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Tidipa

Dhammacakkappavattanasutta (The Discourse on Setting the Wheel of the Dhamma in Motion)

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14S5/12.2.1: the Bhagavā's first discourse, to the group of five bhikkhū at Isipatana: the two extremes and the Middle Way, the four realisations in three phases and twelve aspects, and Koṇḍañña's Dhamma Eye as the wheel of the Dhamma is set in motion.

Original text: 14S5/12.2.1 Dhammacakkappavattanasutta 2206–2220 in the World Tipitaka Edition

Summary

Section titled “Summary”

The Bhagavā’s first discourse, to the group of five bhikkhū at Isipatana: the two extremes not to be cultivated and the Middle Way, the eightfold path; the four realisations of suffering, its origin, its cessation and the path to it; the three phases and twelve aspects in which his knowledge of them was purified; and his claim to perfect awakening. Koṇḍañña gains the Dhamma Eye, the devas carry the news of the wheel of the Dhamma up to the Brahmā world, and Koṇḍañña receives the name Aññāsikoṇḍañña.

Diagram

Section titled “Diagram”
flowchart TB
    A["two extremes: sensual indulgence, self-mortification"] --> B["the Middle Way: the eightfold path"]
    B --> C["four realisations"]
    C --> C1["suffering"]
    C --> C2["its origin: craving"]
    C --> C3["its cessation"]
    C --> C4["the path to its cessation"]
    C --> D["three phases, twelve aspects"]
    D --> E["claim to perfect awakening; unshakeable liberation"]
    E --> F["Koṇḍañña gains the Dhamma Eye"]
    F --> G["the devas' cry up to the Brahmā world"]
    G --> H["Aññāsikoṇḍañña"]

Text

Section titled “Text”

(1081.)

2206. At one time the Bhagavā was dwelling at Bārāṇasī, at Isipatana in the Deer Park. There the Bhagavā addressed the group of five bhikkhū:

2207. “These two extremes, Bhikkhave, should not be cultivated by one who has gone forth. What two? That which is this pursuit of sensual happiness in sensual pleasures, which is low, vulgar, worldly, ignoble, not conducive to welfare; and that which is this pursuit of self-mortification, which is painful, ignoble, not conducive to welfare. Without veering towards either of these two extremes, Bhikkhave, the majjhimā paṭipadā (Middle Way) has been abhisambuddha (fully awakened) by the Tathāgata, which produces vision, produces knowledge, leads to calm, to abhiññā (experiential understanding), to sambodhi (full awakening), to nibbāna (extinguishment).

2208. And what, Bhikkhave, is that majjhimā paṭipadā (Middle Way), fully awakened by the Tathāgata, which produces vision, produces knowledge, leads to calm, to abhiññā, to sambodhi, to nibbāna? It is this very ariyo aṭṭhaṅgiko maggo (Eightfold Path), that is to say: sammādiṭṭhi (right view), sammāsaṅkappa (right resolve), sammāvācā (right speech), sammākammanta (right action), sammāājīva (right livelihood), sammāvāyāma (right effort), sammāsati (right awareness), sammāsamādhi (right focus). This, Bhikkhave, is that majjhimā paṭipadā (Middle Way), abhisambuddha (fully awakened) by the Tathāgata, which produces vision, produces knowledge, leads to calm, to abhiññā, to sambodhi, to nibbāna.

2209. Now this, Bhikkhave, is the dukkha ariyasacca (realisation of suffering). Birth is dukkha (suffering), ageing is dukkha, illness is dukkha, death is dukkha, association with the unloved is dukkha, separation from the loved is dukkha, not getting what one wants is dukkha. In short, the pañcupādānakkhandhā (the five collections of fuel) are dukkha. Now this, Bhikkhave, is the dukkhasamudaya ariyasacca (realisation of the origin of suffering): it is this taṇhā (craving) which leads to renewed existence, accompanied by delight and lust, relishing now here, now there; that is to say, kāmataṇhā (craving for sensual pleasures), bhavataṇhā (craving for existence), vibhavataṇhā (craving for non-existence). Now this, Bhikkhave, is the dukkhanirodha ariyasacca (realisation of the cessation of suffering): it is the remainderless fading away and cessation of that same taṇhā, the giving up, the relinquishing of it, freedom from it, non-attachment to it. Now this, Bhikkhave, is the dukkhanirodhagāminī paṭipadā ariyasacca (realisation of the path leading to the cessation of suffering): it is this very ariyo aṭṭhaṅgiko maggo, that is to say: sammādiṭṭhi … and so on … sammāsamādhi.

2210. ‘This is the dukkha ariyasacca’ (realisation of suffering): thus, Bhikkhave, concerning dhammas not heard before, cakkhuṃ (insight) arose in me, ñāṇaṃ (knowledge) arose, paññā (wisdom) arose, vijjā (understanding) arose, āloko (light) arose. ‘This dukkha ariyasacca should be pariññeyyaṃ (fully understood)’: thus, Bhikkhave, [concerning dhammas not heard] before … and so on … [light] arose. ‘This dukkha ariyasacca has been pariññātaṃ (fully understood)’: thus, Bhikkhave, concerning dhammas not heard before, insight arose in me, knowledge arose, wisdom arose, understanding arose, light arose.

2211. ‘This is the dukkhasamudaya ariyasacca’ (realisation of the origin of suffering): thus, Bhikkhave, concerning dhammas not heard before, insight arose in me, knowledge arose, wisdom arose, understanding arose, light arose. ‘This dukkhasamudaya ariyasacca should be pahātabbaṃ (given up)’: thus, Bhikkhave, [concerning dhammas not heard] before … and so on … [light] arose. ‘This dukkhasamudaya ariyasacca has been pahīnaṃ (given up)’: thus, Bhikkhave, concerning dhammas not heard before, insight arose in me, knowledge arose, wisdom arose, understanding arose, light arose.

2212. ‘This is the dukkhanirodha ariyasacca’ (realisation of the cessation of suffering): thus, Bhikkhave, concerning dhammas not heard before, insight arose in me, knowledge arose, wisdom arose, understanding arose, light arose. ‘This dukkhanirodha ariyasacca should be sacchikātabbaṃ (personally experienced)’: thus, Bhikkhave, [concerning dhammas not heard] before … and so on … [light] arose. ‘This dukkhanirodha ariyasacca has been sacchikataṃ (personally experienced)’: thus, Bhikkhave, concerning dhammas not heard before, insight arose in me, knowledge arose, wisdom arose, understanding arose, light arose.

2213. ‘This is the dukkhanirodhagāminī paṭipadā ariyasacca’ (realisation of the path leading to the cessation of suffering): thus, Bhikkhave, concerning dhammas not heard before, insight arose in me, knowledge arose, wisdom arose, understanding arose, light arose. ‘This dukkhanirodhagāminī paṭipadā ariyasacca should be bhāvetabbaṃ (developed)’: thus, Bhikkhave, [concerning dhammas not heard] before … and so on … [light] arose. ‘This dukkhanirodhagāminī paṭipadā ariyasacca has been bhāvitaṃ (developed)’: thus, Bhikkhave, concerning dhammas not heard before, insight arose in me, knowledge arose, wisdom arose, understanding arose, light arose.

2214. And as long as, Bhikkhave, I did not have yathābhūta (in reality) ñāṇadassana (total understanding) and suvisuddha (total purification) in these four realisations with tiparivaṭṭa (three phases) and dvādasākāra (twelve aspects), then, Bhikkhave, I did not claim to have abhisambuddha anuttara sammāsambodhi (fully awakened to the perfect awakening unsurpassed by anything) in this world having devas, Māra, Brahmā, religious practitioners, pajā (living beings), sadevamanussa (devas and humans).

2215. But when, Bhikkhave, I had yathābhūta (in reality) ñāṇadassana (total understanding) and suvisuddha (total purification) in these four realisations with tiparivaṭṭa (three phases) and dvādasākāra (twelve aspects), then, Bhikkhave, I claimed to have abhisambuddha anuttara sammāsambodhi (fully awakened to the perfect awakening unsurpassed by anything) in this world having devas, Māra, Brahmā, religious practitioners, pajā (living beings), sadevamanussa (devas and humans). And knowledge and insight arose in me: ‘Unshakeable is my liberation, this is the final birth (of suffering), there is now no more appearing again (of suffering).’” This the Bhagavā said. The group of five bhikkhū, delighted, rejoiced in the Bhagavā’s words.

2216. And while this detailed exposition was being spoken, there arose in āyasmā Koṇḍañña the viraja (pure), vītamala (stainless) dhammacakkhu (Dhamma Eye): “Whatever phenomenon is subject to origination is completely subject to cessation.”

2217. And when the Dhammacakka (Dhamma wheel) had been set in motion by the Bhagavā, bhummā devā (the earth-dwelling devas) raised a cry: “This unsurpassed Dhammacakka has been set in motion by the Bhagavā in Bārāṇasī, at Isipatana in the Deer Park, which cannot be stopped by any wanderer or brahmin or deva or Māra or Brahmā or by anyone in the world.” Hearing the cry of the earth-dwelling devas, the Cātumahārājikā devas raised a cry: “This unsurpassed Dhammacakka has been set in motion by the Bhagavā in Bārāṇasī, at Isipatana in the Deer Park, which cannot be stopped by any wanderer or brahmin or deva or Māra or Brahmā or by anyone in the world.” Hearing the cry of the Cātumahārājikā devas, the Tāvatiṃsa devas … and so on … the Yāma devas … and so on … the Tusita devas … and so on … the Nimmānaratī devas … and so on … the Paranimmitavasavattī devas … and so on … the Brahmakāyika devas raised a cry: “This unsurpassed Dhammacakka has been set in motion by the Bhagavā in Bārāṇasī, at Isipatana in the Deer Park, which cannot be stopped by any wanderer or brahmin or deva or Māra or Brahmā or by anyone in the world.”

2218. Thus indeed, in that moment, in that instant, in that flash, the sound arose up to brahmalokā (the Brahmā world). And this dasasahassilokadhātu (ten-thousand-fold world system) trembled, shook, quaked; and an immeasurable and excellent obhāso (radiance) appeared in the world, surpassing the divine majesty of the devas.

2219. Then the Bhagavā uttered this inspired utterance: “Indeed, Bho Koṇḍañña has understood! Indeed, Bho Koṇḍañña has understood!” Thus it was that āyasmā Koṇḍañña came to be known as Aññāsikoṇḍañña (Koṇḍañña who understood).

2220. The first [discourse of the chapter].

Commentary

Section titled “Commentary”
  • The first discourse; every sentence but the six the edition abbreviates with …pe… is the textbook’s chapter 5 verbatim, https://buddhavacana.github.io/pali-textbook/5-dhammacakka/, which writes the abbreviations out in full. The Vinaya’s telling is /khandhaka/1-6/.
  • The four realisations (ariyasacca “realisation”) are treated at https://buddhavacana.github.io/sutta/realisations/, the eightfold path at https://buddhavacana.github.io/sutta/eightfold/ and the two extremes at https://buddhavacana.github.io/sutta/middle/.
  • 2210.2, 2211.2, 2212.2 and 2213.2 read pubbe…pe… udapādi; the elided words are supplied in brackets, “[concerning dhammas not heard] before … and so on … [light] arose”.
  • “Final birth (of suffering)” and “appearing again (of suffering)” (2215.2) follow the textbook’s reading of jāti and punabbhava, not a rebirth reading.
  • The devas’ cry (2217), the earthquake and the radiance (2218) are the narrative’s acclamation of the teaching, for the author’s rational reading.

Parallels

Section titled “Parallels”

The Chinese parallel is the 379th sūtra of the 雜阿含經 (Saṃyuktāgama; fascicle 15, CBETA T02, no. 99, pp. 103c–104a), read here in CBETA’s text. The two agree in frame and sequence: at Bārāṇasī, in the Deer Park at the Sages’ Dwelling (波羅㮈鹿野苑中仙人住處, p. 103c), the Buddha addresses the five bhikkhū (五比丘); of each of the four truths of the liberated, suffering, its arising, its cessation and the path to its cessation (苦聖諦, 苦集, 苦滅, 苦滅道跡聖諦), a dhamma not heard before (本所未曾聞法), he says that knowing it, knowing what is to be done with it and knowing it done gave rise to eye, knowledge, understanding and awakening (生眼、智、明、覺, pp. 103c–104a), the three turnings and twelve aspects (三轉十二行); he declares that until this was so he did not claim perfect awakening (阿耨多羅三藐三菩提) among devas, Māra, Brahmā, wanderers and brahmins (p. 104a); Koṇḍañña (憍陳如) gains the Dhamma Eye and his name Aññā Koṇḍañña (阿若拘隣); and the earth devas’ cry that the wheel of the Dhamma has been turned, which no wanderer, brahmin, deva, Māra or Brahmā had turned, passes from heaven to heaven up to the Brahmā world (p. 104a). The differences, checked in CBETA’s text:

  • The two extremes and the definitions. The Pāḷi opens with the two extremes, the Middle Way and the eightfold path (2207–2208) and defines each of the four realisations (2209); the Chinese has none of this and begins with the three turnings (p. 103c).
  • The five and the four. The Pāḷi’s cakkhuṃ, ñāṇaṃ, paññā, vijjā, āloko (2210) are four in the Chinese, 眼、智、明、覺, “eye, knowledge, understanding, awakening”, and each turning is framed by “when rightly attended to” (當正思惟, p. 103c).
  • The declaration. The Chinese adds to the claim that, without the twelve aspects, he could not win liberation, release or escape (為解脫、為出、為離) in those assemblies, and that having won them he did (得出、得脫, p. 104a); the Pāḷi has the claim to perfect awakening alone (2214–2215) and then the knowledge and insight “unshakeable is my liberation” (2215.2), which the Chinese lacks.
  • Koṇḍañña’s attainment and name. In the Pāḷi the Dhamma Eye arises in Koṇḍañña alone (2216) and the Bhagavā’s inspired utterance “Koṇḍañña has understood!” gives him his name (2219); in the Chinese Koṇḍañña and eighty thousand devas (八萬諸天) gain the Dhamma Eye, the Buddha asks him twice “Have you understood the Dhamma?” (知法未), he answers “Understood, World-Honoured One” and “Understood, Sugata” (已知。善逝), and the name follows from that (p. 104a).
  • The devas’ cry. The Chinese cry adds that the wheel is turned “with much benefit and much ease, out of compassion for the world, for the welfare of devas and humans, increasing the hosts of the devas and diminishing the asuras” (多所饒益 … 增益諸天眾，減損阿修羅眾, p. 104a); it inserts the sky devas (虛空神天) between the earth devas and the Four Great Kings; and it has the Brahmā repeat the cry in full (p. 104a). The Pāḷi repeats the same cry at every heaven (2217).
  • The earthquake. The ten-thousand-fold world system trembling and the immeasurable radiance (2218) are absent from the Chinese.
  • The title and the close. The Chinese ends by naming itself: because the Bhagavā turned the wheel of the Dhamma in the Deer Park at Bārāṇasī, “this sūtra is called the Sūtra of Turning the Wheel of the Dhamma” (是故此經名轉法輪經, p. 104a), and the bhikkhū rejoice; the Pāḷi closes with Koṇḍañña’s name (2219.2).

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