Dhammacakkappavattana Sutta (SN 56.11)

Pali text below English translation

Thus have I heard: Once when the Blessed One was staying in the deer sanctuary at Isipatana, near Benares, he spoke to the group of five bhikkhus:

“These two extremes, bhikkhus, should not be followed by one who has gone forth: sensual indulgence, which is low, coarse, vulgar, ignoble, and unprofitable; and self torture, which is painful, ignoble, and unprofitable.

Bhikkhus, by avoiding these two extremes, the Tathāgata has realized the Middle Way, which gives vision and understanding, which leads to calm, penetration, enlightenment, to Nibbāna.

And what, bhikkhus, is the Middle Way realized by the Tathāgata, which gives vision and understanding, which leads to calm, penetration, enlightenment, to Nibbāna?

It is just this Noble Eightfold Path, namely: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Sāmadhi. Truly, bhikkhus, this Middle Way understood by the Tathāgata produces vision, produces knowledge, and leads to calm, penetration, enlightenment, to Nibbāna.

This, bhikkhus, is the Noble Truth of dukkha: birth is dukkhā, aging is dukkhā, death is dukkhā, grief, lamentation, pain, sorrow and despair are dukkhā, association with the disliked is dukkhā, separation from the liked is dukkha, not to get what one wants is dukkhā. In brief, clinging tothe five khandhas is dukkhā.

This, bhikkhus, is the Noble Truth of the cause of dukkhā: the craving which causes rebirth and is bound up with pleasure and lust, ever seeking fresh delight, now here, now there, namely, craving for sense pleasure, craving for existence, and craving for annihilation.

This, bhikkhus, is the Noble Truth of the cessation of dukkhā: the complete cessation, giving up, abandonment of that craving, complete release from that craving, and complete detachment from it. This, bhikkhus, is the Noble Truth of the way leading to the cessation of dukkhā: only this Noble Eightfold Path, namely, Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Sāmadhi.

With the thought, ‘This is the Noble Truth of dukkha,’ there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light concerning things unknown before.

With the thought, ‘This is the Noble Truth of dukkhā, and this dukkhā has to be understood” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light concerning things unknown before.

With the thought, ‘This is the Noble Truth of dukkhā, and this dukkhā has been understood” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light concerning things unknown before.

With the thought, ‘This is the Noble Truth of the cause of dukkhā” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light concerning things unknown before.

With the thought, ‘This is the Noble Truth of the cause of dukkhā, and this cause of dukkhā has to be abandoned” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light concerning things unknown before.

With the thought, ‘This is the Noble Truth of the cause of dukkhā, and this cause of dukkhā has been abandoned” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light concerning things unknown before.

With the thought, ‘This is the Noble Truth of the cessation of dukkhā” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light concerning things unknown before.

With the thought, ‘This is the Noble Truth of the cessation of dukkhā, and this cessation of dukkhā has to be realized” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light concerning things unknown before.

With the thought, ‘This is the Noble Truth of the cessation of dukkhā, and this cessation of dukkhā has been realized” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light concerning things unknown before.

With the thought, ‘This is the Noble Truth of the way leading to the cessation of dukkhā” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light concerning things unknown before.

With the thought, ‘This Noble Truth of the way leading to the cessation of dukkhā has to be developed” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light concerning things unknown before.

With the thought, ‘This Noble Truth of the way leading to the cessation of dukkhā has been developed” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light concerning things unknown before.

So long, bhikkhus, as my knowledge and vision of reality regarding these Four Noble Truths, in their three phases and twelve aspects, was not fully clear to me, I did not declare to the world of spirits, demons, and devas, with its seekers and sages, celestial and human beings, the realization of incomparable, perfect enlightenment.

But when, bhikkhus, my knowledge and vision of reality regarding these Four Noble Truths, in their three phases and twelve aspects, was fully clear to me, I declared to the world of spirits, demons, and devas, with its seekers and sages, celestial and human beings, that I understood incomparable, perfect enlightenment.

Knowledge and vision arose: ‘Unshakeable is my deliverance; this is the last birth, there will be no more renewal of being.” Thus spoke the Blessed One. Glad at heart, the group of five bhikkhus approved of the words of the Blessed One.

As this exposition was proceeding, the spotless, immaculate vision of the Dhamma appeared to the Venerable Koṇḍañña and he knew: “Everything that has the nature to arise has the nature to cease.” When the Blessed One had set in motion the Wheel of Dhamma, the Earthbound devas proclaimed with one voice, “The incomparable Wheel of Dhamma has been set in motion by the Blessed One in the deer sanctuary at Isipatana, near Benares, and no seeker, brahmin, celestial being, demon, god, or any other being in the world can stop it.”

Thus in a moment, an instant, a flash, word of the Setting in Motion of the Wheel of Dhamma went forth up to the Brahma world, and the tenthousandfold universal system trembled and quaked and shook, and a boundless, sublime radiance surpassing the power of devas appeared on earth.

Then the Blessed One made the utterance, “Truly, Koṇḍañña has understood, Koṇḍañña has understood!” Thus it was that the Venerable Koṇḍañña got the name Aññākoṇḍañña: “Koṇḍañña Who Understands.” Thus ends the Discourse on Setting in Motion the Wheel of Dhamma.

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evaṁ me sutaṁ
ekaṁ samayaṁ bhagavā vārāṇasiyaṁ viharati isipatane migadāye tatra kho bhagavā pañcavaggiye bhikkhū āmantesi 

dve me bhikkhave antā pabbajitena na sevitabbā yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasañhito yo cāyaṁ attakilam athānuyogo dukkho anariyo anatthasañhito 

ete te bhikkhave ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati 

katamā ca sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇi upasamāya abhiññāya sambodhāya nibbānāya saṁvattati 

ayameva ariyo aṭṭhaṅgiko maggo seyyathīdaṁ sammā diṭṭhi sammā saṅkappo sammā vācā sammā kammanto sammā ājīvo sammā vāyāmo sammā sati sammā samādhi 

ayaṁ kho sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇi upasamāya abhiññāya sambodhāya nibbānāya saṁvattati 

idaṁ kho pana bhikkhave dukkhaṁ ariyasaccaṁ jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṁ soka parideva dukkha domanassupāyāsāpi dukkhā appiyehi sampayogo dukkho piyehi vippayogo dukkho yampicchaṁ na labhati tampi dukkhaṁ saṅkhittena pañcupādānakkhandā dukkhā 

idaṁ kho pana bhikkhave dukkhasamudayo ariyasaccaṁ yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatra tatrābhinandinī seyyathīdaṁ 

kāmataṇhā bhavataṇhā vibhavataṇhā idaṁ kho pana bhikkhave dukkhanirodho ariyasaccaṁ yo tassā yeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo idaṁ kho pana bhikkhave dukkhanirodhagāminī paṭipadā ariyasaccaṁ ayameva ariyo aṭṭhaṅgiko maggo seyyathīdam sammā diṭṭhi sammā saṅkappo sammā vācā sammā kammanto sammā ājīvo sammā vāyāmo sammā sati sammā samādhi 

idaṁ dukkhaṁ ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ 

pariññeyyanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi 

taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi 

idaṁ dukkhasamudayo ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi 

taṁ kho panidaṁ dukkhasamudayo ariyasaccaṁ pahātabbanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi 

taṁ kho panidaṁ dukkhasamudayo ariyasaccaṁ pahīnanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi 

idaṁ dukkhanirodho ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi 

taṁ kho panidaṁ dukkhanirodho ariyasaccaṁ sacchikātabbanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi 

taṁ kho panidaṁ dukkhanirodho ariyasaccaṁ sacchikatanti me bhikkhave pubbe anussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi 

idaṁ dukkhanirodhagāminī patipadā ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi 

taṁ kho panidaṁ dukkhanirodhagāminī patipadā ariyasaccaṁ bhāvetabbanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi 

āloko udapādi taṁ kho panidaṁ dukkhanirodhagāminī patipadā ariyasaccaṁ bhāvitanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi 

yāva kīvañca me bhikkhave imesu catūsu ariyasaccesu evantiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ na suvisuddhaṁ ahosi neva tāvāhaṁ bhikkhave sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho paccaññāsiṁ yato ca kho me bhikkhave imesu catūsu ariyasaccesu evantiparivaṭṭaṁ dvādasākāraṁ yathābhūttaṁ ñāṇadassanaṁ suvisuddham ahosi 

athāham bhikkhave sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho paccaññāsiṁ 

ñāṇañca pana me dassanaṁ udapādi akuppā me vimutti ayamantimā jāti natthidāni punabbhavo ti

idam avoca bhagavā attamanā pañcavaggiyā bhikkhū bhāgavato bhāsitaṁ abhinanduṁ imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkinci samudayadhammaṁ sabbantaṁ nirodhadhamman ti 

pavattite ca bhagavatā dhammacakke bhummā devā saddamanussāvesuṁ etaṁ bhagavatā vārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ 

samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin ti 

bhummānaṁ devānaṁ saddaṁ sutvā cātummahārājikā devā saddamanussāvesuṁ etaṁ bhagavatā vārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin ti 

cātummahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā saddamanussāvesuṁ etaṁ bhagavatā vārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin ti 

tāvatiṁsānaṁ devānaṁ saddaṁ sutvā yāmā devā saddamanussāvesuṁ etaṁ bhagavatā vārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin ti 

yāmānaṁ devānaṁ saddaṁ sutvā tusitā devā saddamanussāvesuṁ etaṁ bhagavatā vārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin ti 

tusitānaṁ devānaṁ saddaṁ sutvā nimmānaratī devā saddamanussāvesuṁ etaṁ bhagavatā vārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ 

samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin ti 

nimmānaratīnaṁ devānaṁ saddaṁ sutvā paranimmitavasavattī devā saddamanussāvesuṁ 

etaṁ bhagavatā vārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin ti 

paranimmitavasavattīnaṁ devānaṁ saddaṁ sutvā brahmakāyikā devā saddamanussāvesuṁ etaṁ bhagavatā vārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin ti 

itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchi
ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhi appamāṇo ca oḷāro obhāso loke pāturahosi atikkammeva devānaṁ devānubhāvaṁ 

atha kho bhagavā udānaṁ udānesi aññāsi vata bho koṇḍañño aññāsi vata bho koṇḍañño ti
itihidaṁ āyasmato koṇḍaññassa aññākoṇḍañño tveva nāmaṁ ahosī ti 

dhammacakkappavattana suttaṁ niṭṭhitaṁ