KN.PS2.6 — The Setting in Motion of the Wheel of Dhamma
Thus have I heard:
At one time, the Blessed One was dwelling in Benares at the Deer Park in Isipatana.
There, the Blessed One addressed the group of five disciples:
Disciples, there are these two extremes that should not be practiced by one who has gone forth.
What are the two?
There is the pursuit of sensual happiness in sensual pleasures, which is low, vulgar, worldly, ignoble, and unbeneficial;
and there is the pursuit of self-mortification, which is painful, ignoble, and unbeneficial.
Avoiding both these extremes, the Tathāgata has realized the Middle Way, which gives vision, gives knowing, and leads to peace, to direct knowing, to enlightenment, to Nibbāna.
And what is that Middle Way realized by the Tathāgata, which gives vision, gives knowing, and leads to peace, to direct knowing, to enlightenment, to Nibbāna?
It is this Noble Eightfold Path, namely:
right view ... right concentration.
This is that Middle Way realized by the Tathāgata, which gives vision, gives knowing, and leads to peace, to direct knowing, to enlightenment, to Nibbāna.
Now this is the noble truth of suffering.
Birth is suffering, aging is suffering, illness is suffering, death is suffering, association with the unloved is suffering, separation from the loved is suffering, not getting what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.
Now this is the noble truth of the origin of suffering:
It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for non-existence.
Now this is the noble truth of the cessation of suffering:
It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.
Now this is the noble truth of the way leading to the cessation of suffering:
It is this Noble Eightfold Path, namely:
right view ... right concentration.
This is the noble truth of suffering, thus in regard to things unheard before, there arose in me vision, knowing, wisdom, true knowing, and light.
This noble truth of suffering is to be fully understood, thus, disciples ...
This noble truth of suffering has been fully understood, thus in regard to things unheard before, there arose in me vision, knowing, wisdom, true knowing, and light.
This is the noble truth of the origin of suffering: vision arose, knowing arose, wisdom arose, insight arose, light arose in me regarding things never heard before.
This noble truth of the origin of suffering is to be abandoned: vision arose, knowing arose, wisdom arose, insight arose, light arose in me regarding things never heard before.
This is the noble truth of the cessation of suffering: vision arose, knowing arose, wisdom arose, insight arose, light arose in me regarding things never heard before.
This noble truth of the cessation of suffering is to be realized: vision arose, knowing arose, wisdom arose, insight arose, light arose in me regarding things never heard before.
This is the noble truth of the path leading to the cessation of suffering: vision arose, knowing arose, wisdom arose, insight arose, light arose in me regarding things never heard before.
This noble truth of the path leading to the cessation of suffering is to be developed: vision arose, knowing arose, wisdom arose, insight arose, light arose in me regarding things never heard before.
As long as my knowing and vision of these four noble truths as they really are in their three phases and twelve aspects was not thoroughly purified, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its devas and humans.
But when my knowing and vision of these four noble truths as they really are in their three phases and twelve aspects was thoroughly purified, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its devas and humans.
Knowledge and vision arose in me: Unshakable is my liberation. This is my last birth. Now there is no more renewed existence.
The Blessed One said this.
Elated, the group of five disciples delighted in the Blessed One's words.
And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in the Venerable Koṇḍañña:
Whatever is subject to arising, all that is subject to cessation.
And when the Blessed One had set in motion the Wheel of Dhamma, the earth-dwelling deities proclaimed:
This unsurpassed Wheel of Dhamma has been set in motion by the Blessed One in the Deer Park at Isipatana near Benares, which cannot be stopped by any ascetic, priest, deity, Māra, Brahmā, or anyone in the world.
Hearing the sound of the earth-dwelling deities, the deities of the Four Great Kings proclaimed...
Hearing the sound of the deities of the Four Great Kings, the Thirty-three Gods...
The Yāma Gods...
The Tusita Gods...
The Gods who delight in creating...
The Gods who wield power over others creations...
The Brahmā Gods proclaimed:
This unsurpassed Wheel of Dhamma has been set in motion by the Blessed One in the Deer Park at Isipatana near Benares, which cannot be stopped by any ascetic, priest, deity, Māra, Brahmā, or anyone in the world.
Thus, at that moment, at that instant, at that second, the sound reached up to the Brahmā world.
And this ten-thousandfold world system quaked, trembled, and shook, and an immeasurable, magnificent light appeared in the world, surpassing the divine majesty of the gods.
Then the Blessed One uttered this exclamation:
Indeed, Kondañña has understood! Indeed, Kondañña has understood!
Thus, the venerable Kondañña came to be known as Kondañña who has understood.
This is the Noble Truth of Suffering: vision arose, knowing arose, wisdom arose, insight arose, light arose in things not heard before.
Vision arose:
In what sense?
Knowledge arose:
In what sense?
Wisdom arose:
In what sense?
Insight arose:
In what sense?
Light arose:
In what sense?
Vision arose:
In the sense of seeing.
Knowledge arose:
In the sense of knowing.
Wisdom arose:
In the sense of understanding.
Insight arose:
In the sense of penetrating.
Light arose:
In the sense of illuminating.
Vision is a Dhamma, knowing is a Dhamma, wisdom is a Dhamma, insight is a Dhamma, light is a Dhamma.
These five Dhammas are both the objects and the domain of the analysis of Dhamma.
What are its objects are its domain.
What are its domain are its objects.
Therefore, it is said:
Knowledge in the Dhammas is the analysis of Dhamma.
The meaning of seeing, the meaning of knowing, the meaning of understanding, the meaning of penetrating, the meaning of illuminating.
These five meanings are both objects and domains of the discrimination of meanings.
Those that are its objects are its domains.
Those that are its domains are its objects.
Therefore, it is said:
Knowledge in meanings is the discrimination of meanings.
To demonstrate five phenomena, there are expressions, terminology, and phrasing; to demonstrate five meanings, there are expressions, terminology, and phrasing.
These ten terminologies are both objects and domains of the discrimination of terminology.
Those that are its objects are its domains.
Those that are its domains are its objects.
Therefore, it is said:
Knowledge in terminologies is the discrimination of terminology.
Knowledge in five phenomena, knowing in five meanings, knowing in ten terminologies.
These twenty knowings are both objects and domains of the discrimination of eloquence.
Those that are its objects are its domains.
Those that are its domains are its objects.
Therefore, it is said:
Knowledge in eloquence is the discrimination of eloquence.
This noble truth of suffering is to be fully understood … and so on …
Having fully understood, in phenomena not heard before, vision arose, knowing arose, wisdom arose, insight arose, light arose.
Vision arose:
In what sense?
Knowledge arose:
In what sense?
Wisdom arose:
In what sense?
Insight arose:
In what sense?
Light arose:
In what sense?
Vision arose:
In the sense of seeing.
Knowledge arose:
In the sense of knowing.
Wisdom arose:
In the sense of understanding.
Insight arose:
In the sense of penetration.
Light arose:
In the sense of illumination.
Vision is a phenomenon, knowing is a phenomenon, wisdom is a phenomenon, insight is a phenomenon, light is a phenomenon.
These five phenomena are both objects and domains of the discrimination of phenomena.
Those that are its objects are its domains.
Those that are its domains are its objects.
Therefore, it is said:
Knowledge in phenomena is the discrimination of phenomena.
The sense of seeing is a meaning, the sense of knowing is a meaning, the sense of understanding is a meaning, the sense of penetration is a meaning, the sense of illumination is a meaning.
These five meanings are both objects and domains of the discrimination of meanings.
Those that are its objects are its domains.
Those that are its domains are its objects.
Therefore, it is said:
Knowledge in meanings is the discrimination of meanings.
To demonstrate five phenomena, there are expressions, terminology, and phrasing; to demonstrate five meanings, there are expressions, terminology, and phrasing.
These ten expressions are both objects and domains of the analysis of expressions.
Those that are objects of it are also its domains.
Those that are its domains are also its objects.
Therefore, it is said:
Knowledge in expressions, the analysis of expressions.
Knowledge in five things, knowing in five meanings, knowing in ten expressions.
These twenty knowings are both objects and domains of the analysis of perspicuity.
Those that are objects of it are also its domains.
Those that are its domains are also its objects.
Therefore, it is said:
Knowledge in perspicuity, the analysis of perspicuity.
In the noble truth of suffering, there are fifteen phenomena, fifteen meanings, thirty expressions, sixty knowings.
This is the noble truth of the origin of suffering: thus, in previously unheard phenomena, vision arose... light arose.
That noble truth of the origin of suffering is to be abandoned: thus, in previously unheard phenomena, vision arose... light arose... it was abandoned.
In the noble truth of the origin of suffering, there are fifteen phenomena, fifteen meanings, thirty expressions, sixty knowings.
This is the noble truth of the cessation of suffering: thus, in previously unheard phenomena, vision arose... light arose.
That noble truth of the cessation of suffering is to be realized: thus, in previously unheard phenomena, vision arose... light arose... it was realized.
In the noble truth of the cessation of suffering, there are fifteen phenomena, fifteen meanings, thirty expressions, sixty knowings.
This is the noble truth of the path leading to the cessation of suffering: thus, in previously unheard phenomena, vision arose... light arose.
That noble truth of the path leading to the cessation of suffering is to be developed: thus, in previously unheard phenomena, vision arose... light arose... it was developed.
In the noble truth of the path leading to the cessation of suffering, there are fifteen phenomena, fifteen meanings, thirty expressions, sixty knowings.
In the four noble truths, there are sixty phenomena, sixty meanings, two hundred expressions, and forty-two knowings.
2.6.2. Section on the Foundations of Mindfulness
This is contemplation of the body in the body: thus, in previously unheard phenomena, vision arose... light arose.
That contemplation of the body in the body is to be developed: thus, disciples...
Developed in me in the previously unheard teachings, vision arose ... light arose.
This is contemplation of feelings ... this is contemplation of the mind ... this is contemplation of phenomena. Developed in me in the previously unheard teachings, vision arose ... light arose.
This contemplation of phenomena should be developed ... developed in me in the previously unheard teachings, vision arose ... light arose.
This is contemplation of the body in the body, in the previously unheard teachings, vision arose ... light arose ... this contemplation of the body in the body should be developed ... developed in the previously unheard teachings, vision arose, knowing arose, wisdom arose, insight arose, light arose.
Vision arose:
In what sense?
Knowledge arose:
In what sense?
Wisdom arose:
In what sense?
Insight arose:
In what sense?
Light arose:
In what sense?
Vision arose:
In the sense of seeing.
Knowledge arose:
In the sense of knowing.
Wisdom arose:
In the sense of understanding.
Insight arose:
In the sense of penetration.
Light arose:
In the sense of illumination.
Vision is a phenomenon, knowing is a phenomenon, wisdom is a phenomenon, insight is a phenomenon, light is a phenomenon.
These five phenomena are both the objects and the domain of the discrimination of phenomena.
Those that are its objects are its domain.
Those that are its domain are its objects.
Therefore it is said:
Knowledge in phenomena is the discrimination of phenomena.
The meaning of seeing, the meaning of knowing, the meaning of understanding, the meaning of penetration, the meaning of illumination.
These five meanings are both the objects and the domain of the discrimination of meanings.
Those that are its objects are its domain.
Those that are its domain are its objects.
Therefore it is said:
Knowledge in meanings is the discrimination of meanings.
To explain the five phenomena, there are expressions, terms, and phrases; to explain the five meanings, there are expressions, terms, and phrases.
These ten expressions are both the objects and the domain of the discrimination of expressions.
Those that are its objects are its domain.
Those that are its domain are its objects.
Therefore it is said:
Knowledge in expressions is the discrimination of expressions.
Knowledge in the five phenomena, knowing in the five meanings, knowing in the ten expressions.
These twenty kinds of knowing are both objects and domains of the discrimination of expression.
Those which are its objects are its domains.
Those which are its domains are its objects.
Therefore it is said:
Knowledge in expressions is the discrimination of expression.
In the contemplation of the body in the body, there are fifteen states, fifteen meanings, thirty expressions, and sixty kinds of knowing.
This is in feelings ... and so on ...
This is in the mind ... and so on ...
This is in the contemplation of phenomena in phenomena thus, vision arose in things not heard before ... and so on ...
Light arose ... and so on ...
Thus, this contemplation of phenomena in phenomena should be developed ... and so on ...
Having been developed, vision arose in things not heard before ... and so on ...
Light arose ... and so on ...
In the contemplation of phenomena in phenomena, there are fifteen states, fifteen meanings, thirty expressions, and sixty kinds of knowing.
In the four foundations of mindfulness, there are sixty states, sixty meanings, two hundred expressions, and forty-two kinds of knowing.
2.6.3. Section on the Bases of Spiritual Power
This is the base of spiritual power endowed with concentration due to desire, effort, and volitional formations vision arose in things not heard before ... and so on ...
Light arose.
Thus, this base of spiritual power endowed with concentration due to desire, effort, and volitional formations should be developed, disciples ... and so on ...
Having been developed, vision arose in things not heard before ... and so on ...
Light arose.
This is the concentration due to energy ... and so on ...
This is the concentration due to mind ... and so on ...
This is the base of spiritual power endowed with concentration due to investigation, effort, and volitional formations vision arose in things not heard before ... and so on ...
Light arose.
Thus, this base of spiritual power endowed with concentration due to investigation, effort, and volitional formations should be developed vision arose in things not heard before ... and so on ...
Light arose.
This is the base of spiritual power endowed with concentration due to desire, effort, and volitional formations, thus vision arose in things not heard before ... and so on ...
Light arose ... and so on ...
Thus, this base of spiritual power endowed with concentration due to desire, effort, and volitional formations should be developed ... and so on ...
Having been developed, vision arose in things not heard before, knowing arose, wisdom arose, true knowing arose, light arose.
Vision arose:
In what sense?
Knowledge arose:
In what sense?
Wisdom arose:
In what sense?
Knowledge arose:
In what sense?
Light arose:
In what sense?
The eye arose:
In the sense of seeing.
Knowledge arose:
In the sense of knowing.
Wisdom arose:
In the sense of understanding.
Knowledge arose:
In the sense of penetration.
Light arose:
In the sense of illumination.
The eye is a quality, knowing is a quality, wisdom is a quality, knowing is a quality, light is a quality.
These five qualities are both the objects and the domains of the discrimination of qualities.
Those that are its objects are its domains.
Those that are its domains are its objects.
Therefore it is said:
Knowledge in qualities is the discrimination of qualities.
The sense of seeing is a meaning, the sense of knowing is a meaning, the sense of understanding is a meaning, the sense of penetration is a meaning, the sense of illumination is a meaning.
These five meanings are both the objects and the domains of the discrimination of meanings.
Those that are its objects are its domains.
Those that are its domains are its objects.
Therefore it is said:
Knowledge in meanings is the discrimination of meanings.
To explain the five qualities, there are expressions, terms, and phrases; to explain the five meanings, there are expressions, terms, and phrases.
These ten expressions are both the objects and the domains of the discrimination of expressions.
Those that are its objects are its domains.
Those that are its domains are its objects.
Therefore it is said:
Knowledge in expressions is the discrimination of expressions.
Knowledge in the five qualities, knowing in the five meanings, knowing in the ten expressions.
These twenty kinds of knowing are both the objects and the domains of the discrimination of eloquence.
Those that are its objects are its domains.
Those that are its domains are its objects.
Therefore it is said:
Knowledge in eloquence is the discrimination of eloquence.
In the bases of spiritual power endowed with the factors of desire, concentration, and effort, there are fifteen qualities, fifteen meanings, thirty expressions, and sixty kinds of knowing.
This is the concentration of effort...
this is the concentration of mind...
this is the base of spiritual power endowed with the factors of investigation, concentration, and effort, in previously unheard-of qualities, the eye arose...
light arose...
this base of spiritual power endowed with the factors of investigation, concentration, and effort should be developed...
when developed, in previously unheard-of qualities, the eye arose...
light arose...
In the base of spiritual power endowed with the factors of investigation, concentration, and effort, there are fifteen qualities, fifteen meanings, thirty expressions, and sixty kinds of knowing.
In the four bases of spiritual power, there are sixty qualities, sixty meanings, two thousand expressions, and forty-two types of knowing.
2.6.4. The Seven Bodhisattva Series
Arising, arising for the Bodhisattva Vipassi, before unheard-of teachings, vision arose... light arose.
Ceasing, ceasing for the Bodhisattva Vipassi, before unheard-of teachings, vision arose... light arose.
For the Bodhisattva Vipassi, in the explanation, there are ten qualities, ten meanings, twenty expressions, and forty types of knowing.
Arising, arising for the Bodhisattva Sikhi... for the Bodhisattva Vessabhu... for the Bodhisattva Kakusandha... for the Bodhisattva Konagamana... for the Bodhisattva Kassapa, before unheard-of teachings, vision arose... light arose.
Ceasing, ceasing for the Bodhisattva Kassapa, before unheard-of teachings, vision arose... light arose.
For the Bodhisattva Kassapa, in the explanation, there are ten qualities, ten meanings, twenty expressions, and forty types of knowing.
Arising, arising for the Bodhisattva Gotama, before unheard-of teachings, vision arose... light arose.
Ceasing, ceasing for the Bodhisattva Gotama, before unheard-of teachings, vision arose... light arose.
For the Bodhisattva Gotama, in the explanation, there are ten qualities, ten meanings, twenty expressions, and forty types of knowing.
For the seven Bodhisattvas, in the seven explanations, there are seventy qualities, seventy meanings, four hundred and forty expressions, and eighty-two types of knowing.
2.6.5. The Section on Higher Knowledge
As far as the higher knowing, the state of higher knowing is known, seen, understood, realized, and contacted by wisdom.
There is no state of higher knowing that is not contacted by wisdom:
vision arose, knowing arose, wisdom arose, insight arose, light arose.
For the higher knowing, the state of higher knowing, there are twenty-five qualities, twenty-five meanings, fifty expressions, and one hundred types of knowing.
As far as full understanding, the state of full understanding... as far as abandonment, the state of abandonment... as far as development, the state of development... as far as realization, the state of realization is known, seen, understood, realized, and contacted by wisdom.
There is no realization through wisdom:
Vision arose, knowing arose, wisdom arose, insight arose, light arose.
For realization, there are twenty-five factors, twenty-five meanings, fifty expressions, and a hundred types of knowing.
For direct knowing, for full understanding, for abandonment, for development, for realization, there are two hundred and fifty factors, two hundred and fifty meanings, one hundred and fifty expressions, and five hundred types of knowing.
2.6.6. Section on Aggregates
As far as the meaning of aggregates is known, seen, understood, realized, and comprehended through wisdom.
There is no meaning of aggregates not comprehended through wisdom:
Vision arose, knowing arose, wisdom arose, insight arose, light arose.
For the meaning of aggregates, there are twenty-five factors, twenty-five meanings, fifty expressions, and a hundred types of knowing.
As far as the meaning of elements is known...
as far as the meaning of bases is known...
as far as the meaning of conditioned things is known...
as far as the meaning of the unconditioned is known, seen, understood, realized, and comprehended through wisdom.
There is no meaning of the unconditioned not comprehended through wisdom:
Vision arose...
light arose.
For the meaning of the unconditioned, there are twenty-five factors, twenty-five meanings, fifty expressions, and a hundred types of knowing.
For the meaning of aggregates, elements, bases, conditioned things, and the unconditioned, there are two hundred and fifty factors, two hundred and fifty meanings, one hundred and fifty expressions, and five hundred types of knowing.
2.6.7. Section on Truths
As far as the meaning of suffering is known, seen, understood, realized, and comprehended through wisdom.
There is no meaning of suffering not comprehended through wisdom:
Vision arose, knowing arose, wisdom arose, insight arose, light arose.
For the meaning of suffering, there are twenty-five factors, twenty-five meanings, fifty expressions, and a hundred types of knowing.
As far as the meaning of the origin of suffering is known...
as far as the meaning of the cessation of suffering is known...
as far as the meaning of the path is known, seen, understood, realized, and comprehended through wisdom.
There is no meaning of the path not comprehended through wisdom:
Vision arose...
light arose.
For the meaning of the path, there are twenty-five factors, twenty-five meanings, fifty expressions, and a hundred types of knowing.
In the four noble truths, there are a hundred dhammas, a hundred meanings, two hundred expressions, and four hundred knowings.
2.6.8. Section on Analytical Knowledge
As far as the analytical knowing of meaning is concerned, it is known, seen, understood, realized, and contacted by wisdom.
Without being contacted by wisdom, there is no analytical knowing of meaning:
Vision arose...
Light arose.
In the analytical knowing of meaning, there are twenty-five dhammas, twenty-five meanings, fifty expressions, and a hundred knowings.
As far as the analytical knowing of dhamma is concerned...
As far as the analytical knowing of expression is concerned...
As far as the analytical knowing of perspicuity is concerned, it is known, seen, understood, realized, and contacted by wisdom.
Without being contacted by wisdom, there is no analytical knowing of perspicuity:
Vision arose...
Light arose.
In the analytical knowing of perspicuity, there are twenty-five dhammas, twenty-five meanings, fifty expressions, and a hundred knowings.
In the four analytical knowings, there are a hundred dhammas, a hundred meanings, two hundred expressions, and four hundred knowings.
2.6.9. Section on the Six Buddha-Dhammas
As far as the knowing of the higher faculties is concerned, it is known, seen, understood, realized, and contacted by wisdom.
Without being contacted by wisdom, there is no knowing of the higher faculties:
Vision arose...
Light arose.
In the knowing of the higher faculties, there are twenty-five dhammas, twenty-five meanings, fifty expressions, and a hundred knowings.
As far as the knowing of the inclinations and tendencies of beings is concerned...
As far as the knowing of the twin miracle is concerned...
As far as the knowing of the great compassion attainment is concerned...
As far as the knowing of omniscience is concerned...
As far as the knowing of the unobstructed is concerned, it is known, seen, understood, realized, and contacted by wisdom.
Without being contacted by wisdom, there is no knowing of the unobstructed:
Vision arose, knowing arose, wisdom arose, true knowing arose, light arose.
In the knowing of the unobstructed, there are twenty-five dhammas, twenty-five meanings, fifty expressions, and a hundred knowings.
In the six Buddha-dhammas, there are one hundred and fifty dhammas, one hundred and fifty meanings, three hundred expressions, and six hundred knowings.
In the section on analytical knowing, there are one hundred and ninety-five dhammas, one hundred and ninety-five meanings, one thousand and seven expressions, and three thousand and four hundred knowings.
The Discourse on Analytical Knowledge is finished.