Dhammacakkapavattana
Sutta
Samyutta Nikaya LVI, 11
Setting
in Motion the
Wheel of the Dhamma
Translated
from the Pali by Bhikkhu Bodhi
Thus have I heard. On one occasion the Blessed One was dwelling at
Baranasi in the Deer Park at Isipatana. There the Blessed One
addressed the bhikkhus of the group of five thus:
"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 Tathagata
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 Nibbana.
"And what, bhikkhus, is that middle way awakened to by the
Tathagata, which gives rise to vision ... which leads to Nibbana?
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 Tathagata, which gives rise to
vision, which gives rise to knowledge, which leads to peace, to
direct knowledge, to enlightenment, to Nibbana.
"Now this, bhikkhus, is the noble truth of suffering: birth is
suffering, aging is suffering, illness is suffering, death is
suffering; 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 re-becoming,
accompanied by delight and lust, seeking delight here and there;
that is, craving for sensual pleasures, craving for becoming,
craving for disbecoming.
"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, non-reliance on it.
"Now this, bhikkhus, is the noble truth of the way leading to the
cessation of suffering: 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 ... and light.
"'This noble truth of suffering has been fully understood': thus,
bhikkhus, in regard to things unheard before, there arose in me
vision ... 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 ... and light.
"'This noble truth of the origin of suffering has been abandoned':
thus, bhikkhus, in regard to things unheard before, there arose in
me vision ... and light.
"'This is the noble truth of the cessation 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 cessation of suffering is to be
realized': thus, bhikkhus, in regard to things unheard before,
there arose in me vision ... and light.
"'This noble truth of the cessation of suffering has been
realized': thus, bhikkhus, in regard to things unheard before,
there arose in me vision ... and light.
"'This is the noble truth of the way leading to the cessation 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 way leading to the cessation of
suffering is to be developed': thus, bhikkhus, in regard to things
unheard before, there arose in me vision ... and light.
"'This noble truth of the way leading to the cessation of
suffering has been developed': thus, bhikkhus, in regard to things
unheard before, there arose in me vision, knowledge, wisdom, true
knowledge, and light.
"So long, bhikkhus, as my knowledge and vision of these four noble
truths as they really are in their three phases and twelve aspects
was not thoroughly purified in this way [*], I did not claim to
have awakened to the unsurpassed perfect enlightenment in this
world with its devas, Mara, and Brahma, in this generation with
its recluses and brahmins, its devas and humans. But when my
knowledge and vision of these four noble truths as they really are
in their three phases and twelve aspects was thoroughly purified
in this way, then I claimed to have awakened to the unsurpassed
perfect enlightenment in this world with its devas, Mara, and
Brahma, in this generation with its recluses and brahmins, its
devas and humans. The knowledge and the vision arose in me:
'Unshakeable is the liberation of my mind. This is my last birth.
Now there is no more re-becoming."
This is what the Blessed One said. Being pleased, the bhikkhus of
the group of five delighted in the Blessed One's statement. And
while this discourse was being spoken, there arose in the
Venerable Kondanna the dust-free, stainless vision of the Dhamma:
"Whatever is subject to origination is all subject to cessation."
And when the Wheel of the Dhamma had been set in motion by the
Blessed One, the earth devas raised a cry: "At Baranasi, in the
Deer Park at Isipatana, this unsurpassed Wheel of the Dhamma has
been set in motion by the Blessed One, which cannot be stopped by
any recluse or brahmin or deva or Mara or Brahma or by anyone in
the world." Having heard the cry of the earth devas, the devas of
the realm of the Four Great Kings raised a cry: "At Baranasi ...
this unsurpassed Wheel of the Dhamma has been set in motion by the
Blessed One, which cannot be stopped ... by anyone in the world."
Having heard the cry of the devas of the realm of the Four Great
Kings, the Tavatimsa devas ... the Yama devas ... the Tusita devas
... the Nimmanarati devas ... the Paranimmitavasavatti devas ...
the devas of Brahma's company raised a cry: "At Baranasi, in the
Deer Park at Isipatana, this unsurpassed Wheel of the Dhamma has
been set in motion by the Blessed One, which cannot be stopped by
any recluse or brahmin or deva or Mara or Brahma or by anyone in
the world."
Thus at that moment, at that instant, at that second, the cry
spread as far as the Brahma-world, and this ten thousandfold
world-system shook, quaked, and trembled, and an immeasurable
glorious radiance appeared in the world surpassing the divine
majesty of the devas.
Then the Blessed One uttered this inspired utterance: "Kondanna
has indeed understood! Kondanna has indeed understood!" In this
way the Venerable Kondanna acquired the name "Anna
Kondanna-Kondanna Who Has Understood."
oOo
Note:
[*] The three phases (tiparivaa) are:
(i) the knowledge of each truth (sacca-nana), e.g.,
"This is the noble truth of suffering";
(ii) the knowledge of the task to be accomplished
regarding each truth (kicca-nana), e.g., "This noble
truth of suffering is to be fully understood"; and
(iii) the knowledge of accomplishment regarding each
truth (kata-nana), e.g., "This noble truth of suffering
has been fully understood."
The twelve modes (dvadasakara) are obtained by applying the three
phases to the four truths.
Introduction to the First Discourse:
Dhammacakkappavattana Sutta
by Narada Maha Thera
oOo
"The best of paths is the Eightfold Path. The best of
Truths are the four Sayings. Non-attachment is the best
of states. The best of bipeds is the Seeing One." The
Dhammapada
Ancient India was noted for distinguished philosophers and
religious teachers who held diverse views with regard to life and
its goal. Brahmajala Sutta of the Digha Nikaya mentions sixty-two
varieties of philosophical theories that prevailed in the time of
the Buddha.
One extreme view that was diametrically opposed to all current
religious beliefs was the nihilistic teaching of the materialists
who were also termed Carvakas after the name of the founder.
According to ancient materialism which, in Pali and Sanskrit, was
known as Lokayata, man is annihilated after death, leaving behind
him whatever force generated by him. In their opinion death is the
end of all. This present world alone is real. "Eat, drink, and be
merry, for death comes to all," appears to be the ideal of their
system. "Virtue", they say, "is a delusion and enjoyment is the
only reality. Religion is a foolish aberration, a mental disease.
There was a distrust of everything good, high, pure and
compassionate. Their theory stands for sensualism and selfishness
and the gross affirmation of the loud will. There is no need to
control passion and instinct, since they are the nature's legacy
to men."
Another extreme view was that emancipation was possible only by
leading a life of strict asceticism. This was purely a religious
doctrine firmly held by the ascetics of the highest order. The
five monks that attended on the Bodhisatta, during His struggle
for Enlightenment, tenaciously adhered to this belief.
In accordance with this view the Buddha, too, before His
Enlightenment subjected Himself to all forms of austerity. After
an extraordinary struggle for six years He realized the utter
futility of self-mortification. Consequently, He changed His
unsuccessful hard course and adopted a middle way. His favorite
disciples thus lost confidence in Him and deserted Him, saying --
"The ascetic Gotama had become luxurious, had ceased from
striving, and had returned to a life of comfort." Their unexpected
desertion was definitely a material loss to Him as they ministered
to all His needs. Nevertheless, He was not discouraged. The
iron-willed Bodhisatta must have probably felt happy for being
left alone. With unabated enthusiasm and with restored energy He
persistently strove until He attained Enlightenment, the object of
His life.
Precisely two months after His Enlightenment on the Asalha (July)
full moon day the Buddha delivered His first discourse to the five
monks that attended on Him.
Dhammacakka is the name given to this first discourse of the
Buddha. It is frequently represented as meaning "The Kingdom of
Truth." "The Kingdom of Righteousness." "The Wheel of Truth."
According to the commentators Dhamma here means wisdom or
knowledge, and Cakka means founding or establishment. Dhammacakka
therefore means the founding or establishment of wisdom.
Dhammacakkappavattana means The Exposition of the Establishment of
Wisdom. Dhamma may also be interpreted as Truth, and cakka as
wheel. Dhammacakkappavattana would therefore mean -- The Turning
or The Establishment of the Wheel of Truth.
In this most important discourse the Buddha expounds the Middle
Path which He Himself discovered and which forms the essence of
His new teaching. He opened the discourse by exhorting the five
monks who believed in strict asceticism to avoid the extremes of
self-indulgence and self-mortification as both do not lead to
perfect Peace and Enlightenment. The former retards one's
spiritual progress, the latter weakens one's intellect. He
criticized both views as He realized by personal experience their
futility and enunciated the most practicable, rational and
beneficial path, which alone leads to perfect purity and absolute
Deliverance.
This discourse was expounded by the Buddha while He was residing
at the Deer Park in Isipatana near Benares.
The intellectual five monks who were closely associated with the
Buddha for six years were the only human beings that were present
to hear the sermon. Books state that many invisible beings such as
Devas and Brahmas also took advantage of the golden opportunity of
listening to the sermon. As Buddhists believe in the existence of
realms other than this world, inhabited by beings with subtle
bodies imperceptible to the physical eye, possibly many Devas and
Brahmas were also present on this great occasion. Nevertheless, it
is clear that the Buddha was directly addressing the five monks
and the discourse was intended mainly for them.
At the outset the Buddha cautioned them to avoid the two extremes.
His actual words were:-- "There are two extremes (anta) which
should not be resorted to by a recluse (pabbajitena)," Special
emphasis was laid on the two terms "anta" which means end or
extreme and "pabbajita" which means one who has renounced the
world.
One extreme, in the Buddha's own words, was the constant
attachment to sensual pleasures (kamasukhallikanuyoga). The Buddha
described this extreme as base, vulgar, worldly, ignoble, and
profitless.
This should not be misunderstood to mean that the Buddha expects
all His followers to give up material pleasures and retire to a
forest without enjoying this life. The Buddha was not so narrow
minded.
Whatever the deluded sensualist may feel about it, to the
dispassionate thinker the enjoyment of sensual pleasures is
distinctly short-lived, never completely satisfying, and results
in unpleasant reactions. Speaking of worldly happiness, the Buddha
says that the acquisition of wealth and the enjoyment of
possessions are two sources of pleasure for a layman. An
understanding recluse would not however seek delight in the
pursuit of these fleeting pleasures. To the surprise of the
average man he might shun them. What constitutes pleasure to the
former is a source of alarm to the latter to whom renunciation
alone is pleasure.
The other extreme is the constant addiction to self-mortification
(attakilamathanuyoga). Commenting on this extreme, which is not
practiced by the ordinary man, the Buddha remarks that it is
painful, ignoble, and profitless. Unlike the first extreme this is
not described as base, worldly, and vulgar. The selection of these
three terms is very striking. As a rule it is the sincere recluse
who has renounced his attachment to sensual pleasures that resorts
to this painful method, mainly with the object of gaining his
deliverance from the ills of life. The Buddha, who has had painful
experience of this profitless course, describes it as useless. It
only multiplies suffering instead of diminishing it.
The Buddhas and Arahants are described as Ariyas meaning Nobles.
Anariya (ignoble) may therefore be construed as not characteristic
of the Buddha and Arahants who are free from passions. Attha means
the ultimate Good, which for a Buddhist is Nibbana, the complete
emancipation from suffering. Therefore anatthasamhita may be
construed as not conducive to ultimate Good.
The Buddha at first cleared the issues and removed the false
notions of His hearers. When their troubled minds became pliable
and receptive the Buddha related His personal experience with
regard to these two extremes.
The Buddha says that He (the Tathagata), realizing the error of
both these two extremes, followed a middle path. This new path or
way was discovered by Himself. The Buddha termed His new system
Majjhima Patipada -- the Middle Way. To persuade His disciples to
give heed to His new path He spoke of its various blessings.
Unlike the two diametrically opposite extremes this middle path
produces spiritual insight and intellectual wisdom to see things
as they truly are. When the insight is clarified and the intellect
is sharpened everything is a seen in its true perspective.
Furthermore, unlike the first extreme which stimulates passions,
this Middle Way leads to the subjugation of passions which results
in Peace. Above all it leads to the attainment of the four
supramundane Paths of Sainthood, to the understanding of the four
Noble Truths, and finally to the realization of the ultimate Goal,
Nibbana.
Now, what is the Middle Way? The Buddha replies: It is the Noble
Eightfold Path. The eight factors are then enumerated in the
discourse.
The first factor is Right Understanding, the keynote of Buddhism.
The Buddha started with Right Understanding in order to clear the
doubts of the monks and guide them on the right way. Right
Understanding deals with the knowledge of oneself as one really
is; it leads to Right Thoughts of non-attachment or renunciation
(nekkhammasamkappa), loving-kindness (avyapada samkappa), and
harmlessness (avihimsa samhappa), which are opposed to
selfishness, ill will, and cruelty respectively. Right Thoughts
result in Right Speech, Right Action, and Right Livelihood, which
three factors perfect one's morality. The sixth factor is Right
Effort which deals with the elimination of evil states and the
development of good states in oneself. This self-purification is
best done by a careful introspection, for which Right Mindfulness,
the seventh factor, is essential. Effort, combined with
Mindfulness, produces Right Concentration or one-pointedness of
the mind, the eighth factor. A one-pointed mind resembles a
polished mirror where everything is clearly reflected with no
distortion.
Prefacing the discourse with the two extremes and His newly
discovered Middle Way, the Buddha expounded the Four Noble Truths
in detail.
Sacca is the Pali term for Truth which means that which is. Its
Sanskrit equivalent is satya which denotes an incontrovertible
fact. The Buddha enunciates four such Truths, the foundations of
His teaching, which are associated with the so-called being. Hence
His doctrine is homocentric, opposed to theocentric religions. It
is introvert and not extrovert. Whether the Buddha arises or not
these Truths exist, and it is a Buddha that reveals them to the
deluded world. They do not and cannot change with time, because
they are eternal truths. The Buddha was not indebted to anyone for
His realization of them, as He Himself remarked in this discourse
thus: "With regard to things unheard before, there arose in me the
eye, the knowledge, the wisdom, the insight and the light." These
words are very significant because they testify to the originality
of His new Teaching. Hence there is no justification in the
statement that Buddhism is a natural outgrowth of Hinduism,
although it is true that there are some fundamental doctrines
common to both systems.
These Truths are in Pali termed Ariya Saccani. They are so called
because they were discovered by the Greatest Ariya, that is, one
who is far removed from passions.
The First Noble Truth deals with dukkha which, for need of a
better English equivalent, is inappropriately rendered by
suffering or sorrow. As a feeling dukkha means that which is
difficult to be endured. As an abstract truth dukkha is used in
the sense of contemptible (du) emptiness (kha). The world rests on
suffering -- hence it is contemptible. It is devoid of any reality
-- hence it is empty or void. Dukkha therefore means contemptible
void.
Average men are only surface-seers. An Ariya sees things as they
truly are.
To an Ariya all life is suffering and he finds no real happiness
in this world which deceives mankind with illusory pleasures.
Material happiness is merely the gratification of some desire.
All are subject to birth (jati) and consequently to decay (jara),
disease (vyadhi) and finally to death (marana). No one is exempt
from these four causes of suffering.
Wish unfulfilled is also suffering. As a rule one does not wish to
be associated with things or persons one detests nor does one wish
to be separated from things or persons one likes. One's cherished
desires are not however always gratified. At times what one least
expects or what one least desires is thrust on oneself. Such
unexpected unpleasant circumstances become so intolerable and
painful that weak ignorant people are compelled to commit suicide
as if such an act would solve the problem.
Real happiness is found within, and is not to be defined in terms
of wealth, power, honors or conquests. If such worldly
possessions are forcibly or unjustly obtained, or are misdirected
or even viewed with attachment, they become a source of pain and
sorrow for the possessors.
Normally the enjoyment of sensual pleasures is the highest and
only happiness of the average person. There is no doubt some
momentary happiness in the anticipation, gratification, and
retrospection of such fleeting material pleasures, but they are
illusory and temporary. According to the Buddha non-attachment
(viragata) or the transcending of material pleasures is a greater
bliss.
In brief this composite body (pancupadanakkhandha) itself is a
cause of suffering.
There are three kinds of craving. The first is the grossest form
of craving, which is simple attachment to all sensual pleasures
(kamatanha). The second is attachment to existence (bhavatanha).
The third is attachment to non-existence (vibhavatanha). According
to the commentaries the last two kinds of craving are attachment
to sensual pleasures connected with the belief of Eternalism
(sassataditthi) and that which is connected with the belief of
Nihilism (ucchedaditthi). Bhavatanha may also be interpreted as
attachment to Realms of Form and vibhavatanha, as attachment to
Formless Realms since Ruparaga and Aruparaga are treated as two
Fetters (samyojanas).
This craving is a powerful mental force latent in all, and is the
chief cause of most of the ills of life. It is this craving, gross
or subtle, that leads to repeated births in Samsara and that which
makes one cling to all forms of life.
The grossest forms of craving are attenuated on attaining
Sakadagami, the second stage of Sainthood, and are eradicated on
attaining Anagami, the third stage of Sainthood. The subtle forms
of craving are eradicated on attaining Arahantship.
Right understanding of the First Noble Truth leads to the
eradication (pahatabba) of craving. The Second Noble Truth thus
deals with the mental attitude of the ordinary man towards the
external objects of sense.
The Third Noble Truth is that there is a complete cessation of
suffering which is Nibbana, the ultimate goal of Buddhists. It can
be achieved in this life itself by the total eradication of all
forms of craving.
This Nibbana is to be comprehended (sacchikatabba) by the mental
eye by renouncing all attachment to the external world.
This First Truth of suffering which depends on this so called
being and various aspects of life, is to be carefully perceived,
analysed and examined (parinneyya). This examination leads to a
proper understanding of oneself as one really is.
The cause of this suffering is craving or attachment (tanha). This
is the Second Noble Truth.
The Dhammapada states: "From craving springs grief, from craving
springs fear; For him who is wholly free from craving, there is no
grief, much less fear." (verse 216).
Craving, the Buddha says, leads to repeated births (ponobhavika).
This Pali term is very noteworthy as there are some scholars who
state that the Buddha did not teach the doctrine of rebirth. This
Second Truth indirectly deals with the past, present and future
births.
This Third Noble Truth has to be realized by developing
(bhavetabba) the Noble Eightfold Path (ariyatthangika magga). This
unique path is the only straight way to Nibbana. This is the
Fourth Noble Truth.
Expounding the Four Truths in various ways, the Buddha concluded
the discourse with the forcible words: "As long, O Bhikkhus, as
the absolute true intuitive knowledge regarding these Four Noble
Truths under their three aspects and twelve modes was not
perfectly clear to me, so long I did not acknowledge that I had
gained the incomparable Supreme Enlightenment.
"When the absolute true intuitive knowledge regarding these Truths
became perfectly clear to me, then only did I acknowledge that I
had gained the incomparable Supreme Enlightenment (anuttara
sammasambodhi)."
"And there arose in me the knowledge and insight: Unshakable is
the deliverance of my mind, this is my last birth, and now there
is no existence again."
At the end of the discourse Kondanna, the senior of the five
disciples, understood the Dhamma and, attaining the first stage of
Sainthood, realized that whatever is subject to origination all
that is subject to cessation -- Yam kinci samudayadhammam sabbam
tam nirodhadhammam.
When the Buddha expounded the discourse of the Dhammacakka, the
earth-bound deities exclaimed: "This excellent Dhammacakka, which
could not be expounded by any ascetic, priest, god, Mara or Brahma
in this world, has been expounded by the Exalted One at the Deer
Park, in Isipatana, near Benares."
Hearing this, Devas and Brahmas of all the other planes also
raised the same joyous cry.
A radiant light, surpassing the effulgence of the gods, appeared
in the world.
The light of the Dhamma illumined the whole world, and brought
peace and happiness to all beings.
Taken from "The Buddha and His Teachings"
Written by Ven. Narada
Published by Cultural Conservation Trust |
