fbpx
Browsing Tag

buddha

Articles

Ovādapaṭimokkha

During the full moon day of March, in a few Asian countries, such as Thailand, is celebrated Māgha Pūjā, an important Buddhist festival. This occasion remembers the spontaneous gathering, to the presence of Buddha Sakyamuni, of a thousand illuminate monks, emphasizing the importance of the Sangha, the community of Buddhist practitioners. Here below you can find the Pali version and the English translation of Ovādapaṭimokkha, the speech that the Buddha gave in this occasion.

 

Khantī paramaṁ tapo titikkhā nibbānaṁ paramaṁ vadanti buddhā
na hi pabbajito parūpaghāti samaṇo hoti paraṁ viheṭhayanto
sabbapāpassa akaraṇaṁ kusalassa upasampadā
sacittapariyodapanaṁ etaṁ buddhāna sāsanaṁ
anūpavādo anūpaghāto pātimokkhe ca saṁvaro
mattaññutā ca bhattasmiṁ pantañca sayanāsanaṁ
adhicitte ca āyogo etaṁ buddhāna sāsananti


Forbearing patience is the supreme austerity, Nibbāna is supreme say the Buddhas.
One gone forth does not hurt another, (nor does) an ascetic harass.
Not doing any bad deeds, undertaking wholesome (deeds),
and purifying one’s mind – this is the Teaching of the Buddhas.
Not finding fault, not hurting, restraint in regard to the Discipline,
knowing the correct measure in food, (living in) a remote dwelling
being devoted to meditation – this is the Teaching of the Buddhas.

Articles

Dhammacakkappavattanasutta

Āsālha Pūja is the commemoration of Setting in Motion the Wheel of Dhamma. During this day, the Buddha gave what is considered the his first the speech known as Dhammacakkappavattanasutta. In this text we find the bases of Buddhist Teachings who the Buddha enunciated to his five disciples. Here below you can find the Pali and English version as they were transmitted by Yogi Somananda, Reusi Bhalacandra’s Teacher.

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

 


 

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.
* the one who has “thus gone”, an epithet of the Buddha used by him to talk about himself

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 Samādhi*.
* concentration, fixing of the mind on a single object

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 dukkha, aging is dukkha, death is dukkha, grief, lamentation, pain, sorrow and despair are dukkha, association with the disliked is dukkha, separation from the liked is dukkha, not to get what one wants is dukkha. In brief, clinging to the five khandhas is dukkha.

This, bhikkhus, is the Noble Truth of the cause of dukkha*: 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.
*suffering, discomfort, both bodily and mental, unsatisfactory nature of everything 

This, bhikkhus, is the Noble Truth of the cessation of dukkha: 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 dukkha: only this Noble Eightfold Path, namely, Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Samādhi.

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 dukkha, and this dukkha 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 dukkha, and this dukkha 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 dukkha,’ 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 dukkha, and this cause of dukkha 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 dukkha, and this cause of dukkha 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 dukkha, 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 dukkha, and this cessation of dukkha 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 dukkha, and this cessation of dukkha 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 dukkha,’ 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 dukkha 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 dukkha 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.”

Having heard what the Earthbound devas said, the devas of the Four Great Kings proclaimed . . .

Having heard what the devas of the Four Great Kings said, the devas of the Thirty-three proclaimed . . .

Having heard what the devas of the Thirty-three said, the Yāma devas proclaimed . . .

Having heard what the Yāma devas said, the Devas of Delight proclaimed . . .

Having heard what the Devas of Delight said, the Devas Who Delight in Creating proclaimed . . .

Having heard what the Devas Who Delight in Creating said, the Devas Who Delight in the Creations of Others proclaimed . . .

Having heard what the Devas Who Delight in the Creations of Others said, the Brahma gods proclaimed in 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.