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Mv I 6
PTS: Mv I 1.6 | CS: vin.mv.01.06
Pañcavaggiyakathā
"line by line"
The Discussion of the Group of Five
by
Ven. Khematto Bhikkhu
Alternate translations/layout: reading layout

(Mv.I.6.1) [10] athakho bhagavato etadahosi kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ ko imaṁ dhammaṁ khippameva ājānissatīti.

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

athakho bhagavato etadahosi ayaṁ kho āḷāro kālāmo paṇḍito byatto medhāvī dīgharattaṁ apparajakkhajātiko yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ so imaṁ dhammaṁ khippameva ājānissatīti.

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) athakho devatā antarahitā bhagavato ārocesi sattāhakālakato bhante āḷāro kālāmoti.

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

Bhagavatopi kho ñāṇaṁ udapādi sattāhakālakato āḷāro kālāmoti.

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

athakho Bhagavato etadahosi mahājāniyo kho āḷāro kālāmo sace hi so imaṁ dhammaṁ suṇeyya khippameva ājāneyyāti.

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) athakho bhagavato etadahosi kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ ko imaṁ dhammaṁ khippameva ājānissatīti.

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

athakho bhagavato etadahosi ayaṁ kho uddako rāmaputto paṇḍito byatto medhāvī dīgharattaṁ apparajakkhajātiko yannūnāhaṁ uddakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ so imaṁ dhammaṁ khippameva ājānissatīti.

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) athakho devatā antarahitā bhagavato ārocesi abhidosakālakato bhante uddako rāmaputtoti.

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

Bhagavatopi kho ñāṇaṁ udapādi abhidosakālakato uddako rāmaputtoti.

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

athakho bhagavato etadahosi mahājāniyo kho uddako rāmaputto sace hi so imaṁ dhammaṁ suṇeyya khippameva ājāneyyāti.

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) athakho bhagavato etadahosi kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ ko imaṁ dhammaṁ khippameva ājānissatīti.

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

athakho bhagavato etadahosi bahūpakārā kho me pañcavaggiyā bhikkhū ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyanti.

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) athakho bhagavato etadahosi kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantīti.

Then the thought occurred to the Blessed One, “Where is the group of five monks staying now?”

addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.

And with the divine eye, purified & surpassing the human, he saw that they were staying near Bārāṇasī in the Deer Park at Isipatana.

athakho bhagavā uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi.

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] Addasā kho upako ājīvako bhagavantaṁ antarā ca gayaṁ antarā ca bodhiṁ addhānamaggapaṭipannaṁ disvāna bhagavantaṁ etadavoca vippasannāni kho te āvuso indriyāni parisuddho chavivaṇṇo pariyodāto kaṁsi tvaṁ āvuso uddissa pabbajito ko vā te satthā kassa vā tvaṁ dhammaṁ rocesīti.

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) evaṁevaṁ vutte bhagavā upakaṁ ājīvakaṁ gāthāhi ajjhabhāsi

When this was said, the Blessed One replied to Upaka the Ājīvaka in verses:

sabbābhibhū sabbavidūhamasmi

sabbesu dhammesu anūpalitto

“All-vanquishing,

all-knowing am I,

with regard to all things,

unadhering.

sabbañjaho taṇhakkhaye vimutto

sayaṁ abhiññāya kamuddiseyyaṁ.

All-abandoning,

released in the ending of craving:

having fully known on my own,

to whom should I point as my teacher?[1]

Na me ācariyo atthi

sadiso me na vijjati

sadevakasmiṁ lokasmiṁ

natthi me paṭipuggalo.

I have no teacher,

and one like me can’t be found.

In the world with its devas,

I have no counterpart.

Ahañhi arahā loke

ahaṁ satthā anuttaro

ekomhi sammāsambuddho

sītibhūtosmi nibbuto.

For I am an arahant in the world;

I, the unexcelled teacher.

I, alone, am rightly self-awakened.

Cooled am I, unbound.

Dhammacakkaṁ pavattetuṁ

gacchāmi kāsinaṁ puraṁ

andhabhūtasmiṁ lokasmiṁ

ahaññiṁ amatadundubhinti.

To set rolling the wheel of Dhamma

I go to the city of the Kasis.

In a world become blind,

I beat the drum of the Deathless.”

(Mv.I.6.9) Yathā kho tvaṁ āvuso paṭijānāsi arahasi anantajinoti.

“From your claims, my friend, you deserve to be an infinite conqueror.”

Mādisā ve jinā honti

ye pattā āsavakkhayaṁ.

Jitā me pāpakā dhammā

tasmāhamupaka jinoti.

“Conquerors are those like me

who have reached fermentations’ end.

I’ve conquered evil qualities,

and so, Upaka, I’m a conqueror.”

evaṁ vutte upako ājīvako huveyyāvusoti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi.

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] athakho bhagavā anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkami.

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.

Addasaṁsu kho pañcavaggiyā bhikkhū bhagavantaṁ dūrato va āgacchantaṁ disvāna aññamaññaṁ saṇṭhapesuṁ

From afar they saw him coming and, on seeing him, made a pact with one another, (saying,)

ayaṁ āvuso samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya

“Friends, here comes Gotama the contemplative: living luxuriously, straying from his exertion, backsliding into abundance.

so neva abhivādetabbo na paccuṭṭhātabbo nāssa pattacīvaraṁ paṭiggahetabbaṁ

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

apica kho āsanaṁ ṭhapetabbaṁ sace ākaṅkhissati nisīdissatīti.

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

(Mv.I.6.11) Yathā yathā kho bhagavā pañcavaggiye bhikkhū upasaṅkamati tathā tathā te pañcavaggiyā bhikkhū sakāya katikāya asaṇṭhahantā bhagavantaṁ paccuggantvā

But as the Blessed One approached, unable to keep to their pact, the group of five monks went out to greet the Blessed One.

eko bhagavato pattacīvaraṁ paṭiggahesi eko āsanaṁ paññāpesi eko pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipi.

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.

Nisīdi bhagavā paññatte āsane.

The Blessed One sat down on the seat laid out.

Nisajja kho bhagavā pāde pakkhālesi.

Having sat down, he washed his feet.

Apissu bhagavantaṁ nāmena ca āvusovādena ca samudācaranti.

Just then they addressed the Blessed One by name and as “friend.”

(Mv.I.6.12) evaṁ vutte bhagavā pañcavaggiye bhikkhū etadavoca mā bhikkhave tathāgataṁ nāmena ca āvusovādena ca samudācarittha

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

arahaṁ bhikkhave tathāgato sammāsambuddho

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

odahatha bhikkhave sotaṁ amatamadhigataṁ

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

ahamanusāsāmi ahaṁ dhammaṁ desemi

“I will instruct you. I will teach you the Dhamma.

yathānusiṭṭhaṁ paṭipajjamānā nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathāti.

“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) evaṁ vutte pañcavaggiyā bhikkhū bhagavantaṁ etadavocuṁ tāyapi kho tvaṁ āvuso gotama cariyāya tāya paṭipadāya tāya dukkarakārikāya nevajjhagā uttarimanussadhammaṁ alamariyañāṇadassanavisesaṁ

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.

kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammaṁ alamariyañāṇadassanavisesanti.

“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) evaṁ vutte bhagavā pañcavaggiye bhikkhū etadavoca na bhikkhave tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya

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.

arahaṁ bhikkhave tathāgato sammāsambuddho odahatha bhikkhave sotaṁ amatamadhigataṁ ahamanusāsāmi ahaṁ dhammaṁ desemi yathānusiṭṭhaṁ paṭipajjamānā nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti Tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathāti.

“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) Dutiyampi kho pañcavaggiyā bhikkhū bhagavantaṁ etadavocuṁ .pe.

A second time, the group of five monks replied to Blessed One, …

Dutiyampi kho bhagavā pañcavaggiye bhikkhū etadavoca .pe.

A second time, the Blessed One replied to them, …

Tatiyampi kho pañcavaggiyā bhikkhū bhagavantaṁ etadavocuṁ tāyapi kho tvaṁ āvuso gotama cariyāya tāya paṭipadāya tāya dukkarakārikāya nevajjhagā uttarimanussadhammaṁ alamariyañāṇadassanavisesaṁ kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammaṁ alamariyañāṇadassanavisesanti.

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) evaṁ vutte bhagavā pañcavaggiye bhikkhū etadavoca abhijānātha me no tumhe bhikkhave ito pubbe bhāsitametanti.

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

Nohetaṁ bhante.

“No, lord.”

Arahaṁ bhikkhave tathāgato sammāsambuddho odahatha bhikkhave sotaṁ amatamadhigataṁ ahamanusāsāmi ahaṁ dhammaṁ desemi yathānusiṭṭhaṁ paṭijjamānā nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathāti.

“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.”

Asakkhi kho bhagavā pañcavaggiye bhikkhū saññāpetuṁ.

And so the Blessed One was able to convince them.

athakho pañcavaggiyā bhikkhū bhagavantaṁ sussūsiṁsu sotaṁ odahiṁsu aññāya cittaṁ upaṭṭhāpesuṁ.

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] athakho bhagavā pañcavaggiye bhikkhū āmantesi

Then he addressed the group of five monks:[2]

dveme Bhikkhave antā pabbajitena na sevitabbā.

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

Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasañhito

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

yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasañhito

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

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

“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) katamā ca sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati

“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?

ayameva ariyo aṭṭhaṅgiko maggo seyyathīdaṁ sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

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

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] idaṁ kho pana bhikkhave dukkhaṁ ariyasaccaṁ jātipi dukkhā jarāpi dukkhā byādhīpi dukkhā maraṇampi dukkhaṁ appiyehi sampayogo dukkho piyehi vippayogo dukkho yampicchaṁ na labhati tampi dukkhaṁ saṅkhittena pañcupādānakkhandhā dukkhā.

“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) idaṁ kho pana bhikkhave dukkhasamudayo ariyasaccaṁ yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatra tatrābhinandinī seyyathīdaṁ kāmataṇhā bhavataṇhā vibhavataṇhā.

“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) idaṁ kho pana bhikkhave dukkhanirodho ariyasaccaṁ yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

“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) idaṁ kho pana bhikkhave dukkhanirodhagāminī paṭipadā ariyasaccaṁ ayameva ariyo aṭṭhaṅgiko maggo seyyathīdaṁ sammādiṭṭhi .pe. Sammāsamādhi.

“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) [15] idaṁ dukkhaṁ ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

“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.’

taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyanti me bhikkhave .pe.

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

Pariññātanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

“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.’

taṁ kho panidaṁ dukkhasamudayo ariyasaccaṁ pahātabbanti me bhikkhave .pe.

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

Pahīnanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

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

“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.’

taṁ kho panidaṁ dukkhanirodho ariyasaccaṁ sacchikātabbanti me bhikkhave .pe.

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

sacchikatanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

“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) idaṁ dukkhanirodhagāminī paṭipadā ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

“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.’

taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabbanti me bhikkhave .pe.

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

Bhāvitanti me bhikkhave pubbe ananussutesu dhammesu Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

“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] yāvakīvañca 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.

“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) Yato ca kho me bhikkhave imesu catūsu ariyasaccesu evantiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ suvisuddhaṁ ahosi athāhaṁ bhikkhave sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho paccaññāsiṁ.

“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) ñāṇañca pana me dassanaṁ udapādi akuppā me vimutti ayamantimā jāti natthidāni punabbhavoti

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

imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi

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

yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

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

(Mv.I.6.30) [17] pavattite ca bhagavatā dhammacakke bhummā devā saddamanussāvesuṁ etambhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.

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.”

Bhummānaṁ devānaṁ saddaṁ sutvā cātummahārājikā devā saddamanussāvesuṁ.

On hearing the earth devas’ cry, the devas of the Four Kings’ Heaven took up the cry.

Cātummahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā saddamanussāvesuṁ .pe.

On hearing the devas of the Four Great Kings’ cry, the devas of the Thirty-three took up the cry.

yāyāmā devā …

the Yama devas…

Tusitā devā …

the Tusita devas…

Nimmānaratī devā …

the Nimmānarati devas…

Paranimmitavasavattī devā …

the Paranimmita-vasavatti devas…

Brahmakāyikā devā saddamanussāvesuṁ.

the devas of Brahmā’s retinue took up the cry:

etambhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.

“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) itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchi.

So in that moment, that instant, the cry shot right up to the Brahmā worlds.

ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhi.

And this ten-thousand fold cosmos shivered & quivered & quaked,

appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṁ devānubhāvaṁ.

while a great, measureless radiance appeared in the cosmos, surpassing the deva-effulgence of the devas.

athakho bhagavā udānaṁ udānesi aññāsi vata bho koṇḍañño aññāsi vata bho koṇḍaññoti.

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

Itihidaṁ āyasmato koṇḍaññassa aññākoṇḍaññotveva nāmaṁ ahosi.

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

(Mv.I.6.32) [18] athakho āyasmā aññākoṇḍañño diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthu sāsane bhagavantaṁ etadavoca

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,

labheyyāhaṁ bhante bhagavato santike pabbajjaṁ labheyyaṁ upasampadanti.

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

Ehi bhikkhūti bhagavā avoca svākkhāto dhammo cara brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

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

Sā va tassa āyasmato upasampadā ahosi.

Such was the venerable one’s Acceptance.

(Mv.I.6.33) [19] athakho bhagavā tadavasese bhikkhū dhammiyā kathāya ovadi anusāsi.

Then the Blessed One taught and admonished the other monks with talk on the dhamma.

athakho āyasmato ca vappassa āyasmato ca bhaddiyassa bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

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) te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthu sāsane bhagavantaṁ etadavocuṁ labheyyāma mayaṁ bhante bhagavato santike pabbajjaṁ labheyyāma upasampadanti.

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?”

Etha bhikkhavoti bhagavā avoca svākkhāto dhammo caratha brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

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

sā va tesaṁ āyasmantānaṁ upasampadā ahosi.

Such was the venerable ones’ Acceptance.

(Mv.I.6.35) athakho bhagavā tadavasese bhikkhū nīhārabhatto [4] dhammiyā kathāya ovadi anusāsi.

Then the Blessed One, subsisting on food brought back, taught and admonished the remaining monks with talk on the dhamma.

yaṁ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggo yāpeti.

Whatever three monks brought back, having gone on their almsround, with that the group of six sustained themselves.

(Mv.I.6.36) athakho āyasmato ca mahānāmassa āyasmato ca assajissa bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

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) te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthu sāsane bhagavantaṁ etadavocuṁ labheyyāma mayaṁ bhante bhagavato santike pabbajjaṁ labheyyāma upasampadanti.

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?”

etha bhikkhavoti bhagavā avoca svākkhāto dhammo caratha brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

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

sā va tesaṁ āyasmantānaṁ upasampadā ahosi.

Such was the venerable ones’ Acceptance.

(Mv.I.6.38) [20] athakho bhagavā pañcavaggiye bhikkhū āmantesi

Then the Blessed One addressed the group of five monks: [5]

rūpaṁ bhikkhave anattā.

“Form, monks, is not self.

Rūpañca hidaṁ bhikkhave attā abhavissa nayidaṁ rūpaṁ ābādhāya saṁvatteyya labbhetha ca rūpe evaṁ me rūpaṁ hotu evaṁ me rūpaṁ mā ahosīti.

“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.’

yasmā ca kho bhikkhave rūpaṁ anattā tasmā rūpaṁ ābādhāya saṁvattati na ca labbhati rūpe evaṁ me rūpaṁ hotu evaṁ me rūpaṁ mā ahosīti.

“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) vedanā anattā.

“Feeling is not self.

vedanā ca hidaṁ bhikkhave attā abhavissa nayidaṁ vedanā ābādhāya saṁvatteyya labbhetha ca vedanāya evaṁ me vedanā hotu evaṁ me vedanā mā ahosīti.

“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.’

yasmā ca kho bhikkhave vedanā anattā tasmā vedanā ābādhāya saṁvattati na ca labbhati vedanāya evaṁ me vedanā hotu evaṁ me vedanā mā ahosīti.

“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) saññā anattā.

“Perception is not self.

saññā ca hidaṁ bhikkhave attā abhavissa nayidaṁ saññā ābādhāya saṁvatteyya. labbhetha ca saññāya evaṁ me saññā hotu evaṁ me saññā mā ahosīti.

“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.’

yasmā ca kho bhikkhave saññā anattā tasmā saññā ābādhāya saṁvattati na ca labbhati saññāya evaṁ me saññā hotu evaṁ me saññā mā ahosīti.

“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.’

saṅkhārā anattā.

“Fabrications are not self.

saṅkhārā ca hidaṁ bhikkhave attā abhavissaṁsu nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ labbhetha ca saṅkhāresu evaṁ me saṅkhārā hontu evaṁ me saṅkhārā mā ahesunti.

“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.’

yasmā ca kho bhikkhave saṅkhārā anattā tasmā saṅkhārā ābādhāya saṁvattanti na ca labbhati saṅkhāresu evaṁ me saṅkhārā hontu evaṁ me saṅkhārā mā ahesunti.

“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) viññāṇaṁ anattā.

“Consciousness is not self.

viññāṇañca hidaṁ bhikkhave attā abhavissa nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya labbhetha ca viññāṇe evaṁ me viññāṇaṁ hotu evaṁ me viññāṇaṁ mā ahosīti.

“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.’

yasmā ca kho bhikkhave viññāṇaṁ anattā tasmā viññāṇaṁ ābādhāya saṁvattati na ca labbhati viññāṇe evaṁ me viññāṇaṁ hotu evaṁ me viññāṇaṁ mā ahosīti.

“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] taṁ kiṁ maññatha bhikkhave rūpaṁ niccaṁ vā aniccaṁ vāti.

“What do you think, monks? Is form constant or inconstant?”

aniccaṁ bhante.

“Inconstant, lord.”

yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.

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

dukkhaṁ bhante.

“Stressful, lord.”

yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama esohamasmi eso me attāti.

“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 hetaṁ bhante.

“No, lord.”

(Mv.I.6.43) vedanā niccā vā aniccā vāti.

“Is feeling constant or inconstant?”

aniccā bhante.

“Inconstant, lord.”

yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.

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

dukkhaṁ bhante.

“Stressful, lord.”

yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama esohamasmi eso me attāti.

“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 hetaṁ bhante.

“No, lord.”

saññā niccā vā aniccā vāti.

“Is perception constant or inconstant?”

aniccā bhante.

“Inconstant, lord.”

yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.

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

dukkhaṁ bhante.

“Stressful, lord.”

yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama esohamasmi eso me attāti.

“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 hetaṁ bhante.

“No, lord.”

saṅkhārā niccā vā aniccā vāti.

“Are fabrications constant or inconstant?”

aniccā bhante.

“Inconstant, lord.”

yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.

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

dukkhaṁ bhante.

“Stressful, lord.”

yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama esohamasmi eso me attāti.

“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 hetaṁ bhante.

“No, lord.”

viññāṇaṁ niccaṁ vā aniccaṁ vāti.

“Is consciousness constant or inconstant?”

aniccaṁ bhante.

“Inconstant, lord.”

yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.

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

dukkhaṁ bhante.

“Stressful, lord.”

yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama esohamasmi eso me attāti.

“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 hetaṁ bhante.

“No, lord.”

(Mv.I.6.44) [22] tasmātiha bhikkhave yaṅkiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre vā santike vā sabbaṁ rūpaṁ netaṁ mama nesohamasmi na meso attāti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

“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) yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre vā santike vā sabbā vedanā netaṁ mama nesohamasmi na meso attāti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

“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.’

yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre vā santike vā sabbā saññā netaṁ mama nesohamasmi na meso attāti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

“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.’

ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā Hīnā vā paṇītā vā ye dūre vā santike vā sabbe saṅkhārā netaṁ mama nesohamasmi na meso attāti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

“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.’

yaṅkiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre vā santike vā sabbaṁ viññāṇaṁ netaṁ mama nesohamasmi na meso attāti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

“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] evaṁ passaṁ bhikkhave sutavā ariyasāvako rūpasmiṁpi nibbindati vedanāyapi nibbindati saññāyapi nibbindati saṅkhāresupi nibbindati viññāṇasmiṁpi nibbindati

“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.

nibbindaṁ virajjati

“Disenchanted, he becomes dispassionate.

virāgā vimuccati

“Through dispassion, he is released.

vimuttasmiṁ vimuttamiti ñāṇaṁ hoti

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

khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāyāti pajānātīti.

“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] idamavoca bhagavā.

That is what the Blessed One said.

attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinanduṁ.

Gratified, the group of five monks delighted in the Blessed One’s words.

imasmiṁ ca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsu.

And while this explanation was being given, the minds of the group of five monks, through lack of clinging/sustenance, were released from effluents.

tena kho pana samayena cha loke arahanto honti.

At that time there were six arahants in the world.

paṭhamabhāṇavāraṁ

The first recitation section (is finished).

Notes

1.
Identical with Dhp 353.
2.
Passage found also in the Dhammacakkappavattana Sutta - SN 56:11.
3.
See further BMC: Chapter fourteen "Ordination".
4.
PTS inserts ‘iminā nihārena’. Not in Thai, ME, or JBE.
5.
Passage found also in the Anatta-lakkhana Sutta/Pañcavaggi Sutta - SN 22:59.
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