(Mv.I.6.1) [10] Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?”

Then the thought occurred to him, “This Āḷāra Kālāma is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.”

(Mv.I.6.2) Then devas appeared to the Blessed One and informed him, “Lord, Āḷāra Kālāma died seven days ago.”

And knowledge & vision arose within him: “Āḷāra Kālāma died seven days ago.”

The thought occurred to him, “A great loss has Āḷāra Kālāma suffered. If he had heard this Dhamma, he would have quickly understood it.”

(Mv.I.6.3) Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?”

Then the thought occurred to him, “This Uddaka Rāmaputta is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.”

(Mv.I.6.4) Then devas appeared to the Blessed One and informed him, “Lord, Uddaka Rāmaputta died last night.”

And knowledge & vision arose within him: “Uddaka Rāmaputta died last night.”

The thought occurred to him, “A great loss has Uddaka Rāmaputta suffered. If he had heard this Dhamma, he would have quickly understood it.”

(Mv.I.6.5) Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?”

Then the thought occurred to him, “They were very helpful to me, the group of five monks who attended to me when I was resolute in exertion. What if I were to teach them the Dhamma first?”

(Mv.I.6.6) Then the thought occurred to the Blessed One, “Where is the group of five monks staying now?”

And with the divine eye, purified & surpassing the human, he saw that they were staying near Bārāṇasī in the Deer Park at Isipatana. Then, having stayed at Uruvelā as long as he liked, the Blessed One set out to wander by stages to Bārāṇasī.

(Mv.I.6.7) [11] Upaka the Ājīvaka saw the Blessed One traveling on the road between Gayā and the (place of) Awakening, and on seeing him said to him, “Clear, my friend, are your faculties. Pure your complexion, and bright. On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?”

(Mv.I.6.8) When this was said, the Blessed One replied to Upaka the Ājīvaka in verses:

(Mv.I.6.9) “From your claims, my friend, you deserve to be an infinite conqueror.”

When this was said, Upaka said, “May it be so, my friend,” and — shaking his head, taking a side-road — he left.

(Mv.I.6.10) [12] Then, wandering by stages, the Blessed One arrived at Bārāṇasī, at the Deer Park in Isipatana, and went to where the group of five monks were staying. From afar they saw him coming and, on seeing him, made a pact with one another, (saying,)

“He doesn’t deserve to be bowed down to, to be greeted by standing up, or to have his robe & bowl received.

“Still, a seat should be set out; if he wants to, he can sit down.”

(Mv.I.6.11) But as the Blessed One approached, unable to keep to their pact, the group of five monks went out to greet the Blessed One. One received his robe & bowl. Another laid out a seat. Another set out water for washing his feet, a foot-stand, and a pebble foot wiper. The Blessed One sat down on the seat laid out. Having sat down, he washed his feet. Just then they addressed the Blessed One by name and as “friend.”

(Mv.I.6.12) When this was said, the Blessed One said to them, “Don’t address the Tathāgata by name and as ‘friend.’

“The Tathāgata, monks, is a worthy one, rightly self-awakened.

“Lend ear, monks: the Deathless has been attained.

“Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which sons of good families rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.”

(Mv.I.6.13) When this was said, the group of five monks replied to Blessed One, “By that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one.

“So how can you now — living luxuriously, straying from your exertion, backsliding into abundance — have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?”

(Mv.I.6.14) When this was said, the Blessed One replied to them, “The Tathāgata, monks, is not living luxuriously, has not strayed from his exertion, has not backslid into abundance.

“The Tathāgata, monks, is a worthy one, rightly self-awakened. Lend ear, monks: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.”

(Mv.I.6.15) A second time, the group of five monks replied to Blessed One, … A second time, the Blessed One replied to them, … A third time, the group of five monks said to the Blessed One, “By that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. So how can you now — living luxuriously, straying from your exertion, backsliding into abundance — have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?”

(Mv.I.6.16) When this was said, the Blessed One replied to the group of five monks, “Monks, do you remember my ever saying this before now?”

“No, lord.”

“The Tathāgata, monks, is a worthy one, rightly self-awakened. Lend ear, monks: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.”

And so the Blessed One was able to convince them.

Then the group of five monks were eager to listen to the Blessed One. They lent their ears and set their minds for the sake of knowledge.

(Mv.I.6.17) [13] Then he addressed the group of five monks:[2]

“These two extremes are not to be indulged in by one who has gone forth —

“that which is devoted to sensual pleasure in sensuality: base, vulgar, common, ignoble, unprofitable;

“and that which is devoted to self-affliction: painful, ignoble, unprofitable.

“Avoiding both of these extremes, the middle way realized by the Tathāgata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

(Mv.I.6.18) “And what is the middle way realized by the Tathāgata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding? Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathāgata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

(Mv.I.6.19) [14] “Now this, monks, is the noble truth of stress: Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.

(Mv.I.6.20) “And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming.

(Mv.I.6.21) “And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

(Mv.I.6.22) “And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path — right view, … right concentration.

(Mv.I.6.23) [14] “Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of stress.’

“… ‘This noble truth of stress is to be comprehended.’

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘ … has been comprehended.’

(Mv.I.6.24) “Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the origination of stress.’

“… ‘This noble truth of the origination of stress is to be abandoned.’

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This noble truth of the origination of stress has been abandoned.’

(Mv.I.6.25) “Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the cessation of stress.’

“… ‘This noble truth of the cessation of stress is to be directly experienced.’

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘… has been directly experienced.’

(Mv.I.6.26) “Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the way of practice leading to the cessation of stress.’

“… ‘This noble truth of the way of practice leading to the cessation of stress is to be developed.’

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘… has been developed.’

(Mv.I.6.27) [16] “And, monks, as long as this — my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be — was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk.

(Mv.I.6.28) “But as soon as this — my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be — was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Māras & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk.

(Mv.I.6.29) Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”

And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye —

“Whatever is subject to origination is all subject to cessation.”

(Mv.I.6.30) [17] And when the Blessed One had set the Wheel of Dhamma in motion, the earth devas cried out: “At Bārāṇasī, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahman or contemplative, deva, Māra, or Brahmā, or anyone in the cosmos.”

On hearing the earth devas’ cry, the devas of the Four Kings’ Heaven took up the cry. On hearing the devas of the Four Great Kings’ cry, the devas of the Thirty-three took up the cry. ...the Yama devas… the Tusita devas… the Nimmānarati devas… the Paranimmita-vasavatti devas… the devas of Brahmā’s retinue took up the cry: “At Bārāṇasī, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahman or contemplative, deva, Māra, or Brahmā, or anyone at all in the cosmos.”

(Mv.I.6.31) So in that moment, that instant, the cry shot right up to the Brahmā worlds. And this ten-thousand fold cosmos shivered & quivered & quaked, while a great, measureless radiance appeared in the cosmos, surpassing the deva-effulgence of the devas.

Then the Blessed One exclaimed: “So you really know, Kondañña? So you really know?”

And that is how Ven. Kondañña acquired the name Aññā-Kondañña — Kondañña who knows.

(Mv.I.6.32) [18] Then Ven. Aññā-Koṇḍañña, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,

“May I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?”

“Come, bhikkhu,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”[3]

Such was the venerable one’s Acceptance.

(Mv.I.6.33) [19] Then the Blessed One taught and admonished the other monks with talk on the dhamma. Then, being taught and admonished by the Blessed One with talk on the Dhamma, the dustless, spotless eye of Dhamma arose for Ven. Vappa and Ven. Bhaddiya — “Whatever is subject to origination is all subject to cessation.”

(Mv.I.6.34) They, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

“Come, bhikkhus,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

Such was the venerable ones’ Acceptance.

(Mv.I.6.35) Then the Blessed One, subsisting on food brought back, taught and admonished the remaining monks with talk on the dhamma. Whatever three monks brought back, having gone on their almsround, with that the group of six sustained themselves.

(Mv.I.6.36) Then, being taught and admonished by the Blessed One with talk on the Dhamma, the dustless, spotless eye of Dhamma arose for Venerable Mahānāma and Venerable Assaji — “Whatever is subject to origination is all subject to cessation.”

(Mv.I.6.37) They, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

Come, bhikkhus,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

Such was the venerable ones’ Acceptance.

(Mv.I.6.38) [20] Then the Blessed One addressed the group of five monks:[4]

“Form, monks, is not self.

“If form were the self, this form would not lend itself to dis-ease. It would be possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’

“But precisely because form is not self, this form lends itself to dis-ease. And it is not possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’

(Mv.I.6.39) “Feeling is not self.

“If feeling were the self, feeling would not lend itself to dis-ease. It would be possible (to say) with regard to feeling, ‘Let my feeling be thus. Let my feeling not be thus.’

“But precisely because feeling is not self, feeling lends itself to dis-ease. And it is not possible (to say) with regard to feeling, ‘Let my feeling be thus. Let my feeling not be thus.’

(Mv.I.6.40) “Perception is not self.

“If perception were the self, perception would not lend itself to dis-ease. It would be possible (to say) with regard to perception, ‘Let my perception be thus. Let my form not be thus.’

“But precisely because perception is not self, perception lends itself to dis-ease. And it is not possible (to say) with regard to perception, ‘Let my perception be thus. Let my perception not be thus.’

“Fabrications are not self.

“If fabrications were the self, fabrications would not lend themselves to dis-ease. It would be possible (to say) with regard to fabrications, ‘Let my fabrications be thus. Let my fabrications not be thus.’

“But precisely because fabrications are not self, fabrications lend themselves to dis-ease. And it is not possible with regard to fabrications, ‘Let my fabrications be thus. Let my fabrications not be thus.’

(Mv.I.6.41) “Consciousness is not self.

“If consciousness were the self, consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’

“But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’

(Mv.I.6.42) [21] “What do you think, monks? Is form constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

(Mv.I.6.43) “Is feeling constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“Is perception constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“Are fabrications constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“Is consciousness constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

(Mv.I.6.44) [22] “Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’

(Mv.I.6.45) “Any feeling whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every feeling is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’

“Any perception whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every perception is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’

“Any fabrications whatsoever that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every fabrication is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’

“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’

(Mv.I.6.46) [23] “Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness.

“Disenchanted, he becomes dispassionate.

“Through dispassion, he is released.

“With release, there is the knowledge, ‘Released.’

“He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

(Mv.I.6.47) [24] That is what the Blessed One said. Gratified, the group of five monks delighted in the Blessed One’s words. And while this explanation was being given, the minds of the group of five monks, through lack of clinging/sustenance, were released from effluents. At that time there were six arahants in the world.