Thus have I
heard. On one occasion the Blessed One was dwelling at Baranasi in the Deer
Park at Isipatana. There the Blessed One addressed the Bhikkhus of the group of
five thus:
"Bhikkhus,
these two extremes should not be followed by one who has gone forth into
homelessness. What two? The pursuit of sensual happiness in sensual pleasures,
which is low, vulgar, the way of worldlings, ignoble, unbeneficial; and the
pursuit of self-mortification, which is painful, ignoble, unbeneficial. Without
veering towards either of these extremes, the Tathagata has awakened to the
middle way, which gives rise to vision, which gives rise to knowledge, which leads
to peace, to direct knowledge, to enlightenment, to Nibbana.
"And what, Bhikkhus,
is that middle way awakened to by the Tathagata, which gives rise to vision ...
which leads to Nibbana? It is this noble eightfold path; that is, right view,
right intention, right speech, right action, right livelihood, right effort,
right mindfulness, right concentration. This, Bhikkhus, is that middle way
awakened to by the Tathagata, which gives rise to vision, which gives rise to
knowledge, which leads to peace, to direct knowledge, to enlightenment, to
Nibbana.
"Now this, Bhikkhus,
is the noble truth of suffering: birth is suffering, aging is suffering,
illness is suffering, death is suffering; union with what is displeasing is
suffering; separation from what is pleasing is suffering; not to get what one
wants is suffering; in brief, the five aggregates subject to clinging are
suffering.
"Now this, Bhikkhus,
is the noble truth of the origin of suffering: it is this craving which leads
to re-becoming, accompanied by delight and lust, seeking delight here and
there; that is, craving for sensual pleasures, craving for becoming, craving
for disbecoming.
"Now this, Bhikkhus,
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, Bhikkhus,
is the noble truth of the way leading to the cessation of suffering: it is this
noble eightfold path; that is, right view ... right concentration.
"'This is
the noble truth of suffering': thus, Bhikkhus, in regard to things unheard
before, there arose in me vision, knowledge, wisdom, true knowledge, and light.
"'This noble
truth of suffering is to be fully understood': thus, Bhikkhus, in regard to
things unheard before, there arose in me vision ... and light.
"'This noble
truth of suffering has been fully understood': thus, Bhikkhus, in regard to
things unheard before, there arose in me vision ... and light.
"'This is
the noble truth of the origin of suffering': thus, Bhikkhus, in regard to
things unheard before, there arose in me vision, knowledge, wisdom, true
knowledge, and light.
"'This noble
truth of the origin of suffering is to be abandoned': thus, Bhikkhus, in regard
to things unheard before, there arose in me vision ... and light.
"'This noble
truth of the origin of suffering has been abandoned': thus, Bhikkhus, in regard
to things unheard before, there arose in me vision ... and light.
"'This is the
noble truth of the cessation of suffering': thus, Bhikkhus, in regard to things
unheard before, there arose in me vision, knowledge, wisdom, true knowledge,
and light.
"'This noble
truth of the cessation of suffering is to be realized': thus, Bhikkhus, in
regard to things unheard before, there arose in me vision ... and light.
"'This noble
truth of the cessation of suffering has been realized': thus, Bhikkhus, in
regard to things unheard before, there arose in me vision ... and light.
"'This is
the noble truth of the way leading to the cessation of suffering': thus, Bhikkhus,
in regard to things unheard before, there arose in me vision, knowledge,
wisdom, true knowledge, and light.
"'This noble
truth of the way leading to the cessation of suffering is to be developed':
thus, Bhikkhus, in regard to things unheard before, there arose in me vision
... and light.
"'This noble
truth of the way leading to the cessation of suffering has been developed':
thus, Bhikkhus, in regard to things unheard before, there arose in me vision,
knowledge, wisdom, true knowledge, and light.
"So long, Bhikkhus,
as my knowledge and vision of these four noble truths as they really are in
their three phases and twelve aspects was not thoroughly purified in this way,
I did not claim to have awakened to the unsurpassed perfect enlightenment in
this world with its Devas, Mara, and Brahma, in this generation with its
recluses and brahmins, its Devas and humans. But when my knowledge and vision
of these four noble truths as they really are in their three phases and twelve
aspects was thoroughly purified in this way, then I claimed to have awakened to
the unsurpassed perfect enlightenment in this world with its Devas, Mara, and
Brahma, in this generation with its recluses and brahmins, its Devas and
humans. The knowledge and the vision arose in me: 'Unshakeable is the
liberation of my mind. This is my last birth. Now there is no more
re-becoming."
This is what the
Blessed One said. Being pleased, the Bhikkhus of the group of five delighted in
the Blessed One's statement. And while this discourse was being spoken, there
arose in the Venerable Kondañña the dust-free, stainless vision of the Dhamma:
"Whatever is subject to origination is all subject to cessation."
And when the
Wheel of the Dhamma had been set in motion by the Blessed One, the earth Devas
raised a cry: "At Baranasi, in the Deer Park at Isipatana, this
unsurpassed Wheel of the Dhamma has been set in motion by the Blessed One,
which cannot be stopped by any recluse or brahmin or Deva or Mara or Brahma or
by anyone in the world." Having heard the cry of the earth Devas, the Devas
of the realm of the Four Great Kings raised a cry: "At Baranasi ... this
unsurpassed Wheel of the Dhamma has been set in motion by the Blessed One,
which cannot be stopped ... by anyone in the world." Having heard the cry
of the Devas of the realm of the Four Great Kings, the Tavatimsa Devas ... the
Yama Devas ... the Tusita Devas ... the Nimmanarati Devas ... the
Paranimmitavasavatti Devas ... the Devas of Brahma's company raised a cry:
"At Baranasi, in the Deer Park at Isipatana, this unsurpassed Wheel of the
Dhamma has been set in motion by the Blessed One, which cannot be stopped by
any recluse or brahmin or Deva or Mara or Brahma or by anyone in the
world."
Thus at that
moment, at that instant, at that second, the cry spread as far as the
Brahma-world, and this ten thousandfold world-system shook, quaked, and
trembled, and an immeasurable glorious radiance appeared in the world
surpassing the divine majesty of the Devas.
Then the Blessed
One uttered this inspired utterance: "Kondañña has indeed understood! Kondañña
has indeed understood!" In this way the Venerable Kondañña acquired the
name "Anna Kondañña-Kondañña Who Has Understood."
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