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INTRODUCTION:
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Dhammacakka Sutta is found in the Samutta-nikaya (P.T.S Pali ed. pg.
420; English ed. pg. 356)
It is interesting to note that this sutta - reputed to be the ‘first’
is found not at the beginning of the sutta pitaka but toward the end.
In the vinaya, which has a more narrative style, entries tend to be
more chronological and begin "This was on such an occasion", where
suttas often begin "thus have I heard."
To put the sutta into some historical context here
is a brief summary of the period just prior to the time of the discourse:
After some weeks of contemplating his enlightenment the Buddha wondered
at the worth of trying to teach, so subtle was his insight. Seeing
this doubt the Brahma god Sahampati implored the Buddha to consider
that there were those with "just a little dust in their eyes," and
that he should "teach for the welfare of those". On seeing that this
was so and that his two former teachers had died he thought of his
5 associates from his earlier period of asceticism and set out to
Isipatana to find them. On the way he met Upaka, the naked ascetic,
who was impressed by the Buddha’s radiance and asked after his teacher.
The Buddha volubly revealed the full extent of his attainment but,
failing to find any apparent wisdom Upaka received it with a shrug
and a dubious "it may be so friend" and walked off. This must have
caused the Buddha to have some second thoughts as to his teaching
style. (During the discussion we find the term 'dhamma-cakka' first
used.)
When the Buddha came upon his 5 associates they initially chose to
ignore him (still thinking him self-indulgent) but as he drew near
they were unable to maintain their aloofness, such was the Buddha’s
radiance. They called him by his name and as ‘friend’ but the Buddha
said they should address him as a Buddha.
Immediately prior to the actual teaching we read, in the Vinaya rendition,
of the Buddha addressing his 5 associates: "give ear, monks, the deathless
has been found; I instruct, I teach Dhamma." Their doubt was not as
great as that of Upaka but the Buddha had to repeat this three times,
followed by an entreaty: "have I ever spoken thus before?" before
they would "give ear and arouse their minds ready to receive profound
knowledge".
There are, throughout the canon, many renditions of parts of this
sutta; most notably in the Mahavagga, contained in the Vinaya, where
we find the discourse almost in it's entirety. The integrity of the
Vinaya gives confidence when evaluating this particular sutta.
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SUMMARY
OF THE SUTTA CONTENTS:
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The chapter entitled "Dhammacakkapavattana-vaggo Dutiyo" actually
includes several suttas. The first of these, called "Spoken by the
Buddha", is traditionally thought of as the Dhammacakka Sutta and
is regarded as the first teaching. The sub-title, "Spoken by the Tathagata",
makes it quite clear that the Buddha himself gives the discourse although
the opening line, "Thus have I heard," indicates that the actual words
are a later recitation by someone else. The setting is the deer park
in Isipatana, near Benares. It begins without any of the usual introductory
paying of respects or questions by those present, namely the group
of five.
Below is a preliminary summary of my examination
of the sutta. I have reviewed it as six sections, following a system
of my own devising.
• The
first section deals with modes of practice. The initial reason for
the five monks previously leaving the Buddha was because of disagreement
on this issue. It seems obvious that the Buddha would have seen the
need to clarify this "and arouse their minds ready to receive profound
knowledge". He assured them that he still considered devotion to pleasure
of the senses as unprofitable but, then added, that devotion to self-mortification
was likewise unprofitable. The alternative being that:- "By avoiding
these two extremes the Buddha has gained knowledge of that middle
path which leads to enlightenment."
• The second section contains
the teaching; specifically the eightfold path, the four noble truths
and the 5 groups.
• The third section is
a summary and expansion of the four truths. The Buddha outlines his
enlightenment progressively in relation to three phases of each truth
in turn. There are then twelve aspects in all to be attained or realised.
The Buddha concludes this section saying:- "so soon as my knowledge
of the three phases of these four truths was quite purified then I
was assured what it is to be enlightened."
• The fourth section is
relatively brief involving Venerable Kondañña's enlightenment and
a statement of teaching on impermanence - "whatsoever is of a nature
to arise is likewise of a nature to cease."
• The fifth section has
an allegorical feel about it and involves the ecstatic broadcasting
of the Buddha's "setting in motion the wheel of truth" by the respective
deities, from one heavenly realm to another. "These truths, unsurpassed,
can not be overset by any recluse or brahmin; any Deva or Mara or
Brahma, or by anyone whatsoever in the world - - - and (with the news
universally known) the thousandfold world-system quaked and quaked
again- - - and an immeasurable mighty radiance shone forth."
• The sixth and final
section shows that the whole thing was worth the Buddha's effort.
He exclaims: "Kondañña indeed has understood!" In retrospect, the
value of the Buddha's ministry is beyond question but at that time,
especially considering his earlier reluctance to teach, the enlightenment
of Kondañña must have been a joyous event for the Buddha to the extent
that his exclamation is repeated twice.
In the Vinaya rendition Kondañña then asks to become
a disciple of the Buddha and we read of the first ordination, the
foundation of the Sangha. This is thought to be the oldest formula
of bhikkhu ordination.
"May I receive ordination?" (upasampadæ) and the Buddha replies
"Come monk." (ehi bhikkhu).
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