SN 56.

11; PTS S v 420

Dhammacakkappavattana Sutta
(Setting in Motion the Wheel of the Dhamma)

Translation: Pāli to English (Grammar)

By Eng Jin, Ooi (Apr, 2017)

ej_ooi@yahoo.com

Summary of the Sutta:

In this sutta, said to be the first discourse after his enlightenment, the Buddha expounded that there are two
extremes to be avoided and a middle path that should be cultivated. Through his enlightenment, the Buddha
became capable of seeing the realities of suffering, the origin of suffering, the cessation of suffering and also
the path leading to the cessation of suffering. They are called the four noble truths. This sutta also describes
the causality of all things and the resulting events which set the Dhamma in motion.

The Objective of this translation:

This exercise attempts a literal translation following the grammar of the Pāli texts, taking into account every
single word. This translation enables one to see the relationship between words (i.e. adjectives, nouns, cases,
genders & verbs) and also the structure of the sentences before further work can be done to fine-tune them
in proper English.

Sentence Structure:

1st line: Pāli text – PTS printed Pāli Text

2nd line: (grammar of the word – case.number.gender / person.number.tense)
3rd line: Translation to English

Dhammacakkappavattana Sutta:

Evaṃ me sutaṃ1, ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati2

(ind) (inst.sg.>amha)(ppp.nom.sg.nt) (---acc.sg.nt--------)(>bhagavant:nom.sg.m) (loc.sg.f) (3rd.sg.pres)

isipatane migadāye.
(loc.sg.m) (miga+dāya:loc.sg.m)

It was heard by me thus, at one time, the Blessed One was staying near Bārānasi, at the deer
grove, in Isipatana.

Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:

(adv) (indec) (nom.sg.m) (pañca+vaggiya:acc.pl.m)(acc.pl.m) (3rd.sg.aor)

There the Blessed One addressed a group of five monks.

1
impersonal
2
Here use as historical present
“Dve ‘me, bhikkhave, antā pabbajitena na sevitabbā. Katame dve?
(nom.pl.m)(>ima:nom.pl.m) (voc.pl.m) (nom.pl.m) (inst.sg.m) (neg)(fut.pp:nom.pl.m) (nom.pl.m)(nom.pl.m)

“These two extremes, O monks, should not be associated by one who has gone forth. Which two?

Yo cāyaṃ kāmesu3 kāmasukhallikānuyogo hīno

(>ya:nom.sg.m)(ca+ayaṃ:nom.sg.m) (loc.pl.m) (>kāma+sukhallika4+anuyoga:adj.nom.sg.m) (adj.nom.sg.m)

gammo pothujjaniko anariyo anatthasaṃhito

(adj.nom.sg.m) (adj.nom.sg.m)(>an+ariya:adj.nom.sg.m) (>an+attha+saṃhita:adj.nom.sg.m)

This, which is devoted to the state of endowing with happiness of sensual pleasure in regard to
sensual objects, inferior, vulgar, belonging to common people, ignoble, connected to no benefit,

yo cāyaṃ attakilamathānuyogo dukkho

(nom.sg.m)(>ca+ayaṃ:nom.sg.m)(>atta+kilamatha5+anuyoga:adj:nom.sg.m) (adj.nom.sg.m)

anariyo anatthasaṃhito.
(>an+ariya:adj.nom.sg.m) (>an+attha+saṃhita:adj.nom.sg.m)

and this, which is devoted to wearing out of self by oneself [self affliction], suffering, ignoble,
connected to no benefit.

Ete te, bhikkhave, ubho ante anupagamma

(acc.pl.m) (nom.pl.m) (voc.pl.m) (adj:acc.pl.m) (acc.pl.m))(>an+upa+gacchati:gerund)

Those (are the two), O monks, having avoided these two extremes,

majjhimā paṭipadā tathāgatena abhisambuddhā

(adj.nom.sg.f) (nom.sg.f) (inst.sg.m) (>abhisambujjhati:pp.nom.sg.f)

The middle path has been realised by the tathāgata,

cakkhukaraṇī ñāṇakaraṇī
(>cakkhu+karaṇī6:adj.nom.sg.f)(>ñāṇa+karaṇī:adj.nom.sg.f)

(the path that) produces vision, produces wisdom,

upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

(dat.sg.m) (dat.sg.f) (dat.sg.m) (dat.sg.nt) (3rd.sg.pres)

leading to appeasement, higher knowledge, awakening and nibbāna.

3
Locative use in the sense of ‘with reference to” or ‘in the situation of” or ‘in regard to’
4
Sukhallika = sukha+ṇya+ika → sukha+lla+ika → sukhallika. ‘ṇya’ ~ suffix to denote ‘the state or nature’; ‘ika’ ~ suffix to denote
‘endowed with’
5
Attakilamatha (tatiyā tappurisa compound) = kilamatha (wearing out of self), atta (by oneself). Attakilamathānuyoga is a bahubbīhi
compound
6
karaṇa (m), for feminine becomes karaṇī in agreement with paṭipadā (f)
 Eng Jin, Ooi (Mar, 2017)

Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena

(nom.sg.f)(indec)(>ta:nom.sg.f)(voc.pl.m) (adj.nom.sg.f) (nom.sg.f) (inst.sg.m)

abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya

(adj.nom.sg.f) (adj.nom.sg.f) (adj.nom.sg.f) (dat.sg.m) (dat.sg.f) (dat.sg.m) (dat.sg.nt)

saṃvattati?
(3rd.sg.pres)

And what is that middle path, O monks, that has been realised by the tathāgata – (the path that)
produces vision, produces wisdom, leading to appeasement, higher knowledge, awakening and
nibbāna?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—

(>ayaṃ:nom.sg.m.+eva[emph])(adj.nom.sg.m)(adj.nom.sg.m)(nom.sg.m)( --- adv ---)

This (middle path) indeed is the noble eightfold path, namely -

sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā-ājīvo

(>sammā+diṭṭhi:nom.sg.f) (nom.sg.m) (nom.sg.f) (nom.sg.m) (nom.sg.m)

sammāvāyāmo sammāsati sammāsamādhi.

(nom.sg.m) (nom.sg.f) (nom.sg.m)

Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness
and right concentration.

Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā

(nom.sg.m)(emph)(nom.sg.f)(voc.pl.m) (adj.nom.sg.f) (nom.sg.f) (inst.sg.m) (adj.pp.nom.sg.f)

cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

(adj.nom.sg.f) (adj.nom.sg.f) (dat.sg.m) (dat.sg.f) (dat.sg.m) (dat.sg.nt) (3 rd.sg.pres)

Truly this, the middle path, O monks, that has been realised by the tathāgata – (the path that)
produces vision, produces wisdom, leading to appeasement, higher knowledge, awakening and
nibbāna.

Idaṃ kho pana, bhikkhave, dukkhaṃ7 ariyasaccaṃ—

(nom.sg.nt) (---indec--) (voc.pl.m) (nom.sg.nt) (>ariya+sacca:nom.sg.nt)

Now this, O monks, is the noble truth, the suffering

Jāti pi dukkhā, jarā pi dukkhā, vyādhi8 pi dukkhā, maraṇam pi dukkhaṃ,

(nom.sg.f)(indec)(adj.nom.sg.f)(nom.sg.f) (adj.nom.sg.f)(nom.sg.f) (adj.nom.sg.f) (nom.sg.nt) (adj.nom.sg.nt)

Birth is also suffering, old age is also suffering, disease is also suffering, death is also suffering

7
Here we take “dukkhaṃ” as in apposition with “ariyasaccaṃ” rather than as an adjective
8
“vyādhi’ and ‘pi’ are joined together with sandhi ‘vyādhipi’. ‘Vyādhi’ is a masculine noun. However its predicate ‘dukkhā’ seems to be
an adjective in feminine gender. Here there is no agreement in gender. This paper will render ‘vyādhi-‘ as a feminine gender ‘vyādhī’.
The Edgerton Sanskrit-English Dictionary states that ‘vyādhi’ could be feminine but normally is masculine. Because of sandhi the long ‘ī’
is shortened to ‘i’ for the sake of prosody (just like ‘ṃ’ becomes ‘m’ for the next word ‘maraṇam-pi’ instead of ‘maraṇaṃ pi’. The other
option is to render vyādhi in masculine plural to agree with the adjective ‘dukkhā’ in plural. However to keep it consistent with others ie
‘jāti’, ‘jarā’ and ‘maraṇaṃ’ which are in singular forms, rendering ‘vyādhi’ as feminine will be, in this paper’s opinion, most appropriate.
3
appiyehi sampayogo dukkho, piyehi vippayogo dukkho,
(>a+piya:inst.pl.m) (nom.sg.m) (nom.sg.m) (abl.pl.m) (nom.sg.m) (nom.sg.m)

association with the un-beloved is suffering, seperation from the beloved is suffering
relative clause correlative clause

yampicchaṃ na labhati tampi dukkhaṃ—

(>yaṃ+p’[>pi]+iccham:acc.sg.nt)(neg)(3rd.sg.pres) (>taṃ:nom.sg.nt+pi) (nom.sg.nt)

not getting what is desired, that is also suffering

saṃkhittena pañcupādānakkhandhā dukkhā.

(inst.sg.nt) (pañca+upādāna+khanda:nom.pl.m) (nom.pl.m)

In short, the five aggregates of grasping, are suffering

Idaṃ kho pana, bhikkhave, dukkhasamudayam9 ariyasaccaṃ—

(nom.sg.nt) (---indec) (voc.pl.m) (>dukkha+samudaya:nom.sg.nt) (nom.sg.nt)

Now this, O monks, is the noble truth of the origin of suffering

yāyaṃ taṇhā ponobbhavikā10 nandirāgasahagatā

(>yā+ayaṃ:nom.sg.f)(nom.sg.f) (adj.nom.sg.f) (>nandī+rāga+saha+gatā:adj:pp.nom.sg.f)

tatratatrābhinandinī
(>tatrā tatra:adv+abhinandinī:adj.nom.sg.f)

This which is craving, possessing the nature of leading to rebirth, accompanied by delight and lust,
finding its pleasures in this and that,

seyyathidaṃ—kāmataṇhā, bhavataṇhā, vibhavataṇhā.

(adv) (>kāma+taṇhā:nom.sg.f)(>bhava+taṇhā:nom.sg.f) (>vibhava+taṇhā:nom.sg.f)

Namely craving for sensual pleasures, craving for becoming (and) craving for non-becoming.

Idaṃ kho pana, bhikkhave, dukkhanirodham11 ariyasaccaṃ—

(nom.sg.nt) (---indec) (nom.pl.m) (nom.sg.nt) (nom.sg.nt)

And this, O monks, is the noble truth of the cessation of suffering

yo tassāyeva taṇhāya asesavirāganirodho cāgo

(nom.sg.m) (>tassā:gen.sg.f.+yeva) (gen.sg.f) (>a+sesa+virāga+nirodha:nom.sg.m) (adj.nom.sg.m)

paṭinissaggo mutti anālayo.

(nom.sg.m) (nom.sg.f) (nom.sg.m)

which is the cessation without remainder and without passion, abandoning, relinquishing and free
from attachment of that very craving.

9
‘Samudaya’ is a masculine noun and does not agree with ‘saccaṃ’ which is neuter. Therefore ‘-samudayo’ can’t be in apposition or act
as an adjective like ‘dukkhaṃ ariyasaccaṃ’ earlier. K.R Norman suggested that dukkhasamudaya-m-ariyasaccaṃ is a compound, where
‘m’ is added to avoid hiatus. Then the compound being split, at the first ended ‘-samudayam’ as in (SN V 434 ; SN 56.24) then to ‘-
samudayaṃ’ as in (Vin I 10 ; DN III 277). PTS edition of SN 56.24 ends with “m” and not “ṃ”. Therefore, here dukkhasamudaya-m-
ariyasaccaṃ will be rendered as a compound (a gen. tappurisa compound)
10
‘ika’ suffix also to denote ‘possession’
11
Here ‘dukkhanirodha-m-ariyasaccaṃ’ act as a compound (as explained earlier with dukkhasamudayam-ariyasaccaṃ)
 Eng Jin, Ooi (Mar, 2017)

Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā12 ariyasaccaṃ—

(nom.sg.nt) (---adv---) (nom.pl.m) (>dukkha+nirodha+gāminī:nom.sg.f)(nom.sg.f)(nom.sg.nt)

Now this, O monks, is the noble truth which is the path leading to the cessation of suffering:

Ayameva13 ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—

(>ayaṃ:nom.sg.m)+eva) (adj.nom.sg.m) (adj.nom.sg.m)(nom.sg.m) (adv)

This then is the noble eightfold path, namely:

sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā-ājīvo

(>sammā+diṭṭhi:nom.sg.f) (nom.sg.m) (nom.sg.f) (nom.sg.m) (nom.sg.m)

sammāvāyāmo sammāsati sammāsamādhi.

(nom.sg.m) (nom.sg.f) (nom.sg.m)

Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness
and right concentration.

‘Idaṃ dukkhaṃ ariyasaccan14’ti

(nom.sg.nt) (nom.sg.nt)(-saccaṃ iti:nom.sg.m)

“This is the noble truth, the suffering”

me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi,

(>amha:gen15.sg) (nom.pl.m) (loc adv) (---locative absolute---) (nom.sg.nt) (>udapajjati:3rd.sg.aor.)

When things were not heard before, in me, vision arose,

ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

(nom.sg.nt)(3rd.sg.aor) (nom.sg.f)(3rd.sg.aor.) (nom.sg.f) (3rd.sg.aor.)(nom.sg.m)(3rd.sg.aor.)

knowledge arose, wisdom arose, higher knowledge arose and sight arose.

Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyan ti

(nom.sg.nt)(--indec-)(pana+idaṃ:nom.sg.nt)(nom.sg.nt) (nom.sg.nt) (> -ñeyyaṃ iti:fut.pp:nom.sg.nt)

Now this is the noble truth, the suffering that should be thoroughly understood.

me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi,

(>amha:gen.sg) (nom.pl.m) (loc adv) (---locative absolute---) (nom.sg.nt) (>udapajjati:3rd.sg.aor.)

When things were not heard before, in me, vision arose,

ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

(nom.sg.nt)(3rd.sg.aor) (nom.sg.f)(3rd.sg.aor.) (nom.sg.f) (3rd.sg.aor.)(nom.sg.m)(3rd.sg.aor.)

knowledge arose, wisdom arose, higher knowledge arose and sight arose.

12
Peter Harvey (2009) argued that: “…’paṭipadā’ is definitely a nominative, feminine noun, not an adjective, unlike with the identifiers
of the other three ‘ariya-sacca[s]’. That the fourth ‘ariya-sacca’ might be treated slightly differently from the others is also signalled by
the fact that the ‘Sutta’ talks of its content, the noble Eight-factored Path, before discussing the ‘ariya-sacca[s]’…” Therefore the fourth
‘ariya-sacca’ would be rendered as “the noble truth which is …..”
13
This phrase “ayameva” has a connotation of ‘what immediately follows’ ie ‘ this then…’
14
Niggahīta sandhi
15
Gen use as loc sense?
5
‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātan’ti
(nom.sg.nt)(--indec-)(nom.sg.nt)(nom.sg.nt) (nom.sg.nt) (> -ñātaṃ iti:pp:nom.sg.nt)

Now this is the noble truth, the suffering that has been thoroughly understood.

me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi,

(>amha:gen.sg) (nom.pl.m) (loc adv) (---locative absolute---) (nom.sg.nt) (>udapajjati:3rd.sg.aor.)

When things were not heard before, in me, vision arose,

ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

(nom.sg.nt)(3rd.sg.aor) (nom.sg.f)(3rd.sg.aor.) (nom.sg.f) (3rd.sg.aor.)(nom.sg.m)(3rd.sg.aor.)

knowledge arose, wisdom arose, higher knowledge arose and sight arose.

‘Idaṃ dukkhasamudayam ariyasaccan’ti

(nom.sg.nt)(nom.sg.nt: is a compound with ariyasaccaṃ) (nom.sg.nt)

‘This is the noble truth of the origin of suffering’

me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi,

(>amha:gen.sg) (nom.pl.m) (loc adv) (---locative absolute---) (nom.sg.nt) (>udapajjati:3rd.sg.aor.)

When things were not heard before, in me, vision arose,

ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

(nom.sg.nt)(3rd.sg.aor) (nom.sg.f)(3rd.sg.aor.) (nom.sg.f) (3rd.sg.aor.)(nom.sg.m)(3rd.sg.aor.)

knowledge arose, wisdom arose, higher knowledge arose and sight arose.

‘Taṃ kho panidaṃ dukkhasamudayam ariyasaccaṃ pahātabban’ti

(nom.sg.nt)(--indec-)(nom.sg.nt)(is a compound w -saccaṃ)(nom.sg.nt) (-tabbaṃ iti>pajahati:fut.pp:nom.sg.nt)

Now this is the noble truth of the origin suffering that should be abandoned.

me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi,

(>amha:gen.sg) (nom.pl.m) (loc adv) (---locative absolute---) (nom.sg.nt) (>udapajjati:3rd.sg.aor.)

ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

(nom.sg.nt)(3rd.sg.aor) (nom.sg.f)(3rd.sg.aor.) (nom.sg.f) (3rd.sg.aor.)(nom.sg.m)(3rd.sg.aor.)

When things were not heard before, in me, vision arose, knowledge arose, wisdom arose, higher
knowledge arose and sight arose.

‘Taṃ kho panidaṃ dukkhasamudayam ariyasaccaṃ pahīnan’ti

(nom.sg.nt)(--indec-)(nom.sg.nt) (is a compound w -saccaṃ) (nom.sg.nt) (-pahīnaṃ iti>pajahati:pp:nom.sg.nt)

Now this is the noble truth of the origin of suffering that has been abandoned.

me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi,

(>amha:gen.sg) (nom.pl.m) (loc adv) (---locative absolute---) (nom.sg.nt) (>udapajjati:3rd.sg.aor.)

ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

(nom.sg.nt)(3rd.sg.aor) (nom.sg.f)(3rd.sg.aor.) (nom.sg.f) (3rd.sg.aor.)(nom.sg.m)(3rd.sg.aor.)
 Eng Jin, Ooi (Mar, 2017)

When things were not heard before, in me, vision arose, knowledge arose, wisdom arose, higher
knowledge arose and sight arose.

‘Idaṃ dukkhanirodhaṃ ariyasaccan’ti

(nom.sg.nt)( is a compound w -saccaṃ) (nom.sg.nt)

‘This is the noble truth of cessation of suffering’

me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi,

(>amha:gen.sg) (nom.pl.m) (loc adv) (---locative absolute---) (nom.sg.nt) (>udapajjati:3rd.sg.aor.)

ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

(nom.sg.nt)(3rd.sg.aor) (nom.sg.f)(3rd.sg.aor.) (nom.sg.f) (3rd.sg.aor.)(nom.sg.m)(3rd.sg.aor.)

When things were not heard before, in me, vision arose, knowledge arose, wisdom arose, higher
knowledge arose and sight arose.

‘Taṃ kho panidaṃ dukkhanirodham ariyasaccaṃ sacchikātabban’ti

(nom.sg.nt)(indec)(nom.sg.nt)(is a compound w -saccaṃ)(nom.sg.nt)(-tabbaṃ iti>sacchikaroti:fut.pp:nom.sg.nt)

Now this is the noble truth of the cessation of suffering that should be realised.

me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi,

(>amha:gen.sg) (nom.pl.m) (loc adv) (---locative absolute---) (nom.sg.nt) (>udapajjati:3rd.sg.aor.)

ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

(nom.sg.nt)(3rd.sg.aor) (nom.sg.f)(3rd.sg.aor.) (nom.sg.f) (3rd.sg.aor.)(nom.sg.m)(3rd.sg.aor.)

When things were not heard before, in me, vision arose, knowledge arose, wisdom arose, higher
knowledge arose and sight arose.

‘Taṃ kho panidaṃ dukkhanirodham ariyasaccaṃ sacchikatan’ti

(nom.sg.nt)(-indec-)(nom.sg.nt) (is a compound w -saccaṃ) (nom.sg.nt)(-kataṃ iti>-sacchikaroti:pp:nom.sg.nt)

Now this is the noble truth of the cessation of suffering that had been realised.

me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi,

(>amha:gen.sg) (nom.pl.m) (loc adv) (---locative absolute---) (nom.sg.nt) (>udapajjati:3rd.sg.aor.)

ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

(nom.sg.nt)(3rd.sg.aor) (nom.sg.f)(3rd.sg.aor.) (nom.sg.f) (3rd.sg.aor.)(nom.sg.m)(3rd.sg.aor.)

When things were not heard before, in me, vision arose, knowledge arose, wisdom arose, higher
knowledge arose and sight arose.

‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccan’ti

(nom.sg.nt) (nom.sg.f) (nom.sg.f) (nom.sg.nt)

‘This is the noble truth which is the path leading to the cessation of suffering’

7
me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi,
(>amha:gen.sg) (nom.pl.m) (loc adv) (---locative absolute---) (nom.sg.nt) (>udapajjati:3rd.sg.aor.)

ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

(nom.sg.nt)(3rd.sg.aor) (nom.sg.f)(3rd.sg.aor.) (nom.sg.f) (3rd.sg.aor.)(nom.sg.m)(3rd.sg.aor.)

When things were not heard before, in me, vision arose, knowledge arose, wisdom arose, higher
knowledge arose and sight arose.

‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ (nom.sg.nt)(indec)(nom.sg.nt)

(nom.sg.f) (nom.sg.f) (nom.sg.nt)

bhāvetabban’ti
(-tabbaṃ iti>bhāveti:fut.pp:nom.sg.nt)

Now this is the noble truth which is the path leading to the cessation of suffering that should be
cultivated.

me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi,

(>amha:gen.sg) (nom.pl.m) (loc adv) (---locative absolute---) (nom.sg.nt) (>udapajjati:3rd.sg.aor.)

ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

(nom.sg.nt)(3rd.sg.aor) (nom.sg.f)(3rd.sg.aor.) (nom.sg.f) (3rd.sg.aor.)(nom.sg.m)(3rd.sg.aor.)

When things were not heard before, in me, vision arose, knowledge arose, wisdom arose, higher
knowledge arose and sight arose.

‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ (nom.sg.nt)(indec)(nom.sg.nt)

(nom.sg.f) (nom.sg.f) (nom.sg.nt)

bhāvitan’ti
(bhāvitaṃ iti>bhāveti:pp:nom.sg.nt)

Now this is the noble truth which is the path leading to the cessation of suffering that had been
cultivated.

me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi,

(>amha:gen.sg) (nom.pl.m) (loc adv) (---locative absolute---) (nom.sg.nt) (>udapajjati:3rd.sg.aor.)

ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

(nom.sg.nt)(3rd.sg.aor) (nom.sg.f)(3rd.sg.aor.) (nom.sg.f) (3rd.sg.aor.)(nom.sg.m)(3rd.sg.aor.)

When things were not heard before, in me, vision arose, knowledge arose, wisdom arose, higher
knowledge arose and sight arose.

Yāvakīvañca me16, bhikkhave, imesu catūsu ariyasaccesu evaṃ

(yāva+kīvaṃ:adv+ca)(gen.sg)(voc.pl.m) (loc.pl.nt)(loc.pl.nt) (loc.pl.nt) (indec)

tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ

(ti+parivaṭṭa:nom.sg.nt) (dvādasa+ākāra:nom.sg.nt)(yathā+bhūtaṃ:adj.nom.sg.nt)

ñāṇadassanaṃ na suvisuddhaṃ ahosi,

(ñāṇa+dassana:nom.sg.nt:dvd) (neg) (su+visuddha:nom.sg.nt)(3rd.sg.aor.)

16
‘me…..ahosi’ or ‘of me…there is’ can be translated as “I have..”
 Eng Jin, Ooi (Mar, 2017)

So long as I did not have the complete pure vision and knowledge according to the reality, the
phase of three and the mode of twelve in regard to these four noble truths in such a way,

neva tāvāhaṃ, bhikkhave, sadevake loke samārake

(na+eva)(tāva17+ahaṃ) (voc.sg.m) (sa+devaka:loc.sg.m)(loc.sg.m)(sa+māraka:loc.sg.m)

sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya

(sa+brahmaka:loc.sg.m)(sa+samaṇa+brāhmaṇi:inst.sg.f)(inst.sg.f) (sa+deva+manussa:inst.sg.f)

‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.

(acc.sg.m) (acc.sg.m) (pp:nom.sg.m) (1st.sg.aor.)

Until then, O monks, in the world, together with its deities, māras and brahmas, in the world with
its renunciants and brahmins, its deities and humans, I did not claim I had realised the
‘unsurpassed thorough and complete awakening’.

Yato ca18 kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ
(adv)(--indec--)(gen.sg)(voc.pl.m) (--------loc.pl.nt---------) (indec) (nom.sg.nt) (nom.sg.nt)

yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi,

(adj.nom.sg.nt) (nom.sg.nt) (nom.sg.nt) (3rd.sg.aor)

But when, O monks, I indeed had the complete pure knowledge and vision according to reality,
the phase of three and the mode of twelve in regard to these four noble truths.

Athāhaṃ, bhikkhave, sadevake loke samārake

(atha+ahaṃ) (voc.sg.m) (sa+devaka:loc.sg.m)(loc.sg.m)(sa+māraka:loc.sg.m)

sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya

(sa+brahmaka:loc.sg.m)(sa+samaṇa+brāhmaṇi:inst.sg.f)(inst.sg.f) (sa+deva+manussa:inst.sg.f)

‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.

(acc.sg.m) (acc.sg.m) (pp:nom.sg.m) (1st.sg.aor.)

Then, O monks, in the world, together with its deities, māras and brahmas, in the world with its
renunciants and brahmins, its deities and humans, I claimed I had realised the ‘unsurpassed,
thorough and complete awakening.’

Ñāṇañca pana me dassanaṃ udapādi:

(>ñāṇaṃ:nom.sg.nt. + ca)(indec)(gen.sg.)(nom.sg.nt) (3rd.sg.aor)

Now, vision and knowledge arose in me:

‘akuppā me cetovimutti, ayamantimā jāti,

(adj.nom.sg.f)(gen.sg)(ceto-vimutti:nom.sg.f)(>ayaṃ+antima:nom.sg.f) (nom.sg.f)

natthi dāni punabbhavo’”ti.

(na+atthi:√as:3rd.sg.pres)(adv)(nom.sg.m)

‘Unshakable is my release of the mind, this is the last birth, now there is no more renewed
existence [rebirth]’ ”

17
“...yāva….tāva…” means “...so long….until then…”
18
‘ca’ translated as a disjunctive like ‘but’ especially after a negation (PED) in this case ‘…I did not claim…”
9
Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū
(>idaṃ:nom.sg.nt.+avoca:3rd.sg.aor)(nom.sg.m) (adj.nom.pl.m)(adj.nom.pl.m) (nom.pl.m)

bhagavato bhāsitaṃ abhinandunti.

(gen.sg.m) (pp:acc.sg.m) (>abhinanduṃ:3rd.pl.aor. + iti)

This, the Blessed One said. Delighted, the group of five monks rejoiced at the saying of the
Blessed One.

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne19

(>imasmiṃ:loc.sg.nt. + ca) (indec) (loc.sg.nt) (>passive of bhaṇati:ppr.loc.sg.nt)

And while this explanation was being preached,

āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:

(>āyasmant:adj.gen.sg.m) (gen20.sg.m) (adj.nom.sg.nt)(adj.nom.sg.nt)(nom.sg.nt) (3rd.sg.aor.)

There arose in [to] the Ven. Kondañña, the dustless and stainless sight of the Dhamma.

“yaṃ kiñci samudayadhammaṃ21 sabbaṃ taṃ nirodhadhamman”ti.

(acc.sg.nt)(indec) (acc.sg.m) (adj.acc.sg.m)(acc.sg.m) (acc.sg.m)

“To which anything having the inherit property of origination, to all that is destined to be of
cessation.”
(whatever is subject to origination is all subject to cessation)

Locative absolute

Pavattite ca pana bhagavatā dhammacakke bhummā devā

(>pavattati:pp:loc.sg.nt) (-indec-) (inst.sg.m) (loc.sg.nt) (adj.nom.pl.m) (nom.pl.m)

saddamanussāvesuṃ:
(>saddaṃ:acc.sg.m.+ >anussāveti22:3rd.pl.aor.)

And now, when the wheel of the Dhamma had been set in motion by the Blessed One, the earthly
deities uttered the cry:

“etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ

(nom.sg.nt) (inst.sg.m) (loc.sg.f) (loc.sg.m) (loc.sg.m) (adj.nom.sg.nt) (nom.sg.nt)

pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena

(pp:nom.sg.nt) (a+paṭi+>ger. of vattati:nom.sgnt) (inst.sg.m) (indec) (inst.sg.m) (indec) (inst.sg.m)

vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

(inst.sg.m) (>brahman:inst.sg.nt) (kena:int.sg.nt)+ci23 (lokasmiṃ:loc.sg.m)+iti)

“This unsurpassed wheel of the Dhamma has been set in motion, by the Blessed One, at the deer
park in Isipatana near Bārāṇasi, which cannot be stopped by any renunciant or brahmin or deity or
Māra or Brahman or anyone in the world.”

19
‘Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne’ this phrase is a locative absolute formation, with one present participle (ppr)
‘bhaññamāne’ and noun ‘imasmiṃ veyyākaraṇasmiṃ”, both in locative case.
20
Genitive used as dative sense denoting “happening or occcurring to (someone)”
21
“X-dhamma” means “being constitued’, ‘having the inherent quality’, ‘destined to be’ or ‘of the natural property of’ – PED pg 377
22
Causative of √śru (hear); caused to be heard
23
Indefinite particle
 Eng Jin, Ooi (Mar, 2017)

Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddam-anussāvesuṃ:

(gen.pl.m) (gen.pl.m) (acc.sg.m) (ger) (adj.nom.pl.m) (nom.sg.m)(acc.sg.m)(3rd.pl.aor.)

Having heard the cry of the earthly deities, the deities of the four great kings set out the cry:

“etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ

(nom.sg.nt) (inst.sg.m) (loc.sg.f) (loc.sg.m) (loc.sg.m) (adj.nom.sg.nt) (nom.sg.nt)

pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena

(pp:nom.sg.nt) (a+paṭi+>ger. of vattati:nom.sgnt) (inst.sg.m) (indec) (inst.sg.m) (indec) (inst.sg.m)

vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

(inst.sg.m) (>brahman:inst.sg.nt) (kena:int.sg.nt)+ci (lokasmiṃ:loc.sg.m)+iti)

“This unsurpassed wheel of the Dhamma has been set in motion, by the Blessed One, at the deer
park in Isipatana near Bārāṇasi, which cannot be stopped by any renunciant or brahmin or deity or
Māra or Brahman or anyone in the world.”

Cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā … pe …

(adj.gen.pl.m) (gen.pl.m) (acc.sg.m) (ger) (adj.nom.pl.m) (nom.pl.m)

yāmā devā … pe …
(adj.nom.pl.m)(nom.pl.m)

tusitā devā … pe …
(adj.nom.pl.m)(nom.pl.m)

nimmānaratī devā … pe …
(adj.nom.pl.m) (nom.pl.m)

paranimmitavasavattī devā … pe …
(adj.nom.pl.m) (nom.pl.m)

brahmakāyikā devā saddamanussāvesuṃ:

(adj.nom.pl.m) (nom.pl.m)(acc.sg.m + 3rd.pl.aor.)

Having heard the cry of the deities of the four great kings, the deities of Tāvatiṃsa set out the
cry, then the Yāma deities, then the Tusita deities, then the Nimmāratī deities, then the
Paranimmitavasavattī deities, then the Brahma realm deities set out the cry:

“etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ

(nom.sg.nt) (inst.sg.m) (loc.sg.f) (loc.sg.m) (loc.sg.m) (adj.nom.sg.nt) (nom.sg.nt)

pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena

(pp:nom.sg.nt) (a+paṭi+>ger. of vattati:nom.sgnt) (inst.sg.m) (indec) (inst.sg.m) (indec) (inst.sg.m)

vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

(inst.sg.m) (>brahman:inst.sg.nt) (kena:int.sg.nt)+ci (lokasmiṃ:loc.sg.m)+iti)

“This unsurpassed wheel of the Dhamma has been set in motion, by the Blessed One, at the deer
park in Isipatana near Bārāṇasi, which cannot be stopped by any renunciant or brahmin or deity or
Māra or Brahman or anyone in the world.”

11
Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā24 saddo abbhuggacchi.
(iti+ha) (---inst.sg.m---) (---inst.sg.m---) (---inst.sg.m---) (indec) (abl.sg.m) (nom.sg.m) (3rd.sg.aor.)

Indeed at that moment, at that instant, at that second, the cry spread up to the Brahma world.

Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi,

(ayaṃ+ca)(>dasa+sahasa+loka+dhātu:nom.sg.m) (3rd.sg.aor.) (3rd.sg.aor.) (3rd.sg.aor.)

And this ten thousandfold world system shook, trembled and quaked,

appamāṇo ca uḷāro obhāso loke pāturahosi

(adj.nom.sg.m)(adj.nom.sg.m)(nom.sg.m) (loc.sg.m) (>pātur-bhavati:3rd.sg.aor.)

atikkamma devānaṃ devānubhāvanti.

(ger.>atikkamati)(gen.pl.m) (devānubhāvaṃ + iti)

and boundless glorious light become visible in the world, having surpassed the divine power of the
deities.

Atha kho bhagavā imaṃ udānaṃ udānesi:

(--indec--) (nom.sg.m) (nom.sg.nt)(nom.sg.nt)(>udāneti:3rd.sg.aor.)

Then the Blessed One uttered this inspiring utterance

“aññāsi vata bho, koṇḍañño, aññāsi vata bho, koṇḍañño”ti.

(3rd.sg.aor)(indec)(voc.sg.m) (nom.sg.m) (3rd.sg.aor.)(indec)(voc.sg.m)(nom.sg.m)

“The Ven. Koṇḍañña has indeed understood, the Ven Koṇḍañña has indeed understood”

Iti25 hidaṃ āyasmato koṇḍaññassa “aññāsikoṇḍañño” tveva nāmaṃ ahosīti.

(Iti+ha+idaṃ)(gen.sg.m) (gen.sg.m) (nom.sg.m) (ti+eva) (nom.sg.nt) (3rd.sg.aor.)

In this way, Ven. Koṇḍañña’s name indeed became “Koṇḍañña who has understood.”

References:

Buddhadata AP. 1937. The New Pali Course Parts I & II. Buddhist Cultural Center, Sri Lanka. 2011
----- 1949. Concise Pāli-English Dictionary. U. Chandradasa De Silva. 2nd edition, 1968

Cone. M. 2001. A Dictionary of Pāli. Part I a – kh. The Pali Text Society, Oxford.
----- 2013. A Dictionary of Pāli. Part II g – n. The Pali Text Society, Bristol.

Harvey, Peter. (2009). ‘The Four Ariya-Saccas as ‘True Realities for the Spiritually Ennobled’ – Painful, its Origin, its
Cessation, and the Way Going to This – Rather than ‘Noble Truths’ Concerning These’. Buddhist Studies Review. 26.2
(197-227)

Norman, K.R. 1982. ‘The Four Noble Truths: A Problem of Pāli Syntax’. In Indological and Buddhist Studies (Volume in
honour of Professor J. W. de Jong). Edited by L.A. Hercus, F.B.J. Kuiper, T.Rajapatiratna and E.R. Skrzypczak, 377-
391. Delhi: Indian Book Centre

Walshe, B and Sujato, B. for Suttacentral.net https://suttacentral.net/pi/sn56.11

24
Ablative of distance. The ablative appear with a preposition ‘yāva’..denoting space indefinitely. ‘Yāva….with an abl.’ give a sense of
‘up to, until, about or near’. O.H. A Wijesekera (1993) p 160
25
‘iti’ ~ ‘thus’ or ‘in this way’
 Eng Jin, Ooi (Mar, 2017)

Rhys Davids T.W. & Stede W. 1991-1925. The Pali Text Society’s Pali-English Dictionary (PED). Soft copy prepared by
dharma.org.ru. 2009 for personal scientific use.

Warder AK. 1991. The Introduction to Pali. The Pali Text Society. Bristol 3rd edition reprint 2010

Wijesekera, O.H. de A. (1993) Syntax of Cases in Pāḷi Nikayas. Postgraduate Institute of Buddhist and Pali Studies. Sri
Lanka

Abbreviation:
abl. ablative
acc. accusative
adv. adverb
adj./a. adjective
aor. aorist
caus. causative
cond. conditional
cpd/cpds compound
dat. dative
f. feminine
fut. future
fut.pp future passive participle
fut future
gen. genitive
ger. gerund
imper. imperative
indec indeclinable
inf. infinitive
inst. instrumental
loc. locative
m. masculine
neg negative
nom./N nominative
nt neuter
opt optative
pass passive
PED Pali-English Dictionary by Rhys Davids – Stede. V. PTS
pl. plural
pp past participle
ppp passive past participle
pres present tense
ppr / prp present participle
pron pronoun
sg. singular
voc vocative
~ meaning
1st. 1st person
2nd 2nd person
3rd. 3rd person
relationship between words

13