Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.One time the Blessed One in Vārāṇasī dwells, in Isipatana, in Migadāya. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:There the Blessed One to the group of five bhikkhus addressed:

“Dveme, bhikkhave, antā pabbajitena na sevitabbā.“Two boundaries, bhikkhus, by one gone forth should not be approached. Katame dve?Which two? Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito.This and that connection in desires with pleasantness of desires low, ordinary, common, ignoble, not having meaning, this and that connection with self-mortification painful, ignoble, not connected with purpose-benefit-good. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.These, bhikkhus, both boundaries not approached, the middle practice comprehended by the Tathāgata, vision-giving, knowledge-giving, that to equanimity, to knowing, to awakening, to Nibbana leads.

Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?And what is it, bhikkhus, the middle practice comprehended by the Tathāgata, vision-giving, knowledge-giving, that to equanimity, to knowing, to awakening, to Nibbana leads? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—It is exactly this noble eight-fold path, namely— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.right view, right habitual intention, right speech, right motivation to activity, right livelihood, right effort, right rememberence, right unification of the experience. Ayaṁ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.Such is it, bhikkhus, the middle practice comprehended by the Tathāgata, vision-giving, knowledge-giving, that to equanimity, to knowing, to awakening, to Nibbana leads.

Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ—This, bhikkhus, is the pain noble-truth— jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ—saṅkhittena pañcupādānakkhandhā dukkhā.
pañcupādānakkhandhā → pañcupādānakkhandhāpi (pts1ed, mr)Birth is also painful, aging is also painful, sickness is also painful, dying is also painful, union with unloved is painful, separation from loved is painful, what is desired not to obtain, that is also painful, contracted five groups of clinging are painful.

Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ—This, bhikkhus, is the pain-accumulating noble-truth— yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
ponobbhavikā → ponobhavikā (bj) | seyyathidaṁ → seyyathīdaṁ (bj, sya-all, km, pts1ed)It is that clinging-adherence new-involving, joy-passion-accompanied (similar to), here-and-there-delighting-in, namely— kāmataṇhā, bhavataṇhā, vibhavataṇhā.desires-clinging, being-clinging, separation-clinging.

Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ—This, bhikkhus, is the pain-elimination noble-truth— yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.That which is exactly of this clinging without-remainder-without-passion-elimination, willingness to give it up, detachment, freedom, not remaining in it.

Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ—This, bhikkhus, is to pain-elimination-leading practice noble-truth— ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—it is exactly this noble eight-fold path, namely— sammādiṭṭhi …pe… sammāsamādhi.right view… right unification of the experience.

‘Idaṁ dukkhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.‘This is the pain noble-truth’ for me, bhikkhus, before unheard doctrines of actuality vision arose, knowledge arose, understanding arose, discernment arose, clarity arose. ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti me, bhikkhave, pubbe …pe… udapādi.‘And this pain noble-truth should be fully understood’ for me, bhikkhus, before… arose. ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.‘And this pain noble-truth is fully understood’ for me, bhikkhus, before unheard doctrines of actuality vision arose, knowledge arose, understanding arose, discernment arose, clarity arose.

‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.‘This is the pain-accumulating noble-truth’ for me, bhikkhus, before unheard doctrines of actuality vision arose, knowledge arose, understanding arose, discernment arose, clarity arose. ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti me, bhikkhave, pubbe …pe… udapādi.‘And this pain-accumulating noble-truth should be abandoned (done away with)’ for me, bhikkhus, before… arose. ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.‘And this pain-accumulating noble-truth is abandoned’ for me, bhikkhus, before unheard doctrines of actuality vision arose, knowledge arose, understanding arose, discernment arose, clarity arose.

‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.‘This is the pain-elimination noble-truth’ for me, bhikkhus, before unheard doctrines of actuality vision arose, knowledge arose, understanding arose, discernment arose, clarity arose. ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti me, bhikkhave, pubbe …pe… udapādi.‘And this pain-elimination noble-truth should be realized (eyewitnessed)’ for me, bhikkhus, before… arose. ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.‘And this pain-elimination noble-truth is realized’ for me, bhikkhus, before unheard doctrines of actuality vision arose, knowledge arose, understanding arose, discernment arose, clarity arose.

‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.‘This is the to pain-elimination leading practice noble-truth’ for me, bhikkhus, in before unheard doctrines of actuality vision arose, knowledge arose, understanding arose, discernment arose, clarity arose. ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti me, bhikkhave, pubbe …pe… udapādi.‘And this to pain-elimination leading practice noble-truth should be developed’ for me, bhikkhus, before… arose. ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.‘And this to pain-elimination leading practice noble-truth is developed’ for me, bhikkhus, before unheard doctrines of actuality vision arose, knowledge arose, understanding arose, discernment arose, clarity arose.

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.
abhisambuddho’ti paccaññāsiṁ → abhisambuddho paccaññāsiṁ (bj, sya-all, km)And as long as for me, bhikkhus, of these four noble-truths in three cycles, twelvefold as-(it)-is knowledge-vision had not become well purified, so long I, bhikkhus, in the world with devas, with Māra, with Brahmā, with samaṇa-brāhmaṇas, with the generation of kings (devas)-humans, that ‘awakened in unsurpassed right awakening’ did not acknowledge.

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 for me, bhikkhus, of these four noble truths in three cycles, twelvefold as-it-is knowledge-vision had become well purified, then I, bhikkhus, in the world with devas, with Māra, with Brahmā, with samaṇa-brāhmaṇas, with the generation of kings (devas)-humans, that ‘awakened in unsurpassed right awakening’ acknowledged.

Ñāṇañca pana me dassanaṁ udapādi:Knowledge then for me and vision arose: ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
vimutti → cetovimutti (bj, pts1ed)‘unshakable is my liberation, this is the final-extreme birth, henceforth there is no repeated involvement-individual existence.’”

Idamavoca bhagavā.This the Blessed One spoke. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti.Pleased the group of five bhikkhus the Blessed One’s speech rejoiced in.

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:And with this spoken explanation for the Venerable Koṇḍañña the dustless stainless dhamma-vision arose: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.“Whatever phenomenon of accumulating, all that is phenomenon of elimination.”

Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṁ:And in the turned Wheel of Dhamma the local devas proclaimed: “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.“Behold by the Blessed One in Vārāṇasī, in Isipatana, in Migadāya, the unsurpassed Wheel of Dhamma has been turned, which cannot be stopped by samaṇa, or by brāhmaṇa, or by deva, or by Māra, or by Brahmā, or by anyone in the world.”

Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ:Having heard the sound of the local devas, the devas of the Four Great Kings proclaimed: “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ, appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.“Behold by the Blessed One in Vārāṇasī, in Isipatana, in Migadāya, the unsurpassed Wheel of Dhamma has been turned, which cannot be stopped by samaṇa, or by brāhmaṇa, or by deva, or by Māra, or by Brahmā, or by anyone in the world.” Cātumahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā …pe…Having heard the sound of the devas of the Four Great Kings, the devas of Thirty-three… yāmā devā …pe…the devas of Yāmā… tusitā devā …pe…the devas of Tusitā… nimmānaratī devā …pe…the devas of Nimmānaratī… paranimmitavasavattī devā …pe…the devas of Paranimmitavasavattī… brahmakāyikā devā saddamanussāvesuṁ:the devas of the multitude of Brahmā proclaimed: “etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.‘Behold by the Blessed One in Vārāṇasī, in Isipatana, in Migadāya, the unsurpassed Wheel of Dhamma has been turned, which cannot be stopped by samaṇa, or by brāhmaṇa, or by deva, or by Māra, or by Brahmā, or by anyone in the world.’

Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā saddo abbhuggacchi.
tena layena → etthantare pāṭho si, sya-all, km potthakesuAnd in a second, in a moment, instantly that sound reached the Brahmā world-realm of light. Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṁ devānubhāvanti.And this ten-thousandfold sphere (dhātu) of the world trembled, quivered, shook, and there arose immeasurable, sublime radiance surpassing the divine majesty of devas.

Atha kho bhagavā imaṁ udānaṁ udānesi:And then the Blessed One uttered this utterance: “aññāsi vata bho, koṇḍañño, aññāsi vata bho, koṇḍañño”ti.“Understood, oh friend Koṇḍañña, understood, oh friend, Koṇṇḍañña.”

Iti hidaṁ āyasmato koṇḍaññassa “aññāsikoṇḍañño” tveva nāmaṁ ahosīti.Thus to the Venerable Koṇḍañña ‘Koṇḍañña the one who understood’ the name arose.

Paṭhamaṁ.First.