English
…the Cātumahārājika Devas, hearing the sound, …the Tāvatiṃsa Devas… …the Yāma Devas… …the Tusita Devas… …the Nimmānaratī Devas… …the Paranimmittavasavattī Devas… …the Brahmakāyika Devas proclaimed the sound: “This unsurpassed Wheel of Dhamma has been set in motion by the Blessed One in Bārāṇasī, at Isipatana, in Migadāya, not to be turned back by any ascetic or brahmin, by any deva or Māra or Brahmā, or by anyone in the world.” Thus, in that moment, in that instant, in that twinkling, the sound rose up to the Brahmā-world. And this ten-thousandfold world-system trembled, shook, and quaked, and an immeasurable, splendid radiance appeared in the world, surpassing the divine power of the devas. Then the Blessed One uttered this inspired utterance: “Kondañña has indeed understood! Kondañña has indeed understood!” Thus, the Venerable Kondañña came to be named Aññāsikoṇḍañña (Kondañña Who Understood). “This is the noble truth of suffering”— in teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. Vision arose—in what sense? Knowledge arose—in what sense? Wisdom arose—in what sense? True knowledge arose—in what sense? Light arose—in what sense? Vision arose—in the sense of seeing. Knowledge arose—in the sense of knowing. Wisdom arose—in the sense of understanding. True knowledge arose—in the sense of penetration. Light arose—in the sense of illumination. Vision is Dhamma, knowledge is Dhamma, wisdom is Dhamma, true knowledge is Dhamma, light is Dhamma. These five dhammas are both the objects and the range of the analytical knowledge of Dhamma. What are its objects are its range. What are its range are its objects. Therefore it is said: “Knowledge of dhammas is the analytical knowledge of Dhamma.” The sense of seeing is the meaning, the sense of knowing is the meaning, Meaning is comprehended, Meaning is understood, Meaning is penetrated, Meaning is illuminated. These five meanings are both objects and ranges for the analysis of meaning. What are its objects, those are its ranges. What are its ranges, those are its objects. Therefore it is said – "Knowledge of meanings is the analysis of meaning." Expressions and interpretations to show five phenomena, Expressions and interpretations to show five meanings. These ten interpretations are both objects and ranges for the analysis of language. What are its objects, those are its ranges. What are its ranges, those are its objects. Therefore it is said – "Knowledge of language is the analysis of language." Knowledges in five phenomena, Knowledges in five meanings, Knowledges in ten interpretations. These twenty knowledges are both objects and ranges for the analysis of ready wit. What are its objects, those are its ranges. What are its ranges, those are its objects. Therefore it is said – "Knowledge of ready wit is the analysis of ready wit." "This noble truth of suffering is to be fully understood"...and so on..."has been fully understood"—in phenomena unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. Vision arose – in what sense? Knowledge arose – in what sense? Wisdom arose – in what sense? True knowledge arose – in what sense? Light arose – in what sense? Vision arose – in the sense of seeing. Knowledge arose – in the sense of knowing. Wisdom arose – in the sense of understanding. True knowledge arose – in the sense of penetrating. Light arose – in the sense of illuminating. Vision is a phenomenon, Knowledge is a phenomenon, Wisdom is a phenomenon, True knowledge is a phenomenon, Light is a phenomenon. These five phenomena are both objects and ranges for the analysis of phenomena. What are its objects, those are its ranges. What are its ranges, those are its objects. Therefore it is said – "Knowledge of phenomena is the analysis of phenomena." The meaning of seeing, the meaning of knowing, the meaning of understanding, the meaning of penetration, the meaning of illumination. These five meanings are the objects and domains of the analytical knowledge of meaning. What are its objects are its domains. What are its domains are its objects. Therefore it is said: “Knowledge of meanings is the analytical knowledge of meaning.” The expressions, pronunciations, and declarations to reveal the five phenomena, the expressions, pronunciations, and declarations to reveal the five meanings. These ten expressions are the objects and domains of the analytical knowledge of expression. What are its objects are its domains. What are its domains are its objects. Therefore it is said: “Knowledge of expressions is the analytical knowledge of expression.” Knowledges of the five phenomena, knowledges of the five meanings, knowledges of the ten expressions. These twenty knowledges are the objects and domains of the analytical knowledge of ready wit. What are its objects are its domains. What are its domains are its objects. Therefore it is said: “Knowledge of ready wit is the analytical knowledge of ready wit.” In the noble truth of suffering, fifteen phenomena, fifteen meanings, thirty expressions, sixty knowledges. [Kha] “‘This is the noble truth of the origin of suffering’— in phenomena unheard before, the eye arose… the light arose. ‘This noble truth of the origin of suffering is to be abandoned’… ‘it has been abandoned’— in phenomena unheard before, the eye arose… the light arose…” In the noble truth of the origin of suffering, fifteen phenomena, fifteen meanings, thirty expressions, sixty knowledges. [Ga] “‘This is the noble truth of the cessation of suffering’— in phenomena unheard before, the eye arose… the light arose. ‘This noble truth of the cessation of suffering is to be realized’… ‘it has been realized’— in phenomena unheard before, the eye arose… the light arose…” In the noble truth of the cessation of suffering, fifteen phenomena, Fifteen meanings, thirty interpretations, sixty knowledges. "This is the noble truth of the path leading to the cessation of suffering" — in teachings unheard before, vision arose... light arose. "This noble truth of the path leading to the cessation of suffering should be developed"... "has been developed" — in teachings unheard before, vision arose... light arose... In the noble truth of the path leading to the cessation of suffering, fifteen phenomena, fifteen meanings, thirty interpretations, sixty knowledges. In the four noble truths, sixty phenomena, sixty meanings, one hundred and twenty interpretations, and two hundred and forty knowledges. Section on the Foundations of Mindfulness "This is contemplation of the body in the body" — for me, monks, in teachings unheard before, vision arose... light arose. "This contemplation of the body in the body should be developed" — for me, monks... "has been developed" — for me, monks, in teachings unheard before, vision arose... light arose. "This is contemplation of feelings... this is contemplation of mind... this is contemplation of phenomena in phenomena" — for me, monks, in teachings unheard before, vision arose... light arose. "This contemplation of phenomena in phenomena should be developed"... "has been developed" — for me, monks, in teachings unheard before, vision arose... light arose. "This is contemplation of the body in the body" — in teachings unheard before, vision arose... light arose... "This contemplation of the body in the body should be developed"... "has been developed" — in teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. "Vision arose" – in what sense? "Knowledge arose" – in what sense? "Wisdom arose" – in what sense? "True knowledge arose" – in what sense? "Light arose" – in what sense? "Vision arose" – in the sense of seeing. "Knowledge arose" – by way of knowing. Wisdom arose, by way of discerning. Knowledge arose, by way of penetration. Light arose, by way of illumination. The eye is a phenomenon, knowledge is a phenomenon, wisdom is a phenomenon, true knowledge is a phenomenon, light is a phenomenon. These five phenomena are both objects and ranges for the analytical knowledge of phenomena. What are its objects are its ranges. What are its ranges are its objects. Therefore it is said: "Knowledge of phenomena is analytical knowledge of phenomena." The meaning is seeing, the meaning is knowing, the meaning is discerning, the meaning is penetrating, the meaning is illuminating. These five meanings are both objects and ranges for the analytical knowledge of meaning. What are its objects are its ranges. What are its ranges are its objects. Therefore it is said: "Knowledge of meanings is analytical knowledge of meaning." To show the five phenomena, there are expressions of language and terms. To show the five meanings, there are expressions of language and terms. These ten terms are both objects and ranges for the analytical knowledge of language. What are its objects are its ranges. What are its ranges are its objects. Therefore it is said: "Knowledge of language is analytical knowledge of language." Knowledges in the five phenomena, knowledges in the five meanings, knowledges in the ten terms. These twenty knowledges are both objects and ranges for the analytical knowledge of ready wit. What are its objects are its ranges. What are its ranges are its objects. Therefore it is said: "Knowledge of ready wit is analytical knowledge of ready wit." In mindfulness of the body as body, fifteen phenomena, fifteen meanings, thirty terms, sixty knowledges. "This is mindfulness of feelings... this is mindfulness of mind... this is mindfulness of phenomena as phenomena." In phenomena unheard before, the eye arose... light arose... "And this mindfulness of phenomena as phenomena should be developed..." "has been developed." In phenomena unheard before, the eye arose... light... light arose…etc…