Dhammacakkappavattana Sutta

Transcription

1 Dhammacakkappavattana Sutta The Discourse on the Turning of the wheel of Dhamma a. a- Bikkunam panca vagginam Isipatana namake,migadaye dhammavaram Yamtam nibbana papakam On account of the supplication by the Sahampati, Brahma,Noble Lord Buddha delivered the Four Noble Truths to the five ascetics at the Deer Park, Isipatana through the Dhammacakka Desana that could propel beings towards Nibbana. b- Sahampati namakena,mahabrahmena yacito,catusaccam pakasento Lokanatho adesayi c- Nanditam sabbadevehi,sabba sampatti sadhakam,sabbaloka hitathaya Dhammacakkam bhanamahe Oh righteous and normal persons! For the benefit of the entire Universe, let us recite and replicate this Dhammacakka Desana which is beloved by all the devas (deities) and that may bring forth all kinds of wealth and prosperity. 1. Evam me sutam, Ekam samayam Bhagava Baranasiyam viharati 1

2 Isipatane Migadaye Tatrakho Bhagava Pancavaggiye bhikkhu amantesi Thus have I heard. At one time, the Bhagava was dwelling in Benares at the Deer Park, Isipatana. Then, the Bhagava addressed the group of five bhikkhus (monks). Avoid two extremes 2. Dveme,bhikkhave Anta pabbajitena na sevitabba. Katame dve? Yo cayam kamesu kamasukhalikanuyogo Hino,gammo,pothujjaniko Anariyo,anattasamhito Yo cayam attakilamathanuyogo Dukkho,anariyo,anatthasamhito These two extremes, Bhikkhus, should not be followed by one who has given up the world. Which two? 1.A life given to attractive sensual pleasures, which is low, vulgar of the average folk, ignoble and unprofitable. 2.And a life given to self torment, which is suffering, ignoble and unprofitable. Middle way Practice 3. Ete kho, bhikkhave,ubho ante anupagamma Majjhima patipada Tathagatena abhisambuddha, 2

3 Cakkhukarani Nanakarani Upasamaya Abhinnaya Sambodhaya Nibbanaya samvattati Bikkhus, by avoiding both these extremes, there is a middle practice, fully understood by the Tathagata, which produces Vision, produces Knowledge, and which leads to Tranquility to higher knowledge to Enlightenment and to Nibbana. Katama ca sa, bhikkhave,majjhima patipada Tathagatena abhisambuddha, Cakkhukarani Nanakarani Upasamaya Abhinnaya Sambodhaya Nibbanaya samvattati? And what Bhikkhus, is the middle practice fully understood by the Tathagata, which produces Vision, produces Knowledge, and which leads to Tranquility to higher knowledge to Enlightenment and to Nibbana.? Aya meva ariyo atthangiko maggo Seyyathidam 3

4 Samma ditthi, Samma sankappo Samma vaca Samma kammanto Samma ajivo Samma vayamo Samma sati Samma Samadhi. It is just this Noble Eightfold Path itself, namely: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. Ayam kho sa, bhikkhave,majjhima patipada Tathagatena abhisambuddha, Cakkhukarani Nanakarani Upasamaya Abhinnaya Sambodhaya Nibbanaya samvattati. This, Bhikkhus, is the middle practice, fully understood by the Tathagata which produces Vision, produces Knowledge, and which leads to Tranquility to higher knowledge to Enlightenment and to Nibbana.? 4

5 Noble Truth of suffering -Dukkhasacca 4.Idam kho pana, bhikkhave Dukkham ariyasaccam Jatipi dukkha, jarapi dukkha Byadhipi dukkho, maranampi dukkham, Appiyehi sampayogo dukkho Piyehi vippayogo dukkho Yam piccham na labhati tam pi dukkham Samkhittena pancupadanakkhandha dukkha. And this, Bhikkhus, is the Noble Truth of suffering: Birth is suffering Old age is suffering Sickness is suffering, Death is suffering, Association with those we do not love is suffering Separation from the loved ones is suffering, Not to get what one desires is suffering In brief, the five aggregates of cling are suffering. Noble Truth of origin of suffering Samudaya sacca 5.Idam kho pana, bhikkhave, Dukkha samudayam ariyasaccam Yayam tanha ponobbhavika Nandiraga sahagata,tatratatrabhinandini 5

6 Seyathidam: Kamatanha, Bhavatanha,Vibhavatanha And this, Bhikkhus, is the Noble Truth of the origin of Suffering: Is is that craving which is potent for rebirth which is connected with pleasure and passion, seeking satisfaction for this and that, namely: Craving for Sensual pleasures, Craving for Existence (continuation), Craving for Non-existence (discontinuation). Noble Truth of cessation of suffering Niroda sacca 6.Idam kho pana, bhikkhave, Dukkha nirodham ariyasaccam Yo tassa yeva tanhaya Asesa viraga nirodho: Cago, patinissaggo, mutti, analayo. And this, Bhikkhus, is the Noble Truth of the Cessation of Suffering: It is the complete fading away and cessation, Without remainder of that craving: Giving it up (liberation) Abandoning it (letting go) Release from it, Detachment from it (non-adherence) 6

7 Noble Truth of the path to cesseation of suffering Maggasacca 7.Idam kho pana,bhikkhave Dukkha nirodha gamini patipada ariyadaccam: Aya meva ariyo atthangiko maggo Seyyathidam Samma ditthi, Samma sankappo Samma vaca Samma kammanto Samma ajivo Samma vayamo Samma sati Samma Samadhi. And this,bhikkhus, is the Noble Truth of the way of Practice leading to the cessation of suffering. It is just this Noble Eightfold Path itself,namely: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. 1-sacca-ñana - knowing the nature of the truth (e.g., acknowledgement, view, reflection) 2- kicca-ñana - knowing what needs to be done in connection with that truth (e.g., practice; motivation; directly experiencing) 3-kata-ñana - accomplishing what needs to be done (e.g., result, full understanding, knowing) 7

8 Sacca ñana for Suffering Truth 8.Idam dukkham ariyasaccan ti me, bhikkhave Pubbe anaussautesu dhammesu: Cakkhum udapadi,nanam udapadi knowledge arose Light arose within me with regard to things Never heard before: THIS IS THE NOBLE TRUTH OF SUFFERING. kicca ñana for Suffering Truth 9.Tam kho panidam dukkham ariyasaccam Parinnyyan ti me, bhikkhave, Cakkhum udapadi,nanam udapadi knowledge arose Light arose within me with regard to things Never heard before: THIS NOBLE TRUTH OF SUFFERING IS TO BE FULLY KNOWN. kata ñana for Suffering Truth 8

9 10-Tam kho panidam dukkham ariyasaccam Parinnatan ti me, bhikkhave Cakkhum udapadi, Nanam udapadi knowledge arose,light arose within me with regard to things Never heard before: THIS NOBLE TRUTH OF SUFFERING HAS BEEN FULLY KNOWN. Sacca ñana for Origin of Suffering Truth 11- Idam dukkha samudayam ariyasaccan ti me bhikkhave, Cakkhum udapadi, Nanam udapadi knowledge arose,light arose within me with regard to things Never heard before: THIS NOBLE TRUTH OF THE ORIGIN OF SUFFERING. kicca ñana for Origin of Suffering Truth 9

10 12- Tam kho panidam dukkha samudayam ariyasaccam Pahatabban ti me, bhikkhave Cakkhum udapadi, Nanam udapadi knowledge arose,light arose within me with regard to things Never heard before: THIS NOBLE TRUTH OF THE ORIGIN OF SUFFERING is to be abandoned. kata ñana for Origin of Suffering Truth 13- Tam Kho panidam dukkha samudayam ariyasaccam Pahinan ti me, bhikkhave Cakkhum udapadi, Nanam udapadi knowledge arose,light arose within me with regard to things Never heard before: THIS NOBLE TRUTH OF THE ORIGIN OF SUFFERING has been abandoned.. Sacca ñana for Truth of Cessation of Suffering 10

11 14- Idam dukkhan nirodham ariyasaccan ti me bhikkhave, Cakkhum udapadi, Nanam udapadi knowledge arose,light arose within me with regard to things Never heard before: THIS IS THE NOBLE TRUTH OF THE CESSATION OF SUFFERING. kicca ñana for Truth of Cessation of Suffering 15- Tam kho panidam dukkha nirodham ariyasaccam Sacchikatabban ti me,bhikkhave Cakkhum udapadi, Nanam udapadi knowledge arose,light arose within me with regard to things Never heard before: THIS IS THE NOBLE TRUTH OF THE CESSATION OF SUFFERING is to be directly experienced. kata ñana for Truth of Cessation of Suffering 11

12 16-Tam kho panidam dukkha nirodham ariyasaccam Sacchikatan ti me,bhikkhave Cakkhum udapadi, Nanam udapadi Panna udapadi,vijja udapadi knowledge arose,light arose within me with regard to things Never heard before: THIS IS THE NOBLE TRUTH OF THE CESSATION OF SUFFERING has been directly experienced. Sacca ñana of Truth to the Path to cessation of suffering. 17-Idam dukkha nirodha gamini patipada ariyasaccan ti me, bhikkhave, Cakkhum udapadi, Nanam udapadi knowledge arose,light 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 SUFFERING. Kicca ñana of Truth to the Path to cessation of suffering. 12

13 18-Tam kho panidam dukkha nirodha gamini patipada Ariyasaccam bhave tabban ti me, bhikkhave, Cakkhum udapadi, Nanam udapadi knowledge arose,light 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 SUFFERING IS TO BE DEVELOPED. Kata ñana of Truth to the Path to cessation of suffering Tam kho panidam dukkha nirodha gamini patipada Ariyasaccam bhavitan ti me, bhikkhave, Cakkhum udapadi, Nanam udapadi knowledge arose,light 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 SUFFERING HAS BEEN DEVELOPED.

14 The Buddha did not claim the attainment of the full Supreme enlightenment. 20- Yavakivanca me, bhikkhave, imesu catusu ariyasaccesu Evam tiparivattam dvadassakaram Yathabhutam nanadassanam na suvisuddham ahosi, Neva tavaham bhikkhave, Sadevake loke, samarake sabrahmake, Sassamana brahmaniya pajaya sadeva manussaya Anuttaram samma sambodhim Abhi sambuddho ti paccannasim. And, Bhikkhus, as long as the vision and knowledge of these Four Noble Truths as they really are with the three sections and twelve modes were not well purified by me, Bhikkhus, I could not claim that I was a perfect Buddha who had attained the Full Supreme Enlightenment, in the midst of the world, with its maras, with its brahmas, with its recluses and brahmins with its devas and men. The Buddha claim the attainment of the full Supreme enlightenment Yato ca kho me, bhikkhave imesu catusu ariyasaccesu Evam tiparivattam dvadassakaram Yathabhutam nanadassanam,suvisuddham ahosi,

15 Athaham bhikkhave, Sadevake loke, samarake sabrahmake, Sassamana brahmaniya pajaya sadeva manussaya Anuttaram samma sambodhim Abhi sambuddho ti paccannasim. But when, Bhikkhus, the vision and knowledge of these Four Noble Truths as they really are with the three sections and twelve modes were well purified by me. Then Bhikkhus, I could claim that I was a perfect Buddha who had attained the Full Supreme Enlightenment, in the midst of the world, with its maras, with its brahmas, with its recluses and brahmins with its devas and men. Vision of knowledge arose 22- Nananca pana me dassanam udapadi Akuppa me vimutti, ayamantima jati Natthi dani punabbhavo ti. Moreover, the vision of knowledge arose in me, unshakeable is freedom for me. This is the last birth. Now there is no more rebirth. The group of five bhikkhus were delighted 23-Idamavoca Bhagava, attamana pancavaggiya bhikkhu bhagavato, bhasitam abhinandun ti. This is what the Bhagava had said and the group of five bhikkhus were delighted and rejoiced at what the Bhagava had said. Kondannassa become a stream enterer 15

16 24-Ima sminca pana veyyakaranasmim, bhannamane ayasmato kondannassa virajam vitamalam Dhammacakkhum udapadi yam kinci samudaya dhammam, sabbam tam nirodha dhamman ti Furthermore, while this explanation was being uttered, vision of the Dhamma, dustless, stainless, arose to the Venerable Kondanna that whatever has the nature of arising, all that has the nature of cessation. Devas,Brahma raised the shout 25- Pavattite ca pana Bhagavata Dhammacakke Bhumma deva sadda manussavesum Etam Bhagavata Baranasiyam, Isipatane Migadaye Anuttaram Dhammacakkam Pavattitam appativattiyam, samanena va brahmanena va, devena va marena va brahmuna va kenaci va lokasmin ti. And when the Bhagava had proclaimed the discourse on the Turning of the wheel of Dhamma, the Earth Devas raised the shout: 16

17 The supreme Dhamma Wheel proclaimed by the Bhagava in Benares at the Deer Park, Isipatana cannot be contradicted by a recluse, or brahmin or deva or by mara or by brahma or by anyone in the world. Bhummanam devanam saddam sutva Catumaharajika deva sadda manussa vesum. Etam Bhagavata Baranasiyam, Isipatane Migadaye Anuttaram Dhammacakkam Pavattitam appativattiyam, samanena va brahmanena va, devena va marena va brahmuna va kenaci va lokasmin ti. Having heard the shout of the Earth Devas, the Devas of the Four Great Kings shouted together: the Supreme Dhamma ---- Catumaharajikanam devanam saddam sutva Tavatimsa deva sadda manussa vesum Having heard the shout of the Four Great Kings Deva, the Devas of the Tavatimsa shouted together: the Supreme Dhamma ---- Tavatim sanam devanam saddam sutva, Yama deva sadda manussavesum. Yamanam devanam saddam sutva, Tusita deva sadda manussa vesum. 17

18 Tusita nam devanam saddam sutva, Nimmanarati deva sadda manussa vesum Nimmanaratinam devanam saddam sutva, Paranimmita vasavatti deva sadda manussa vesum Paranimmitavasavattanam devanam saddam sutva, Brahmakayika deva sadda manussavesum Etam Bhagavata Baranasiyam, Isipatane Migadaye Anuttaram Dhammacakkam Pavattitam appativattiyam, samanena va brahmanena va, devena va marena va brahmuna va kenaci va lokasmin ti. Having heard the shout of the Paranimmitavasavatti Devas, the Devas of the Brahmakayika shouted together: the Supreme Dhamma ---- Iti ha tena khanena, tena layena tena muhuttena yava Brahma loka saddo abbhuggacchi. Thus, in that moment, in that second, in that instance, the shout reached as far as the Brahma world. Ten thousand fold world system trembled, quaked and quaked again 18

19 26-Ayan ca dasa sahassi loka dhatu, sankampi, sampakampi, sampavedhi. Ten thousand fold world system trembled, quaked and quaked again, shook violently to and fro. immeasurable and mighty radiance appeared 27- Appamano ca ularo obahaso, loke paturahosi atikkamma devanam devanubbhavanti, And an immeasurable and mighty radiance appeared in the world suppassing the Devas own glory. the Bhagava uttered this solemn utterance 28-Atha kho Bhagava imam udanam udanesi Annasi vata bho, kondanno, Annasi vata bho, Kondanno ti Iti hidam Aya smato Kondannassa Annasi kondanno tveva namam ahosi ti. Then the Bhagava uttered this solemn utterance. Indeed, Kondanna has understood. Indeed, Kondanna has understood Thus, it was that Annasi Kondanna became the name of Venerable Annasi Kondanna. Venerable Kondanna spoke to the Bhagava May I get the ordination. 29- Atha kho Aya sma annasi Kondanno 19

20 Ditthadhammo, Pattadhammo, Vidita dhammo Pariyogalha dhammo, Tinnavicikiccho, Vigatakathamkatho, Vesarajjappatto, aparap paccayo satthusasane Bhagavantam etadavoca labhey yaham, Bhante Bhagavato santike pabbajjam labheyyam upsampadan ti. Then the Venerable Annasi Kondanna, having seen Dhamma, attained Dhamma,known Dhamma, plunged into Dhamma, having crossed over doubt, having put away uncertainty, having attained confidence, without depending on others in the teacher's religion, spoke to the Bhagava, May I, Bhante, get to leave the world in the presence of the Bhagava, May I get the ordination. Bhikkhu became to be the ordination of the Venerable 30- Ehi bhikkhu ti Bhagava avoca Svakkhato dhammo cara brahmacariyam samma dukkhassa antakiriyaya ti. Sava tassa ayasmato upsampada ahosi ti. And the Bhagava said Come, Bhikkhu, the Dhamma has been wellexpounded. Practise the holy life rightly, for making an end of suffering So, this came to be the ordination of the Venerable. Sadhu Sadhu Sadhu 20