Bhikkhu's translation.

———oOo———
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