Gotama Buddha: The First Discourse

Namo tassa bhagavato arahato samma-sambuddhassa!

Homage to the exalted, the Worthy, the Fully enlightened One!

"The best of paths is the eightfold path. The best of truths are the four sayings. Non-attachment is the best states. The best of bipeds is the Seeing One". - Dhammapada, v.273

The First Discourse

Dhammacakkappavatta Sutta

It is frequently referred as "the kingdom of the truths", the kingdom of righteousness, the wheel of truth. According to the commentators, Dhamma means wisdom or knowledge, and Cakka means founding or establishment. Thus, the Dhammacakkappavatta means "the exposition of the founding or establishment of wisdom or knowledge". Dhamma may be interpreted as truth, and Cakka as wheel. It therefore means 'the turning or rolling the wheel of truth".

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The summary of the "Dhammacakka sutta" by Venerable Sitagu Sayadaw Ashin Nyanissara, Myanmar is as follows:

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Precisely two months after his Enlightenment at Bodh Gaya on the full-moon day Asalha (July), Gotama Buddha delivered the first discourse to a group of five ascetics who had previously been His disciples.

This discourse was expounded by the Gotama Buddha, while he was residing at Deer Park in Isipatana, (Saranath) near Varanasi. The intellectual five ascetics were closely associated with Buddha for six years in the Uruvéla forest before his enlightenment. They were the only human beings that were present to hear the first sermon of Gotama Buddha. Many other invisible beings such as devas and brahmas were also present on this great occasion, who took advantage of the golden opportunity of listening to the first sermon. The Buddha directly addressed the first discourse to the five ascetics as per original intension.

Two Extremes

At the outset of the discourse, the Buddha cautioned the five ascetics to avoid the two extremes. His actual words were, "There are two extremes (anta) which should not be resorted to by a recluse (pabbajitena) who has renounced the world."

Gotama described one extreme that was constant attachment to sensual pleasures, which was base, vulgar, harmful, worldly, ignoble and profitless. This extreme of self-indulgence retards the spiritual progress of meditators. Another extreme was self-mortification which is painful, ignoble, harmful and profitless and weakens the intellect. The ordinary human being does not practice this extreme. Unlike the first extreme, this is not described as base, worldly, and vulgar. The Buddha had the painful experiences on this profitless course, and described it as useless, as it only multiplies suffering instead of diminishing it.

Ariya means Noble Ones, those who are free from passions. Attha means Ultimate Good. For a Buddhist, this is Nibbana, the complete emancipation from suffering. Therefore, anatthasamhita may be interpreted as not conducive to ultimate good.

The Buddha said that by realizing the mistake of these two extremes, one should avoid them following a middle path. He discovered this new path by Himself. The Buddha termed this - "Majjhima patipada" - the Middle Path or the Middle Way.

Unlike the two diametrically opposite extremes the Buddha rejected, this middle path gives vision, gives knowledge, leads to peace, and 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 seen in its true perspective.

Furthermore, the middle path leads to the subjugation of passions and the multiplying of wisdom and peace. Above all, it leads to the attainment of the four supramundane path of sainthood, to the understanding of the Four Noble Truths, and finally to the realization of the ultimate goal, Nibbana.

The Middle Path

Now, what is the middle path? The Buddha said, "It is the Noble Eightfold Path." He, then, elaborated the eight factors of this noble path: right understanding (view), right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

The first Noble truth - Right Understanding is the keynote of Buddhism. The Buddha started with the explanation of right understanding in order to clear the doubts of the group of five ascetics to guide them in the right way.

“Right understanding” deals with the knowledge of oneself as one really is. It is explained as the knowledge the Four Noble Truths also. These truths are concerned with this "one-fathom long body of man." There is the noble truth of the understanding of existence, origin and cessation of suffering (dukkha).

Right understanding of the First Noble Truth leads to the eradication of the Second Noble Truth (craving or tanha), which is the origin of the First Noble Truth. One who searches for supramundane happiness and final liberation must understand that the First Noble Truth is to be penetrated, the Second Noble Truth to be eradicated, the Third Noble Truth is to be realized by developing the Noble Eightfold path, and the Fourth Noble Truth is to be followed. This is the brief meaning of Right Understanding.

Clear vision leads to clear thinking. The second factor of the Noble Eightfold Path is “Right Thought” or “Right Intention”. This mental state may be called - "initial application". This important mental state eliminates wrong ideas or emotions, and helps the moral adjuncts to be directed towards Nibbana.

Samma Sankappa serves the double purpose of eliminating evil thoughts and developing pure thoughts. In this particular connection, Right Thought is three-fold.

Nekkhamma Sankappa – The thought of renunciation of worldly pleasures or the thought of selflessness. This is opposed to attachment, selfishness and self-possessiveness.

Abyapada Sankappa – The thought of loving-kindness or benevolence which is opposed to hatred, ill will or aversion.

Avihimsa Sankappa – The thought of harmlessness or compassion, which is opposed to cruelty and callousness.

These evil and good forces are latent in all mankind. As long as we are worldly beings, these evil forces rise to the surface at unexpected moments in disconcerting strength. When once they are totally eradicated on attaining full enlightenment, ones stream of consciousness becomes perfectly purified.

He whose mind is free from selfish desires, hatred and cruelty, and is saturated with the spirit of selflessness, loving-kindness and harmlessness; he lives in perfect peace. He is indeed a blessing to himself and others.

“Right Thought” leads to the third factor – “Right Speech”, which deals with refraining from false speech, slandering, harsh words and frivolous talk.

People should be truthful and trustworthy, and should seek the good and beautiful in others, instead of deceiving, defaming, denouncing or disuniting others. A harmless mind, generated by loving-kindness, can not give vent to harsh speech, which first defaces the speaker and then hurts another. Whatever his utterance, it not only must be true, but it must also be sweet and pleasant, useful, fruitful, beneficial and acceptable by others.

“Right Action” follows after “Right Speech”, which entails refraining from killing, stealing and sexual misconduct. These three evil-deeds are caused by craving and anger, and associated with ignorance. By the gradual elimination of these causes from the mind, blameworthy actions will find no expression. By being pure in mind, a person will lead a pure life.

Purifying views, thoughts, words, and deeds at the outset, the spiritual pilgrim tries to purify his livelihood by refraining from the five kinds of trade, which are forbidden to lay disciples. They are trading in weapons, humans, the slaughter of animals, and the intoxicating drink and drugs. To show an appreciation for the beauty of live, all people should abstain from these five kinds of improper trade.

“Right Effort” is fourfold, namely:

· The endeavor to prevent the arising of evils not yet arisen.

· The endeavor to discard evil that has already arisen.

· The endeavor to cultivate good not yet arisen.

· The endeavor to develop the good which has already arisen.

Right Effort plays a very important part in the Noble Eightfold Path, by ones own effort that deliverance is obtained, not by seeking refuge in others or by offering prayers. Both a rubbish-heap of evil and a storehouse of virtue are found in men. By Right Effort, one removes the rubbish-heap and cultivates the seeds of latent virtues.

Right Effort is closely associated with “Right Mindfulness”, that is constant mindfulness with regard to body, feelings, and thought and mind objects. Mindfulness on these four objects tends to eradicate misconceptions with regard to desirability, so-called happiness, permanence and an immortal soul.

The Right Effort and Right Mindfulness lead to “Right Concentration”, which is one-pointedness of mind. A concentrated mind acts as a powerful aid to see things as they truly are by means of penetrative insight.

Of these eight factors of the Noble Eightfold Path, the first two are grouped under wisdom, the second three under morality, and the last three under concentration. According to the order of development, Sila = morality, Samadhi = concentration, and Pañña = Wisdom; which are the three stages of the Noble Path. All these factors denote the mental attitude of the aspirant who is striving to gain deliverance.

Having prefaced the discourse with a description of the two extremes and the newly discovered Middle Path, the Buddha expounded the Four Noble Truths in detail.

Sacca

Sacca is the Pali term for “Truth” which means what really is. Its Sanskrit equivalent is Satya, which denotes an incontrovertible fact. The Buddha expressed definitely four such Truths, the foundations of His teaching, which are associated with the so-called being. Hence, His doctrine is homocentric, in contrast to theocentric religions. His teaching is inward looking, rather than outward looking. Whether a Buddha arises or not, these Truths always exist. It is Gotama Buddha who had revealed these to the deluded world. Nobody can change them with time, space or person, because they are the “Ultimate Truth”. The Buddha did not depend upon anyone for His realization of the Noble Truths.

Gotama himself said in this discourse, "With regard to this Dhamma 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.

In Pali, these truths are called Ariya Saccani. These were discovered by Ariya who were far removed from passions. Therefore, they are so-called Ariya Saccani = The Noble Truths.

The First Noble Truth

The First Noble Truth deals with dukkha, which means suffering or misery. Here du means emptiness and kha means feeling. Dukkha therefore means feeling of emptiness. 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 otherwise deceives mankind with illusory pleasures. Material happiness is merely the gratification of some desire.

All beings are subject to birth (jati), decay (jara), disease (vyadhi) and finally to death (marana). No one is exempt from these four causes of suffering. In the discourse the Buddha said, “Birth is suffering, decay is suffering, disease is suffering.”

Unfulfilled wishes are also suffering. As a rule, every body wishes to be associated either with beloved persons or pleasant things. Nobody wishes to be associated with hatred or unpleasant things. One always wishes to be associated with persons or things of their preference. However, the cherished desires are not always gratified. At times what people least expect or least desire is thrust upon them. Sometimes, 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 problems of life.

Real happiness is found within and it is not 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 misery and sorrow for the possessors.

Normally, the enjoyment of sensual pleasures is the highest and only happiness for average people. There is no doubt some momentary happiness in the anticipation, gratification, and retrospection of such fleeting material pleasure, but this is illusory and temporary. According to the Buddha, non-attachment (viraga) to material pleasure, or transcending material pleasure is a greater bliss. In brief, this composite body of clinging is itself a great heap of manifold suffering.

The Second Noble Truth

The second noble truth deals with “craving-tanha”. It is said in the text - "It is this craving which produces rebirth, accompanied by passionate clinging, delight now here this life, then there that life. It is the craving for sensual pleasures, craving for existence, and craving for non-existence."

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 of existence (bhavatanha). The third is attachment to non-existence (vibhavatanha). Of the three, the second craving is attachment to sensual pleasures connected with the belief in eternalism (sassataditthi), and the third craving is attachment to sensual pleasures connected with the belief in nihilism (ecchedaditthi).

Bhavatanha may also be interpreted as attachment to the realms of form and vibhavatanha as attachment to the formless realms (rupatanha and arupatanha).

Craving is a powerful mental force latent in all beings. It is the chief cause of most of the miseries of life. This craving, gross or subtle, leads to repeated births in cycle of continuity of suffering. This craving makes beings cling to all forms of life.

The right understanding of the first Noble Truth leads to the eradication of craving.

The Third Noble Truth

This is said in the discourse, "Now, O Bhikkus, this is the Noble Truth of the cessation of suffering. It is the complete separation from and destruction of, this very craving its forsaking, renunciation, liberation therefrom, and non-attachment thereto.

The Third Noble Truth states that there is a complete cessation of suffering which is Nibbana, the ultimate goal of Buddhists.

Nibbana can be achieved in this very life by the total eradication of all forms of craving. This Nibbana is to be realized by the eye of enlightenment by renouncing all attachment to the internal body and external world.

The first Truth of suffering which depends on this so-called being and various aspects of life is to be carefully examined, analyzed and understood. This examination leads to a proper understanding of oneself as one really is.

The cause of this suffering is craving or attachment. It is stated in the Dhammapada: “From craving springs grief; from craving springs fear; for him, who is wholly free from craving, there is no grief, much less fear.” (v.216)

Craving leads to repeated births. This second Truth indirectly deals with past, present and future births. This second Truth of craving which produces rebirth and which is original cause of suffering, is to be totally eradicated, uprooted and destroyed without exception.

This Third Truth of the cessation of suffering is to be realized by developing the Noble Eight-Fold Path.

When a person develops properly the Noble Eightfold Path, he can eradicate craving, which is the cause of suffering. When he eradicates craving, he can stop completely the continuous cycle of suffering. When this craving and this suffering are removed completely, one can realize Nibbana. This is the power of the Noble Eightfold Path. This unique path is the only straight way to Nibbana. This Fourth Noble Truth is to be developed.