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Sayutta 5, Mah Vagga 12, Sacca Sayutta 2, Dhammacakkappavattana Vagga 1 S 5.12.2.1

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Dhamma,cakka Pavattana SuttaThe Discourse on the Turning of the Wheel of Truth | S 56.11/5:420-424

Traditional: Dhamma,cakka-p,pavattana Sutta;Short name: Dhamma,cakka Sutta, The Dharma Wheel Discourse

Theme: The Buddhas First DiscourseTranslated by Piya Tan 2002, rev 2010

1 The First DiscourseAfter the 49 day-retreat in the vicinity of the Bodhi tree, theBuddha leaves to look for the Group of

Five Monks. On the way, he meets Upaka, who has the honour of hearing the Buddhas first declaration

of awakening, but fails to fathom its significance. The Buddha continues his journey to the Deer Park atBenares (Bras) in stages and finally reaches Isipatana (modern Sarnath), about 7 km north of Ben-ares.1 As is the custom, he rests in the outskirts of Vrasand waits until morning to enter the city.Having collected his almsfood, taken his wash and eaten his meal, he heads straight for the hermitagewhere the Five Monks are.

It is said that the Buddha gives his first discourse on the night of the full moon day ofsha (June-July),2 a festival still celebrated today amongst south-east Asian Buddhists as sha Pj. The firstSangha that arises from this momentous discourse comprises Koaa, Vappa, Bhaddiya, Mahnmaand Assaji. Since sha Pj commemorates the teaching of the first discourse, it is often known asDharma Day.3

1 The distance the Buddha travels here should be noted: it is some 200 km from Gay to Benares, and by road thedistance is about 250-300 km, which will take some 10 days by foot (Nakamura, 2000:241). It would not be surpris-ing if the Buddha has taught many others along the way, but what records we have of this must have been lost.

2 V 1:10 ff; S 5:420 ff.; Mvst 3:330 f; Lalv 540(416) f.The Pali names of the ancient Indian calendar followVism 621 and its k (based on amolisA Pali-English Glossary of Buddhist Technical Terms, 1994), with theSkt names (within brackets) and number of days added:

Season Sub-season Month Days Equivalent

Hemanta Mga,sira (Skt Mrga,ra) 30 Nov-DecHemanta (winter) Phussa (Puya)* 30 Dec-Jan

(cold) Sisira Mgha (Magh) 30 Jan-Feb(cool) Phagguna (Phlguna)* 30 Feb-Mar

Vasanta Citta (Caitra) 30 Mar-AprGimhna (spring) Veskha (Vaikha) 31 Apr-May(heat) Gimha Jeha (Jyaiha) 31 May-Jun

(summer) sha or Uttarsha (ha) 31 Jun-JulVassan Svana (rvaa) 31 Jul-Aug

Vassna (rains) Poha,pda (Proha,pada)* 31 Aug-Sep(rains) Srada Assa,yuja (va,yuja) 30 Sep-Oct

(autumn) Kattika (Krttika) 30 Oct-Nov[*Puya also called Paua; Phlguna also called Phaggu; Proha,pada also called Bhdra,pada.]

Note: The Indian month begins on the first day of the waning moon and ends on the full moon.

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SD 1.1 S 56.11/5:420-424 Dhammacakkappavattana Sutta

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The Jtaka Commentary and Milinda,pahamention the five teachers of the Bodhisattva, act-ually totalling 12, since the first teacher is really the group of 8 brahmins (Rma, Dhaja, Lakkhaa,Mant, Yaa or Koaa, Suyma, Bhoja or Subhoja, Sudatta) who examines the Bodhisattvas bodilymarks during the Nativity. The other four are Sabba,mitta, the deva who inspires the Bodhisattva to goforth, ra Klma and Uddaka Rmaputta (J 1:56; Miln 237). Koaa is said to be the youngest ofthe eight brahmins who visits the Bodhisattva at his nativity.

While seven others hold up two fingers to prophesy that the child would become either a world ruleror, if he goes forth, a world teacher, the Buddha. Koaa, however, holds up only one finger, certainthat the child would leave home to become the Buddha. When the Bodhisattva renounces the world, Ko-aa approaches the sons of the other seven brahmins (who have died by then) and invites them to joint-ly renounce the world. Only four of them joins him and together they are known as the Group of Five(paca,vaggiya) (J 1:56 f).

2 Purposes of the First DiscourseTo prepare the five monks for the First Discourse, if we are to follow the Ariya Pariyesan Sutta (M

26), the Buddha first lists the five cords of sense-pleasures (kma,gua), that is, the physical body, whichneeds to be transcended, as it were, before we can attain to the four dhyanas and the formless attainments,and finally, the cessation of perception and feeling, here equated the attainment of nirvana. This is, in fact,

a neat summary of the Buddhas spiritual progress from the world to awakening itself. Understandably,this passage serves as a sort of preamble to the First Discourse (S 56.11), which is given to the five monkswhen they are finally ready to hear a proper formulation of the essence of the Buddhas awakening.4

The Buddhas first discourse serves three purposes: firstly, the Buddha clears up the unfortunate mis-understanding that has arisen between himself and his former colleagues. The discourse refutes the con-stant criticism by rival sects of the alleged laxity of the Buddhist monastic rules. It also warns novices inadvance of the dangers of extremes in practice, and to keep to the middle way. In short, it deals with:

(1) The exhortation on the avoidance of the extremes of sensual indulgence and of self-mortification[2-3];

(2) The proclamation of the middle way, i.e. the noble eightfold path [4];(3) The statement of the four noble truths [5-12];(4) The declaration of the Buddhas supreme awakening [13-15]; and

(5) The exultation of the devas [17-19].(6) Koaas attainment of the divine eye [16].

The four truths are succinctly stated in the extant early texts, but there are innumerable places in the earlyBuddhist scriptures where they are explained again and again, with greater detail and in different ways.

The four noble truths are the briefest synthesis of the entire teaching of the Buddha, since all thosemanifold doctrines of the Pali Canon are, without any exception, included therein. If we study the four nobletruths with the help of the various references and explanations in the early Buddhist Scriptures, we get afairly good and accurate account of the essential teachings of the Buddha according to the early texts.

3 The middle way3.1THE TWO EXTREMES. Significantly, the Dhamma,cakka-p,pavattana Sutta opens by addressing

the prevalent views of the day: the physicalist and the eternalist. The physicalist view is a materialist and

annihilationist one, that is, they believe that the soul (mind, or consciousness, etc) is identical with thebody, so that when the body dies, it dies, too.5 In other words, the body is meant to be enjoyed, and we

3Viskha Pjor Buddha Day (traditionally said to be on the fullmoon day of May) commemorates theBuddhas nativity, awakening and parinirvana. Mgha Pjais often called Sangha Day: see Dgha,nakha S (M74) = SD 16.1 Intro (5).

4 S 56.11/5:420-424 = SD 1.1. See M 26.31-42/1:173-175 = SD 1.11 (7).5 See Sandaka S (M 76.7/1:515) = SD 35.7.


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should sow wild oats while we can, as it were. In fact, the sensual life of the young Bodhisattva broadlyhints at this kind of materialistic philosophy.6

The eternalist view is essentially the same today as it is in the Buddhas time. There is a beliefinsome kind of eternal entity (Brahman, soul, divine essence) and its source or creator (usually some kindof God-idea). Among the Indian eternalists of the Buddhas time, however, there is a popular belief thatthe body is basically evil or unsatisfactory, or at best provisional (here, it concurs with much of the eter-

nalist views of our times), so that with its destruction (deliberate or natural), we would inherit some kindof divine body or heavenly birth.

These two extreme views and practices are also criticized in the Ca Dhamma Samdna Sutta (M45), where four kinds of undertakings things (dhamma samdna), that is, religious life-style asfollows:

(1) conduct that is pleasant now, but resulting in future pain;(2) conduct that is painful now, but ripening in future pain;(3) conduct that is painful now, but in ripening future pleasure (or happiness); and(1) conduct that is pleasant now, and ripening in future pleasure (or happiness).

The first refers to a life of sense-indulgence, while the second is that of self-mortification. These twokinds of practices should be given up and avoided. The third undertaking refers to when we have greatdifficulties with greed, hate or delusion, but we still we do not abandon our mental cultivation. The fourth

undertaking, is the ideal one, as it is easy all the way, and the spiritual fruition is easily obtained, too.7The Buddha rejects both the physicalist and the eternalist views as being extremes [3.2]. However,

note in the Dhamma,cakka-p,pavattana Sutta that while the devotion to sensual pleasures (kma,sukh-alliknuyoga) is described as being low, vulgar, worldly, ignoble, not connected with the goal [unprofit-able], (hno gammo puthujjaniko anariyo anattha,sahito), the devotion to self-mortification (atta,ki-lamathnuyoga) is said to be only painful, ignoble, not connected with the goal [unprofitable] (dukkhoanariyo anattha,sahito). This is because despite being painful, self-mortification, with some moralvirtue, can bring about a divine afterlife; but such a goal is still ignoble, not connected with the goal [un-profitable], because we are still caught up in samsara, and not liberated from suffering.8

3.2THE MIDDLE WAY. In this sutta, the middle way (majjhim paipad) is declared to be the no-ble eightfold path. According to Rupert Gethin,

what the Bras discourse appears to do is present a kind of apologetic and polemic in one.What is taught by the Buddha is truly a spiritual life (brahma-cariy) in that it is free of vulgarsensual indulgence, on the other hand it is distinct from what Bronkhorst9 characterizes as the oldseverely ascetic main stream meditation tradition. From the point of view of the Bras dis-course, this is now superseded by the new middle way. What is important about the first discourseis the middleness of what the Buddha teaches. From this point of view, the ariyo ahagikomaggo is largely incidental to the discourse. (Gethin 2001:199)

Gethin goes on to point out that the application of the expression the middle way to the avoidanceof sensual indulgence and of self-torture occurs in only four other passages. Only two of these concern thenoble eightfold path exclusively, that is, the Araa,vibhaga Sutta (M 139.4/3:230 f) and the RsiyaSutta (S 42.12.4/4:330), both of which describe the noble eightfold path as the middle way in exactly

the same terms as the Dhamma,cakka-p,pavattana Sutta. The other usages of the middle way mentionedby Gethin (2001:200 ff) includes the following:

6 See eg Sukhumala S (A 3.38/1:145 f) = SD 63.7.7 M 45/1:305-309 = SD 32.4.8 See The body in Buddhism = SD 29.6a (4.1).9 See Bronkhorst, The Two Traditions of Meditation in Ancient India. Stuttgart, 1986.


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(1) The Acelaka Paipad Suttas 1 & 2 (A 3.151+152), where three ways (paipad) are given:that of indulgence (gh), that of burning (nijjhm), and that of the middle way.10

(2) The Dhamma,dyda Sutta(M 3), Here, brothers, greed (lobha) is evil, hate (dosa) is evil.There is the middle way for the abandonment of greed and hateIt is this very noble eightfoldpath. (M 3.8/1:15)

(3) The Kaccna,gotta Sutta (S 12.15/2:17), the Acela Kassapa Sutta (S 12.17/2:20), the Aa-tara Brhmaa Sutta (S 12.46/2:75 f) and the (Sabba) Jusso Sutta (S 12.47/ 2:76 f),where the Buddha comments on the extremes of all exists (sabbam atthi) and nothing exists(sabbanatthi), and of eternalism (sassata) and annihiliationism (uccheda), and not followingeither of these extremes, the Tathagata teaches the Dharma by the middle (ete te ubho anteanupagamma majjhena tathgato dhamma deseti). The middle here refers to dependentarising (paicca samuppda).

Gethin adds that This middle would seem to be rather more significant for the subsequent develop-ment of Buddhist thought than the specific notion of the ariyo ahagiko maggo as the middle way be-ween sensual indulgence and self-torment (Gethin 2001:200 f). A K Warder, for example, points outthat this is best exemplified in Ngrjunas Mla,madhyamaka Krik, where dependent arising ap-pears to represent the middle way par excellence.11 In fact, the most frequently quoted and importantcanonical text for Ngrjuna is apparently the Nidna Sayutta (Sayutta Nikya 12), especially theKacc(ya)na,gotta Sutta (S 12.15).12

4 Terminology4.1THE LIST OF SUFFERINGS. A key passage in the Dhamma,cakka-p,pavattana Sutta defines the

first truththe noble truth that is sufferingas follows:(1) birth is suffering,(2) decay [old age] is suffering,[ ] [disease is suffering,]13(3) death is suffering,(4) grief, lamentation, physical pain, mental pain and despair are suffering,14(5) to be with the unpleasant is suffering,15(6) to be without the pleasant is suffering,16

(7) not to get what one desires is suffering,(8) in short, the five aggregates of clinging17 are suffering. [5]

In the Chinese Mahyna texts, this list (including disease, and excluding grief, lamentation, etc) arecalled the eight sufferings (aa,dukhat). Buddhaghosa gives the eight occasions invoking urgency(aha savega,vatthu), as follows: birth (jti), decay (jar), sickness (vydhi), death (maraa), sufferingof loss (apya,dukkha), suffering of the past rooted in the round of rebirth (atte vaa,mlaka dukkha),suffering of the future rooted in the round of rebirth (angate vaa,mlaka dukkha), and suffering of thepresent rooted in the search for food (paccuppanne hra,pariyehi,mlaka dukkha) (Vism 4.63/135).The Dukkha Sutta (S 38.14) categorizes suffering into 3 kinds:

10

A 3.151+152/1:295-297.11AK Warder, Is Ngrjuna a Mahynist? in The Problem of Two Truths in Buddhism and Vednta, ed MSprung, Dordrecht, 1973:79, 81.

12 S 12.15/2:17 qu at S 22.90/3:134 f.13 Only in the Vinaya & Sayutta versions; not mentioned in Comys.14 Found in most MSS but not in Be and Ce.15The unpleasant, appiya,also tr what one loves not.16The loved,piya, also trwhat one loves.17Pacupadna-k,khandha, viz, form, feeling, perception, formations and consciousness (S 3:47; Vbh 1). What

is briefly mentioned here is elaborated in the second discourse,Anatta,lakkhaa S (S 22.59) = SD 1.2.


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(1) physical suffering, that is, affective suffering (due to physical and mental pain) (dukkha,-dukkhat,lit the suffering of suffering),

(2) suffering due to change or temporal suffering (due to the ending of pleasant feeling) (vipari-ma,dukkhat), and

(3) suffering due to formations orexistential suffering, that is, the inherent inadequacy of condi-tioned existence (sakhra,dukkhat).18

The first is bodily pain and mental displeasure; the second is pleasant feeling, which brings sufferingwhen it ends, and the third is all conditioned phenomena of the three worlds19 because they are oppressedby the rise and fall of events. In the above list [5], the three main categories of suffering are as follows:

(1) birth, decay, disease, death, grief etc;(2) not to be with the pleasant, to be without the pleasant; and(3) the five aggregates.

The way to end suffering, in short (sakhittena)that is, essentiallylies in a full understanding of thefive aggregates.20 The three kinds of suffering are explained in the Visuddhi,magga.21

4.2JTIAND ITS CONTEXT.4.2.1Jtirefers to rebirth itself.In the early after-centuries, Buddhists scholastics and comment-

ators tend to interpretjti as gestation or as the process of being born it, that is, the pain which we bear inour mothers womb up to the moment of being born. Scholars have noted that the Sarvstivdins have a

propensity to interpretjti,dukkhaas the suffering in a mothers womb and at birth, despite the fact thatthe original concept ofjti is found in Vasubandhu.22

It is clear from the early texts, however, thatjti (birth) generally refers to rebirth itself. This isclearly evident from two key early suttas, the Mah,satipahna Sutta (D 22) and the Samm,dihiSutta (M 9), thus:

And what, bhikshus, is birth?The birth, becoming, descending (into a womb), (arising,)23 generating, manifesting of

the aggregates, obtaining the sense-bases in various beings, in various groups of beings, hereand therethis, bhikshus, is called birth.24

(D 22.18/2:305 = SD 13.2) = (M 9.26/1:50 = SD 14.1)

4.2.2Jti jar vydhi maraa. Toshifumi GOT, in his 2005 study,25

shows that early Buddhist con-ception ofthe four sufferingsbirth, decay [ageing], disease and deaththat is, the first four in the listof nine sufferings, closely parallels Yjavalkyas characterization of the tman[the abiding self].Comparing the four attributes of the tman in Yja,valkya doctrine, as found in the Bhad rayakaUpaniad,26 namely, ajra (undecaying), amra (undying), abhya (fearless) and amta (immortal).

18 S 38.14/4:259; also S 45.165/5:56; D 3:216.19 The 3 worlds are the sense world (kma,loka), the form world (rpa,loka), and the formless world (arpa,loka).

See The body in Buddhism = SD 29.6a (5.2) & The person in Buddhism= SD 29.6b (7.2). For details, seeVi-a-,hiti = SD 23.14.

20 See egPaca-k,khandha= SD 17.21

Vism 16.34 f/499.22See eg Y Muroji, Tanj (saisei) no teikeihygen wo meguru bukkyto no shodensh [Various versions of theBuddhist transmission of the formula on the birth [rebirth],Kyasan University, 110 Years Jubilee Volume, 1966:181-196; Got 2005:81-85.

23Nibbatti, so Ke & M 3:249.24Y tesa tesa sattna tamhi tamhi satta,nikye jti sajti okkanti [nibbatti]* abhinibbati, khandhna

ptubhvo yatanna pailbho, aya vuccati jti. *Ke & M 3:249.25Yajavalkyas characterization of the tman and thefour kinds of suffering in early Buddhism. 26 BAU 4.4.30-31; also BAU (Mdhyandina ed) 3.8.8, amongst other negated qualifiers ofetdakram,this

imperishable one. See Got 2005:72-74.


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At a glance, these four words appear to be colourful qualifiers without any discernible difference inmeaning. In the Buddhas time (and before that), however, these words express the essential qualities ofthe tman which transcends this very fear(bhaya) [the fear of death] (Got 2005:84). Indeed, such not-ions as the tman or eternal soul is to overcome the fear of death, and of the after-death state, just as theAlmighty God-idea is used to overcome psychological insecurity with God serving as a protective hea-venly father.27Hence, the tman makes one fearless (or, unfearing, fearfree) (abhya).

According to the Bhad rayaka Upaniad, when a person attains Brahman, he becomes amta. Al-though hereamtameans immortal, it does not mean that someone alive who does not die on earth (forwhich the word amra,undying is used), but that there is no more death at all. This is becausepunar-mty(repeated death in a heavenly world resulting in rebirth on earth, or redeath) is transcended. Inthis case, according to Upaniads, tman is absorbed into Brhman.28 The termamra(undying),however, is not attested anywhere in Vedic literature, except in later literature.29

In philosophical terms, these two termsamata(immortal, death-free) and amara (undying)probably reflect the way that Vedic thinkers and the early believers understood of the Buddhas realiza-tion of nirvana. The Buddha evidently and consciously uses these terms as qualifiers of nirvana so that thebrahmins and believers of the Vedic systemhis main intended audiencecould understand his teach-ings through conceptual familiarity. Other similar expressions include the teaching being referred to asthe door of immortality (amata,dvra).30

Got concludes his 2005 essay by showing the correspondence between the Vedic and the Buddhistterms, thus:

Upaniad qualifiers for tman Buddhist terms for sufferingajra undecaying jti birth, rebirthamra undying jar ageing, decayabhya fearless vydhi diseaseamta immortal maraa death

Here, we see how the Upanisadic adjective ajra (undecaying) is related to the Pali nounjar (decay), byreferring to opposite qualities. Similarly, the Upanisadic amra (undying) (used almost exclusively as anepithet of tman) is related to the Pali maraa (death) in reflecting contrary qualities. The Upanisadicamta (immortal) points to the opposite of the Palijti (birth, rebirth). The Upanisadic abhya (fearless),however, is is replaced by the Pali vydhi(disease), a more concrete notion for our usual life (Got2005:84). Got concludes:

The conception of life and world in early Buddhism have thus inherited the reflections onbirth and death in the old Upaniads, and further explicated them. The predominance of the pessi-mistic view of life in early Buddhism31 can be explained from this historical background; it isrooted in the negative discussions about re-dying (punar-mty) in the heavenly world since theBrhmaa period.

The teaching of Gotama Buddha, which aims to deliver the ordinary people from their con-crete suffering, tends to observe phenomena of human life more realistically than his forerunners

27 On Buddhism and the God-idea, see Te,vijja S (D 13) = SD 1.8 Intro (4).28BAU (Mdhyandina ed) 4.4.8 f (atapatha Brhmaa 14.7.2.8 f), BAU (Kva ed) 4.4.6 f. Got 2005:75 f, 80.29 Eg Manu,smti 2.148 = Viu,smti 30.46 (s [sciljti] ajarmar); in the meaning of god (Baudhyana-

Dharma,stra4.8.7).30 Mv 1.5.7/V 1:5 f = D 2:39 = M 1:168 f = S 1:137 f; It 80; Vv 1035/5.14.27. See Junko SAKAMOTO-GOT, The

prototype of the story Brahms Request,Journal of Indian and Buddhist Studies 41,1 1992:471 n2. See alsoCPD: amata-dvra & amata-nibbna.

31By pessimistic here, Got is evidently referring to the recurring early Buddhist statements on the universalityof suffering, etc, not that the Buddha teaches a negative life-view without happiness or salvation: see Got 2005 8.


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and endeavors to elucidate the causality of existence in Sasra without admitting the existenceof the eternal subject of existence, ie tman, thus resulting in the doctrine of Prattyasamupda.

(Got 2005:85)

It is thus clearly evident that the Buddha makes use of religious vocabulary that is already familiar to hisaudience (especially the brahmins and believers in the Vedic system). In doing so, he easily and effective-

ly reaches out to them with his teachings.32

4.3SAMUDAYA ANDNIRODHA. The terms samudaya [6, 10] and nirodha [7, 11] are commonlytr respectively as origin and ending, cessation. However, from the teachings of this Sutta, whichunderlies the Buddhas Teaching as a whole, they are better rendered as arising and non-arising.Payutto makes an important note:

Generally speaking, the word cease [or end] means to do away with something which hasalready arisen, or the stopping of something which has already begun. However,nirodha in theteaching of Dependent Origination (as also in dukkhanirodha, the third ofthe noble truths) meansnon-arising, or non-existence, of something because the cause of its arising is done away with.For example, the phrase when avijj is nirodha, sakhr are also nirodha, which is usuallytaken to mean, with the cessation of ignorance, volitional impulse cease, in fact means that

when there is no ignorance, or no arising of ignorance, or when there is no longer any problemwith ignorance, there is no volitional impulses, volitional impulses do not arise, or there is nolonger any problem from volitional impulses. It does not mean that ignorance already arisenmust be done away with before the volitional impulses which have already arisen will also bedone away.

Where nirodha should be rendered as cessation is when it is used in reference to the naturalway of things, or the nature of compounded things. In this sense it is a synonym for the wordsbhaga (breaking up), anicca (transient), khaya (cessation) or vaya (decay). For example, in thePali it is given: imakho bhikkhave tisso vedan aniccc sakhat paiccasamuppann khaya-dhamm vayadhamm virgadhamm nirodhadhammBhikshus, these three kinds of feelingsare naturally impermanent, compounded, dependently arisen, transient, subject to decay, dissolu-tion, fading and cessation [S 4:214]. (All factors occurring in the Dependent Origination cycle

have the same nature.) In this instance, the meaning is all conditioned things (sakhra), havingarisen, must inevitably decay and fade according to supporting factors. There is no need [here]to try to stop them, they cease of themselves.

As for nirodha in the third noble truth (or the Dependent Origination cycle in cessationmode), although it also describes a natural process, its emphasis is on practical considerations. Itis translated in two ways in the Visuddhimagga [Vism 16.18/495]. One way traces the etymologyto ni (without) + rodha (prison, confine[s], obstacle, wall, impediment), thus rendering the mean-ing as without impediment, free from confinement. This is explained as free ofimpedi-ments, that is, the confinement ofsasra. Another definition traces the origin to anuppda,meaning not arising, [and goes on to say nirodha here does not mean bhaga, breaking upand dissolution.]33

Therefore, translating nirodhaas cessation, although not entirely wrong, is nevertheless not

entirely accurate. On the other hand, there is no other word which comes so close to the essentialmeaning as cessation. However, we should understand what is meant by the term.(Payutto 1994:106-108; slightly edited with emphases added)

32See Did the Buddha borrow ideas from the Upaniads? = SD 6.15 Intro (5); and Ambaha S (D 3) = SD21.3 Intro (3).

33 I have been unable to trace this bracketed reading in the Visuddhi,magga.


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5 The nature of the truths5.1PERSONAL EXPERIENCE OF REALITY. The details of the Buddhas spiritual experience in terms

of the four noble truths are recounted in such suttas as the Bhaya,bherava Sutta (M 4)34 and the MahSaccaka Sutta (M 36).35 These truths are first expounded to the world at Benares (Sacca VibhagaSutta, M 141)36 and taught throughout his 45-year ministry as the teaching special to the Buddhas (M56).37 Both the Tath Sutta 1 (S 56.20) and the Tath Sutta 2 (S 56.27) declare that the four nobletruths are true, not false, not otherwise, 38but the latter adds: therefore, they are called noble truths.39

The noble truths are concisely presented in such texts as the Samm Dihi Sutta (M 9),40 and indetail in the Sacca Vibhaga Sutta(M 141). Sriputtas unique presentation is recorded in the MahHatthi,padpama Sutta (M 28),41where it is stated that just as the footprint of any living being thatwalks can be placed within an elephants footprint, and so the elephants footprint is declared to be theforemost of them, even so, all wholesome states can be included in the four noble truths (M 28).

The Dhamma,cakka-p,pavattana Sutta fully and clearly explains the functions of each of the fournoble truths, thus:

(1) The first noble truththat is, sufferingis to be understood. [9](2) The second noble truththat is, the arising of sufferingis to be abandoned. [10](3) The third noble truththat is, the ending of suffering (nirvana)is to be realized. [11](4) The fourth noble truththat is, the way to the ending of sufferingis to be cultivated. [12]

The Sutta is also unique in presenting the three phases (ti,parivaa) of each of the truths, namely:(1) the knowledge (ie, understanding) of the truth (sacca,a),(2) the knowledge of the task to be done regarding each truth (kicca,a), and(3) the knowledge of the accomplishment of these tasks (kata,a).

When these three phases are applied to each of the four truths, they total as the twelve aspects or modes(dvdaskra). The Commentarial version of these three phases are called the three true teachings(saddhamma), viz, the True Dharma as theory (textual aspect) (pariyatti saddhamma), the True Dharmaas practice (paipatti saddhamma), and the True Dharma as realization (paivedha saddhamma).42

5.2TRUTH AND REALITY. In doctrinal terms, it is the four noble truths that the Buddha realizes onhis awakening. I have translated ariya,saccaas the noble truth that is rather than the more familiarthe noble truth of because they are not merely theoretical statements, such as the theory ofrelativ-ity (which refers to an impersonal observation). But the noble truths are healing truths. Above all, thefourth noble truth is that of the way out of suffering, that is, the path that leads to spiritual liberation.

This approach is supported by the difficulties resulting from taking these four realities as truths of,as made clear in this observation by Analayo:

A closer examination of the Pli version of this first discourse brings to light a curiosity, asthe discourse presents the second noble truth of the origin ofdukkha as something that needs tobe abandoned.43 Yet what needs to be abandoned is the origin ofdukkha, not the noble truth itself.Hence in this case it would seem possible that not only the qualification noble, but the wholeexpression noble truth may not have been part of the earliest version of this statement.

34

M 4.31/1:23.35 M 36.42/1:249 = SD 1.11.36 M 141.2/3:248.37 M 56.18/1:380.38Imni kho bhikkhave cattri ariya,saccni tathni avitathni anaathni, S 56.20/5:430 f = S 56.27/5:435.39Tath S 1: Tasm ariya,saccn ti vuccanti (S 56.27/5:435).40 M 9.14-18/1:48 f.41 M 28/1:184-191.42 VA 225; AA 5.33; cf Nm 143 where the first two are listed.43Takho panida dukkha,samudaya ariya,saccapahtabba(S 56.11/5:422,12).


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(Analayo,A Comparative Study of the Majjhima Nikya, draft, 2006, ad M 3:348)44

For the phrase, takho panida dukkha,samudaya ariya,saccapahtabba,45 Bodhi renders itas this noble truth of the origin of suffering is to be abandoned (S:B 1845). Woodward has earlier onnoted, but we must omit ariya-sacca,otherwise the text would mean the Ariyan truth about the aris-ing of Ill is to be put away (S:W 5:358 n1). Norman adds that

what the Buddha said was that pain should be known, its origin given up, its cessation realized,and the path to its cessation practised. Woodward therefore did not go far enough. He should havesuggested the removal of the word ariya-saccafrom all four items in the gerundival set.

(Norman 1982:385)

Early Buddhism is a spiritual path to healing, awakening and liberation. In other words, it is a practi-cal system where we seek to directly discover reality, to which the Buddha himself has awakened. Asreality can only be a personal experience, its expression speech or words is called a truth. The fourfoldstatement of the Buddhas direct experience of reality is called the four noble truths, which is at best atheoretical statement pointing to the realities of suffering, its arising, its ending and the way to its end-ing. The truths are simply signboards; it is the fourfold reality that we have to work with. No matterhow well defined the terminology may be, it is still not the experience. The name is not the thing named.

For one who has experienced true reality, there is no need of words for it.

6 Mastery of the four noble truths6.1 THE 3 TYPES OF SUFFERING. The Dukkha Sutta (S 38.14) categorizes suffering into three kinds:

(1) affective suffering (due to physical and mental pain) (dukkha,dukkhat,lit the suffering ofsuffering),

(2) temporal suffering or suffering due to change (ie due to the ending of pleasant feeling)(viparima,dukkhat), and

(3) existential suffering or suffering due to formations, in the inherent inadequacy in conditionedexistence (sakhra,dukkhat). (S 38.14/4:259; also S 45.165/5:56; D 3:216)

Here, (1) Affective suffering is bodily suffering and mental suffering, or more simply, ordinary suffer-ing, corresponding to neurotic conflict between impulse and prohibition with a stable self-structure andwhole-object relations,46as well as to ordinary human unhappiness, which Freud once said was the ex-change for resolution of neurotic suffering.47

(2) Suffering caused by change is pleasant feeling, which brings suffering when it ends, corres-ponding to the borderline condition and the functional psychoses, when disturbance in the sense of self-continuity, fluctuating drives and affects, contradictory and dissociated ego states, lack of a stable self-structure, and lack of constant relations with the object world are the core problem (ib). At this stage ofpersonality development, prior to individuation48 and stability in object relation, change is the deepest andmost pervasive threat to the fragile self. Every experience of separation or loss we experience threatensthe reality and integrity of our notion of self, a notion that still depends on perceiving some immediatepresence and benefit of external objects.

44 See also his important fn there.45 S 56.11/5:422,12.46 In simple terms, object relation refers to how we relate to others.47 Jack Engler 1984:44.48 On a simple level, individuation refers to a healthy emotional evolution into a mature person, and on a higher

level, to the attainment of streamwinning: see see Individuation = SD 8.7.


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(3) The suffering of conditionality is related to all conditioned phenomena of the three worlds49 be-cause they are oppressed by the rise and fall of all phenomena. To the western and westernized mind, thisis an entirely new category of psychopathology. At this level, object-seeking as such is experienced aspathogenic, contradictory as that may sound in terms of normal developmental theory.50 The veryattempt to connect a self and objects that shows some constancy and continuity51 becomes as a therapeuticproblem. In other words, if we try to see or seek any succour or stability in five aggregates,52 we would

simply be disappointed, to say the least.The key goals of object relations development are identity and object constancy, that is, a healthy

sense of self and wholesome relationship with externals (people and things). Under normal circumstan-ces, we are likely to be fixated to an idea (about ourselves or others) and personal development is basic-ally stagnant.Normalcy, in other words, is a state of arrested development: the worldling is as if mad(ummattako viya hi puthujjano, MA1:25). Moreover, it can be viewed as a pathological condition insofaras it is based on faulty reality testing, inadequate neutralization of the drives, lack of impulse control, andincomplete integration of the self and the object world.53

In simple terms, we are mentally undeveloped, even unhealthy, if we fail to relate wholesomely to theexternal world, or we fail to understand and appreciate our strengths and limitations in relating to othersand to things, or we lack adequate self-control, or we fail to feel a sense of harmony between ourselvesand our environment.

The Dhamma,cakka-p,pavattana Sutta (S 56.11) defines and summarizes the first noble truth asfollows:

Now this, bhikshus, is the noble truth that is suffering:birth is suffering,decay54 is suffering,[disease is suffering],55death is suffering;grief, lamentation, physical pain, mental pain and despair are suffering;56to be with the unpleasant57 is suffering;to be without the pleasant58 is suffering;not to get what one desires is suffering,in short, the five aggregates of clinging59 are suffering. (S 56.11/5:421 = SD 1.1)

In this list, the categories of suffering are as follows:(1) affective suffering: birth, decay, disease, death, grief etc;(2) temporal suffering: not to be with the pleasant, to be without the pleasant;(3) existential suffering: the 5 aggregates.

These three kinds of suffering are elaborated in the Visuddhi,magga (Vism 16.34 f/499).60

49 The 3 worlds are the sense world, the form world and the formless world: seeThe Body in Buddhism = SD29.6a (5.2).

50 Jack Engler 1984:44.51Joseph D Lichtenberg, The development of the sense of self,Journal of American Psychoanalytic Association

23,31975:453-484.52

See SD 17.53 Jack Engler 1984:44.54Jar, old age, aging.55 Only in the Vinaya & Sayutta versions; not mentioned in Comys.56 Found in most MSS but not in Be and Ce.57The unpleasant, appiya,also tr what one loves not.58The loved,piya, also trwhat one loves.59Pacupadna-k,khandha, namely, form, feeling, perception, formations and consciousness (S 3:47; Vbh 1).

What is briefly mentioned here is elaborated in the second discourse,Anatta,lakkhaa S (S 22.59) = SD 1.2(2003). On the five aggregates (paca-k,khandha), see SD 17.


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6.2 THE 3 PHASES AND 12 ASPECTS6.2.1 The threefold true teachings. The Dhamma,cakka-p,pavattana Sutta makes a unique declara-

tion: that the Buddhas mastery of the four noble truths comprises three phases (ti,parivaa) and twelveaspects (dvdaskra) [9-12]. The three phases (ti,parivaa) are:

(1) the knowledge of each truth (sacca,a),(2) the knowledge of the task to be done regarding each truth (kicca,a), and

(3) the knowledge of the accomplishment of these tasks (kata,a).These three phases of each of the four truths total up as their twelve aspects (dvdaskra). The Com-mentarial version of these three phases are called the threefoldTrue Teachings (saddhamma), namely,

sacca,a: the True Teaching as theory (textual aspect) (pariyatti saddhamma),kicca,a: the True Teaching as practice (paipatti saddhamma), andkata,a: the True Teaching as realization (paivedha saddhamma).

(VA 225; AA 5.33; cf Nm 143 where the first two are listed)

6.2.2 A comparative study. The Dhamma.cakka-p,pavattana Sutta (S 56.11) has a Chinese parallelin the Sayukta gama (S 379). Both versions describe the three phases and twelve aspects of the fournoble truths. While agreeing in content, they however differ in sequence. This comparative table shows

their relationship:61

S 56.11 (Pali) [9-12] S 379 (Sayukta Agama)

The first noble truth: suffering dukkhaSuffering should be known parieyyaSuffering has been known parita

The second noble truth: craving tahCraving should be abandoned pahtabbaCraving has been abandoned pahna

The third noble truth: nirvana nibbnaNirvana should be realized sacchiktabbaNirvana has been realized sacchikata

The fourth noble truth: the path patipadThe path should be cultivated bhvetabbaThe path has been cultivated bhvita

The first noble truth: suffering The second noble truth: craving The third noble truth: nirvana The fourth noble truth: the path

Suffering should be known Craving should be abandoned

Nirvana should be realized The path should be cultivated

Suffering has been known Craving has been abandoned Nirvana has been realized The path has been cultivated

The Pali (S 56.11) sequence follows that of the four truths, beginning with the first truth, that is, eachtruth is approached as theory, practice and realization. This is likely to be the kind of truth-process thatwould arise in an average person who practices the Dharma or is mindful enough to see the spiritual signi-ficance of his experiences. Since the last set concerns cultivation,this is clearly a gradual truth-process,so to speak.

The gama (S 379) version presents the sequence in sets according the three phases. According tothis scheme, the four noble truths (as a set) should firstbe examined (d). However,also means

60 Further see n at 5 below. On the relationship between suffering and feeling (vedan), see SD 17.3.61 Cf Choong 2010:62.
http://dharmafarer.net/http://dharmafarer.net/http://www.mdbg.net/chindict/chindict.php?cdqchi=%E8%AB%A6http://www.mdbg.net/chindict/chindict.php?cdqchi=%E8%AB%A6http://www.mdbg.net/chindict/chindict.php?cdqchi=%E8%AB%A6http://www.mdbg.net/chindict/chindict.php?cdqchi=%E8%AB%A6http://www.mdbg.net/chindict/chindict.php?cdqchi=%E8%AB%A6http://www.mdbg.net/chindict/chindict.php?cdqchi=%E8%AB%A6http://www.mdbg.net/chindict/chindict.php?cdqchi=%E8%AB%A6http://www.mdbg.net/chindict/chindict.php?cdqchi=%E8%AB%A6http://dharmafarer.net/


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truth, which applies better here. In the second set of four truths, the operative word is the verbdng(simplified as), meaning, to be, ought to, should, referring to the practice aspects of the truths, thatis, they are accepted and acknowledged in our lives, but we have not fully internalized them yet. Only inthe third set or stage, do we truly know or realize (zh) the four truths.

The gama (S 379) version, as such, lists the four noble truths according to commentarial notion ofthe threefold true teachings (saddhamma) as already mentioned above, namely,

knowing the truths (sacca,a), or, understanding them in theory (pariyatti);knowing the duty (kicca,a), or, putting this theory into practice (paipatti);knowing their accomplishment (kata,a), or realization (paivedha) regarding the truths.

The gama sequence of the three phases and twelve aspects of the noble truths, as shown above,apparently reflects a sudden process.

In fact, there is a short but unique text, the Gavampati Sutta (S 56.30), in the Sayutta Nikya,which appears to support such an approach. It is said that in reply to a question, the monk Gavampatigives this reply:

Avuso, I have heard and learned this before [from] the Blessed One himself:Bhikshus, one who sees suffering, also sees the arising of suffering, also sees the ending of

suffering, also sees the path leading to the ending of suffering.One who sees the arising of suffering, also sees suffering, also sees the ending of suffering,

also sees the path leading to the ending of suffering.One who sees the ending of suffering, also sees suffering, also sees the arising of suffering,

also sees the path leading to the ending of suffering.One who sees the way leading to the ending of suffering, also sees suffering, also sees the

arising of suffering, also sees the ending of suffering. (S 56.30/5:436 f) = SD 53.1

This passage, a hapax legomenon (not found anywhere in the Nikyas)62 is quoted by Buddhaghosa(along with Pm 1:119) in his Visuddhi,magga (Vism 22.93) to prove that path-knowledge (magga,a)performs four functions in a single moment.63 On the strength of a single passage, it is difficult to acceptsuch a view asbeing as canonical, especially where we do not have the full context of Gavampatis quot-ing the Buddha (to whom does this statement refer?)64

What is relevant here, however, is what scholars have observed in the comparative study of earlyBuddhist texts (the Pali Nikyas and the Chinese gamas). Scholars like Norihisa Baba (2004) and Ana-layo (2010) have noted the tendency ofgama discourses to incorporate passages in the Pali that arefound only in its commentarial literature (Baba 2004:946).

7 Versions of the SuttaIn 1938, N Aiyaswami Sastri examined 11 texts considered to be versions of the Buddhas first dis-

course.65NJ Smith of Australia, in his Internet paper entitled The 17 versions of the Buddhas first dis -course (2001),66 made a list of the 17 versions, giving each of them a code, their references and theapproximate date of each (if known):67

62

The only other place in the Canon is in the Abhidhamma: Kvu 2.9.19/220.63 Vism 22.93/690, where he also qu Pm 1:119,1-3 (a late canonical Abhidhamma-style work); see also Vism22.92/689 f. In Dakhia Vibhaga S (M 142), eg, separate alms-giving is mentioned to each of the 8 kinds of saints(eg the arhat-to-be and the arhat), showing that the transition from the former to the latter isnota mind-moment,ie, not immediate.

64 Technically, we can safely say that this refers to the attained of the fruition of arhathood, but not of the otherstages of sainthood.

65The first sermon of the Buddha. New Indian Antiquary 1,8 Nov 1938:473-492.66 Last revised 11 Dec 2002.http://www.bigfoot.com/~josmith.1/buddhism/budaword/from chinese/index.html.67 Here slightly edited.
http://dharmafarer.net/http://dharmafarer.net/http://www.bigfoot.com/~josmith.1/buddhism/budaword/from%20chinese/index.htmlhttp://www.bigfoot.com/~josmith.1/buddhism/budaword/from%20chinese/index.htmlhttp://www.bigfoot.com/~josmith.1/buddhism/budaword/from%20chinese/index.htmlhttp://www.bigfoot.com/~josmith.1/buddhism/budaword/from%20chinese/index.htmlhttp://dharmafarer.net/


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The Pli versions (P), which were written down about 500 years after the Buddha, that is,around the first century BCE, are:

Pali1, Pali2 Sutta: S 5:420-435.Pali3 Vinaya: V 1:10-12.

The Chinese versions (Chin) with translation dates are:Sutta:Chin1 T109 (T2.503b-c, 2nd cent CE),Chin2 T99.379 (T2.103c-104a, 5th cent CE) = SA 379,Chin3 T110 (T2.504a-b, 8th cent CE) andChin6 T125.19.2 (T2.593b-c, 4th cent CE) = E 19.2.

Vinaya:Chin4 T428 (T22.788-9, 5th cent CE) andChin5 T1421 (T22.104-5, 5th cent CE).

The Sanskrit versions (Skt):Skt1 Mahvastu 3:330-335, S2 (late 2nd cent BCE according to Peter Harvey,

1992:89),68Skt2 Lalita,vistara 540 (416-8), (between 200 BCE and 200 CE ibid p15), andSkt3 Raniero Gnoli69 who dates the characters to the 6th-7th century (1977: xiii, 134-

139). N Dutt70 dates the Gupta script of this text as from the 6th century CE(1984: i).

The Tibetan versions (Tib). The dates of the translation of the Tibetan texts from the San-skrit are generally accepted as 8th century CE, that is, not long after the great debate whether tofollow Chinese or Indian Buddhism. According to Aiyaswami Sastri (1938:476) from the Nar-thang edition of the Kanjur (bKah hGyur):

tra:Tib1 mDo xxvi 88-91,

Tib2 mDo xxvi 431-4, andTib3 mDo xxx 427-32 (believed to be translated from the Pali).

Vinaya:Tib4 Dulva iv ff 64-7, andTib5 Dulva xi 69-72.

Beijing ed (tani repr, Tokyo, 1956)71 P747 P21.259P1003 P39.1

Aiyaswami Sastri (1938:475) points out that some of the Tibetan tra and Vinaya texts are nearlyidentical and correspond as follows: Tib1 = Tib4 and Tib2 = Tib5. This is also the case with the Paliversions: Pali1 = Pali3. It is probable that the tra texts in these cases were just replications of the Vina-

ya texts.

72

In this case, there would be only two versions in Pali and three in Tibetan and the total wouldactually come to 14 distinct versions.

68 P Harvey,An Introduction to Buddhism, Teachings, History and Practices, UK: Cambridge University Press,1992.

69 R Gnoli, The Gilgit Manuscript of the Sanghabhedavastu Part 1. 2 vols 1977-78. Rome: IsMEO, 1977:134-9.70 Dutt N, Gilgit Manuscripts vol 3 pt 2, 2nd ed, 1984, Sri Satguru Publications, India.71Citations which follow given as P Stra no, followed by P Vol.Page.72Being an oral tradition originally, it is probable that the story of the Buddha was told chronologically, as a

story. This can be seen in the Vinaya texts and the later Mahparinibbna Sutta. Only later would the discourses


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The details of the main sections of the sutta are given here according to Pali1:

Section 1 The two extremes and the middle path:The two extremes to be avoided are self-indulgence and self-mortification.The middle way, which avoids the two extremes, is the noble eightfold path.

Section 2 The second delivery of the discourseSection 3 Definition of the four noble truthsSection 4 The twelve aspects:

The four noble truths are considered in three phases, a statement of what they are intheory, their practice, and their attainment or realization.

Section 5 The Buddhas declaration of his awakening:It is only after having realized the twelve aspects as they really are that Siddhatthaclaimed full awakening (become Buddha).

Section 6 Koaas realization of the Dharma-eye.Section 7 Prefixing of Koaas name to A Koaa (Koaa who knows).Section 8 The gods exultation at hearing the discourse.Section 9 Naming the discourse.Section 10 Realization of the Dharma-eye.

Smith collates the 17 versions into these 8 classes:1. Pali22. Skt33. Tib2 (=Tib5) and Chin34. Chin25. Pali1 (=Pali3), Tib3, Skt1, Skt2, Chin1, Chin56. Chin47. Tib1 (=Tib4)8. Chin6.

As can be seen, Class 5 is the class with texts from each language source. Pali2 is the other Pali textand Chin6 is the other Chinese text that Smith regards as variants and they each form a class of their own.These are the only two texts in our corpus that have only one section.

8 The age of the SuttaThe first three discourses traditionally believed to be have been delivered by the Buddha are the

Dhamma,cakka-p,pavattana Sutta (S 56.11), the Anatta,lakkhaa Sutta (S 22.59) and the ditta,-pariyya Sutta (S 38.28). They are not only historically related, but flow coherently into one another inthis sequence. The first discourse is a systematic statement of the Buddhas discovery of suffering and itsending, and what is merely mentioned, in short, the five aggregates of clinging73are suffering [5], iselaborated in the second discourse, the Anatta,lakkhaa Sutta (S 22.59),74 that is, the aggregates areexplained in full. In the third discourse, the ditta,pariyya Sutta (S 35.28),75 the focus shifts to theall (sabba), that is, the six sense-bases, a teaching specifically given in the Sabba Sutta (S 35.23).76

(suttas) have been extracted and grouped according to various categories, probably first topically (as in the SayuttaNikya) and then later by number of items [or topics] (as in the Aguttara Nikya). (NJ Smith)

73 See above here.74 SD 1.2.75 SD 1.3.76 SD 7.1.


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The very first discourse of the Buddha as recorded in the account of his public ministry in the Vina-ya (V 1:10-12), however, appears to be a later account. The Sayutta account,77 the 11th sutta of theSacca Sayutta (Connected Discourses on the Truths), is the older one. In both cases, however, the titleis not as we know it today. The Sanskrit version is found in the Lalita,vistara (Lalv 540.426 f) and theMahavastu (Mvst 3:330 f).

The title Dhamma,cakka-p,pavattana Sutta appears only in the Commentaries (eg J 1:92, DA 1:2,

etc). In other versions, such as the PTS edition, the title is given as Tathgatena vutt(spoken by theTathgata). Sujato, in his general integrated sutta theory (GIST),78 notes:

This is, on the face of it, a bit odd, for most of the discourses are, of course, attributed to theBuddha. However, the terms Spoken by the Buddha and Spoken by the Disciples occur in theChinese recensions. Perhaps the label tathgatena vutt referred originally, not to the Dhamma-cakkappavattana Sutta specifically, but to a section within a collection of discourses that consist-ed purely of teachings given directly by the Buddha himself. (Sujato, 2004:38)

In his footnote, Sujato says that this line of reasoning suggested itself independently to both RodBucknell and myself (2004:77 n11).

The sutta is analyzed in the Sacca,vibhagaSutta (M 141) and the Vibhaga (Vbh 99-105). It is

also commented on in the Visuddhi,magga (Vism 16.32-83) and the Sammoha,vinodan(VbhA 93-122). Rewatadhamma, a Burmese monk who lived in Britain, has written a detailed study of this textbased on its commentaries, entitled The First Discourse of the Buddha.

The importance of this Sutta is attested by the numerous versions of it in various Buddhist canons. Alist of 17 versions of it are listed above [6].

A short discourse, the Rsiya Sutta (S 42.12.4-5), records the Buddhas teaching to Rsiya the head-man is practically identical to the opening section ofthe Dhamma,cakka-p,pavattana Sutta [3-4],that is, the avoiding of the two extremes of self-indulgence and self-mortification for the middle way, andthe noble eightfold path. At the end of the long anthology of teachings given to Rsiya, he takes refuge inthe Three Jewels without any mention of his attainment (S 42.12.4-5/4:330 f).

Most usefully, it should be noted that the first three suttasthe Dhamma,cakka-p,pavattana Sutta, theAnatta,lakkhaa Sutta (S 22.59) and the ditta,pariyya Sutta (S 35.28)are not only closely related

but flow coherently in that sequence. The first discourse is a statement of the Buddhas discovery of suf-fering and its ending,79and what is merely mentioned, in short, the five aggregates of clinging80 are suf-fering [5], is elaborated in the second discourse, the Anatta,lakkhaa Sutta (S 22.59),81 where the fiveaggregates are given in detail. In the third discourse, the ditta,pariyya Sutta (S 35.28),82 the focusshifts to the all, that is, the six sense-bases, a teaching specifically given in the Sabba Sutta (S 35.-23).83

9 The five monksAccording to the Mahsaka Vinaya, the Sagha,bheda,vastuand its Tibetan counterpart in the

Dulva (Tibetan Vinaya), the five monksKoaa, Vappa, Bhaddiya, Mahnma and Assajiare the

77 S 56.11/5:420-424.78 See The GIST, 2004:37 f.79Anurdha S (S 22.86/119) = SD 21.13.80Pacupadna-k,khandha, namely, form, feeling, perception, formations and consciousness (S 3:47 Vbh 1): see

SD 17. What is briefly mentioned here is elaborated in the second discourse,Anatta,lakkhaa S (S 22.59) = SD 1.2(2003).

81 See SD 1.2.82 See SD 1.3.83 See SD 7.1.


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Bodhisattvas former companions, who havebeen sent by the Buddhas father to look after him.84 Ac-cording to the Ekottara gama, the five monks have been following him since his birth,85 which furtherassociates them with the Buddhas family and native country.

The AriyapariyesanSutta Commentary similarly associates the five monks with the Buddhas homecountry, reporting that in his early youth, Koaa is one of the brahmins who predict the child Siddhat-thas future spiritual career at his birth, but the other four of this group of five monks are the sons of the

other sooth-saying brahmins at the Buddhas naming ceremony just after his birth (MA 2:87).According to the Lalita,vistara, however, they are Uddaka Ramaputtas discipleswho have witness-

ed how the Bodhisattvaquickly achieved what they have been seeking for a long time.86 The fact that hehowever does not rest satisfied with this achievement motivates them to leave Uddakaand follow theBodhisattva. Analayo, in his comparative study ofthe Ariya,pariyesan Sutta, adds that

The Lalitavistaraspresentation seems more convincing, since if the five had been ordered toattend on the Bodhisattva, one would not expect them to abandon their mission once the Bodhi-sattvadecided to stop his self-mortifications. If however they had followed him on their ownaccord and in the hope to benefit from his realizations, the decision to leave him once he had(from their perspective) given up striving becomes understandable. (2006:111)87

The Discourse onthe Turning of the Wheel of Truth

Or, The First DiscourseS 56.11/5:420-424

[420] Spoken by the Tathgata.88

1 [Thus have I heard.]

89

At one time, the Blessed One was staying in the Deer Park at Isipatana near Benares. [421]

The two extremes2 There the Blessed One addressed the company of five monks thus:Bhikshus, there are these two extremes to be avoided by one who has gone forth. What are the two?3 (1)The devotion to sensual pleasuresit is low, vulgar, worldly, ignoble, not connected with the

goal [unprofitable], and(2) the devotion to self-mortificationit is painful, ignoble, not connected with the goal [unpro-

fitable].90

84 T1421 = T22.104a19, tr Bareau 1963:146; Gnoli 1977:99; and a tr of Tibetan Dulva in Rockhill 1907:28.85

E 24.5 = T2.618b14, tr Bareau 1988:79.86 Lefmann 1902; Foucaux 1884:212.87 See Ariya,pariyesan S (M 26.26-30/1:171-173) = SD 1.11(6).88Tathgatena vutt. PTS ed has this title. See Intro (1) above.89 Most MSS omit. The PTS ed has Tathgatena vutt,spoken by the One Thus Come as title. See prev n. 90 On these 2 extremes, see Intro (3.1). ***Note that while the devotion to sensual pleasures

(kma,sukhalliknuyoga) is described as being low, vulgar, worldly, ignoble, not connected with the goal[unprofitable], (hno gammo puthujjaniko anariyo anattha,sahito), the devotion to self-mortification(atta,kilamathnuyoga) is said to be only painful, ignoble, not connected with the goal [unprofitable] (dukkhoanariyo anattha,sahito). This is because despite being painful, self-mortification, with some moral virtue, can


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Bhikshus, without turning to either of these extremes, there is the middle way awakened to by theTathagata [Thus Come], that gives rise to vision, to knowledge, to peace, to direct knowledge, to self-awakening, to nirvana.91

The middle way4 And what, bhikshus, is that middle way awakened to by the Tathgata, that gives rise to vision, to

knowledge, to peace, to direct knowledge, to self-awakening, to nirvana?It is this noble eightfold path,92 that is to say,

(1) right view,(2) right thought,(3) right speech,(4) right action,(5) right livelihood,(6) right effort,(7) right mindfulness,(8) right concentration.

This, bhikshus, is that middle way awakened to by the Tathgata, that gives rise to vision, to know-ledge, to peace, to direct knowledge, to self-awakening, to nirvana.

The four noble truths935 (i) Now this, bhikshus, is the noble truth [reality] that is suffering:94

(1) birth is suffering;95(2) decay96 is suffering;(3) disease is suffering;97(4) death is suffering;[ grief, lamentation, physical pain,

mental pain and despair are suffering];98(5) to be with the unpleasant99 is suffering;

bring about a divine afterlife; but such a goal is still ignoble, not connected with the goal [unprofitable], becausewe are still caught up in samsara, and not liberated from suffering. See The body in Buddhism = SD 29.6a (4.1).

91 See Araa,vibhaga S (M 139.3/2:230 = SD 7.8), where the statement is made in an exhortative tone.92 For a def and details of the 8 limbs of the eightfold path, seeSacca Vibhaga S (M 141.23-31/3:250-252) = SD

11.11; Mah Satipahna S (D 22.21/2:311-313) = SD 13.2; also Mah Cattrsaka S (M 117/3:71-78) = SD6.10. See also Gethin 2001:190-226 (ch 6) for an insightful study.

93 On a theory that the four noble truths were originally not part of this sutta, see Bronkhorst,The Two Traditionsin Meditation in Ancient India, 1993:106-111.

94 See Intro (4.1).95 In the early after-centuries, commentators tend to interpretjti as gestation or as the process of being born it,

but it is clear from the early texts that it generally refers to rebirth itself. See Intro (4.2).96Jar, incl old age, aging.97Vydhi pi dukkh: Only in the Vinaya & Sayutta versions; not mentioned in Comys. Vism Comy: Disease is

omitted here [eg D 22.18/2:305; S 56.11.5/5:421, etc] because no individual is meant, and there are persons in whomdisease does not arise at all, such as the venerable Bakkula [M 124]. Otherwise, it may be taken as included insuffering itself. For, in the ultimate sense, disease is bodily pain conditioned by the imbalance of the elements(VismA527). This is a common characteristic in later literature: see M Hara, Shku,Butsu no Kenky Dr Kshi-r Tamaki Felicitation Volume, Tokyo, 1977:667-683; A note on the Buddhas birth story,Indianisme et Boud-dhisme, Mlanges offerts Mgr tienne Lamotte, 1980:143-157.

98Soka,parideva,dukkha,domanassupys pi dukkh, Found in Ee Se (esp in daily chant) and other MSS but notin Be and Ce. This addition is prob late, as it is not found in the Chinese versions. The Chinese often speak of theeight sufferings (bk), which refers to the 8 as numbered above.

99The unpleasant, appiya,also tr what one loves not.


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(6) to be without the pleasant100 is suffering;(7) not to get what one desires is suffering,(8) in short, the five aggregates of clinging101 are suffering.

6 (ii) Now this, bhikshus, is the noble truth [reality] that is the arising of suffering:102 it is thiscraving that leads to renewed existence [rebirth], accompanied by pleasure and lust, seeking pleasure hereand there; that is,103

(1) craving for sensual pleasures,(2) craving for existence,(3) craving for non-existence [extinction].

7 (iii) Now this, bhikshus, is the noble truth [reality] that is the ending of suffering:104 it is theutter fading away and ending of that very craving, giving it up, letting it go, being free from it, beingdetached from it.

8 (iv) Now this, bhikshus, is the noble truth [reality] that is the path leading to the ending ofsuffering: [422] it is this noble eightfold path, that is to say, right view, right thought, right speech, rightaction, right livelihood, right effort, right mindfulness, right concentration.

The three phases and twelve aspects1059 (1) THAT WHICH SHOULD BE UNDERSTOOD

(a) This is the noble truth that is sufferingthus, bhikshus, with regard to things unheard of be-fore,106 in me there arose vision [the eye], there arose knowledge, there arose wisdom, there arose insight,there arose light.107

(b) This noble truth that is suffering108 is to be fully understoodthus, bhikshus, with regard tothings unheard of before, in me there arose vision [the eye], there arose knowledge, there arose wisdom,there arose insight, there arose light.

100The loved,piya, also trwhat one loves.101Pacupadna-k,khandha, viz, form, feeling, perception, formations and consciousness (S 3:47; Vbh 1). What

is briefly mentioned here is elaborated in the second discourse,Anatta,lakkhaa S (S 22.59) = SD 1.2.102 On the translation of this term, see Intro (4.3).103 Comy to Bhra S (S 22.22 = SD 17.14): Seeking delight here and there (tatra,tatrbhinandin) means hav-

ing the habit of seeking delight in the place of rebirth or among the various objects, such as forms. Craving forsense-pleasures (kma,tah) means lust for the five cords of sense-pleasures. Lust for form-sphere existence orformless-sphere existence, attachment to dhyana, and lust accompanied by the eternalist view: this is called crav-ing for existence (bhava,tah). Lust accompanied by the annihilationist view is craving for annihilation [ex-termination] (vibhava,tah). (SA 2:264). Bodhi:This explanation of the last two kinds of craving seems to metoo narrow. More likely, craving for existence should be understood as the principal desire to continue in existence(whether supported by a view or not), craving for extermination as the desire for a complete end to existence, basedon an underlying assumption (not necessarily formulated as a view) that such extermination brings an end to a realI. (S:B 1052 n38)

104 On the tr of this term, see Intro (4.3).105 The 3 phases (ti,parivaa): see Intro 6.2 above.106Things unheard of before, ananussutesu dhammesu. The Ghaikra S (M 81) says that our Bodhisattva (as

Jotipla) had been Kassapa Buddhas disciple, who mastered all his teachings (M 81.6/2:46, 81.3/2:54). Our Bud-

dha, using his power of recollecting past lives, would be able to know his past birth as Jotiplawhich would makeit problematic for the Buddha to declare that his awakening is an insight into things unheard of before (Dhamma,-cakka-p,pavattana S, S 56.11.9-12/5:422- f; V 1:10-12 = SD 1.1). Apparently, this statement on things unheard ofbefore refers to the fact that the liberating Dharmas have been forgotten in India up to the Buddhas time. Kath,-vatthu (Kvu 4.8/286) discusses the question of how far the Buddha does not have a teacher (Ariya,pariyesan S, M26.25/1:170 = SD 1.11) when, as a Bodhisattva (named Jotipla) he had been Kassapa Buddhas disciple, and howfar the Buddhas awakening is an insight into things unheard of before. See also Comy ad loc (KvuA 78). SeeAnalayo on M 81, 2005:8.

107Ida dukkha ariya,saccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhu udapdi a udapdipa udapdi vijj udapdi loko udapdi.


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(c) This noble truth that is suffering has been fully understoodthus, bhikshus, with regard tothings unheard of before, in me there arose vision [the eye], there arose knowledge, there arose wisdom,there arose insight, there arose light.

10 (2) THAT WHICH SHOULD BE ABANDONED

(a) This is the noble truth that is the arising of sufferingthus, bhikshus, with regard to thingsunheard of before, in me there arose vision [the eye], there arose knowledge, there arose wisdom, therearose insight, there arose light.

(b) This noble truth that is the arising of suffering109should be abandonedthus, bhikshus, withregard to things unheard of before, in me there arose vision [the eye], there arose knowledge, there arosewisdom, there arose insight, there arose light.

(c) This noble truth that is the arising of suffering has been abandonedthus, bhikshus, with regardto things unheard of before, in me there arose vision [the eye], there arose knowledge, there arose wis-dom, there arose insight, there arose light.

11 (3) THAT WHICH SHOULD BE REALIZED(a) This is the noble truth that is the ending of sufferingthus, bhikshus, with regard to things

unheard of before, in me there arose vision [the eye], there arose knowledge, there arose wisdom, there

arose insight, there arose light.(b) This noble truth that is the ending of suffering should be realized110thus, bhikshus, with

regard to things unheard of before, in me there arose vision [the eye], there arose knowledge, there arosewisdom, there arose insight, there arose light.

(c) This noble truth that is the ending of suffering has been realizedthus, bhikshus, with regard tothings unheard of before, in me there arose vision [the eye], there arose knowledge, there arose wisdom,there arose insight, there arose light.

12 (4) THAT WHICH SHOULD BECULTIVATED(a) This is the noble truth that is the path111leading to the ending of sufferingthus, bhikshus, with

regard to things unheard of before, in me there arose vision [the eye], there arose knowledge, there arosewisdom, there arose insight, there arose light.

(b) This noble truth that is the path leading to the ending of suffering shouldbe cultivatedthus,

bhikshus, with regard to things unheard of before, in me there arose vision [the eye], there arose know-ledge, there arose wisdom, there arose insight, there arose light.(c) This noble truth that is the path leading to the ending of suffering has been cultivatedthus,

bhikshus, with regard to things unheard of before, in me there arose vision [the eye], there arose know-ledge, there arose wisdom, there arose insight, there arose light.

The supreme awakening13 So long, bhikshus, as my knowledge and vision of these four noble truths as they really are in

their three phases and twelve aspects are not thoroughly purified in this way, [423] I did not claim to haveawakened to the incomparable full awakening in this world with its gods, its Mras [evil ones], and itsBrahms [High Gods], this generation with its recluses and brahmins, its rulers112 and people.

108 It is the suffering rather than the truth that is to be understood. See Norman 1982:377-391.109 It is the arising rather than the truth that is to be abandoned. See Norman id.110 It is the ending rather than the truth that is to be realized. See Norman id.111 It is the path that is to be cultivated (walked) rather than the truth. See Norman ib.112deva, here in the sense of devas by convention (sammati,deva), ie kings. The other 2 types ofdeva are gods

by rebirth (upapatti,deva)and gods by purification (visuddhi,deva), i.e. the Buddhas, Pratyeka Buddhas and ar-hats. (Nc 307 KhA 123).


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14 But when my knowledge and vision of these four noble truths as they really are in their threephases and twelve aspects are thoroughly purified in this way, then I claim to have awakened to the in-comparable full awakening in this world.

The knowledge and vision arose in me:Unshakable is my liberation (of the mind). This is my last birth. Now there is no more rebirth (for

me)!

15 The Blessed One said this. The monks joyfully approved of the Blessed Ones word.

Koaa16 And while this discourse was being spoken, there arose in the venerable Koaa the dust-free,

stainless Dharma eye113that Whatever is of the nature to arise is also of the nature to cease.114

The heavens exult17 And when the Wheel of Truth [Dharmacakra] had been set in motion by the Blessed One, the

earth-bound devas exulted:In the Deer Park at Isipatana near Benares, the Blessed One has set in motion the unsurpassed

Wheel of Truth that cannot be stopped by any recluse or brahmin or deva or Mra or Brahm or by any-

one in the world.18 Having heard the cry of the earth-bound devas, the devas of the four Great Kings

the devas of realm of the Thirty-threethe Yma devasthe Tusita [Contented] devasthe Nimma,rati devas [who delight in creating]the Paranimmita,vasavatti devas [who delight in the creation of others]the devas of Brahms host exulted:115

In the Deer Park at Isipatana near Benares, the Blessed One has set in motion the unsurpassedWheel of Truth [424] that cannot be stopped by any recluse or brahmin or deva or Mra or Brahm or byanyone in the world.

19 Thus at that very hour, that very moment [in that very second],116 in that very instant, the cry

spread as far as the Brahm world, and this ten thousandfold world system shook, quaked and trembled,and a boundless glorious radiance appeared in the world surpassing the divine majesty of the devas.117

113Dharma-eye, dhamma,cakkhu. The opening of the Dharma-eye refers to the perception of the law of change,denoting the attainment of streamwinning, thus being set irrevocably on the path. It is as such spiritually superior tothe divine eye (dibba,cakkhu) (D 2.95/1:82), which is an advanced form of clairvoyance, but it is inferior the wis-dom eye (pa,cakkhu) which is the wisdom of the arhat. The Ca Niddesa mentions 5 kinds of eyes: (1) the phy-sical eye (masa,cakkhu); (2) the divine eye (dibba,cakkhu); (3) the wisdom eye (pa,cakkhu) of the arhats; (4)the Buddha eye (Buddha-cakkhu); and (5) the universal eye (samanta,cakkhu), the omniscience of the Buddhas (Nc235; It 2.2/52): see Kaaka-t,thala S (M 90/2:125-133) = SD 10.8 Intro (2) & Sandaka S (M 76) = SD 35.7.

114Ya kici samudaya.dhamma sabban ta nirodha,dhamman ti. This connects directly into 20, and makes

good sense even without 17-18, which were probably interpolated later.115 It is interesting and important to note that the list of exulting devas stops here with the Brahms of the 1st dhya-na. The reason for this is that, as there is still some level of mentation hereby way of initial and sustained applica-tions (vitakka,vicra)these Brahms are still in contact with the sense-world. In the realms beyond the 1st dhyana,thought process as we know it ceases completely so that these beings enjoy the glory of their meditative state as purelight for as long as their karma fuels it. See Bhava Ss 1-2 (A 3.76-77) = SD 23.13 Intro (3).

116 Not in Ce Se Ke.117Itiha tena khaena tena layena tena muhuttena yva brahma,lok saddo abbhuggacchi. Aya ca dasa.sahassi,-

loka.dhtu sakampi sampakampi sampavedhi, appamo ca uro obhso loke pturahosi atikkamma devna

devnubhvan ti.


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A Koaa20 Then the Blessed One uttered this Udna [inspired utterance]: Aasi vata bho Koaa!

Master Koaa has indeed understood!In this way, the venerable Koaa received the name A118 Koaa [Koaa who has

understood].119

eva

BibliographyAiyaswami Sastri, N

1938 The first sermon of the Buddha.New Indian Antiquary 1,8 Nov 1938:473-492.Examination of 11 versions of the Dhammacakka Sutta.

Anlayo Bhikkhu2006 A Comparative Study of the Majjhima-nikya. Habilitationsschrift dem Fachbereich Fremd-

sprachliche Philologien der Philipps Universitt Marburg, Dec 2006. (Unpublished)

2010 The influence of commentarial exegesis on the transmission of gama literature, inKonrad Meisig (ed), Translating Buddhist Chinese: Problems and Prospects, East AsiaIntercultural Studies 3, Wiesbaden: Harrassowitz Verlag, 2010:1-20.

Baba, Norihisa2004 On expressions regarding nya or nyat in the Northern Agamas and the Pali

Commentaries,Indogaku Bukkygaku Kenky / Journal of Indian and Buddhist Studies52,2 2004:9-11 (946-944). Download fromhttp://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag140862.pdf.

CHOONG Mun-keat2010 Problems and prospects of the Chinese Sayuktgama: Its structure and content, in

Konrad Meisig (ed), Translating Buddhist Chinese: Problems and Prospects, East AsiaIntercultural Studies 3, Wiesbaden: Harrassowitz Verlag, 2010:53-64.

Engler, Jack1984 Therapeutic aims in psychotherapy and meditation: Developmental stages in the repre-sentation of the self. The Journal of Transpersonal Psychology 16,1 1984: 25-61. In(eds) Ken Wilber, Jack Engler & Daniel P Brown, Transformations ofConsciousness :Conventional andContemplativePerspectives onDevelopment, Boston: Shambhala,1986: 31-49. Download fromhttp://www.hakomiinstitute.com/Forum/Issue9/TransformationCn.pdf.

1986 1984.Gethin, Rupert M L

2001 The Path to Awakening. [EJ Brill 1992] Oxford: Oneworld Publications, 2nd ed 2001. [Astudy of the 37 bodhi,pakkhiya,dhamm.] See esp pp197-201.

118 In the earliest sense, asimply means knowledge, evidently here it refers to final knowledge (Jayatille-ke 1963:432) since it has brought Koaa his final liberation. Cf M 2:43, 3:29; S 1:24.

119 Koaa then requests for the going-forth (pabbajj) and the ordination (upasampad). The Buddha admitshim with the words: Come, O bhikshu! Well-proclaimed is the Doctrine of the Blessed One; live the Holy Life formaking a complete end of suffering (ehi bhikkhu, svkkhto bhagavato dhammo, cara brahma,cariya samm duk-khassa anta,kiriyya) (V 1:12). This is Koaas ordination and the earliest form of ordination conferred by theBuddha. After further instruction, Vappa and Bhaddiya attain the first-stage sainthood (streamwinning) and are ad-mitted as monks; and, in due course (on the same day, according to the Vinaya), Mahnma and Assaj, too, becomestreamwinners and are ordained. (V 1: 11 f; J 1:82; DA 1:2; AA 1:100; Lalv 540 (416) f; Mvst 3: 330 f).
http://dharmafarer.net/http://dharmafarer.net/http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag140862.pdfhttp://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag140862.pdfhttp://www.hakomiinstitute.com/Forum/Issue9/TransformationCn.pdfhttp://www.hakomiinstitute.com/Forum/Issue9/TransformationCn.pdfhttp://www.hakomiinstitute.com/Forum/Issue9/TransformationCn.pdfhttp://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag140862.pdfhttp://dharmafarer.net/


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GOT, Toshifumi2005 Yajavalkyas characterization of the tman and the four kinds of suffering in early

Buddhism. [2000]Electronic Journal of Vedic Studies 12,2 Jul 2005:71-85.Harvey, Peter

1992 An Introduction to Buddhism, Teachings, History and Practices . Cambridge: CambridgeUniversity Press, 1992.

Jayatilleke, KN1963 Early Buddhist Theory of Knowledge. London: Allen & Unwin 1963; repr Delhi: MLBD,

1980.Norman, K R

1982 The Four Noble Truths: a problem of Pli syntax.Indological and Buddhist Studies:Volume in honour of Professor JW de Jong, ed LA Hercus et al, Canberra, 1982:377-391.Repr in Collected Papers vol II, Oxford: Pali Text Society, 1991:210-223.

1990 Why are the Four Noble Truths called Noble? In Y Karundasa (ed), nanda: Essaysin honour of Ananda WP Guruge. Colombo, 1990:11-13. Repr in Collected Papers volIV, Oxford: Pali Text Society, 1993:171-174.

Payutto, PA [Prayudh Payutto Aryankura]1994 Dependent Origination: The Buddhist law of conditionality. [Thai] Tr Bruce Evans.

Bangkok: Buddhadhamma Foundation, 1994.Smith, Norman Joseph

2001 The 17 versions of the Buddhas first discourse. Proposed submission to theJournal ofthe International Association of Buddhist Studies. Queensland: Toowong, 2001.http://www.bigfoot.com/~josmith.1/buddhism/budaword/from_chinese/-

Sujata, Bhikkhu [Ajahn Sujato]TMA The mystique of the Abhidhamma.http://www.santiforestmonastery.com/writings/2004 The GIST: The hidden structure of the Buddhas Teachings. [In conjunction with the 3rd

Global Conference, 12-13 June 2004, Singapore.] Ajahn Sujato (Australia) 2004.Singapore: Buddhist Fellowship, 2004. Free distribution. See pp 24 f, 37-40.

110517
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1. The Truths and the PathSacc & magga

Levels of knowing1. Truth sacca,a:

heard, thought

2. Practice kicca,a:cultivated

3.Realization kata,aself-realized

*See 5(i) n.

1. Sufferingdukkha

1.1 Theory (truth)

1.2 To be understood1.3Has been understood

2. The arising ofsuffering

samudaya

2.1 Theory (truth)

2.2 To be abandoned2.3Has been abandoned

1. The path leading tothe ending of suffering

magga

3.1 Theory (truth)

3.2 To be cultivated3.3Has been cultivated

1. The ending ofsuffering

nirodha

3.1 Theory (truth)

3.2 To be realized3.3Has been realized

Craving1.for sense-pleasure:

kma,tah

hedonism

2. for existence:bhava,tah

eternalismsassata,-dihi

3. for non-existence:annihilationismuccheda,dihi(materialism)

Physical suffering (dukkha,dukkha)

1. birth2. decay[ ][disease] only in V & S3. death4. grief, lamentation, physical

pain, mental pain, anddespairSuffering = change (viparima dukkha.)

5. to be with the unpleasant6. to be without the pleasant7. not to get what one desiresSuffering = formations (sakhra dukkha)

8. the 5 clinging aggregates

The 8sufferings

also called ahasavega vatthu*

Nirvana

1. with remainssopdisesa nibbna

[no defilements,no clinging aggregates]the 1st Awakening

2. without remainsnirupdisesa nibbna

[no aggregates at all]the Great Nirvana

The noble eightfoldpath ariya,ahagika magga

Training in wisdom (pa sikkh)

1. right view samm,dihi[understanding the noble truths]

2. right thought samm,sakappa[thoughts of renunciation, of goodwill,of non-violence ]

Training in moral virtue (sla sikkh)

3. right speech samm,vc[truthful, unifying, pleasant, beneficial]

4. right action samm kammant[no killing, no stealing, no sexual mis-conduct]

5. right livelihood samm jv[not harming oneself, others, or envi-ronment]

Training in concentration (samdhi sikkh)

6. right effort samm vyma[prevent, give up evil; cultivate,maintain good]

7. mindfulness samm sati[the 4 focusses of m indfulness]

8. right concentrationsamm samdhi [the 4 dhyanas]

TheAnatta,lakkhaa Sutta (S 22.59) elaborateson these aggregates; the ditta,pariyya Sutta (S35.28) then presents the 6 senses using the imageryof fire.


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MINDnmaFEELING

vedan

PERCEPTIONsa

FORMATIONSsakhra

2. The 6 Senses and the 5 Aggregatessayatana & paca-k,khandha

waterearth

windfire

BODYrpa

CONSCIOUSNESSvia

bodykya

tonguejivhear

sota

eyecakkhu


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BODYrpa

EYEcakkhu

EARsota

NOSEghna

TONGUEjivh

BODYkya

MINDnma

Smellgandha

Tasterasa

Soundsadda

Formrpa

Mind-objectdhamma

Touchphohabba

= respective sense-contact or stimulus (phassa)C

C

C

C

C

C

C

Eye-consciousnesscakkhu,via

Mind-consciousnessmano,via

Ear-consciousnesssota,via

Nose-consciousnessghna,via

3. The 18 Elementsahrasa yatana

Tongue-consciousnessjivh,via

Body-consciousnesskya,via


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Cravingtah

Lustrga

Aversionpaigha

Ignoranceavijj

Latent tendenciesanusaya

Vedan

Pleasant

PainfulNeutral

Sufferingdukkha

4. How suffering arisesdukkha,samudaya

Sense-consciousness

via

Sense-contactphassa

Piya Tan 2004. 2007

Sense-facultyajjhattika

yatana

Sense-objectbahira

yatana

For a diagram of the 6 sense-faculties, see Indriya,bhvan Sutta (M 152) = SD 13(3).

1.1 dhammacakkappavattana s s56.11

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