Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:
Once, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the group of five bhikkhus:
“Dveme, bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
“Bhikkhus, two extremes should not be followed by one who has gone forth. Which two? That which is the pursuit of sensual pleasures, which is inferior, common, coarse, ignoble, and not connected with true benefit; and that which is pursuit of self-mortification, which is painful, ignoble, and not connected with true benefit. Bhikkhus, having avoided these two extremes, the middle way realized by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| gives rise to vision, gives rise to |insight::understanding, knowing [ñāṇa]|, and leads to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to awakening, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|.
Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṁ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
And what, bhikkhus, is the middle way awakened to by the Tathāgata, which gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna? It is this Noble Eightfold Path, namely: |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is purified by abstaining from falsehood, divisive talk, harsh words, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]|, and |right collectedness::perfect stability of mind, correct mental composure [sammāsamādhi]|. This, bhikkhus, is the middle way awakened to by the Tathāgata, which gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna.
Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ— jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ—saṅkhittena pañcupādānakkhandhā dukkhā.
This, bhikkhus, is the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|: birth is suffering, aging is suffering, sickness is suffering, death is suffering; association with the unpleasant is suffering, separation from the pleasant is suffering, not getting what one desires is suffering — in summary, the |five aggregates subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]| are suffering.
Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ— yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā, bhavataṇhā, vibhavataṇhā.
This, bhikkhus, is the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|: it is this |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| which leads to rebirth, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |seeking delight here and there::thoroughly enjoying this and that [tatratatrābhinandī]|; namely, craving for sensual pleasures, |craving for becoming::craving for continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [bhavataṇhā]|, |craving for non-becoming::A craving to end suffering through erasure of current experience or identity, e.g. “This self is unbearable; I want out.” [vibhavataṇhā]|.
Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ— yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
This, bhikkhus, is the noble truth of the |end of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|: it is the remainderless fading and cessation of that same craving, the forsaking and relinquishing of it, freedom from it, absence of reliance on it.
Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ— ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.
This, bhikkhus, is the noble truth of the way of practice leading to the end of suffering: it is this Noble Eightfold Path; namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness.
‘Idaṁ dukkhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘In regards to the noble truth of suffering’, bhikkhus, vision, insight, wisdom, true knowledge, and clarity arose in me concerning doctrine previously unheard of. ‘This noble truth of suffering should be fully comprehended’, vision, insight, wisdom, true knowledge, and clarity arose in me. ‘This noble truth of suffering has been fully comprehended’, vision, insight, wisdom, true knowledge, and clarity arose in me.
‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘In regards to the noble truth of the arising of suffering’, vision, insight, wisdom, true knowledge, and clarity arose in me concerning doctrine previously unheard of. ‘This noble truth of the arising of suffering should be abandoned’, vision, insight, wisdom, true knowledge, and clarity arose in me. ‘This noble truth of the arising of suffering has been abandoned’, vision, insight, wisdom, true knowledge, and clarity arose in me.
‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘In regards to this noble truth of the end of suffering’, vision, insight, wisdom, true knowledge, and clarity arose in me concerning doctrine previously unheard of. ‘This noble truth of the end of suffering should be realized’, vision, insight, wisdom, true knowledge, and clarity arose in me. ‘This noble truth of the end of suffering has been realized’, vision, insight, wisdom, true knowledge, and clarity arose in me.
‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘In regards to this noble truth of the way of practice leading to the end of suffering’, vision, insight, wisdom, true knowledge, and clarity arose in me concerning doctrine previously unheard of. ‘This noble truth of the way of practice leading to the end of suffering should be developed’, vision, insight, wisdom, true knowledge, and clarity arose in me. ‘This noble truth of the way of practice leading to the end of suffering has been developed’, vision, insight, wisdom, true knowledge, and clarity arose in me.
Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.
As long as my wisdom and vision regarding these Four Noble Truths in their three phases and twelve aspects was not fully purified, I did not claim to have achieved the unsurpassed perfect awakening in this world with its |deities::gods [devas]|, |Māras::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|, |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|, among this generation with its ascetics and brahmins, kings and commoners.
Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.
But when my wisdom and vision regarding these four noble truths in their three phases and twelve aspects was fully purified, then I claimed to have achieved the unsurpassed perfect awakening in this world with its deities, Māras, Brahmā, among this generation with its ascetics and brahmins, kings and commoners.
Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
And wisdom and vision arose in me: ‘unshakeable is my liberation, this is my last birth, there is no more rebirth for me.’”
Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti.
This the Blessed One said. Satisfied, the group of five bhikkhus rejoiced in what the Blessed One had said.
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
Moreover, while this exposition was being given, the venerable Kondañña’s mind was freed from the taints through the absence of clinging: “Whatever arises is subject to cessation.”
Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṁ: “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
When the Blessed One had set the Wheel of Dhamma in motion, the earth-bound deities proclaimed: “At Varanasi, in the Deer Park at Isipatana, the Unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, not to be halted by any ascetic, brahmin, deities, Māras, Brahmā, or anyone in the world.”
Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ: “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ, appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Cātumahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā …pe… yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā …pe… brahmakāyikā devā saddamanussāvesuṁ: “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
Hearing the earth-bound deities, the gods belonging to the realm of the Four Great Kings… the gods belonging to the heaven of the Thirty-Three… the gods of |Yāmā::name of a group of deities [yāmā]|… the gods of the |Tusita heaven::content, fulfilled, satisfied [tusita]|… the gods of the |Nimmānarati heaven::name of a group of deities who delight in creation [nimmānaratī]|… the gods of the |Paranimmitavasavatti heaven::realm of the gods who wield power over the creations of others [paranimmitavasavattī]|… the Brahmās joined in: “At Varanasi, in the Deer Park at Isipatana, the Unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, not to be halted by any ascetic, brahmin, deity, Māra, Brahmā, or anyone in the world.”
Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā saddo abbhuggacchi. Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṁ devānubhāvanti.
Thus, at that moment, that instant, that second, the cry reached as far as the Brahmā world, and this ten-thousandfold universe shook, quaked, and trembled, and a boundless, splendid radiance surpassed the divine majesty of the deities.
Atha kho bhagavā imaṁ udānaṁ udānesi: “aññāsi vata bho, koṇḍañño, aññāsi vata bho, koṇḍañño”ti.
Then the Blessed One declared: “Truly, Kondañña has realized! Truly, Kondañña has realized!”
Iti hidaṁ āyasmato koṇḍaññassa “aññāsikoṇḍañño” tveva nāmaṁ ahosīti.
Thus, Venerable Kondañña became known as “Añña Kondañña—Kondañña Who Has Realized.”