A New Course in Reading Pali

Lesson XII - Readings

Exercise 1

Eva.m me suta.m: eka.m samaya.m Bhagavaa Saavatthiya.m viharati Jetavane Anaathapi.n.dikassa aaraame. Atha kho Bhagavaa pubba.nhasamaya.m nivaasetvaa pattaciivaramaadaaya Saavatthi.m pi.n.daaya paavisi. Tena kho pana samayena Aggikabhaaradvaajassa braahma.nassa nivesane aggi pajjalito hoti aahuti paggahitaa. Atha kho Bhagavaa Saavatthiya.m sapadaana.m pi.n.daaya caramaano yena Aggikabhaaradvaajassa braahma.nassa nivesana.m tenupasa"nkami.
Thus have I heard: at one time the Blessed One was living at Savatthi in Jeta's Grove at Anathapindika's park. Then in the morning the Blessed One dressed, took his bowl and robe, and went in to Savatthi for alms. Then at that time, a fire was blazing forth and a sacrifice being offered at the home of the Brahmin, Aggikabharadvaja. Then the Blessed One, making his alms round in Savatthi one house at a time, approached the home of the Brahmin, Aggikabharadvaja.

Addasaa kho Aggikabhaaradvaajo braahma.no Bhagavanta.m duurato'va aagacchanta.m. Disvaana Bhagavanta.m etadavoca: «Tatr'eva, mu.n.daka; tatr'eva, sama.naka; tatr'eva, vasalaka ti.t.thaahii»ti. Eva.m vutte, Bhagavaa Aggikabhaaradvaaja.m braahma.na.m etadavoca: «Jaanaasi pana tva.m, braahma.na, vasala.m vaa vasalakara.ne vaa dhamme»ti?
The Brahmin, Aggikabharadvaja saw the Blessed One coming from afar. Seeing the Blessed One he said thus: "Stay there, shaveling, stay there, wretched ascetic, stay there outcast". When this was said the Blessed One spoke thus to the Brahmin, Aggikabharadvaja: "Then do you know, Brahmin, who is an outcast or what qualities make one an outcast?"

"Na khvaaha.m, bho Gotama, jaanaami vasala.m vaa vasalakara.ne vaa dhamme; saadhu me bhava.m Gotamo tathaa dhamma.m desetu, yathaaha.m jaaneyya.m vasala.m vaa vasalakara.ne vaa dhamme»ti. «Tena hi, braahma.na, su.naahi, saadhuka.m manasi karohi; bhaasissaamii»ti. «Eva.m, bho»ti kho Aggikabhaaradvaajo braahma.no Bhagavato paccassosi. Bhagavaa etadavoca:
"Indeed, master Gotama, I do not know an outcast or the qualities that make an outcast. It would be good if the honourable Gotama would preach to me the doctrine so that I might know an outcast or the qualities that make an outcast". "Well then, Brahmin, listen to this, pay careful attention and I will tell you". "Yes, master", the Brahmin, Aggikabharadvaja replied to the Blessed One. The Blessed One spoke thus:

«Kodhano upanaahii ca, paapamakkhii ca yo naro; vipannadi.t.thi maayaavii, ta.m ja~n~naa 'vasalo' iti.
Ekaja.m vaa dvija.m vaa'pi, yo'dha paa.na.m vihi.msati; yassa paa.ne dayaa natthi, ta.m ja~n~naa 'vasalo' iti.
Yo hanti parirundhati, gaamaani nigamaani ca; niggaahako sama~n~naato, ta.m ja~n~naa 'vasalo' iti.
"That man who is angry, bears a grudge, conceals sin, has wrong views, and is deceitful; know him as an 'outcast'.
He who harms a once or twice born living being; in whom there is no compassion towards a living being; know him as an 'outcast'.
He that besieges and completely restrains villages and towns; a notorious oppressor; know him as an 'outcast'.

Yo maatara.m pitara.m vaa, ji.n.naka.m gatayobbana.m;
pahu santo na bharati, ta.m ja~n~naa 'vasalo' iti.
Yo maatara.m pitara.m vaa, bhaatara.m bhagini.m sasu.m;
hanti roseti vaacaaya, ta.m ja~n~naa 'vasalo' iti.
He that, being able, does not support mother or father, when frail and aged; know him as an 'outcast'.
He that harms and annoys with words mother or father, brother, sister, father-in-law; know him as an 'outcast'.

Rosako kadariyo ca, paapiccho maccharii sa.tho;
ahiriko anottappii, ta.m ja~n~naa 'vasalo' iti.
Na jaccaa vasalo hoti, na jaccaa hoti braahma.no;
kammanaa vasalo hoti, kammanaa hoti braahma.no»ti.
He that is wrathful, stingy, with bad intentions,
avaricious, fraudulent, shameless, and without a conscience; know him as an 'outcast'.
One is not an outcast by birth, nor by birth is one a Brahmin;
One is an outcast by deeds, by deeds is one a Brahmin".

Eva.m vutte, Aggikabhaaradvaajo braahma.no Bhagavanta.m etadavoca: «abhikkanta.m, bho Gotama, abhikkanta.m, bho Gotama. Seyyathaapi, bho Gotama, nikkujjita.m va ukkujjeyya, pa.ticchanna.m vaa vivareyya, muu.lhassa vaa magga.m aacikkheyya, andhakaare vaa telapajjota.m dhaareyya 'cakkhumanto ruupaani dakkhintii'ti; - evameva bhotaa Gotamena anekapariyaayena dhammo pakaasito. Esaaha.m bhavanta.m Gotama.m sara.na.m gacchaami dhamma~nca bhikkhusagha~nca; upaasaka.m ma.m bhava.m Gotamo dhaaretu ajjat'agge paa.n'upeta.m sara.na.m gatan»ti.
When this was said, the Brahmin, Aggikabharadvaja spoke thus to the Blessed One: "Wonderful, master Gotama; wonderful, master Gotama. Just as, master Gotama, one would set upright that which has been turned upside down, reveal that which is covered, show the way to one who has strayed, hold an oil lamp in the darkness so that one with eyes may see forms, then even so the doctrine has been made known in various ways by master Gotama. Thus I go for refuge to the honourable Gotama, to the Dhamma, and the community of monks. May the honourable Gotama accept me as a lay disciple gone for refuge, from today onwards for the rest of my life".

(Snp 1.7. Vasalasutta.m)
http://www.accesstoinsight.org/canon/sutta/khuddaka/suttanipata/snp1-07.html

Exercise 2

«Kacci abhi.nhasa.mvaasaa, naavajaanaasi pa.n.dita.m?
ukkaadhaaro manussaana.m, kacci apacito tayaa?»
"Would you, from repeated association, not disrespect a wise person?
Is the torchbearer of mankind honoured by you?"

«Naaha.m abhi.nhasa.mvaasaa, avajaanaami pa.n.dita.m;
ukkaadhaaro manussaana.m, nicca.m apacito mayaa».
"From repeated association, I do not disrespect a wise person.
The torchbearer of mankind is always honoured by me."

«Pa~nca kaamagu.ne hitvaa, piyaruupe manorame;
saddhaaya gharaa nikkhamma, dukkhass'antakaro bhava.
Mitte bhajassu kalyaa.ne, panta~nca sayanaasana.m;
vivitta.m appanigghosa.m, matta~n~nuu hohi bhojane.
"Having abandoned the five cords of the senses, seemingly pleasant, delightful to the mind;
Having set forth from home out of faith, put an end to suffering,
Keep company with good friends, and maintain a solitary lodging,
secluded and quiet, and be moderate in eating.

Ciivare pi.n.dapaate ca, paccaye sayanaasane;
etesu ta.nha.m maakaasi, maa loka.m punaraagami.
Sa.mvuto paatimokkhasmi.m, indriyesu ca pa~ncasu;
satii kaayagataa ty'atthu, nibbidaabahulo bhava.
Robes, alms food, requisites and lodging;
do not crave for these, do not come again into the world.
Be restrained according to the Discipline, and in the five faculties;
Be mindful relating to the body, and develop great dispassion to it.

Nimitta.m parivajjehi, subha.m raagûpasa.mhita.m;
asubhaaya citta.m bhaavehi, ekagga.m susamaahita.m.
Animitta~nca bhaavehi, maanaanusayamujjaha;
tato maanaabhisamayaa, upasanto carissasii»ti.
Shun the sign of beauty connected with passion;
Cultivate a mind in foulness, one-pointed and concentrated.
Cultivate the signless, and abandon the tendency to conceit;
Then by complete overcoming of conceit, you will live in the utmost tranquillity".

Ittha.m suda.m Bhagavaa aayasmanta.m raahula.m imaahi gaathaahi abhi.nha.m ovadati.
In this way the Blessed one repeatedly exhorted the venerable Rahula by these verses.

(Snp 2.11. Raahulasutta.m Cf. http://www.accesstoinsight.org/canon/sutta/khuddaka/suttanipata/snp2-11.html)

Exercise 3

Atha kho aayasmaa Aanando yena Bhagavaa ten'upasa"nkami; upasa"nkamitvaa Bhagavanta.m abhivaadetvaa ekamanta.m nisiidi. Ekamanta.m nisinno kho aayasmaa Aanando Bhagavanta.m etadavoca:
Then the venerable Ananda approached the Blessed One; having approached, he greeted him and sat down at one side. Sitting on one side the venerable Ananda said thus to the Blessed One:

«Tii.n'imaani, bhante, gandhajaataani, yesa.m anuvaata~n~neva gandho gacchati, no pa.tivaata.m. Katamaani tii.ni?
"There are three types of scent, in which a scent goes in the direction of the wind, but not against it. What are the three?

Muulagandho, saaragandho, pupphagandho: imaani kho, bhante, tii.nii gandhajaataani, yesa.m anuvaata~n~neva gandho gacchati, no pa.tivaata.m. Atthi nu kho, bhante, ki~nci gandhajaata.m yassa anuvaatampi gandho gacchati, pa.tivaatampi gandho gacchati, anuvaatapa.tivaatampi gandho gacchatii»ti?
"Root scent, essence scent, and flower scent: these are the three types of scent, in which a scent goes in the direction of the wind, but not against it. Is there, venerable sir, any type of scent whatever, in which a scent goes in the direction of the wind, goes against it and goes both with and against the wind?"

«Atth'Aananda, ki~nci gandhajaata.m yassa anuvaatampi gandho gacchati, pa.tivaatampi gandho gacchati, anuvaatapa.tivaatampi gandho gacchatii»ti.
"There is, Ananda, a type of scent, in which a scent goes in the direction of the wind, goes against it, and goes both with and against the wind."

«Katama~nca pana, bhante, gandhajaata.m yassa anuvaatampi gandho gacchati, pa.tivaatampi gandho gacchati, anuvaatapa.tivaatampi gandho gacchatii»ti?
"Then what, venerable sir, is the type of scent, in which a scent goes in the direction of the wind, goes against it, and goes both with and against the wind?"

«Idh'Aananda, yasmi.m gaame vaa nigame vaa itthii vaa puriso vaa buddha.m sara.na.m gato hoti, dhamma.m sara.na.m gato hoti, sa.mgha.m sara.na.m gato hoti, paa.naatipaataa pa.tivirato hoti, adinnaadaanaa pa.tivirato hoti, kaamesu micchaacaaraa pa.tivirato hoti, musaavaadaa pa.tivirato hoti, suraamerayamajjapamaada.t.thaanaa pa.tivirato hoti, siilavaa hoti kalyaa.nadhammo, vigatamalamaccherena cetasaa agaara.m ajjhaavasati ...
"Here, Ananda, in that village or town, where a woman or man has gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Sangha for refuge, is restrained from killing living beings, from taking what is not given, from sexual misconduct, from false speech, and from liquor and intoxicants that cloud the mind, is virtuous, and of a good nature, and inhabits a house with a mind free from the impurity of avarice ...

Tassa disaasu sama.nabraahma.naa va.n.na.m bhaasanti: 'asukasmi.m naama gaame vaa nigame vaa itthii vaa puriso vaa buddha.m sara.na.m gato hoti, dhamma.m sara.na.m gato hoti, sa.mgha.m sara.na.m gato hoti, paa.naatipaataa pa.tivirato hoti, adinnaadaanaa pa.tivirato hoti, kaamesumicchaacaaraa pa.tivirato hoti, musaavaadaa pa.tivirato hoti, suraamerayamajjapamaada.t.thaanaa pa.tivirato hoti, siilavaa hoti kalyaa.nadhammo, vigatamalamaccharena cetasaa agaara.m ajjhaavasati ...'ti.
"Recluses and Brahmins speak well of him in all directions: 'In such-named village or town, a woman or man has gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Sangha for refuge, is restrained from killing living beings, from taking what is not given, from sexual misconduct, from false speech, and from liquor and intoxicants that cloud the mind, is virtuous, and of a good nature, and inhabits a house with a mind free from the impurity of avarice ...'

Devataapissa va.n.na.m bhaasanti: 'asukasmi.m naama gaame vaa nigame vaa itthii vaa puriso vaa buddha.m sara.na.m gato hoti, dhamma.m sara.na.m gato hoti ... pe ... siilavaa hoti kalyaa.nadhammo, vigatamalamaccherena cetasaa agaara.m ajjhaavasati ...'ti. Ida.m kho ta.m, Aananda, gandhajaata.m yassa anuvaatampi gandho gacchati, pa.tivaatampi gandho gacchati, anuvaatapa.tivaatampi gandho gacchatii»ti.
"And deities speak well of that: 'In such-named village or town, a woman or man has gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Sangha for refuge ... etc. ... is virtuous, and of a good nature, and inhabits a house with a mind free from the impurity of avarice ... '. Indeed this, Ananda, is the type of scent, in which a scent goes in the direction of the wind, goes against it and goes both with and against the wind."

«Na pupphagandho pa.tivaatam'eti, na candana.m tagaramallikaa vaa. sata~nca gandho pa.tivaatam'eti,sabbaa disaa sappuriso pavaatii».
"The scent of a flower does not go against the wind, Nor does that of sandalwood or jasmine. The scent of a good person goes against the wind, A virtuous person diffuses it in all directions."

(A.N. 3.80 Gandhajaatasutta.m)

Exercise 4

Saavatthiya.m Adinnapubbako naama braahma.no ahosi. Tena kassaci ki~nci na dinnapubba.m. Tassa eko'va putto ahosi, piyo manaapo. Braahma.no puttassa pilandhana.m daatukaamo «sace suva.n.nakaarassa aacikkhissaami, vetana.m daatabba.m bhavissatii»ti sayam'eva suva.n.na.m ko.t.tetvaa ma.t.taani ku.n.dalaani katvaa adaasi; ten'assa putto 'Ma.t.taku.n.dalii'ti pa~n~naayi.
In Savatthi there was a Brahmin named Adinnapubbaka ("he that has not given before"). There was nothing given to anyone before by him. He had only one son who was dear and delightful to him. The Brahmin, wanting to give his son an ornament, thought "If I ask the goldsmith, fees would have to be paid". He pounded the gold himself, made polished earrings and gave them to him. Because of this his son was known as "Mattakundali (polished earrings)".

Tassa so.lasavassakaale pa.n.durogo udapaadi. Braahma.no vejjaana.m santika.m gantvaa «tumhe asukarogassa ki.m bhesajja.m karothaa»ti pucchi. Te assa ya.m vaa ta.m vaa rukkhatacaadi.m aacikkhi.msu. So ta.m aaharitvaa bhesajja.m kari. Tathaa karontass'eva tassa rogo balavaa ahosi. Braahma.no tassa dubbalabhaava.m ~natvaa eka.m vejja.m pakkosi. So ta.m oloketvaa «amhaaka.m eka.m kicca.m atthi; a~n~na.m vejja.m pakkositvaa tikicchaapehii»ti vatvaa nikkhami.
When he was 16, he fell ill with jaundice. The Brahmin went to doctors and asked them, "What medicine do you make for such a disease". They informed him of such and such tree-bark, etc. He fetched it and made the medicine. Despite him making it, the disease became strong. The Brahmin, knowing how feeble he was, summoned a doctor. He looked at him, and said, "We have one specialization; call another doctor and get him to cure this", then he departed.

Braahma.no tassa mara.nasamaya.m ~natvaa «imassa dassan'atthaaya aagataagataa antogehe saapateyya.m passissanti, tasmaa na.m bahi karissaamii»ti putta.m niiharitvaa bahi aa.linde nipajjaapesi. Tasmi.m kaalakate braahma.no tassa sariira.m jhaapetvaa, devasika.m aa.laahana.m gantvaa: «kaha.m ekaputtaka! kaha.m ekaputtakaa»ti rodi.
The Brahmin, knowing his son was dying, thought to himself, "Those who come to see him, they will see the wealth inside my house, thus I will take him outside". He had his son taken outside and had him laid down on the veranda. When he was dead, the Brahmin had his body burned, and went to the cremation ground daily, and cried, "Where has my only little son gone! Where has my only little son gone!"

RasV. Ma.t.thaku.n.daliivatthu
Cf. http://web.ukonline.co.uk/buddhism/dmpada2a.htm#Matthakundali

Note: RasV stands for Rasavaahinii - this (according to the Dictionary of Paali Proper Names) is "A Collection of stories in Paali, by Vedeha, a monk of the Vanavaasii fraternity in Ceylon. The work probably belongs to the early part of the fourteenth century, and seems to be a revsion of an old Pali translation made from an original Sinhalese compilation by Ra.t.thaplaala Thera of the Mahaavihaara."

Lesson XII - Further Readings

Exercise 1

DHAMMACAKKAPPAVATTANA SUTTA
DISCOURSE ON THE SETTING IN MOTION OF THE WHEEL OF THE DHAMMA

Eva.m me suta.m. Eka.m samaya.m Bhagavaa Baaraa.nasiya.m viharati Isipatane Migadaaye. Tatra kho Bhagavaa pa~ncavaggiye bhikkhuu aamantesi -
Thus have I heard. On one occasion, the Blessed one was staying at Benares in the Deer Sanctuary at Isipatana. There the Blessed One addressed the monks of the group of five thus:

"Dve'me, bhikkhave, antaa pabbajitena na sevitabbaa. Katame dve?
"Monks, these two extremes are not to be practiced by one who has gone forth. What are the two?

Yo caaya.m kaamesu kaamasukhallikaanuyogo - hiino, gammo, pothujjaniko, anariyo, anatthasa.mhito, yo caaya.m attakilamathaanuyogo - dukkho, anariyo, anatthasa.mhito.
Just this, devotion to a life of luxury among sensual pleasures, which is low, vulgar, common, ignoble, and disadvantageous; and just this, devotion to self-mortification, which is painful, ignoble, and disadvantageous.

Ete kho, bhikkhave, ubho ante anupagamma majjhimaa pa.tipadaa Tathaagatena abhisambuddhaa cakkhukara.nii, ~naa.nakara.nii, upasamaaya, abhi~n~naaya, sambodhaaya, nibbaanaaya sa.mvattati.
Monks, not approaching either of these extremes, the middle way, perfectly realized by the Tathagata, produces insight, produces knowledge, and leads to calmness, higher knowledge, enlightenment, and Nirvana.

Katamaa ca saa, bhikkhave, majjhimaa pa.tipadaa Tathaagatena abhisambuddhaa cakkhukara.nii, ~naa.nakara.nii, upasamaaya, abhi~n~naaya, sambodhaaya, nibbaanaaya sa.mvattati?
And what, monks, is this middle way, perfectly realized by the Tathagata, which produces insight, produces knowledge, and leads to calmness, higher knowledge, enlightenment, and Nirvana?

Ayam'eva ariyo a.t.tha"ngiko maggo, seyyathida.m - sammaadi.t.thi, sammaasa"nkappo, sammaavaacaa, sammaakammanto, sammaa-aajiivo, sammaavaayaamo, sammaasati, sammaasamaadhi.
Just this noble eightfold path, that is - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

Aya.m kho saa, bhikkhave, majjhimaa pa.tipadaa Tathaagatena abhisambuddhaa cakkhukara.nii, ~naa.nakara.nii, upasamaaya, abhi~n~naaya, sambodhaaya, nibbaanaaya sa.mvattati.
This, monks, is the middle way, perfectly realized by the Tathagata, which produces insight, produces knowledge, and leads to calmness, higher knowledge, enlightenment, and Nirvana.

Ida.m kho pana, bhikkhave, dukkha.m ariyasacca.m - jaati'pi dukkhaa, jaraa'pi dukkhaa, byaadhi'pi dukkho, mara.nam'pi dukkha.m, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yam'p'iccha.m na labhati tam'pi dukkha.m - sa"nkhittena pa~ncupaadaanakkhandhaa dukkhaa.
Now this, monks, is the noble truth of suffering: birth is suffering, old age is suffering, sickness is suffering, death is suffering, association with the unpleasant is suffering, dissociation from the pleasant is suffering, not getting what one wants is suffering; in short, the five aggregates of clinging are suffering.

Ida.m kho pana, bhikkhave, dukkhasamudaya.m ariyasacca.m - yaaya.m ta.nhaa ponobbhavikaa, nandiraagasahagataa tatratatraabhinandinii, seyyathida.m, - kaamata.nhaa, bhavata.nhaa, vibhavata.nhaa.
Now this, monks, is the noble truth of the origin of suffering: this very craving leading to rebirth, connected with passionate delight, finding pleasure here and there, namely: craving for sensual pleasures, craving for existence, and craving for non-existence.

Ida.m kho pana, bhikkhave, dukkhanirodha.m ariyasacca.m - yo tassaayeva ta.nhaaya asesaviraaganirodho, caago, pa.tinissaggo, mutti, anaalayo.
Now this, monks, is the noble truth of the cessation of suffering: the complete fading away and cessation of this very craving, the giving up and forsaking of it, freedom from it, and non-attachment to it.

Ida.m kho pana, bhikkhave, dukkhanirodhagaaminii pa.tipadaa ariyasacca.m - ayameva ariyo a.t.tha"ngiko maggo, seyyathida.m - sammaadi.t.thi, sammaasa"nkappo, sammaavaacaa, sammaakammanto, sammaa-aajiivo, sammaavaayaamo, sammaasati, sammaasamaadhi.
Now this, monks, is the noble truth of the way leading to the cessation of suffering: it is this noble eightfold path, that is - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

'Ida.m dukkha.m ariyasaccan'ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu.m udapaadi, ~naa.na.m udapaadi, pa~n~naa udapaadi, vijjaa udapaadi, aaloko udapaadi.
'This is the noble truth of suffering': thus, monks, in regard to teachings not heard by me before, insight, knowledge, wisdom, revelation, and illumination arose.

'Ta.m kho pan'ida.m dukkha.m ariyasacca.m pari~n~neyyan'ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu.m udapaadi, ~naa.na.m udapaadi, pa~n~naa udapaadi, vijjaa udapaadi, aaloko udapaadi.
'Now this noble truth of suffering ought to be fully understood': thus, monks, in regard to teachings not heard by me before, insight, knowledge, wisdom, revelation, and illumination arose.

'Ta.m kho pan'ida.m dukkha.m ariyasacca.m pari~n~naatan'ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu.m udapaadi, ~naa.na.m udapaadi, pa~n~naa udapaadi, vijjaa udapaadi, aaloko udapaadi.
'Now this noble truth of suffering has been fully understood': thus, monks, in regard to teachings not heard by me before, insight, knowledge, wisdom, revelation, and illumination arose.

'Ida.m dukkhasamudaya.m ariyasaccan'ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu.m udapaadi, ~naa.na.m udapaadi, pa~n~naa udapaadi, vijjaa udapaadi, aaloko udapaadi.
'This is the noble truth of the origin of suffering': thus, monks, in regard to teachings not heard by me before, insight, knowledge, wisdom, revelation, and illumination arose.

'Ta.m kho pan'ida.m dukkhasamudaya.m ariyasacca.m pahaatabban'ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu.m udapaadi, ~naa.na.m udapaadi, pa~n~naa udapaadi, vijjaa udapaadi, aaloko udapaadi.
'Now this noble truth of the origin of suffering ought to be abandoned': thus, monks, in regard to teachings not heard by me before, insight, knowledge, wisdom, revelation, and illumination arose.

'Ta.m kho pan'ida.m dukkhasamudaya.m ariyasacca.m pahiinan'ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu.m udapaadi, ~naa.na.m udapaadi, pa~n~naa udapaadi, vijjaa udapaadi, aaloko udapaadi.
'Now this noble truth of the origin of suffering has been abandoned': thus, monks, in regard to teachings not heard by me before, insight, knowledge, wisdom, revelation, and illumination arose.

'Ida.m dukkhanirodha.m ariyasaccan'ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu.m udapaadi, ~naa.na.m udapaadi, pa~n~naa udapaadi, vijjaa udapaadi, aaloko udapaadi.
'This is the noble truth of the cessation of suffering': thus, monks, in regard to teachings not heard by me before, insight, knowledge, wisdom, revelation, and illumination arose.

'Ta.m kho pan'ida.m dukkhanirodha.m ariyasacca.m sacchikaatabban'ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu.m udapaadi, ~naa.na.m udapaadi, pa~n~naa udapaadi, vijjaa udapaadi, aaloko udapaadi.
'Now this noble truth of the cessation of suffering ought to be realized': thus, monks, in regard to teachings not heard by me before, insight, knowledge, wisdom, revelation, and illumination arose.

'Ta.m kho pan'ida.m dukkhanirodha.m ariyasacca.m sacchikatan'ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu.m udapaadi, ~naa.na.m udapaadi, pa~n~naa udapaadi, vijjaa udapaadi, aaloko udapaadi.
'Now this noble truth of the cessation of suffering has been realized': thus, monks, in regard to teachings not heard by me before, insight, knowledge, wisdom, revelation, and illumination arose.

'Ida.m dukkhanirodhagaaminii pa.tipadaa ariyasaccan'ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu.m udapaadi, ~naa.na.m udapaadi, pa~n~naa udapaadi, vijjaa udapaadi, aaloko udapaadi.
'This is the noble truth of the way leading to the cessation of suffering': thus, monks, in regard to teachings not heard by me before, insight, knowledge, wisdom, revelation, and illumination arose.

'Ta.m kho pan'ida.m dukkhanirodhagaaminii pa.tipadaa ariyasacca.m bhaavetabban'ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu.m udapaadi, ~naa.na.m udapaadi, pa~n~naa udapaadi, vijjaa udapaadi, aaloko udapaadi.
'Now this noble truth of the way leading to the cessation of suffering ought to be developed': thus, monks, in regard to teachings not heard by me before, insight, knowledge, wisdom, revelation, and illumination arose.

'Ta.m kho pan'ida.m dukkhanirodhagaaminii pa.tipadaa ariyasacca.m bhaavitan'ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu.m udapaadi, ~naa.na.m udapaadi, pa~n~naa udapaadi, vijjaa udapaadi, aaloko udapaadi.
'Now this noble truth of the way leading to the cessation of suffering has been developed': thus, monks, in regard to teachings not heard by me before, insight, knowledge, wisdom, revelation, and illumination arose.

Yaavakiiva~nca me, bhikkhave, imesu catuusu ariyasaccesu eva.m tipariva.t.ta.m dvaadasaakaara.m yathaabhuuta.m ~naa.nadassana.m na suvisuddha.m ahosi, n'eva taavaaha.m, bhikkhave, sadevake loke samaarake sabrahmake sassama.nabraahma.niyaa pajaaya sadevamanussaaya 'anuttara.m sammaasambodhi.m abhisambuddho'ti pacca~n~naasi.m.
So long as, monks, my knowledge and vision just as it is of these four noble truths was not well-purified, in three rounds and twelve ways thus, then, monks, I did not claim, in this world with its devas, Mara, and Brahma, in this generation with its recluses and Brahmins, devas and humans: "I have completely realized unsurpassed perfect enlightenment".

Yato ca kho me, bhikkhave, imesu catuusu ariyasaccesu eva.m tipariva.t.ta.m dvaadasaakaara.m yathaabhuuta.m ~naa.nadassana.m suvisuddha.m ahosi, athaaha.m, bhikkhave, sadevake loke samaarake sabrahmake sassama.nabraahma.niyaa pajaaya sadevamanussaaya 'anuttara.m sammaasambodhi.m abhisambuddho'ti pacca~n~naasi.m.
And since, monks, my knowledge and vision just as it is of these four noble truths was indeed well-purified, in three rounds and twelve ways thus, then, monks, I did claim, in this world with its devas, Mara, and Brahma, in this generation with its recluses and Brahmins, devas and humans: "I have completely realized unsurpassed perfect enlightenment".

~naa.na~nca pana me dassana.m udapaadi - 'akuppaa me vimutti, aya.m antimaa jaati, natth'idaani punabbhavo'"ti.
The knowledge and vision then arose in me - 'Unshakable is liberation in me, this is my last birth, now there is no more existence again'.

Idamavoca Bhagavaa. Attamanaa pa~ncavaggiyaa bhikkhuu Bhagavato bhaasita.m abhinandunti.
Thus said the Blessed One. Delighted, the monks of the group of five rejoiced in the Blessed One's words.

Imasmi~nca pana veyyaakara.nasmi.m bha~n~namaane aayasmato Ko.n.da~n~nassa viraja.m viitamala.m dhammacakkhu.m udapaadi - "ya.m ki~nci samudayadhamma.m, sabba.m ta.m nirodhadhamman"ti.
Then when this explication was being spoken, there arose in the venerable Konda~n~na the vision of the Dhamma, free from defilement or stain - "Whatever is subject to arising, all that is subject to cessation".

Pavattite ca pana Bhagavataa dhammacakke Bhummaa devaa saddamanussaavesu.m - "eta.m Bhagavataa Baaraa.nasiya.m Isipatane Migadaaye anuttara.m dhammacakka.m pavattita.m appa.tivattiya.m sama.nena vaa braahma.nena vaa devena vaa maarena vaa brahmunaa vaa kenaci vaa lokasmin"ti.
And then on the setting in motion of the Wheel of the Dhamma by the Blessed One, the terrestrial devas raised a shout - "The unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, at Baranasi in the Deer Park at Isipatana, and this cannot be turned back by any recluse or Brahmin or deva or Mara or Brahma or by anyone in the world".

Bhummaana.m devaana.m sadda.m sutvaa Caatumahaaraajikaa devaa saddamanussaavesu.m - "eta.m Bhagavataa Baaraa.nasiya.m Isipatane Migadaaye anuttara.m dhammacakka.m pavattita.m, appa.tivattiya.m sama.nena vaa braahma.nena vaa devena vaa maarena vaa brahmunaa vaa kenaci vaa lokasmin"ti.
Having heard the shout of the terrestrial devas, the Four Great Kings raised a shout - "The unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, at Baranasi in the Deer Park at Isipatana, and this cannot be turned back by any recluse or Brahmin or deva or Mara or Brahma or by anyone in the world".

Caatumahaaraajikaana.m devaana.m sadda.m sutvaa. Taavati.msaa devaa ...pe... Yaamaa devaa ...pe... Tusitaa devaa ...pe... Nimmaanaratii devaa ...pe... Paranimmitavasavattii devaa ...pe... Brahmakaayikaa devaa saddamanussaavesu.m - "eta.m Bhagavataa Baaraa.nasiya.m Isipatane Migadaaye anuttara.m dhammacakka.m pavattita.m appa.tivattiya.m sama.nena vaa braahma.nena vaa devena vaa maarena vaa brahmunaa vaa kenaci vaa lokasmin"ti.
Having heard the shout of the Four Great Kings, the Tavatimsa devas ... etc ...the Yama devas ... etc ... the Tusita devas ... etc ... the Nimmanarati devas ... etc ... the Paranimmitavasavatti devas ... etc ... the devas of Brahma's body raised a shout - "The unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, at Baranasi in the Deer Park at Isipatana, and this cannot be turned back by any recluse or Brahmin or deva or Mara or Brahma or by anyone in the world".

Itiiha tena kha.nena, tena layena, tena muhuttena yaava Brahmalokaa saddo abbhuggacchi. Aya~nca dasasahassi lokadhaatu sa"nkampi sampakampi sampavedhi. Appamaa.no ca u.laaro obhaaso loke paaturahosi atikkamma devaana.m devaanubhaava.m.
At that moment, at that instant, at that second, the shout arose in the Brahma world. And this ten thousandfold world trembled, quaked, and shook violently. And an unlimited noble radiance appeared in the world surpassing the divine majesty of the devas.

Atha kho Bhagavaa udaana.m udaanesi - "A~n~naasi vata, bho Ko.n.da~n~no, a~n~naasi vata, bho Ko.n.da~n~no"ti! Iti h'ida.m aayasmato Ko.n.da~n~nassa 'A~n~naasi-Ko.n.da~n~no' tv'eva naama.m ahosii'ti.
Then the Blessed One uttered a paean of joy - "Konda~n~na indeed has understood! Konda~n~na indeed has understood! In this way "Konda~n~na-who-has-understood" became the name of the venerable Konda~n~na.

(S.N. 56.11 Dhammacakkappavattanasutta.m)
http://www.accesstoinsight.org/canon/sutta/samyutta/sn56-011.html