|| तथागत का प्रथम उपदेश || धम्मचक्कप्पवत्तनसुत्तं ||
धर्मचक्र प्रवर्तन वर्ग तथागत का प्रथम उपदेश
धम्मचक्कप्पवत्तनसुत्तं
SETTING IN MOTION THE WHEEL OF THE DHAMMA
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 Tathāgata 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 Nibbāna.
“And what, bhikkhus, is that middle way awakened to by the Tathāgata, which
gives rise to vision … which leads to Nibbāna? 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 Tathāgata, which gives rise to vision, which gives rise
to knowledge, which leads to peace, to direct knowledge, to enlightenment, to
Nibbāna.
“Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is
suffering, illness is suffering, death is suffering; 381 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 renewed existence, accompanied by delight and lust,
seeking delight here and there; that is, craving for sensual pleasures, craving for
existence, craving for extermination.
“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, nonreliance on it.
“Now this, bhikkhus, is the noble truth of the way leading to the cessation of
suffering: [422] 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, knowledge, wisdom,
true knowledge, and light.
“‘This noble truth of suffering has been fully understood’: thus, bhikkhus, in
regard to things unheard before, there arose in me vision, knowledge, wisdom,
true knowledge, 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,
धम्मचक्कप्पवत्तनसुत्तं
SETTING IN MOTION THE WHEEL OF THE DHAMMA
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 Tathāgata 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 Nibbāna.
“And what, bhikkhus, is that middle way awakened to by the Tathāgata, which
gives rise to vision … which leads to Nibbāna? 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 Tathāgata, which gives rise to vision, which gives rise
to knowledge, which leads to peace, to direct knowledge, to enlightenment, to
Nibbāna.
“Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is
suffering, illness is suffering, death is suffering; 381 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 renewed existence, accompanied by delight and lust,
seeking delight here and there; that is, craving for sensual pleasures, craving for
existence, craving for extermination.
“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, nonreliance on it.
“Now this, bhikkhus, is the noble truth of the way leading to the cessation of
suffering: [422] 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, knowledge, wisdom,
true knowledge, and light.
“‘This noble truth of suffering has been fully understood’: thus, bhikkhus, in
regard to things unheard before, there arose in me vision, knowledge, wisdom,
true knowledge, 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,
Category
📚
Learning