"rRpuUy`0wWeokwW "rRp=umokwf Dhammacokkappavattana-sutta

earmw\ b*0awm t&[awm jA[Rmewfvl oHk;bHkolwdk‹. ylaZmf txl;udk cHawmfrlxdkufa=umif;jzpfaomoDv*k%form"d*k%fynm*k%f Homage to the exalted the worthy ,
orRm orŠK'<\ 0drkwWd*k%f 0drkwWdOm% '\e*k%f wdk‹ESifhjynfhpHkawmfrlayxaom opPm aO,s "rRtyHk tvHk;pHkudk tukef the fully enlightened the Buddha supreme.
rusef jrwfa&$O%fjzifh trSefxdk;xGif; tvif;xifay: odjrifawmfrlayxaom Á\&d, "rR ,o oD&d
umr y,wW wnf;[laom bkef;awmfajcmufyg;ESifh jynfhpHkawmfrlaom jrwfpGmbk&m;tm; bk&m;wynfh
awmfwdk‹. &Sdcdk;jcif;onf jzpfygapownf;bk&m;/

(1) (1) (1)

{uH or,H b*0g Am&m%od ,H
0d[&wd Áod ywae rd*'ga,
w=w acg b*0g yÌ0*~da,
bduQL tmraE Wod
(2)
a'Gar bduQa0 tE Wm yAŠZdawe
e ao0dwAŠm
wyg;aomtcgY bkef;awmf}uD;aom jrwfpGmbk&m;onf Am&m%oDaejynfawmf}uD;. teD;Y a&S;cgacwf At one time; The Bhagava was dwelling
in Benares, at the deer park, Isipatana.
a[mif; &aoholjrwftaygif;wdk‹.oufqif;&m om;oriftaygif;wdk‹udk ab;rJhay;I arG;&mjzpfaom rd*'g
0kefawm}uD;Y oDwif;oHk; aeawmfrl./ Then the Bhagava addressed the group of
xdkodk hoDwif;oHk;aeawmfrlaomtcgY jrwfpGmbk&m;onf aum¾n tr–; ig;OD; tpk ta0;&Sdukefaom five Bhikkhus,
&[ef;wdk hudk ac:awmfrl.?
(2)
(2) Those two extremes, Bhikkhus,should not
cspfom;&[ef;wdk h omoemawmfxrf; &[ef;jzpfaom yk*~dKvfonf ESpfyg;ukefaom tpGef;orkwf t,kwf be followed by one who has given up the world.
ac: jim; Tw&m;wdk hudk rrDS0Jtyfukef?

1? yÌ0*~d, ? ? Panca Vaggya- The group of five ascetics; The Buddha's old colleagues,the five brahmans who accompanied 1. Setting in Motion the Wheel of Truth."
ig;a,muftpk&Sdaom Buddha when he became an ascetic are called' panca Bhikkhu' Their names.are
Annakandanna,Bhaddiya,Vappa,Assaji,Mahanama,P.T.S(D)p389.c(D)328. 2. Bhagava - Blessed One; Exalted One.
2? yAŠZdw ? ? Pabbajita- One who has given up the woeld ; a monk. 3. Isipatana - Modern Sanath, near
&[ef;jyKtyfonf &[ef; Benares

4. Bhikkhe - An ordained Disciple of the Buddha ,

mendicant monk
uwar a'G tpGef;orkwf t,kwf[k ac: jim; w&m;ESpfyg;wdk honf tb,fw&m;wdk henf;? Which two ?
a,m pm,H umarok umrokcvd†um Eka,ma*g A life give to attractive sense
(cspfom;&[ef;wdk h) ,kwfrmaom&Gmol&Gmom; ®r‹ol ®r‹om;wdk h. vufudkifjzpfaom ykxkZOf
pleasures, low, vulgar of the average
[daem *arRm aygxk Z…edaum owW0gwdk h. tavhtrlt&mjzpfaom t&d,m yk*~dKvfwdk hESifhrqdkifaom tusdK;wpHkw&m ESifh folk , ignoble, unprofitable.
te&da,m tewˆ oH[dawm rSs rpyf,SOfaom avmuDtm&kH umr*k%fwdk hY umrcsrf;omudk om,mwHkjim; vdkufpm;
tm;xkwfr_[k qdktyfaom t=uiftpGef;orkwf t,kwfw&m;rsdK;onfvnf;&Sdav.?
a,m pm,H twWudvrxm Eka,ma*g udk,fcsrf;omrzuf qif;&Jr_ oufoufrSsomjzpfaom t&d,myk*~dKvfwdk hESifh rqdkifaom
'kauQm te&da,m tewˆ oH[dawm And a life given to self - torment,
tusdK;wpHkw&mESifh rpyf,SOfaom a&csdK;rD;v_H ql;yHkYtdyfjcif; tp&Sdonfh rdrdudk,fyifyef;
which is suffering , ignoble and unprofitable.
atmifomvGefpGm}udK;yef;avh&Sdaom=uiftpGef;orkwf t,kwfw&m;rsdK;onfvnf;&Sdav.?

(3) (3) (3)

{aw acg bduQa0 Oabm taE W tEky*rR cspfom;&[ef;wdk h pifppf ESpfyg;ukefaom xdk tpGef;orkwf t,kwfw&m;wdkŒudk ruyf Now , Bhikkhus, by avoiding
rZdÆr yËdy'g wxm*awe tbdorŠK'<g both these extremes, there is a
ra&mufrlI ig;bk&m;onf t=uiftv,fvrf; [k qdktyfaom tusifhjrwfudk
middle course , fully understood
oAŠ!kwOm%fawmftvif;jzifh xdk;xGif;I odawmfrltyfav+yD? by the Tathagata.
(xdk tv,fvrf; [k qdktyfaom tusifhjrwfonf) Making for vision,
puQK u&%D opPmav;yg;udk jrifapEdkifbdaom ynmrsufpdudkvnf; jyKjyifpD&ifwwfay./ Making for knowledge
Om% u&%D todOm%fyGifhvif;r_udkvnf; jyKjyifpD&ifwwfay.? which leads to tranquility,
Oyorm, to higher knowledge,
udavomrD; t+yD;csKyf+idrf;apjcif;iSg
to ENLIGHTENMENT,
tbdnm, Om%fuGef hjrK;I txl;odapjcif;iSg to Nibbana
oarŠm"g, rabmufrjyef rSefuefaumif;rGefpGm odapjcif;iSg
edAŠme, oH0wWwd 'kuQcyfodrf; csKyfjywf+idrf;I Zwfodrf;apjcif;iSg jzpf. ?

1? umr okc ? Kamasukha - Happiness arising from sensual pleasures

umr*k%f csrf;om 1, Tathagata - Truth - fingder; One who bas
2? twW udvrx? Attakilamatha - Self - torment , Self - mortification fonnd the Truth, synonym for
udk,f.yifyef;jcif; Buddha, a term generally used
3? 'kuQ ? Dukkha - Suffering , pain, misery, agony, conflict, unsatisfactoriness by the Buddha referring to
qif;&Jonf/udk,f.qif;&Jjcif; himself or to other Buddhas.
4? rZdÆr yËdy'g? Majjhima - patipada - Middle course , Middle , path.
tv,ftvwfjzpfaomtusifh
5? edAŠme? Nibbana - Extinction , departure from craving , the final bliss .
+idrf;jcif;/wyfrufjcif;w%Sm rS vGwfajrmufjcif;
uwrmp ombduQa0 rZÆdr yËdy'g cspfom;&[ef;;wdkŒ igbk&m;onf t=uiftv,fvrf;[k qdktyfaomtusifhjrwfudk And what Bhikkhus , is the middle course
wxm*awe tbdorŠK'<g oAŠ!kw Om%fawmftvif;jzifh xdk;xGif;I odawmfrltyfav+yD? fully understood by Tathagata.
( xdk tv,fvrf; [k qdktyfaom tusifhjrwfonf )
puQK u&%D opPmav;yg;udk jrifapEdkifbdaom ynmrsufpdudkvnf; jyKjyifpD&ifwwfay. ? Making for vision,
Om% u&%D todOm%f yGifhvif;r_ udkvnf;jyKjyifpD&ifwwfay. ? Making for knowledge,
Oyorm, udavomrD; t+yD;csKyf+idrf;apjcif;iSg which leads to tranquility,
tbdnm, Om%fuGefŒjrL;I txl;odapjcif;iSg to higher knowledge,
to ENLIGHTENMENT,
oarŠm"m, rabmufrjyef rSefuefaumif;rGefpGm odapjcif;iSg to Nibbana,
edAŠmem, oH0wWwd 'kuQcyfodrf; csKyfjywf+idrf;I Zmwfodrf;apjcif;iSg jzpf. ?

t,ar0 t&da,m tÏ*õaum ra*~g t&d,myk*~dKvfwdkŒ. vufudkifjzpfI jrifhjrwfaom t*F g&Spfyg;ESifhjynfhpHkaom It is, this Noble Eightfold path itself,
T r*~if&Spfyg; w&m;onfyifvSsif wnf; ? Namely,
ao,sxd'H T r*~if&Spfyg; w&m;[lonf tb,fenf; ? Right view,
orRm 'dÏd aumif;pGm jrifjcif; Right thouht,
orRm ouFay`g aumif;pGm }uHjcif; Right speech,
orRm 0gpm aumif;pGm ajymqdkjcif; Right bodily action,
orRm urRaE Wm aumif;pGm jyKvkyfjcif; Right livelihood,
Right endeavour,
orRm tmZDa0g aumif;pGm toufarG;jcif; Right Mindfulness,
orRm 0g,marm aumif;pGm tm;xkwfjcif; Right concentration,
orRm owd aumif;pGm atmufarhjcif;
orRm orm"d aumif;pGm wnf=unfjcif;

1? t&d,tÏ*õu r*~ ? ? Ariya - attangika - magga - Tha Noble Eigntfold path.

jrwfaom r*~if&Spfyg;w&m;
2? 2 The text ( Digha - nikaya .22 ) quoted above continues with the definitations of the
Eightfold Path;
t,H acg om bduQa0 rZÆdrm yËdy'g
wxm*awe tbdorŠK'<g
puQK u&%D
Om% u&%D
Oyorm,
tbdnm,
oarŠm"m,
edAŠmem, oH0wWwd
"And what, Bhikkus, is Right View ?
And what, Bhikkus, is Right Thought ?
And what, Bhikkus, is Right Speech ?
And what, Bhikkus, is Right Bodily action ?
And what, Bhikkus, is Right Livelihood ?
And what, Bhikkus, is Right Endeavour ?
cspfom;&[ef;;wdkΠTtv,fvrf;[k qdktyfaomtusifhjrwfudk igbk&m;onf This, Bhikkhus , is the middle course
oAŠ!kw Om%fawmftvif;jzifh xdk;xGif;I odawmfrltyfav+yD? fully understood by the Tathagata.
Ttv,fvrf; [k qdktyfaom tusifhjrwfonf
opPmav;yg;udk jrifapEdkifbdaom ynmrsufpdudkvnf; jyKjyifpD&ifwwfay. ? Making for vision,
todOm%f yGifhvif;r_ udkvnf;jyKjyifpD&ifwwfay. ? Making for knowledge,
udavom rD; t+yD;csKyf+idrf;apjcif;iSg which leads to tranquility,
Om%fuGefŒjrL;I txl;odapjcif;iSg to higher knowledge,
to ENLIGHTENMENT,
rabmufrjyef rSefuefaumif;rGefpGm odapjcif;iSg to Nibbana,
'kuQcyfodrf; csKyfjywf+idrf;I Zmwfodrf;apjcif;iSg jzpf. ?
Knowledge, Bhikkhus, about suffering, knowledge about the origin of suffering , knowledge about the cessation of
suffering, knowledge about the course leading to the cessation of suffering. This is called Right view.
Thoughts free from lust, thoughts free from malevolence, thoughts free from cruelty; this is called Right Thought.
Abstaining from tying speech, from slander, from harsh speech, from frivolous talk; this is callad Right Speech.
Abstaining from taking life, from taking what is not given, from misconduct in sexual passions: This is called Right Bodily Action.
Herein Bhikkhus, the noble disciple putting away wrong livelihood supprts himself by right livelihood;This is called Right Livelihood.
To the end that evil and unwholesome states that have not yet arisen within him may not arise, a Bhikkhu puts forth Will , makes
endeavour, stirs up energy, grips and forces his mind, To the end that he may put away evil and unwholesme states that have arisen
within him, he puts forth will, makes endeavour,stirs up energy, grips and forces his mand. To hte end that wholesome states
which have not arisen may arise, he puts forth energy. makes endeavour, stir up energy, grips and forces his mind. To the end that
wholesome states which have arisen may persist, may not grow blurred, may multiply, may attain growth, increase to fullness,
he puts forth will, makes endeavour, stirs up energy, grips and forces his mind. This is called Right Endeavour.
 (4)
Á'H acg ye bduQa0 'kuQH t&d,opPH
Zmwdyd 'kuQm
Z&myd 'kuQm
Asmrdyd 'kauQm
r&%Hyd 'kuQH
ty`da,[d or`a,ma*g 'kauQm
yda,[d 0dy`a,ma*g 'kauQm
,H ydp>H e vbwd wHyd 'kuQH
oHcdawWe yÌyg'geuQE<m 'kuQm
yÌyg'geuQE<myd (rluGJ)
And what, Bhikkus, is Right Mindfulness ?
And what, Bhikkus, is Right Concentration ?
I. Jhana- meditation, mental absorption in an
object, a supersensual state of
mind in which the meditator appers
to be dead, but the mind re------- awake
and alert. It is attained only in
absolute solitude by unremitting
development of concentration
(4) (4)
cspfom;&[ef;;wdkΠTqif;&Jjcif;oabm [k qdkatyfaom rabmufrjyef rSefuef And this, Bhikkhus , is the Noble
aom t&d, opPmw&m;onf&Sd. ? Truth about suffering.
(tbefbef) yËoaE<ae&r_}uD;onfvnf; qif;&J. ? Birth is suffering,
(tbefbef) tdk&r_}uD;onfvnf; qif;&J. ? Old age is suffering,
(tbefbef) em&r_}uD;onfvnf; qif;&J. ? Illness is suffering,
(tbefbef) ao&r_}uD;onfvnf; qif;&J. ? Death is suffering,
rcspfrESpfouftyfukefaom olwdkŒESifh twlwuGaygif;oif;I ae&r_}uD;onfvnf; qif;&J. ? Association with those we do not love is
suffering,
cspfESpfouftyfukefaom olwdkŒESifh auGuGif;cGJcGgI ae&r_}uD;onfvnf;qif;&J. ? Seperation from those we love is suffering,
t=uifawmifhwjcif;tvdk&Sdjcif;udkvnf;r&/ xdkvdktifqENjzifh awmifhwwdkif; r&r_}uD;onfvnf; qif;&J. ? Not to get what one desires is suffering,
tusOf;csKyftm;jzifh Oyg'gef w&m;wdkŒ. pGJvrf;&mjzpfukefaom cEQm ig;yg;wdkhonf qif;&JtppfwdkŒ In brief, the five aggregates of clinging are
omwnf; ? suffering,
A Bhikkhu continues so to look upon the body...the feelings...mind.. mental objects that he ermains ardent,
mindful and aware after putting away hankering and dejection common in the world. This is called Right Mindfulness.
A Bhikkhu, aloof from sense-pleaure, aloof from unwholesome states of mind, enters into and abides in the First Meditation (Jhana)
which is accompanied by initial thought and discursive thought, is born of aloofness and is rapturous and happy. By allaying initial
and discursive thought, with his mind subjectively tranquilized and centred on one point, he enters into and abides in the Second Medita
tion which is without initial and discursive thought, is born of concentration and is rapturous and happy. By the fading out of rapture, he
dwells with equanimity, mindful and aware, and experiences in his person that happiness of which the Nobel One says: He who has equa
nimity and mindfulness live happily and he enters into and abides in the Third Meditation. By getting raid of happiness, by getting rid of
suffering, by the coming to an end of his former joys and griefs, he enters, into and abides in the Fourth Meditation which has neither
suffering nor happiness and which is entirely purified by equanimity and mindfulness. This is called Right, Concentration.
 (5) (5) (5)
Á'H acg ye bduQa0 'kuQork',H cspfom;&[ef;;wdkŒ Tqif;&Jjcif;. ta=umif;&if;jzpfaomrabmufrjyef And this, Bhikkhus , is the Noble
t&d,opPH rSefuefaom t&d,opPm w&m;onf &Sd. ? Truth of the uprising of suffering
,m,Hw%Sm aygaemAB0dum t=uif om,mESpfoufr_}uD;[k qdktyfaom w%Sm"mwfonf b0 topf It is that craving , which is
topfudk wbef jzpfapwwfaom oabm&Sd. ? potent for rebirth,
eENd&m*o[*wm w=w w=wm bdeENdeD ESpfoufjcif; wyfrufjcif;jzpfI ae. / xdkodk tm&kHwdkŒYjrL;ckefajy;v$m; is accompanied by pleasure and
usufpm; om,mIae. ? lust, seeking satisfaction, now
here, now there.

ao,sxd'H Tw%Smonf tb,fenf;? Namely,

umrw%Sm umrtm&kHwdkŒY cHkrifwyfrufI aeaom w%Sm‚if; The craving for sensual pleasures,
b0w%Sm +rJonf [k t,l&Sd I o\w'dÏdESifh ,SOfaom w%Sm‚if; The craving for existence,
0db0w%Sm Tw%Smoabm oHk;yg;yifvSsifwnf; ? The craving for non-existence,

Samudaya - uprising (origin of dukkha, the Second Noble Truth,)

1? ork', ? ?
jzpfay: jcif;/jzpfa=umif; Tanha - craving , thirst, desire
2? w%Sm ? ?
wyfrufarmjcif;/a&odyfjcif;/awmifhwjcif; kama Tanha - craving for sense- pleasures.
3/ umrw%Sm ? ?
umr*k%fYwyfjcif; Bhava Tanha - craving for existence. Craving which is connected with the eternity view, the belief
4? b0w%Sm ? ? that an eternal self continues after death.
b0Ywyfrufaomw%Sm
5? o\w'dÏd ? ? Sassataditthi - A desire for an eternity of existence. Eternalism.
twWuif;jcif;Ywyfjcif;
6? 0db0 w%Sm ? ? Vibhava Tanha - craving for non-existence. Craving which is connected with the self-annihilation
b0uif;jcif;Ywyfjcif; view, the belief that the the temporary self will be annihilated at death.
&? Oap>' 'dÏd ? ?
b0jywfvwWH [laomt,l Ucchedaditthi - A desire for annihilation in the very first form of existence.Belief in the
aygaemb0dum(rluGJ) annihilation of the soul.

eENd&m*o[*wm(rluGJ)
 (6) (6) (6)
Á'H acg ye bduQa0 'kuQ eda&mcH cspfom;&[ef;;wdkŒ Tqif;&Jjcif;. csKyf+idrf;r_oabm}uD; jzpfaom rabmufrjyef And this, Bhikkhus , is the Noble
t&d,opPH rSefuefaom t&d,opPmw&m;onf&Sd. ? Truth of the cessation of suffering
a,m w\ma,0 w%Sm, xdkw%Smavmu.omvSsif t=uif tºuGif;rJh y,faysmuf csKyfqHk;r_ It is the utter fading away ,
taoo 0d&m*eda&ma"m onf‚if; and cessation of that very craving
pma*g t=uif pGefŒv$wfr_onf‚if; The giving it up,
yËded\a*~g t=uif a0;pGm pGefŒv$wfr_onf‚if; The abandoning it,
rkwWd t=uif uíwfvGwf xGufajrmufr_onf‚if; The release from it,
temva,m t=uif r+idruyfr_onf‚if; The detachment from it,
( TedAŠmefoabmw&m;}uD;yifvSsifwnf;)

(&) (&) (7)

Á'H acg ye bduQa0 'kuQ eda&mcH cspfom;&[ef;wdkŒ T 'kuQcyfodrf; csKyf+idrf;r_edAŠmefodkŒ qdkufa&mufa=umif; tusifhjrwf And this, Bhikkhus, is the Noble Truth
*grded yËdy'g t&d,opPH oabm}uD; jzpfaom rabmufrjyefrSefuefaom t&d, opPmw&m;onf &Sd. ? of the course leading to the cessation
of suffering.
t,ar0 t&da,m tÏ*õaum ra*~g t&d,myk*~dKvfwdkŒ.vufudkifjzpfI jrifhjrwfaom t*F g&Spfyg; ESifh jynfhpHkaom T It is the Noble Eightfold Path.
r*~if&Spfyg;w&m; onfyifvSsifwnf; ?
ao,sxd'H ( T r*~if&Spfyg;w&m;[lonf) tb,fenf;? Namely
orRm 'dÏd aumif;pGm jrifjcif; Right view,
orRm ouFay`g aumif;pGm }uHjcif; Right thought,
orRm 0gpm aumif;pGm ajymqdkjcif; Right speech,
orRm urRaE Wm aumif;pGm jyKvkyfjcif; Right bodily action,
orRm tmZDa0g aumif;pGm toufarG;jcif; Right livelihood,
orRm 0g,marm aumif;pGmtm;xkwjf cif; Right endeavour,
orRmowd aumif;pGm atmufarhjcif; Right Mindfulness.
orRmormrd aumif;pGm wnf=unfjcif; Right concentration.
(Tr*~if&Spfyg; w&m; tusifhvrf;}uD;yifvSsifwnf;)
 (8) (8) (8)
Á'H 'kuQH t&d,opP E Wd ar bduQa0 cspfom;&[ef;wdkŒ TawbkrRmu 0Ëfw&m;pkonf qif;&Jpifppf trSef jzpf Among things, Bhikkhus.
ykaAŠ teEk\k awok "arRok aom t&d,m opPm}uD;wyg; [lI igbk&m;onf a&S;bk&m; rjzpfrDumv not heard of before
Y w&HwcgrSs r=um;pbl;ukefaom w&m;taygif;wdkŒY by me,
puQKH O'yg'd jrifEdkifwHkbd Om%frsufpdonf xif&Sm; jzpfay:I vm. ? Vision arose,
Om%H O'yg'd xdk;xGif;[kwfrSef todOm%fonf xif&Sm;jzpfay:I vm.? Knowledge arose,
ynm O'yg'd tESHŒtjym; jriftm;oefpGm Om%fynmonf xif&Sm;jzpfay:I vm.? Wisdom arose,
0dZ…m O'yg'd xdk;xGif;odwwf 0dZ…m"mwfonf xif&Sm;jzpfay:Ivm.? Special knowledge arose,
tmavmaum O'yg'd arm[arSmif}uD; zsufqD;xGef;ajymif tvif;a&mifonf xif&Sm;jzpfay:Ivm.? Light arose. "THAT,
THIS IS THE NOBLE TRUTH
OF SUFFERING "

1? awbkru R ? ? Tebumaka- Belonging to the three bhumis or stages of being (viz: kamavacara-bhumi, Rupavacara- bhumi, Aeupavacara
vHkoHk;yg;Y jzpfaom bhumi)
awbkrRu0Ë ? ? Tebhumaka Vattam - Existence in the three stages of being,
bHkoHk;yg;Y jzpfaom0Ëfw&m; Cakkhu, Cakkhun - The eye, insight, perception, super-naturai insight or knowledge.
2? puQK - puQKH ? ? The natural eye, the physical eye which is sald to be exceptionally
rsufpd Mansa-cakkhu - powerful and sensitive,
rHo puQK (yuwdrsufpd) Dibba-cakkhu - The divine eye, the deva- eye, the eyeof a seer , all providing
'dAŠ puQK (ewfrsufpd&Sdonf) and seeing all that proceeds in hidden world,
Fanna-cakkhu - The eye of wisdom; he who knows all that can be known, i.e. of perfect
ynmpuQK (ynmrsufpd) understanding
Buddha-cakkhu -The eye of Budda or a complete intuition ,i.e.of a parson who "sees the heart of man "
Ak'<puQK (bk&m;rsufpdawmf) Samanta-cakkhu - The eye of all round knowledge, The eye of Tathagata, of a being perfected in all wisdom.
orE WpuQK(ywfyef;usifudkjrifaomrsufpd)
 (9) (9) (9)
“wHacg yed'H 'kuQH t&d,opPH cspfom;&[ef;;wdkŒ qif;&Jpifppf trSefjzpfaom Tt&d,opPmw&m;udk Among things, Bhikkhus.
y&dan,s” E Wd ar bduQa0 ykaAŠ ydkif;ydkif;jcm;jcm; ydkifydkifEdkifEdkif odtyf odxdkuf. [lI igbk&m;onf a&S; not heard of before
te Ek\kawok "arRok bk&m;rjzpfrD umvY w&HwcgrSs r=um;pbl;ukefaom w&m; taygif;wdkŒY by me,
puQKH O'yg'd jrifEdkifwHkbd Om%frsufpdonf xif&Sm; jzpfay:I vm. ? Vision arose,
Om%H O'yg'd xdk;xGif;[kwfrSef todOm%fonf xif&Sm;jzpfay:I vm.? Knowledge arose,
ynm O'yg'd tESHtjym; jriftm;oefpGm Om%fynmonf xif&Sm;jzpfay:I vm.? Wisdom arose,
0dZ…m O'yg'd xdk;xGif;odwwf 0dZ…m"mwfonf xif&Sm;jzpfay:Ivm.? Special knowledge arose,
tmavmaum O'yg'd arm[arSmif}uD; zsufqD;xGef;ajymif tvif;a&mifonf xif&Sm;jzpfay:Ivm.? Light arose. "THAT,
THIS IS THE NOBLE TRUTH OF SUFFERING
MUST BE COMPLETELY KNOWN"

(10) (10) (10)

“wHacg yed'H 'kuQH t&d,opPH cspfom;&[ef;wdkŒ qif;&Jpifppf trSefjzpfaom Tt&d,opPmw&m;udk Among things, Bhikkhus.
y&dnmw” E Wd arbduQa0 ykaAŠ ydkif;ydkif;jcm;jcm; ydkifydkifEdkifEdkif odjcif;udpP+yD;pD;av+yD [lI igbk&m;onf a&S; not heard of before
teEk \kawok "arRok bk&m;rjzpfrD umvY w&HwcgrSs r=um;pbl;ukefaom w&m; taygif;wdkŒY by me,
puQKH O'yg'd jrifEdkifwHkbd Om%frsufpdonf xif&Sm; jzpfay:I vm. ? Vision arose,
Om%H O'yg'd xdk;xGif;[kwfrSef todOm%fonf xif&Sm;jzpfay:I vm.? Knowledge arose,
ynm O'yg'd tESHtjym; jriftm;oefpGm Om%fynmonf xif&Sm;jzpfay:Ivm.? Wisdom arose,
0dZ…m O'yg'd xdk;xGif;odwwf 0dZ…m"mwfonf xif&Sm;jzpfay:Ivm.? Special knowledge arose,
tmavmaum O'yg'd arm[arSmif}uD; zsufqD;xGef;ajymif tvif;a&mifonf xif&Sm;jzpfay:Ivm.? Light arose. "THAT, WHICH IS
THE NOBLE TRUTH OF SUFFERING
HAS BEEN COMPLETELY KNOWN"
 (11) (11) (11)
“Á'H 'kuQork',H t&d,pP ”E Wd cspfom;&[ef;;wdkŒ “Twyfrufom,maom w%Smavmbonf qif;&Jjcif;. Among things, Bhikkhus.
ar bduQa0 ykaAŠ teEk\kawok “ta=umif;&if;jzpfaom t&d,mopPm}uD;wyg;” [lI igbk&m;onf a&S; not heard of before
"arRok bk&m;rjzpfrD umvY w&HwcgrSs r=um;pbl;ukefaom w&m; taygif;wdkŒY by me,
puQKH O'yg'd jrifEdkifwHkbd Om%frsufpdonf xif&Sm; jzpfay:I vm. ? Vision arose,
Om%H O'yg'd xdk;xGif;[kwfrSef todOm%fonf xif&Sm;jzpfay:I vm.? Knowledge arose,
ynm O'yg'd tESHŒtjym; jriftm;oefpGm Om%fynmonf xif&Sm;jzpfay:Ivm.? Wisdom arose,
0dZ…m O'yg'd xdk;xGif;odwwf 0dZ…m"mwfonf xif&Sm;jzpfay:Ivm.? Special knowledge arose,
tmavmaum O'yg'd arm[arSmif}uD; zsufqD;xGef;ajymif tvif;a&mifonf xif&Sm;jzpfay:Ivm.? Light arose. "THAT,
THIS IS THE NOBLE TRUTH
OF THE UPRISING OF SUFFERING "

(12) (12) (12)

“wHacg yed'H 'kuQork',H t&d,opPH cspfom;&[ef;wdkŒ “qif;&J. ta=umif;&if;jzpfaom Tt&d,opPmw&m;udk Among things, Bhikkhus.
y[mwAŠ” E Wd ar bduQa0 ykaAŠ ºuGif;rJhO\HktvHk;pHk y,foifhy,fxdkuf. ” [lI igbk&m;onf a&S; not heard of before
teEk \kawok "arRok bk&m;rjzpfrD umvY w&HwcgrSs r=um;pbl;ukefaom w&m; taygif;wdkŒY by me,
puQKH O'yg'd jrifEdkifwHkbd Om%frsufpdonf xif&Sm; jzpfay:I vm. ? Vision arose,
Om%H O'yg'd xdk;xGif;[kwfrSef todOm%fonf xif&Sm;jzpfay:I vm.? Knowledge arose,
ynm O'yg'd tESHŒtjym; jriftm;oefpGm Om%fynmonf xif&Sm;jzpfay:Ivm.? Wisdom arose,
0dZ…m O'yg'd xdk;xGif;odwwf 0dZ…m"mwfonf xif&Sm;jzpfay:Ivm.? Special knowledge arose,
tmavmaum O'yg'd arm[arSmif}uD; zsufqD;xGef;ajymif tvif;a&mifonf xif&Sm;jzpfay:Ivm.? Light arose. "THAT, WHICH IS
THE NOBLE TRUTH OF THE
UPRISING OF SUFFERING MUST
BE GIVEN UP"
 (13) (13) (13)
“wHacg yed'H 'kuQork',H t&d,opPH cspfom;&[ef;;wdkŒ “qif;&Jjcif;. ta=umif;&if;jzpfaom Tt&d,opPmw&m; Among things, Bhikkhus.
y[De” E Wd ar bduQa0 ykaAŠ udk ºuGif;rJh O\kH tvHk;pHk y,fjcif;udpP+yD;+yD;” [lI igbk&m;onf a&S; not heard of before
te Ek\kawok "arRok bk&m;rjzpfrD umvY w&HwcgrSs r=um;pbl;ukefaom w&m; taygif;wdkŒY by me,
puQKH O'yg'd jrifEdkifwHkbd Om%frsufpdonf xif&Sm; jzpfay:I vm. ? Vision arose,
Om%H O'yg'd xdk;xGif;[kwfrSef todOm%fonf xif&Sm;jzpfay:I vm.? Knowledge arose,
ynm O'yg'd tESHŒtjym; jriftm;oefpGm Om%fynmonf xif&Sm;jzpfay:Ivm.? Wisdom arose,
0dZ…m O'yg'd xdk;xGif;odwwf 0dZ…m"mwfonf xif&Sm;jzpfay:Ivm.? Special knowledge arose,
tmavmaum O'yg'd arm[arSmif}uD; zsufqD;xGef;ajymif tvif;a&mifonf xif&Sm;jzpfay:Ivm.? Light arose. "THAT, WHICH
IS THE NOBLE TRUTH OF
THE UPRISING OF SUFFERING
HAS BEEN GIVEN UP"

(14) (14) (14)

“Á'H 'kuQeda&m"H t&d,pP ”E Wd ar cspfom;&[ef;wdkŒ “TedAŠmefonf 'kuQcyfodrf; csKyfjywf+idrf;I Zmwfodrf; Among things, Bhikkhus.
bduQa0 ykaAŠ teEk\kawok &m trSefjzpfaom t&d,opPm}uD;wyg; ” [lI igbk&m;onf a&S; not heard of before
"arRok bk&m;rjzpfrD umvY w&HwcgrSs r=um;pbl;ukefaom w&m; taygif;wdkŒY by me,
puQKH O'yg'd jrifEdkifwHkbd Om%frsufpdonf xif&Sm; jzpfay:I vm. ? Vision arose,
Om%H O'yg'd xdk;xGif;[kwfrSef todOm%fonf xif&Sm;jzpfay:I vm.? Knowledge arose,
ynm O'yg'd tESHŒtjym; jriftm;oefpGm Om%fynmonf xif&Sm;jzpfay:Ivm.? Wisdom arose,
0dZ…m O'yg'd xdk;xGif;odwwf 0dZ…m"mwfonf xif&Sm;jzpfay:Ivm.? Special knowledge arose,
tmavmaum O'yg'd arm[arSmif}uD; zsufqD;xGef;ajymif tvif;a&mifonf xif&Sm;jzpfay:Ivm.? Light arose. "THAT, THIS IS
THE NOBLE TRUTH OF THE
CESSATION OF SUFFERING "
 (15) (15) (15)
“wHacg yed'H 'kuQ eda&m"H t&d,opPH cspfom;&[ef;;wdkŒ “'kuQcyfodrf; csKyfjywf+idrf;I Zmwfodrf;&m trSefjzpfaom Among things, Bhikkhus.
op>d umwAŠ” E Wd ar bduQa0 ykaAŠ Tt&d,opPm}uD;wyg;ukd udk,fwdkif qdkufa&muf rsufarSmufjyKtyf jyKxdkuf. ” [lI not heard of before
te Ek\kawok "arRok igbk&m;onf a&S;bk&m;rjzpfrD umvY w&HwcgrSs r=um;pbl;ukefaom w&m; taygif;wdkŒY by me,
puQKH O'yg'd jrifEdkifwHkbd Om%frsufpdonf xif&Sm; jzpfay:I vm. ? Vision arose,
Om%H O'yg'd xdk;xGif;[kwfrSef todOm%fonf xif&Sm;jzpfay:I vm.? Knowledge arose,
ynm O'yg'd tESHŒtjym; jriftm;oefpGm Om%fynmonf xif&Sm;jzpfay:Ivm.? Wisdom arose,
0dZ…m O'yg'd xdk;xGif;odwwf 0dZ…m"mwfonf xif&Sm;jzpfay:Ivm.? Special knowledge arose,
tmavmaum O'yg'd arm[arSmif}uD; zsufqD;xGef;ajymif tvif;a&mifonf xif&Sm;jzpfay:Ivm.? Light arose. "THAT, WHICH IS THE NOBLE
TRUTH OF THE CESSATION OF SUFFERING MUST BE
REALISED "

(16) (16) (16)

“wHacg yed'H 'kuQeda&m"H t&d,opPH cspfom;&[ef;wdkŒ “'kuQcyfodrf; csKyfjywf+idrf;I Zmwfodrf;&m trSefjzpfaom Among things, Bhikkhus.
op>d uw” E Wd ar bduQa0 ykaAŠ Tt&d,opPm}uD;wyg;ukd udk,fwdkif qdkufa&muf rsufarSmufjyKjcif;udpP+yD;+yD; ” [lI not heard of before
te Ek\kawok "arRok igbk&m;onf a&S;bk&m;rjzpfrD umvY w&HwcgrSs r=um;pbl;ukefaom w&m; taygif;wdkŒY by me,
puQKH O'yg'd jrifEdkifwHkbd Om%frsufpdonf xif&Sm; jzpfay:I vm. ? Vision arose,
Om%H O'yg'd xdk;xGif;[kwfrSef todOm%fonf xif&Sm;jzpfay:I vm.? Knowledge arose,
ynm O'yg'd tESHŒtjym; jriftm;oefpGm Om%fynmonf xif&Sm;jzpfay:Ivm.? Wisdom arose,
0dZ…m O'yg'd xdk;xGif;odwwf 0dZ…m"mwfonf xif&Sm;jzpfay:Ivm.? Special knowledge arose,
tmavmaum O'yg'd arm[arSmif}uD; zsufqD;xGef;ajymif tvif;a&mifonf xif&Sm;jzpfay:I vm.? Light arose. "THAT, WHICH IS THE NOBLE TRUTH
OF THE CESSATION OF SUFFERING HAS BE REALISED

(17) (17) (17)

“Á'H 'kuQeda&m" *grdeD yËdy'g cspfom;&[ef;wdkŒ “'kuQcyfodrf; csKyfjywf+idrf;I Zmwfodrf;&m trSef edAŠmefodkŒ Among things, Bhikkhus.
t&d,pP ”E Wd ar bduQa0 ykaAŠ a&mufa=umif; tusifhaumif; vrf;rSefjzpfaom Tt&d,opPm not heard of before
te Ek\kawok "arRok w&m;udk yGg;rsm;jcif; udpP+yD;+yD” [lI igbk&m;onf a&S;bk&m;rjzpfrD by me,
umvY w&HwcgrSs r=um;pbl;ukefaom w&m; taygif;wdkŒY Vision arose,
puQKH O'yg'd jrifEdkifwHkbd Om%frsufpdonf xif&Sm; jzpfay:I vm. ? Knowledge arose,
Om%H O'yg'd xdk;xGif;[kwfrSef todOm%fonf xif&Sm;jzpfay:I vm.? Wisdom arose,
ynm O'yg'd tESHŒtjym; jriftm;oefpGm Om%fynmonf xif&Sm;jzpfay:Ivm.? Special knowledge arose,
0dZ…m O'yg'd xdk;xGif;odwwf 0dZ…m"mwfonf xif&Sm;jzpfay:Ivm.? Light arose. "THAT, THIS IS THE NOBLE
tmavmaum O'yg'd arm[arSmif}uD; zsufqD;xGef;ajymif tvif;a&mifonf xif&Sm;jzpfay:Ivm.? TRUTH OF THE COURSE LEADING TO THE
CESSATION OF SUFFERING"
 (18) (18) (18)
“wHacg yed'H 'kuQeda&m" *grdeD yËdy'g cspfom;&[ef;wdkŒ “'kuQcyfodrf; csKyfjywf+idrf;I Zmwfodrf;&m trSef edAŠmefodkŒ Among things, Bhikkhus.
t&d,opPH bma0wAŠ” E Wd ar bduQa0 a&mufa=umif; tusifhaumif; vrf;rSefjzpfaom Tt&d,opPmw&m;udk bm0em not heard of before
ykaAŠ te Ek\kawok "arRok tvkyfjzifh tm;xkwf}udK;pm; yGg;rsm;tyf yGg;rsm;xdkuf.” [lI igbk&m;onf by me,
puQKH O'yg'd a&S;bk&m;rjzpfrD umvY w&HwcgrSs r=um;pbl;ukefaom w&m; taygif;wdkŒY Vision arose,
Om%H O'yg'd jrifEdkifwHkbd Om%frsufpdonf xif&Sm; jzpfay:I vm. ? Knowledge arose,
ynm O'yg'd xdk;xGif;[kwfrSef todOm%fonf xif&Sm;jzpfay:I vm.? Wisdom arose,
0dZ…m O'yg'd tESHŒtjym; jriftm;oefpGm Om%fynmonf xif&Sm;jzpfay:Ivm.? Special knowledge arose,
tmavmaum O'yg'd xdk;xGif;odwwf 0dZ…m"mwfonf xif&Sm;jzpfay:Ivm.? Light arose. "THAT, WHICH IS
arm[arSmif}uD; zsufqD;xGef;ajymif tvif;a&mifonf xif&Sm;jzpfay:Ivm.? THE NOBLE TRUTH OF THE COURSE LEADING
TO THE CESSATION OF SUFFRING MUST BE
DEVELOPED"

(19) (19) (19)

“wHacg yed'H 'kuQeda&m" *grdeD yËdy'g cspfom;&[ef;wdkŒ “'kuQcyfodrf; csKyfjywf+idrf;I Zmwfodrf;&m trSef edAŠmefodkŒ Among things, Bhikkhus.
t&d,opPH bm0dw” E Wd ar bduQa0 a&mufa=umif; tusifhaumif; vrf;rSefjzpfaom Tt&d,opPmw&m;udk not heard of before
ykaAŠ te Ek\kawok "arRok yGg;rsm;jcif; udpP +yD;+yD” [lI igbk&m;onf a&S;bk&m;rjzpfrD umvY by me,
puQKH O'yg'd w&HwcgrSs r=um;pbl;ukefaom w&m; taygif;wdkŒY Vision arose,
Om%H O'yg'd jrifEdkifwHkbd Om%frsufpdonf xif&Sm; jzpfay:I vm. ? Knowledge arose,
ynm O'yg'd xdk;xGif;[kwfrSef todOm%fonf xif&Sm;jzpfay:I vm.? Wisdom arose,
0dZ…m O'yg'd tESHŒtjym; jriftm;oefpGm Om%fynmonf xif&Sm;jzpfay:Ivm.? Special knowledge arose,
tmavmaum O'yg'd xdk;xGif;odwwf 0dZ…m"mwfonf xif&Sm;jzpfay:Ivm.? Light arose. "THAT, WHICH IS THE NOBLE
arm[arSmif}uD; zsufqD;xGef;ajymif tvif;a&mifonf xif&Sm;jzpfay:Ivm.? TRUTH OF THE COURSE LEADING TO THE
CESSATION OF SUFFERING HAS BEEN DEVEL-
OPED"
 (20) (20) (20)
,m0uD0Ì ar bduQa0 Áarok cspfom;&[ef;wdkŒ t=uifrSsavmufaom umvywfvHk; ig bk&m;tm; av;yg; And so long , Bhikkhus, the
pwlok t&d,oapPok {0H wdy&d0ÃH ukefaom Trabmufrjyef rSefuefwHkvwf t&d, opPmjrwfwdkŒY TodkŒ Vision of knowledge of these
'Gg'omum&H ,xmblwH Om% '\eH jyqdktyf+yD;aomtwdkif; opPOm%f udpPOm%f tm;jzifh pufvnfyHk oHk;yg;&Sdaom four Noble Truths with the
e ok0dok'<H ta[mod oHk;yg; av;vDtm;jzifh tjcif;t&m wq,fhESpfyg;&Sdaom[kwfrSefaomtwdkif; three sections and twelve
ydkif;jcm;xifxif Om%ftjrifonf pifpif=u,f=u,f rjzpfay:vmao; ? modes as they really are,
was not well purified by me,

ae0 wm0g[H bduQa0 oa'0au cspfom;&[ef;wdkΠxdkrSsavmufaom umvywfvHk; igbk&m;onf ewfjynf
avmau orm&au ojA[Rau ESifhwuG jzpfaom rm&fewfv$rf;jcK H 0o0wWDbHkESifhwuGjzpfaom jA[RmbHk
o\r%jAm[R%d,m yZm, ESifhwuGjzpfaom teE W p=um0Vm urBm avmu"mwfwdkufabmiftwGif; Y
oa'0rEk\m ,m “ wd ypPnmod H” &[ef;ykÀm;ESif hwuGjzpfaom ewfvlESif hwuGjzpfaom owW0grsm; tv,fY
“twkr&Sdaom bk&m;jzpf&ef oAŠ!kw a&$Om%fudk ydkifydkif&&Sd xdk;xGif;I
odawmfrl+yD ”[lI 0efcHawmf rrlao; ?
So long was I, Bhikkhus, could not admit that
"I was a perfect Buddha who had attained the full
supreme ENLIGHTENMENT, in the midst of the
world with its Devas, with its Maras , with its
Brahmas, with its Recluses and Brahmans, its
creatures with Devas and Men. "

1? opPOm%f ? ? scca-nana - The knowledge that it is the Truth. 1. Deva - a deity; a celestial being; a god,
opPmav;yg;wdkŒ. o&kyfoabmoufoufudk odaomOm%f
2? udpPOm%f ? ? kicca-nana- The knowledge that a certain function or action with regard to this 2. Mara - The Evil One ; the Tempter;
opPmav;yg;wdkŒ. qdkif&mvkyfief;udkodaomOm%f Truth should be performed. death Personified.
3? uwOm%f ? ? 3. Brahma- Supreme being; creator of
opPmav;yg;wdkŒYtvkyfpcef;+yD;ajrmuf+yD[kodaomOm%f kata-nana- The knowledge that , that function or action with regard to this Truth the Universe.
has been performed. 4. Brahmana -A Brahmin ; member of the
,xmblwH ? ? highest caste in India
[kwfrSefonfhtavSsmuf-jzpfonfhtwdkif; Yathabhutan- In truth, in reality, in its real essence,- according to the reality.

,xmblw nm% '\e ? Yathabhuta-nana-dassana- absolute knowledge.

[kwfrSefonfh twdkif;odaomOm%f
 (21)
,awm p ac: ar bduQa0 Áarok pwlok
t&d,oapPok {0H wdy&d0ÃH 'Gg'omum&H
,xmblwH Om% '\eH ok0dok'<H ta[mod
txm[H bduQa0 oa'0au avmau
orm&au ojA[Rau o\r%jAm[R%d,m
yZm, oa'0rEk\m, “ tEkwW&H
orRmoarRmrd tbdorŠKa'<g ” wdypPnmod H
(22)
Om%Ì ye ar '\eH O'yg'd
“tuky`g ar 0drkwWd t,rE Wdrm
Zmwd ewˆd 'ged ykeABa0g ” wd
(21) (21)
cspfom;&[ef;wdkΠt=uiftcgYomvSsif ig bk&m;tm; av;yg;ukefaom But when, Bhikkhus , the vision
Trabmufrjyef rSefuefwHkvwf t&d, opPmjrwfwdkŒY TodkŒjyqdktyf+yD;aom of knowledge of these Four
twdkif; opPOm%f udpPOm%f uwOm%ftm;jzifh pufvnfyHkoHk;yg;&Sdaom Noble Truths, with the three
oHk;yg; av;vDtm;jzifh tjcif;t&m wq,fhESpfyg;&Sdaom [kwfrSefaomtwdkif; sections and twelve modes, as they
ydkif;jcm;xifxif Om%ftjrifonf pifpif=u,f=u,f jzpfay: Ivm. ? really are, was well purified by me,
cspfom;&[ef;wdkΠxdktcgYomvSsif igbk&m;onf ewfjynfESifhwuG jzpfaom Then, Bhikkus, Icould admit
rm&fewfv$rf;jcK 0o0wWDbHkESifhwuGjzpfaom jA[RmbHk ESifhwuG jzpfaom that I was a perfect Buddha,
teE W p=um0Vm urBm avmu"mwfwdkufabmiftwGif;Y&[ef; ykÀm;ESifh who had attained the full
wuGjzpfaom ewfvlESifhwuGjzpfaom owW0grsm;tv,fY “twkr&Sdaom supreme ENLIGHTENMENT , in
bk&m;jzpf&ef oAŠ!kw a&$Om%fudk ydkifydkif&&Sd xdk;xGif;Iodawmfrl+yD ”[lI the midst of the world with its
0efcHawmf rl+yD ? Devas, with its Maras, with its
Brahmas , with its Recluses and Brah-
mans,its creatures with Devas and Men”
(22) (22)
cspfom;&[ef;wdkΠigbk&m;. [kwfwdkif;trSef tjrifoefaom ypPa0uQ%m Moreover , the Vision of
Om%fawmfonf xif;&Sm;jzpfay:Ivm+yD ? igbk&m;. t&[wWzdkvf knowledge arose to me ,
Om%fawmfonf rysufrpD;Edkif cdkifchHwnfwHh av+yD ? igbk&m;. Tb0tjzpfonf “Unshakable is freedom
tqHk;pGefaom tjzpfaywnf;? ,cktcgY b0 topf wbefjzpfbdkΠfor me , this is the last
ta&;ond r&Sdawmhacs? TodkŒOm%ftjrifonf xif&Sm;jzpfay:Ivm+yD ? birth , now there is no rebirth, ”
 (23) (23) (23)
Á'ra0gp b*0g bkef;awmf}uD;aomjrwfpGmbk&m;onf T "rRpuU y0wWe okwWef udk This is what the Bhagava
yXr vufOD; ¹rGufusL; a[m=um;awmfrlav. ? aum¾n trª; ig;OD; had said ,
twWrem yÌ0*~d,m bduQL b*awm tpkta0; &Sdukefaom &[ef;wdkŒonf bkef;awmf}uD;aom jrwfpGmbk&m;. and the group of five Bhikkhus
bmodwH tbdeENK E dW a[mawmfrl tyfaom w&m;awmfudk t&d,opPOm%f xufoef yGifhvif; were delighted and rejoiced
0rf;ajrmufjcif; &Sd=uukefonfjzpfI &$ifvef;tm;& ESpfouf=uavukefownf; ? at what the Bhagava had
said.
(24) (24) (24)
ÁrodR Hp ye a0,smu&% odR Hbnrmae *gxmrzuf pkÀd, oufouf jzpfaom T"rRpuU y0wWe okwfawmf}uD; udk Further-more, while this
tm,oRawm aum¾n\ a[mawmfrltyfonf &Sdaomf&Snfaom toufawmf&Sdaom t&Sifaum¾n explanation was being uttered,
0d&ZH rax&ftm; udavom jrLwdkŒ rS pifjzLuif;a0;aom arSmufrSm; 'dÏd Vision of the Dhamma ,
0DwrvH tnpfta=u;r&Sdaom aomwmywWdr*fOm%f [k qdktyfaom dustless , stainless
"rRpuQHK w&m; rsufvHk;onfxif&Sm;pGm ay:aygufav. ? arose to the
O'yg'd Venerable Kondanna.

That,
“,HudÌd ork',"rRH “ tvHk;pHkaom awbkrRu 0Ëf'kuQ w&m;pkonf “Whatever has the
oAŠHbH eda&m" "rR ” E dW jzpfay: jcif;vSsif ta=umif;&if;&Sd.? xdk tvHk;pHkaom awbkrRu nature of uprising
0Ëf'kuQ w&m;pkonf rºuGif;rusef trSefcsKyfqHk;jcif; oabm&Sd. ? all that has the
(TodkŒ [kwfwdkif;rSefod Om%frsufpdonf xif&Sm;jzpfay:Ivm.?) nature of cessation . ”

1? a0,sm u&% ? ? Veyyakarana - Answer , Explanation , Exposition 2? aomwmywWd r*~Om% ? ? Sotapotti - maggananan - The First path. knowldge
ajzqdkjcif; ajz=um;jcif; a[m=um;jcif
. ; aomwmywWd r*fOm%f of Stream . winning .
*gxmr&Sd tar;tajzESifhwuGaom *gxmrzuf pkÀd,oufoufjzpfaomw&m;
 (25)
y0wWdaw p ye b*0wm "rRpauU
bkrRm a'0g o'N rEk\ma0oHk
“{wH b*0wm Am&m%od,H
Áodywae rd*'ga, tEkwW&H
"rRpuUH y0wWdwH ty`Ãd 0wWd,H
ora%e 0g jA[Ra%e 0g
a'a0e 0g rma&e0g jA[RKem0g
auepd 0g avmuodR ” wd
· ye (tcsdKŒrl Y ryg)
·· blrm (rluGJ)
(25) (25)
bkef;awmf}uD;aomjrwfpGmbk&m;onf T "rRp=umokwfawmf}uD;udk a[mawmf And when the Bhagava had
rltyf+yD;onf&Sdaomfum; bkrRpdk;ewfwdkŒonf aumif;csD;qlnH [pfaºuG; proclaimed the discourse on
oHudk w+ydKifeuf aºuG;a=umf=uavukef. ? the turning of the Wheel of
“ tdk ewfrsm;taygif;wdkŒbkef;awmf}uD;aom jrwfpGmbk&m;onf Am&m%oD Dhamma, The Earth Devas
aejynfawmf}uD;. teD;Y om;oriftaygif;wdkŒudk ab;rJhay;I arG;&mjzpfaom raised the shout.
&aoh oljrwftaygif;wdkŒ. qif;oufusa&muf&m jzpfaom rd*'g0kef awm}uD; “The supreme Dhamma
twGif;Y twkr&Sdaom T"rRp=umw&m;awmfjrwfudk a[mawmfrltyfay+yD? wheel proclaimed by the
T"rRp=umw&m;awmfjrwfudk &[ef;onf‚if; teE W p=um0Vm Y‚if; rqD;wm; Bhagava in Benares at the
ruefŒuGufEdkifacs ” deerpark, Isipatana cannot be
(TodkŒ w+ydKifeuf aºuG;a=umf=uavukef.?) contradicted by a recluse,
or Brahman or Deva or by
Mara or by Brahma or by
anyone in the world. ”
25. Literally - And when the Bhagave had rolled the Wheel
of Dhamma, The Earth Devas raised the shout.
“The supreme Dhamma wheel rolled by
the Bhagava in Benares at the deerpark ,
Isipatana , cannot be rolled back by a recluse ,
or Brahman or Deva or by Mara or by Brahma
or by anyone in the world . ”
bkrRmeH a'0geH o'NH okwGm pmwkr[m&m
Zdum a'0g o'N rEk\ma0oHk “----”
pmwk r[m&mZduma'0g--“------”
wm0wdom a'0g-- -- --“------”
,mrm a'0g-- -- --- --“------”
wkodwm a'0g-- -- -- --“------”
edrRme&wd a'0g-- -- -- --“------”
y& edrRdw 0o0wWDa'0g-- --“------”
jA[R um,dum a'0g o'N rEk\ a0oHk
“{wH b*0wm Am&m%od,H Áodywae
rd*'ga, tEkwW&H "rRpuUH y0wWdwH ty`Ëd
0wWd,H ora%e 0g jA[Ra%e 0g a'a0e
0g rma&e0g jA[RKem 0g auepd 0g
avmuodR ” wd
Áwd[ awe ca%e awe va,e awe
rk[kawWe ,m0 jA[Ravmum oa'Ng
tABK*~ p>d
v,? ? Laya - a brief measure of time;
q,fc%[laomtcsdef equal time in music and dancing.
tABK*~p>wd (rluJG)
a'0gEkbm0H (rluJG)
bkrRpdk;ewfwdkŒ. aºuG;a=umfoHudk =um;=uukefonf&Sdaomfpmukr[m&mZfewf Having heard the shout of the
trsm;wodkŒonf aumif;csD;qlnH [pfaºuG;oHudk w+ydKifeuf aºuG;a=umf=u Earth Devas, The Devas of the
avukef. ? “ ---- ---- ---- ---- ---- ---- ---- ---- ----” Four Great Kings shouted
pgwk r[m&mZf ewftrsm;wdkŒonf ---- ---- ---- ---- ---- ----” together “----------”
wm0wdom ewftrsm;wdkŒonf - ---- ---- ---- ---- ---- ----” Tavatimsa Devas “----------”
,mrmewftrsm;wdkŒonf - ---- ---- ---- ---- ---- ---- ----” Yama Devas “----------”
wkodwm ewftrsm;wdkŒonf---- ---- ---- ---- ---- ---- ----” Tusita Devas “----------”
edrRme&wd ewftrsm;wdkŒonf--- ---- ---- ---- ---- ---- ----” Nimanarati Devas “----------”
y&edrRdw 0owWD ewftrsm;wdkŒonf--- ---- ---- ---- ---- ---- ” Paranimitavassavati Devas “----------”
jA[Rmtaygif;wdkŒonf aumif;csD;qlnH [pfaºuG;oHudk w+ydKifeuf Baramakarika Devas shouted
aºuG;a=umf=uavukef.? together.
“ tdk ewf jA[Rmrsm; taygif;wdkŒ bkef;awmf}uD;aom jrwfpGmbk&m; “ The supreme Dhamma
onf Am&m%oD aejynfawmf}uD;. teD;Y om;orif taygif;wdkŒudk wheel proclaimed by the
ab;rJh ay;I arG;&m jzpfaom &aoh oljrwftaygif;wdkŒ.qif;ouf Bhagava in Benares at the
usa&muf&m jzpfaom rd*'g0Sefawm}uD;twGif;Y twkr&Sdaom T deerpark , Isipatana , cannot be
"rRp=um w&m;awmfjrwfudk a[mawmfrltyfay+yD? T "rRp=um w&m; contradicted by a recluse , or
awmfjrwfudk &[ef;onf‚if; ykÀm;onf‚if; ewfonf‚if; rm&fewf Brahman or Deva or by Mara or
onf‚if; jA[Rmonf‚if; teE W p=um0Vm TurBmavmu"mwf wdkuf by Brahma or by anyone
abmif twGif;Y wpHkwa,muf aom yk*~dKvfonf‚if; rqD;wm; ruefŒ in the world . ”
uGufEdkifcs ? ” (TodkŒ w+ydKifeuf aºuG;a=umf=uavukef.?)
“TodkŒvSsif xdkc%twGif;Y xdkv,twGif;Y xdkrk[kwftwGif;Y Thus, in that moment, in
tuedV jA[RmbHk wdkifatmif ausmfapmaom toHonf that second , in that instant
tqifhqifhysHESHI wufav. ? the shout reached as far as
the Brahma-world
1? bk&m;jzpfcg/ rd*'godk h/ p=uma&$bGm;/ jzef hcsDoGm;I. ig;yg;0*D~/ pHktnDESifh/ r[Dwaomif;/ wdkuftaygif;rS/
canmif;uyfvm/ ewfjA[Rmtm;/ 0gqdkvjynfh/ paeae h0,f a=uG ha=uG hvsHwuf/ "rRpufudk/ rdef hjrGwfaxGjym;/ a[m
abmf=um;onf? ? w&m;ewfpnf &Grf;w,fudk? ?
v,fwDq&mawmfbk&m;}uD;.ckESpfae hbk&m;&Sdcdk;tydk'f 5 rS
 (26)
t,Ì 'oo[\d avmu"mwk
oHurd`
or`urd`
or`a0rd
(27)
ty`rma%m p OVma&m =obmaom
avmau ygwk&a[mod twduUrR a'0geH
a'0gEkbm0E Wd
(28)
txacg b*0g ÁrH O'geH Oa'gaeod
“ tnmod 0w abm aum¾anm
tnmod0w abm aum¾anm” wd
Áwd [d'H tm,oRawm aum¾n\
tnmod aum¾n\ tnmod
aum¾anmawG0 emrH ta[mod
(26) (26)
T p=um0Vm taygif; avmu"mwfwdkufwaomif;onfvnf; And the Ten Thousand - Fold
atmufodkŒedrfhvsuf wodrfhodrfh wkefv_yfav. ? World- system trembled ,
txufodkŒckefxufI woGufoGuf wkefv_yfav. ? quaked and quaked again
at;,Ofv$JouJhodkΠE$Jum E$Jum wkefv_yfav. ? shook violently to and fro.
(27) (27)
ewftaygif; jA[Rmtaygif;wdkŒ. wefcdk; tvHk;pHk udk odrf;+cHKv$rf;rdk;I And an immeasurable and
p=um0Vmtaygif; avmu"mwf wdkufwaomif;Y twdkif;rod Ed_if; mighty radiance appeared
,SOfwG,fr&Sdaom }uD;us,frGefjrwfaom a&mifvSsHxdefnD; tvif; in the world , surpassing
"mwf}uD;onf tqef;w=u,f tHh=obG,f jzpfay:vm. ? the Devas own glory.
(28) (28)
xdktcgY bkef;awmf}uD;aom jrwfpGmbk&m;onf 0rf;ajrmufjrGwf=um; Then the Bhagava uttered this solemn utterance
TO'gef;awmf trdef hpum;udk usL;&ifhawmfrlav.? tdk vlewf jA[Rm " Indeed, Kondanna has understood".
owW0g taygif;wdkhighom;awmf}uD;jzpfaomaum¾nonf Indeed, Kondanna has understood."
tod^m%ftvif;aygufI aomwmyeftjzpfodk ha&mufav+yD wum;?
tdkvlewfjr[R owW0gtaygif;wdkŒ ighom;awmf}uD;jzpfaom aum¾n
onftod^m%ftvif;aygufI aomwmyeftjzpfodk ha&mufav+yDwum;?
(Todk h O'gef;usL; &ifhawmfr_av.?)
TO'gef;pum;awmftm;jzifh &Snfaomtoufawmf&Sdaom t&Sif Thus, it was that Annasi Kondanna became the
aum¾n rax&f j rwf } uD ; tm;tnmod a um¾n [l I omv#if Ttrnf x l ; onf name of Venerable Annasi Kondanna.
jzpfavownf;?
 (29) (29) (29)

txacg tm,oRm tnmodaum¾anm xdak omwmyefjzpf+yD;aomtcgY &Snaf omtoufawmf&adS om t&Sif tnmod Then, The Venerable Annasi Kondanna,
aum ¾nonf ud k , f w d k i f j rif t yf + yD ; aom w&m;&S d o nf j zpf I Having seen Dhamma,
Attained Dhamma,
'dX "arRm ud k , f w d k i f q d k u f a &muf t yf + yD ; aom w&m;&S d o nf j zpf I ud k , f w d k i f o d
Known Dhamma,
ywW "arRm tyf+yD;aomw&m;&So d nfjzpfI ud, k yf ikd ^f m%fjzifh ouf0iftyf+yD;aom w&m;&So
d nf
Plunged into Dhamma,
0d'w
d "arRm jzpfI ,Hrk mS ;jcif;. wbufurf;odk ah &mufatmifu;l ajrmuf+y;D onfjzpfI odk ah vmodk Having crossed over doubt,
y&da,m*gVS "arRm ah vm awG;awm,Hrk mS ;jcif;rS vGwu f if;onfjzpfI a=umuf&H$ rh u _ if;vsuf Having put away uncertaintity,
wdÀ 0dpu d ad p>m &J&ifjh cif;odk ah &mufonf jzpf I jrwfpmG bk&m;. omoemawmftwGi;f Y odjrif+y;D aom Having attained confidence,
0d*w uxH uaxm Om%ftpGrf;tm;jzifh olwyg;wdkŒtm; ,Hk=unftm;xm;jcif;r&Sdavaom a=umifh Without depending on others in the Teacher's
a0om &Z y`awWm bk e f ; awmf } uD ; aom jrwf p G m bk & m;ud k Tod k h a ompum;ud k religion, spoke to the Bhagava,
ty&y`paP ,m owWKomoae b*0E {HW w'a0gp av#mufxm;awmif;yefav.? '' May I, Bhante, get to leave the world in the
“vab,sm[H baE W b*0awmoE adW u yAŠZH… t&Sib f &k m; wynfah wmfonfbek ;f awmf}uD;aom jrwfpmG bk&m; .txHawmfY presence of the Bhagava, May I get the
vab,sH Oyor`' ” &[ef;tjzpfudk &vdkygonfbk&m;? yO`…if;tjzpfudk &vdkygonf bk&m;? Todk ordination?
ah v#mufxm;awmif;yefav.?

(30)
(30) (30)
And the Bhagava said "Come, Bhikkhu, The
{[dbduLQ wdb*0g ta0gp oGmuQmawm "arRm jrwfpGm;bk&m;onf Todk hrdef hawmfrl.?
Dhamma has been well expounded, Practice the
p&jA[Rp&d,H orRm 'kuQ \tE u
W &d ,
d m,mwd tdk&[ef;vmavmh igbk&m;onf w&m;jrwfudk aumif;pGma[m=um;awmf rltyf+yD?
holy life rightly, For making an end of suffering."
om0w\ tm,oRawm Oyor`'gta[moDwd oHo&m0Éfqif;&J. udpwP ;kH I tqH;k wkid af tmif jyKjcif;iSm aumif;pGmjrwfaom
So this came to be the ordination of the long
r*ftusiu hf kd usiahf vavmh Todk rh ed f ah wmfr.
l ? &Snaf om toufawmf&adS om
lived Venerable Kondanna.
xdt
k &Siaf um¾ntm;xdk {[dbu d KQ
yO…i;f tjzpfonf omv#if jzpfavownf;?

ÐÐÐÐÐÐÐÐ ÐÐÐÐÐÐÐÐ ÐÐÐÐÐÐÐÐ

"rRpuUy`0wWeokwWH edÏdwH "rRpuUy0` wWeokwo

f nf +yD;+yD? The end