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