THE GREAT DISCOURSE ON DHAMMACAKKA SUTTA PART VIII (Full Moon day of Nhaung Tagu 1324 M.E.) Our series of lectures on Dhammacakka given at this Hall of Glass was disrupted during our visits to Myitkyina and Bhamo. In our last lecture on the full moon day of Tabaung, we had dealt with twelve kinds of ñæ¼a, saccæ, kicca and kata, three each for the four truths. Today we will give an account of when the Buddha did not admit as well as when he did admit attainment of Enlightenment. WHEN THE BUDDHA DID NOT ADMIT ENLIGHTENMENT Yavakivanca me, Bhikkhave, imesu catusu ariyasaccesu evaµ tiparivattaµ dvædasækaraµ yathæbhþtaµ ñæ¼adassanaµ na suvisuddhaµ ahosi, neva tavæhaµ, Bhikkhave, sadevake loke samærake sabrha-make sassama¼abrahmaniyæ pajæya, sadevamanussæya anuttaraµ sammæsambhodim ahhisambudhoti paccannæsim. “As long, Oh Bhikkhus, as my knowledge of reality and insight regarding the four noble truths in three aspects and twelve ways was not fully clear to me, so long did I not admit to the world with its devas, mæras and brahmæs, to the mass of beings with its recluses, brahmins, kings and people, that I had understood, attained and realized rightly by myself the incomparable, the most excellent perfect enlightenment in other words, the perfectly enlightened supreme Buddhahood.” Sammæsambodhi is the arahatta magga ñæ¼a which is attained only by the Buddhas. The Buddhas gain this arahatta magga ñæ¼a intuitively by their own efforts without any instruction from others. By this ñæ¼a, they rightly and perfectly know everything because with it arises simultaneously the sabbannuta ñæ¼a which knows everything. Therefore this exclusive arahattamagga saccæ of the Buddhas is known as sammæsambodhi; sammæ being rightly, saµ is by oneself and bodhi means knowledge, knowledge rightly known by self. For Pacceka Buddhas, their arahattamagga ñæ¼a is known only as sambodhi, self known knowledge without the qualifying sammæ rightly. The arahattamagga ñæ¼a of the disciples is simply known as bodhi, knowledge, enlightenment without the qualifying sammæ and saµ. The arahattamagga ñæ¼a that had risen to the Buddhas was known by themselves and rightly. Hence is called sammæsambodhi. With this ñæ¼a arises simultaneously sabbanuta ñæ¼a which knows all dhammas. After having acquired this faculty of knowing everything. Buddhahood which knows all dhammas was attained. Therefore this sammæsambodhi ñæ¼a is regarded as the knowledge responsible for attainment of Buddhahood. Thus in the above passage, Buddha said he had not yet admitted attainment of sammæsambodhi ñæ¼a which would give rise to the Buddhahood. For how long did he withhold this admission of Buddhahood? It was stated that he withheld it for as long as his knowledge of the four truths in three aspects of saccæ, kicca and kata ñæ¼a for each truth, as explained earlier, was not fully clear to him. To fix a definite time limit, it meant that the admission was withheld till early dawn of the day after the fullmoon day of Kason, just before he attained the arahattamagga. By this pronouncement of non-admission till then, he made it clear that it was out of the question for him to make the claim of Buddhahood during the earlier period when he was engaged in extreme austerities. In the above passage, three aspects means saccæ, kicca and kata ñæ¼a for each of the four truths. By twelve ways is meant the total number of ñæ¼as evolved for all the four truths, fourfolds of three ñæ¼as. Arahattamagga ñæ¼a together with these twelve, ñæ¼as which appeared before and after it is yathæbhuta ñæ¼a, knowledge of seeing reality as it is. For as long as this yathæbhuta ñæ¼a was not fully clear to him, for so long the Blessed One withheld admission of having attained Buddhahood, perfect enlightenment, sammæsambodhi. To the query, “Amidst whom was this admission withheld?” it may be answered, “In this world.” In this world, there are powerful devas of sharp intellect; there are also mæras who are antagonistic to the teaching as well as brahmæs, more powerful and more intelligent than the devas and mæras. Were attainment of Buddhahood claimed before his knowledge of the four truths was fully clear to him, it would have been difficult for him to give satisfactory replies and answers to questions, inquiries, disputations that would be raised by these devas, and brahmæs. Keeping aside these devas, mæras and brahmæs who were not in close association with the human beings, there were in the human world, on the surface of the earth, recluses and ascetics known as sama¼as and brahma¼as. There were also kings popularly designated as the devas and the common people. It would have been difficult too to reply to the investigative enquiries and queries they might happen to make. There were living in those days leaders of religious sects such as Puræ¼a Kassapa who claimed to know all about the past, the present and the future. When learned people, recluses and laymen began to scrutinize their claims, these religious leaders had been found to fall far short of their claims. Had Buddha pronounced his Buddhahood before actual attainment of sammæsambodhi ñæ¼a, he could also have faced similar predicament. At one time, even Buddha was confronted by King Pasenadø Kosala who, taking advantage of his kingly position, subjected the Buddha to a searching examination. “Oh Gotama, do you also claim to understand, achieve, realize the incomparable, perfect Enlightenment otherwise the Buddhahood?” In those days the leaders such as Puræ¼a Kassapa etc used to make bold claims of Buddhahood to the common people, but when examined by the King Pasenadø Kosala they had flattered in their claims. “When even elderly leaders of religious sects hesitate to claim Buddhahood, you, Oh Gotama, who is much younger in age and less experienced in religious life, do you really admit that you have become a Buddha?” the king persisted in his enquiries by repeating the question. The Buddha, being true Buddha as he was, was able to give satisfactory answers to the king. Fully convinced with Buddha’s supreme attainments, King Pasenadø Kosala took refuge in the Buddha, the Dhamma and the Sangha and had become a disciple of the Buddha from that time. Having in mind such people who might examine and investigate him, he said, “I did not declare yet to the world with its devas, maras and Brahmæs and to the mass of being with recluses and brahma¼as, kings and people that I had attained Buddhahood.” With these words the Buddha let it be known that for so long as he had not become a true Buddha, he should not have made a claim to it. Accordingly, he did not. But when the time came when he should pronounce his Buddhahood, he did pronounce it. And this is how he made his declaration. Yato ca khomme, Bhikkhave, Imesu catusu ariyasaccesu evaµ tiparivattaµ dvædasækæraµ yathæbhþtaµ ñæ¼adassanaµ suvisuddhaµ ahosi, athæhaµ, Bhikkhave, sadevake loke samærake sabrahmake sassama¼abrahmaniya pajæya sadevamanussæya anuttaraµ sammæ-sambodhim abhisambuddhoti paccannæsim. “But when, Bhikkhus, my knowledge of reality and insight regarding the four noble truths in three aspects and twelve ways became fully clear to me, I declared to the world with its devas, mæras and bræhmæs to the mass of beings with its recluses, bræhmanas, kings and people that I had understood, attained, and realized rightly by myself the incomparable, the most excellent perfect enlightenment, in other words, the perfectly enlightened supreme Buddhahood.” What he declared in the above passage was that only when his yathæbhþta ñæ¼a, knowledge of seeing reality as it truly is, was fully clear in twelve ways derived from three ñæ¼as of saccæ, kicca and kata with respect to each of the four truths, he admitted to attainment and realization of the incomparable, the most excellent perfect Enlightenment, the perfectly enlightened supreme Buddhahood. This declaration was made not just to that region, that part of the world but to the hold universe with its powerful devas of sharp intellect, with its mæras hostile to the true Teaching and with its more powerful and more intelligent Brahmæs. It was meant also for the whole of human world with its learned recluses and brahma¼as, with its kings and peoples. This declaration was an open invitation to any doubting devas, mæras or Bræhmæs or to any doubting recluses, bræhmanas, kings or wise lay persons to investigate, scrutinize his claim and a guaranty to give satisfactory answers to all their searching enquiries. This is indeed a very bold, solemn declaration not made impetuously or impulsively without due verification, but only after he had scrutinized and reassured himself by retrospection that he had really attained Buddhahood. Ñæ¼añca pana me dassanaµ udapædi “akuppæ me vimutti, ayamantimæ jæti, natthi dæni punabbhavo” ti. Indeed, knowledge and vision arose in me: Unshakeable is my deliverance, (My liberation from defilements is achieved by means of arahattamagga and phala; not just vikkhambhana, putting away kilesæ to a distance as by rþpa jhæna or arþpa jhæna. It is remainderless, rootless eradication of kilesæ, a liberation which causes complete calm again. He knew therefore by reflection that the deliverance was unshakable, indestructible.) “This is the last existence; now there is no more rebirth for me. Oh, Bhikkhus, such knowledge and vision had arisen in me,” he concluded. In this concluding statement, by the words “Unshakable is my deliverance” is meant that his deliverance is not like that obtained by virtue of rþpa jhæna and arþpa jhæna which may be destroyed again. The individual who has obtained the stage of rþpa jhæna and arþpa jhæna, is free from kilesæ such as kæmacchanda, sensual desire, vyæpæda, ill-will etc. These kilesæs remain calm, suppressed in him. But when his jhænic attainments deteriorate, sensual desires, ill-will etc make their appearance again. These jhænas only put away the kilesæ to a distance, vikkhambhana. The deliverance won by the Buddha was of the samuccheda vimutti type, which completely eradicated the kilesæ without remainder and of the pattipassadi vimutti type, which again clamed down and tranquilized the potency of these defilements. Samuccheda vimutti is deliverance by arahatta magga ñæ¼a which eradicated without remainder all kilesas whereas pa¥ipassadi vimutti is deliverance by means of Arahatta phala ñæ¼a which calms down again the potency, of all kilesæ. These deliverances remain steadfast and undestroyed. Hence the Blessed One reflected, “Unshakable is my deliverance.” Moreover, having eradicated ta¼hæ otherwise called samudaya saccæ by means of Arahatta magga, the Blessed One was free from ta¼hæ which could cause new becoming. For beings still saddled with ta¼hæ, after passing away from one existence they are reborn in the next, holding on to, as objects, one of the signs, kamma, kamma nimitta, gati nimitta which appears to them as death approaches. There is always rebirth, a new existence, for beings not yet devoid of ta¼hæ. Bodhisatta also had passed through many rounds of rebirths in successive existences. Thus at the beginning of Buddhahood, the Blessed One had reflected: “Seeking in vain, the House Builder Ta¼hæ, who repeatedly had framed and built this house of fresh existences, khandhæ, because I was not equipped with good vision of arahatta magga ñæ¼a, (aneka jæti saµsæraµ sandhævissaµ). I had hastened through many rounds of rebirths, cycles of existences. Now that with the attainment of sabbannuta ñæ¼a together with arahatta ñæ¼a, I have found you. Oh, builder, Ta¼hæ, never again shall you build this house, my khandha.” In this manner, the Blessed One had given an account of his retrospection. Although fresh existence is no more possible for the Blessed One in the absence of ta¼hæ, he still had to live the present life which had been brought forth by ta¼hæ before its eradication. With retrospective insight he said, “This is my last existence. Now there is no more rebirth for me.” These are the concluding words of the Dhammacakka sutta. Careful study of the Dhammacakka sutta, beginning with the words “dve me, Bhikkhave, antæ pabbajitena na sevitabbæ” and ending with the words “ayamanti mæ jæti, natthi dæni punabbhavoti,” reveals that it deals with the path trodden by the Blessed One, the Dhammas he had discovered and how he had discovered them. As to the practical details of the path, there was little mention of them in a direct way; only the opening lines “should not indulge in the two extremes” conveys some sort of practical instructions to follow. It is therefore a matter for consideration how the early disciples attained the higher knowledge of the path and fruition, by what practical methods and in which manner they attained their goals. We shall explain this matter now. HIGHER KNOWLEDGE FOR THE LISTENERS OF THE TEACHING In the discourses taught by the Buddha, although there were no precise instructions such as “Practise in this way; bear in mind in this manner,” it must be regarded that they contain exhortations and guidance as to what should be followed and what should be avoided. According to the ancient masters, “every word of the Buddha carries an injunction.” To illustrate. Asevanæ
ca bælænaµ, pa¼ðitænañca sevanæ. This verse in the Ma³gala sutta gives only the enunciation of the three blessings, namely, “Not to associate with the ignorant, to associate with the wise, to honour those who are worthy of honour, this is the nobles blessing.” In this verse, there is no direct exhortation with whom one should dissociate, associate or whom to honour. Nevertheless, it should be taken as an exhortation. Likewise we do not find any direct exhortation or injunction in the Dhammacakka sutta. The Blessed One said simply, “Avoiding the two extreme practices, I have discovered penetratingly the Middle way.” This should be regarded as meaning, “Like me, you must avoid the two extremes and follow the practice of the middle path.” In stating “The middle path leads to vision, etc” it should be taken to imply, “If you develop the middle path, vision will arise in you too; higher knowledge will come to you, you will gain benefits till realization of Nibbæna.” In giving the enunciation of the eightfold path, it should be taken as giving instructions for promoting søla, samædhi and magga paths. Then, the definition of dukkhasaccæ must be regarded as instructions to make an effort to understand dukkhasaccæ comprehensively. Likewise it must be understood that, what was taught as samudaya saccæ was an instruction to remove it; as nirodha saccæ and magga saccæ as instructions to develop the magga saccæ in one’s person and realize the nirodha saccæ. Afterwards, when he taught the four saccæ ñæ¼as, it must be regarded as an exhortation to strive to attain the four saccæ ñæ¼as with regard to the four truths; when he taught about four kicca ñæ¼as it was to instruct to understand the truth of suffering by contemplating on the phenomenon of anicca etc. This is indeed very obvious. When it was described as dhamma which should be rightly and fully comprehended, it is very clear that it meant that effort should be made to achieve complete and rightful understanding of dukkha saccæ. Dukkha saccæ has already been explained previously to consist of jæti etc up to upædænakkhandhæ which manifest themselves in one’s body when seeing, hearing etc. Thus it is understandable that it means contemplation of the nature of anicca by noting every instance of seeing, hearing etc. “Magga saccæ is the path to be developed” means development by noting each phenomenon of seeing, hearing etc. Similarly “samudaya should be eliminated” means craving should be put away by contemplating on the truth of suffering. “Nirodha saccæ should be realized” means that after fully understanding the truth of suffering, through comtemplation and developing the vipassanæ magga, ultimately nirodha saccæ will be realized. When the Buddha told them how he came to know what should be known by developing the middle path also called the eightfold path, his audience could understand that they too would come to know what should be known by developing the middle path. It is just like a person recounting how the disease he was suffering from was cured of by taking a certain effective medicine. Persons having the same disease will realize that they could also cure their disease by the same medicine. The Buddha’s audience at that time was made up of people who were already accomplished in pæramøs to attain higher knowledge by hearing the first sermon of the Buddha. They were in a position to understand what he meant. Accordingly, it could be taken that they contemplated on the truth of suffering at the moment of occurrence, developing vipassanæ ñæ¼a in successive stages, and ultimately realized Nibbæna by means of the four ariya magga. There is no doubt that the good people forming this audience could also, by contemplating on the truth of suffering, by taking note of the phenomenon of rising and vanishing, come to know the four truths as they should be known and realize the higher knowledge of the Ariyan path and fruition. Understanding the sermon in the manner I have just explained, one of the audience at the first sermon of the Blessed One, the Venerable Ko¼ðañña, noting all the phenomena of hearing, knowing, feeling of devotion and pleasure, feeling glad, touching, seeing that appeared to him at the time of rising, developed vipassanæ magga and realized sotæpatti path and fruition. How he realized them will be the subject of our discussion later. Eighteen crores of Brahmæs likewise achieved similar realization. According to Milinda Pæ¹i text, innumerable kæmævæcara devas also meditated in a similar way and attained the higher knowledge of the ariya path and fruition. Because all the beings who were developed sufficiently to receive the dhamma had attained higher knowledge and because he had completely covered all the dhammas he should teach, the Blessed One brought his sermon to conclusion with closing words just quoted above. The reciters at the first Council had recorded this account of the termination of the sermon and how the group of five Bhikkhus were gladdened by the sermon in these words: RECORDS OF THE SANGHÆYANÆ, THE FIRST GREAT COUNCIL Idamavoca Bhagavæ, attamanæ pañcavagiyæ Bhikkhu bhagavato bhæsitaµ abhinandunti. Thus spoke the Blessed One, starting with “dve me, Bhikkhave, antæ pabbajitena na sevitabba” and ending with “nathi dæni punabbhavoti,” and the group of five Bhikkhus greatly rejoiced, welcomed the words of the Blessed One with delight. Then the Theras of the first Council also recorded how the Venerable Ko¼ðañña attained the higher knowledge. Imasaminca pana veyyækaranasamin bhannamæne æyasamato Ko¼ðaññassa virajan vitamalaµ dhammacakkhum udapædi .... yaµ kinci samudaya dhammaµ, sabbaµ taµ nirodha dhammaµ ti. “It is worthy of special note that: While this discourse was being expounded or has just been expounded, the dustless stainless eye of dhamma otherwise sotæpatti magga ñæ¼a arose to the Venerable Ko¼ðañña,” Everything that has the nature of arising has the nature of ceasing.” Briefly, this record stated that the Venerable Ko¼ðañña became a sotæpanna, a stream-winner by attainment of sotæpatti path and fruition. When did it happen? He attained it while the Blessed One was “expounding the discourse.” This is the precise translation of the grammatical tense as given in the text, namely, bhanamæne, bhaniyamæne. The Særatta Døpanø sub-commentary reproduced the same tense. But Pa¥isambhidæ commentary preferred to take the perfect tense, past tense proximate to the present tense, bhanite, meaning ‘after being expounded.’ We have similarly rendered it as ‘has just been expounded.’ HOW
THE VENERABLE KO¤ÐAÑÑA ATTANINED HIGHER The Venerable Ko¼ðañña could have developed the Eightfold Path and attained the ariya magga phala while the Blessed One was enunciating on the Middle way otherwise the Eightfold Path during the discourse. When he heard about the four Noble Truths too, he could have contemplated on it to know what should be known and attained the higher knowledge of magga phala: Especially when he heard that the truth of suffering should be fully comprehended and magga should be developed, it is very probable that he would contemplate on the truth of suffering otherwise the upædænakkhandhæs and by developing the vipassanæ magga, attained the higher knowledge of sotæpatti path and fruition. As for contemplating on suffering, by noting the sound of dhamma at every instant of hearing it, he would come to know the reality as it is and the nature of anicca, dukkha and anatta and in this way developed the Eightfold Path. When deep appreciation for the meaning of the discourse arose, it could be contemplated upon. Devotional appreciation of the dhamma and for the voice that delivered it could be noted too as it occurred. Rejoicing that came after appreciation, the thrill of joy, pøti, that accompanied it could all be contemplated upon. It is quite probable that pøti was taken as in object for contemplation. It was mentioned in the Pæ¹i texts that, at the moment when the mind was feeling fit and prepared, soft and tender, free from hindrances, elated and exultant, full of faith and devotion, hearing the discourse on the four truths, many had attained to higher knowledge. The eightfold path could also be developed by taking note of what is taking place in the body, the sensations of sufferings or pleasure felt in the body, and by contemplating on the act of paying respectful homage to the Buddha. Seeing, hearing etc mentioned above with respect to the næma and rþpa presently arising are not just paññatti, mere terms or names; they are paramattha dhammas, ultimate realities which actually exist, which actually occur. Upædanakkhandhæs are such realities. The dukkha saccæ which should be fully comprehended is also a reality, paramattha dhamma. When, in accordance with the teaching that dukkha saccæ should be fully comprehended every phenomenon is noted, dukkha saccæ is fully comprehended through understanding the nature of anicca, dukkha and anatta. On each occasion of understanding in this way, craving which may arise because of the nation of nicca, sukha and atta gets eliminated having no opportunity to arise. This is momentary abandonment of samudaya. Delusion or ignorance with respect to the object under contemplation together with kilesæ, kamma and vipæka that may arise in connection with it vanish and come to cessation too with each noting. This is momentary cessation achieved with each noting by virtue of having accomplished it. It goes without, saying that vipassanæ maggas are being developed at each moment of observation. In this way by noting what was seen, heard, etc the Venerable Ko¼ðañña developed vipassanæ which knows the four Truths as it should be known and attained the Sotæpanna path and fruition while he was listening to the discourse on Dhammacakka; in other words he became a sotæpanna by realizing the sotæpatti magga and phala just at the end of the discourse. HOW MAGGA ÑƤA IS DUST-FREE AND STAINLESS The sotæpanna ñæ¼a attained by the Venerable Ko¼ðañña was praised in the sutta as being dust-free and stainless. It would be profitable to consider how this sotæponna ñæ¼a was dust-free and stainless. Særatta Døpanø sub-commentary states: It is dust free being free from the dust and dirt of ræga, lust which would lead to the nether worlds; stainless being free from defilements of di¥¥hi and vicikicchæ. This is a figurative description of kilesæs which are eliminated by sotæpatti magga. But Pa¥isambhidæ magga commentary considers both dust as well as defilements as ræga etc. Lust, ræga, tends to conceal, to cover up and hence is likened to dust. Again, lust is likened to impurities or defilements because it spoils or brings destruction. Another consideration arises here: Does “being free from dust and defilements” mean (a) arising of the eye of dhamma otherwise magga ñæ¼a unaccompanied by dust and defilements; or (b) not hindering or interfering with magga ñæ¼a so that Nibbæna could not be seen? Magga, however, has no association with kilesæs. It is obvious, therefore, that it has no reference here to unaccompaniment of dust and defilements. Thus “being free from dust and defilements” should be understood in the sense of ‘not hindering or interfering with magga ñæ¼a so that Nibbæna could not be seen.” This is how hindrance is overcome: whilst di¥¥hi and vicikicchæ, which should be eliminated by soæpatti magga and ræga which leads to the nether world, remain in force, in spite of vipassanæ meditation, Nibbæna is not seen yet by means of sotæpan ñæ¼a. It is just like the inability to see because of the cataract in the eye. But when vipassanæ ñæ¼a becomes fully accomplished and strengthened, the di¥¥hi, vicikicchæ and ræga which would lead to the nether world would get weakened; they can no longer hinder so as not to see the Nibbæna, just as the layer of cataract which gets thinner can no longer completely cover up the eye sight. Then sotæpanna magga ñæ¼a can see through and realize the Nibbæna. Such capacity to perceive through and realize the Nibbæna is described as “being free from dust, viræga; free from stains, vitamala.” Magga ñæ¼a eradicates only after vpassanæ has done its utmost to eliminate. The above interpretation falls into conformity with the figurative description of the “eye of dhamma” and with the expositions in the Visuddhimagga and Mahæ¥ika which state that supramundance magga ñæ¼a eradicates without remainder only those kilosæ which have been weakened to the utmost by the mundane vipassanæ ñæ¼a. MAGGA ÑƤA EVOLVES OUT OF VIPASSANÆ ÑÆNÆ It should be especially noted here that supramundane magga ñæ¼a does not come forth from nowhere. As successive consciousness arise out of preceding consciousness, magga ñæ¼a can also be said, by way of unity, to have arisen out of vipassanæ ñæ¼a. Thus defilements such as di¥¥hi, vicikicchæi etc which have been debilitated by the power of vipassanæ ñæ¼a can no longer keep the Nibbæna hidden from view. “By being dust-free and stainless” is meant this inability of rægas etc to keep the Nibbæna hidden any more. Brahmæyu sutta of Majjhima Pa¼¼æsa describes the three lower maggas as dhamma cakku, the eye of dhamma. In the Cþ¹aræhulovæda sutta of Upari Pa¼¼æsa, all the four paths and fruitions are described as the eye of dhamma. When, therefore, these higher attainments are stated to be “dustfree and stainless,” it means that kæma, ræga and vyæpæda are so weakened by virtue of vipassanæ ñæ¼a that they could not keep the Nibbæna hidden from view. We have taken the trouble of delving deeply into these points so as to make it easily comprehensible that ariya magga ñæ¼a does not arise out of nowhere, but evolves only from vipassanæ ñæ¼a by virtue of sufficing conditions in nature, pakatupanissaya. The question arises then: How does this dhamma cakkhu otherwise the sotæpatti magga ñæ¼a arise? This ñæ¼a arises by perceiving that “everything that has the nature of arising has the nature of passing away.” There are two modes of perceiving in this manner. At the moment of developing udayabbaya ñæ¼a, seeing the phenomenon of origination and instant dissolution, realization comes that what arises passes into dissolution. This is perception by means of vipassanæ ñæ¼a. When sa³kharþpakkhæ ñæ¼a is fully established, while noting the continuous process of dissolution of rþpa and næma, a stage is reached when (volitional activities of) næma; rþpa and sa³khæras appears to get dissolved into a state of complete cessation. This is perceiving the peaceful bliss of Nibbæna by actually realizing it, when all the phenomena of constant arising come to complete cessation. This is perception by means of ariya magga ñæ¼a. The eye of dhamma otherwise called sotæpatti ñæ¼a is developed by the second kind of perceiving. For this reason, attainment of sotæpatti magga is clearly indicated when all volitional activities of næma and rþpa get dissolved into a state of complete cessation. Once realized by sotæpanna ñæ¼a, the knowledge that perceives that “everything that arises gets dissolved” remains firm, unshakeable. Hence, Cularæhulovæda Sutta describes the realization of all the four magga ñæ¼as in the same words. “The dust-free, stainless eye of dhamma arose: everything that has the nature of arising has the nature of passing away.” All næma rþpa cease when Nibbæna becomes the object of magga ñæ¼a. Quoting Cþlaniddesa commentary which states: “By means of sotæpatti magga, four consciousnesses connected with wrong view, di¥¥higata sampayutta, and one consciousness accompanied with doubt, vicikicchæsahagutta, these five akusala consciousnesses come to cessation,” a certain person is going round teaching and writing attempting to refute the statement. “At the moment of sotæpatti path and fruition, all næmarþpa sa³khæras are perceived to have ceases.” He seems to hold that “sotæpatti path and fruition has as its object only the cessation of the five akusala consciousnesses brought about by sotæpatti magga. “This is a very wrong view for the simple reason that Nibbæna is not partial cessation of akusala; nor cessation in parts of næma rþpa dhammas. As a matter of fact, Nibbæna means complete cessation of three vattas namely, kilesa, kamma and vipæka, complete cessation of all næma rþpa sa³khæras, all compounded things. Thus to the question “what has ariya magga as its object?” the reply would be that it has Nibbæna as its object and Nibbæna is, as just explained, complete cessation of all conditioned næma and rþpas. Thus the assertion, “At the moment of attainment of sotæpatti path and fruition, one perceives only the coming into cessation of the sense-object known as well as the knowing mind,” is a factual statement of what is actually observed. A careful study of Ajita sutta in the Pæræyana vagga on which the exposition was given in the said commentary to Cþlaniddesa Pæ¹i text, will reveal the statement therein: “At this peace of Nibbæna all næma rþpa cease.” Furthermore, if questioned, “Is Nibbæna which is the object of sotæpatti magga the same Nibbæna which is the object of the higher maggas?” the answer would be “Yes, the same, there is no difference.” Were sotæpatti magga to have the five akusala consciousnesses as its object and the other maggas to have as their objects the cessation of respective consciousnesses they have eradicated, the objects of four maggas would be four different Nibbænas. There is, however, no such difference and it is obvious therefore that all the four maggas have as their objects the one and only Nibbæna. For these reasons we have stated above. “That sotæpatti magga must have as its object only the cessation of the five akusala consciousness” is a totally wrong view. We have digressed from the main discourse to make some critical remarks about certain wrong assertions. We must now come back to the original topic by recounting the meaning of the Pæ¹i text: “While this discourse was being expounded or has just been expounded, the dust-free stainless eye of dhamma otherwise sotæpatti magga ñæ¼a arose to the Venerable Ko¼ðañña, “Every-thing that has the nature of arising has the nature of ceasing.” WAS NOT MAGGA ÑƤA ATTAINED BY APPRECIATION OF THE DISCOURSE? Here is a point for argument. Is it not a fact that in the passage just quoted, there is no mention of the Venerable Ko¼ðañña, engaging in the practice of vipassanæ? It mentions only that the eye of dhamma or sotæpatti magga was developed while the Blessed One was expounding the dhamma or just finished expounding the dhamma. Could it not be that the sotæpatti magga ñæ¼a was developed through appreciation of and delight in the discourse? In that case, all the elaborations about how Ko¼ðañña engaged himself in the practice of vipassanæ meditation is really redundant this is the point for argument. The elaborations are not redundant at all. In the Dhammacakka Sutta itself, it is definitely stated that the eightfold path should be developed. In addition, the commentary exposition of sammædithi states that dukkha saccæ and samudaya saccæ should be understood by contemplating on them. There are also statements that ariya magga ñæ¼a is developed only when pubbabhæga magga otherwise vipassanæ magga are fully accomplished. It is also definitely stated that without contemplating on any of the four subjects of meditation, namely, body, sensation, mind and dhamma, no vipassanæ paññæ nor magga paññæ could be attained. (Refer back to Part Three of this discourse). Pæ¹i texts also clearly state that sammæsati magga could arise only by developing the fourfold mindfulness. Because of these reasons, there can be no arising of ariya magga without developing the vipassanæ magga. These elaborations are given to facilitate understanding how vipassanæ could be developed while listening to the discourse. It must be taken therefore that by adopting one of the methods of meditating as explained above, the Venerable Ko¼ðañña had attained instantly the sotæpatti magga and phæla. After describing how the Venerable Ko¼ðañña attained the sotæpatti magga ñæ¼a, the Theras of the first council went on to describe the manner in which the Dhammacakka Sutta was acclaimed. ACCLAMATION BY THE DEVAS AND BRAHMÆS Pavatti te ca pana Bhagavatæ dhammacakke bhimmæ devæ saddamanussævesum, Etaµ bhagavatæ Barænasiyaµ isipatane Migadæye anuttaraµ dhammacakkaµ pavattitaµ appa¥i vattiyaµ samanena væ brahmanena væ devena væ mærena væ brahmunæ væ kenaci væ lokasaminti. “What is worthy of special note is: When the Blessed One had set in motion the Wheel of Dhamma, (The wheel of dhamma, according to the commentary, means pa¥iveda ñæ¼a, penetrative insight and the knowledge of what and how to impart the dhamma, desanæ ñæ¼a. By the teaching of the Dhamma.) in other words, when the Blessed One had given the discourse on the Dhammacakka Sutta, the Bhumæ devas, the earth bound devas, proclaimed in one voice: “The incomparable wheel of Dhamma has been set in motion, (the incomparable discourse on the Dhammacakka has been give) by the Blessed One at Isipathana, the deer sanctuary in the township of Varænasi, a motion which no recluse nor brahmana nor any deva, nor mæra nor Bræhmæ nor any other being in the world can reverse or prevent.” Having heard this proclamation by the Bhumædevas, the Catumahæræjika devæs and the devæs in the upper realms of Tævatimsæ, Yæmæ, Tusitæ, Nimmænarati, Paranimitavasavati and the Brahmæs, all proclaimed in one voice: “The incomparable wheel of Dhamma has been set in motion (the incomparable discourse on the Dhammacakka has been given) by the Blessed One at Isipathana, the deer sanctuary in the township of Værænasi, a motion which no recluse nor brahmana nor any devæ nor mæra nor Brahmæ nor any other being in the world can reverse or prevent.” Itiha tena khanena tena nuhuttena yæva brahmalokæ saddo abbhuggacchi. Thus in an instant, in a moment, the voice or proclamation went forth up to the world of the Brahmæs. THE EARTHQUAKE AND APPEARANCE OF SHINING LIGHTS Ayanca dasasahassi lokadhætu samkampi sampakampi sampavedhi Appamæno ca ulæro obhæso loke pæturahosi atikkamma devænaµ devænubhævam’ ti. The entire cosmos of the thousand worlds shook in upward motion, quaked in upward and downward motion, and trembled in four directions. An immeasurable sublime radiance, caused by the mighty desanæ, teaching, surpassing even the majestic, divine radiance of the devæs appeared on earth. FERVENT UTTERANCE OF JOY BY THE BLESSED ONE Atha kho Bhagavæ imaµ udænaµ udænesi: Aññæsø vata bho Ko¼ðañño, Aññæsø vata bho Ko¼ðanno’ti. Iti hidaµ æyasamato Ko¼ðaññassa aññæsø Ko¼ðanno tveva næmaµ ahosi’ti. Then, just after delivering the discourse, just after appearance of the eye of dhamma or sotæpatti magga ñæ¼a to the Venerable Ko¼ðañña, the Blessed One made this joyous utterance; Oh, friends, indeed Ko¼ðañña has understood Indeed Ko¼ðañña has understood. Thus it was because of this joyous utterance that the Venerable Ko¼ðañña had won the name of Aññæsø Ko¼ðañña, the one who has understood. Here ends the Discourse on the Dhammacakka Sutta. The concluding passage recited above marks the termination of the Dhammacakka sutta as recorded in the Pæ¹i Canon of Mahæ Vagga Saµyutta. On reflection at the conclusion of the discourse, the Blessed One perceived that the Venerable Ko¼ðañña had attained the higher knowledge of sotæpatti magga phala. So joyously he made the utterance, “Indeed, Ko¼ðañña has perceived, Ko¼ðañña has perceived.” It was in reference to this utterance that the Venerable Ko¼ðañña became commonly known as Aññæsø Ko¼ðañña. According to the Saµyutta Pæ¹i text, the Dhammacakka sutta ends here. But the Vinaya Pæ¹i text continued on from there giving an account of how Bhikkhu Sangha came into existence. We shall relate this account now. THE VENERABLE AÑÑÆSØ KO¤ÐAÑÑA’S REQUEST FOR ORDINATION Atha kho æyasamæ aññæsø Kondæñño di¥¥hadhammo pattadhammo viditadhammo pariyo gælhadhammo tinnavicikicco vigatakatthamkattho vesærajjappatto aparappaccayo satthusæsane bhagaventaµ etadavoca, “labheyyæhaµ bhante bhagavato santike pabbajjaµ labheyyaµ upasampadanti.” After the Blessed One has made the joyous utterance, the Benerable Ko¼ðañña made the following request in these words: “Lord, (Bhante), May I have leave to take up the ascetic life as a novice (pabbajjaµ), in the presence of the Buddha; may I receive (ordination) admission into the Buddha’s Order, (upasampadaµ)” NOT EASY TO GIVE UP ONE’S TRADITIONAL BELIEFS The Venerable Ko¼ðañña must have previously embraced some kind of traditional religious belief. To give up this old belief and desire for admission into the Buddha’s Order could not have come about with mere ordinary faith. In modern times, it is not easy matter for people of other faiths to join the Buddha’s Order after accepting Buddhism. For some people not to say of putting on the yellow robes, to take refuge in the three gems and keep the precepts for the purpose of practising meditation is a difficult task. Apart from the Venerable Ko¼ðañña, the remaining four of the group appeared to be undecisive to get admitted into the Buddha’s Order. Why then did Ko¼ðañña seek permission to join the Buddha’s Order? The answer is that Ko¼ðañña had become possessed of virtue and qualities which are described by such epithets as Di¥¥hadhammo etc. Fully vested with virtues such as Di¥¥hadhammo etc. Ko¼ðañña made the request for having seen the dhamma; Di¥¥hadhammo. He had seen nirodha saccæ of the four truths, that is, he had realized Nibbæna. Then having seen the peace of Nibbæna, he saw the constant arising and vanishing of conditioned næma rþpa as awesome suffering. He perceived too that the craving which took delight in them was the true cause of suffering. He realized at the same time that magga saccæ consisting of sammædi¥¥hi etc was the true path that would lead to the peace of Nibbæna. Realizing thus the four truths himself, firm confidence arose that the Buddha had also realized the four truths. Such confidence is known as aveccappasæda ñæ¼a, knowledge born of complete faith. It is like the confidence of a patient placed in the physician whose treatment has effectively cured him of his disease. Thus for having seen the four truths exactly as expounded by the Buddha, Ko¼ðañña had made the request for monkhood. Di¥¥hadhammo --- having seen; to make sure it means seeing with the eye of knowledge and not by physical eye, it is qualified by pattadhammo --- having arrived, attained, reached; to connote arriving through knowledge and not by any other means it is qualified again by vidhitadhammo, having clearly known. To assure that such knowledge is not just partial or fractional but complete, the qualifying word pariyogalhadhammo is mentioned which means dive into, penetrate into, conveying that he had penetrated fully into all aspects of the dhamma. All these words reflect the richness of Pæ¹i vocabulary of those days. It is very important to see, to know by one’s own knowledge the four noble truths. Without knowing the real truth yet, mere profession of the Buddhist faith will not have removed all doubts about the Buddha, the Dhamma and the Sangha. Misgivings on them may appear under certain circumstances. Doubts may arise also with regard to the practice of søla samædhi and paññæ one is pursuing. By knowing what should be known by oneself, one may become free from scepticisms to a certain extent. The yogø who practises noting every instance of seeing, hearing, meeting, knowing etc, knows, when the power of concentration gets strengthened, the object observed, rþpa separately from the knowing mind, næma. Then he knows through his own experience that seeing takes place because there are the object and the eye; there is the act of going because of the desire to go. Because he fails to note the object, he wrongly takes it to be pleasant, thinking it pleasant, he takes delight in it. Because of delight, he craves for it. To satisfy the demands of his craving, he has to exert himself to suitable actions. All these become his own knowledge through personal experience. He also knows he faces difficulties and bad situations because of bad kama; he enjoys good things because of good kammas. When his knowledge grows to this extent, he can become free of doubts as to whether there is soul, living entity or a creator. When he continues on with the practice, he perceives the objects of næma rþpa arising and vanishing even while he is observing them. He becomes convinced, while continuing with the noting, of their nature of impermanence, dreadful suffering and their being not self, not subject to control. This singular perception strengthens his confidence that “the Buddha who had given this discourse must have realized the truth himself; he must be a true Buddha, his teachings are true and Sangha who are practising his teachings are true Sanghas engaged in the right practice.” Then comes the stage when all conditioned næma and rþpa dissolve into a state of complete cessation. This is realizing personally the peace of Nibbæna, in other words, nirodha saccæ. Simultaneously, the three remaining truths are realized by virtue of having accomplished the tasks of fully and rightly comprehending dukkha, abandoning samudaya, and developing magga in one’s body. Knowing the four truths as it should be known, his confidence and faith in the Buddha, the Dhamma and the Sangha becomes firmly rooted, unshakable. His confidence in the practice of søla, samædhi and paññæ also gets firmly established. With firmly rooted confidence and faith, vicikicchæ, sceptical doubts are well overcome. The Venerable Ko¼ðañña has seen the four truths himself and thus had left all uncertainties behind, tinnavicikiccho. For this reason too he made the request to the Buddha for ordination. When he was free from doubt and scepticism, he became free from wavering, irresolution, indecision, vigatakatamkato which is synonymous with tinna, vicikiccho --- He had made the request for this reason too. Furthermore he made the request to the Buddha because he had acquired courage of conviction in the teaching, vesærajjapatto, courage born of knowledge of the truth and also because he had become quite independent of the others, aparæpaccayo in the matter of the doctrine of the teacher having acquired personal knowledge of it. Most followers of various religious faiths in the world are dependent on others in the matter of their beliefs, being ignorant about them themselves. Some worship the deities of trees, forests and mountains because the practice has been handed down from generation to generation by ancestors of the family. No one has seen nor met those beings. Some worship the king of devas, brahmæs or Gods of the heaven. No one has the personal knowledge of these objects of worship. People take on trust what was told them by the parents, teachers etc. Amongst the people of the Buddhist faith too, prior to attainment of what should be known, they are dependent on the elders, parents and teachers in the matter of their beliefs. When some knowledge has been gained by one’s own effort, by means of practice of concentration meditation or vipassanæ meditation, self-confidence may be gained to a certain extent. When the stage is reached for attainment of jhænas, path and fruition, one has the personal knowledge of these attainments and the belief in them is no longer dependent on others. CITTA, THE WEALTHY MAN AND NÆTAPUTTA At the time of the Buddha, there lived a certain wealthyman by the name of Citta, who had attained the stage of the anægæmip path. One day he happened to arrive at the place of Nætaputta, the leader of the Niganda sect. The sect leader Nætaputta was worshipped as a supreme God by the followers of Jainism, and was also known as Mahævira. He was quite well-known since before the enlightenment of the Buddha. Nætaputta addressed the rich man Citta, “Well, your teacher Gotama is said to have taught that there is jhæna, and samædhi free from vitakka, and vicæra. Do you believe so?” Citta, the wealthy man replied, “I acknowledge there is jhæna samædhi free from vitakka and vicæra not because of my faith in the Buddha.” The great teacher Nætaputta made a wrong interpretation of this reply. He thought that the rich man had replied that he had no faith in the Buddha. So he told his followers. “Look, Oh, disciple, the rich man Citta is very straightforward and honest. What he did not believe in, he said he did not believe. Well, this matter is really unbelievable. It’s impossible, just like trying to catch the air with a net; or to arrest the swift flowing waters of the Ganges with the first or the palm of the hand. It’s impossible to get free from vitakka and vicæra.” Upon which the rich man Citta asked the great Teacher Nætaputta, “Which is nobler, knowing or believing?” He replied, “Knowing is of course nobler than believing.” The rich man Citta retorted then, “I can attain anytime I wish the first jhæna with vitakka and vicæra; the second jhæna free of vitakka and vicæra; also the third jhæna free from pøti and the fourth jhæna devoid of sukha. In this matter of saying ‘there is jhæna samædhi unaccompanied by vitakka and vicæra,’ when I am experiencing personally the jhæna samædhi not accompanied by vitakka and vicæra, is there any need for me to rely on other noble persons, sama¼as, for my belief.” In this story, the richman Citta who had experienced personally jhæna samædhi unaccompanied by vitakka and vicæra had no need to rely on others for believing this fact. Likewise, Ko¼ðañña who had personal experience of the four truths was not dependent on others on the matter of Buddha’s Teaching on the eightfold paths and søla, samædhi and paññæs. For thus personally knowing them, without depending on others, he requested the Buddha for admission to his Order. This passage is so inspiring and stimulates so much devotion that we shall recite it once again in full complete with translation. DEVELOPING DEVOTIONAL INSPIRATION “When the Blessed One had made the joyous utterance, the Venerable Aññæsø Ko¼ðañña, having seen the dhamma, that is the four truths, having attained, reached the four truths, having clearly understood the four truths, having penetrated, through the four truths, leaving uncertainty behind, having overcome all doubts, being admission to the Order and the Blessed One accepted them in the Order by saying “Ehi Bhikkhu.” SYSTEMATIC
GUIDANCE AND PRACTICE IN THE EARLY The Mahæ Vagga Pæ¹i text continued: After the Venerables Vappa and Bhaddiya had been thus admitted to the order by the ‘Ehi Bhikkhu’ ordination, the Blessed One gave instructions on dhamma and guidance to the remaining Venerables Mahænæma and Assaji, without going on the rounds for alms-food in person. Three Bhikkhus went out for alms-food and all the six, including the Blessed One, sustained themselves on whatever food was brought back by the three. Being thus guided and instructed by the Blessed One on the practice of the dhamma, the dust-free, stainless eye of dhamma rose to the Venerables Mahænæma and Assaji that “everything that has the nature of arising has the nature of passing away.” And these Venerable Mahænæma and Assaji, having seen the dhamma, having reached, having clearly understood having penetrated through to the dhamma, leaving uncertainty behind, having overcome all doubts, being free from wavering irresolution, having acquired the courage of conviction with respect to the Teaching of the Buddha, having the personal knowledge of the dhamma, not depending on others with regard to the Teaching, made the following requests to the Blessed One: “Lord, (Bhante) May we have leave to take up the ascetic life as novices in the presence of the Buddha; may we receive (ordination) admission to the Buddha’s Order (upasampadaµ).” And the Blessed One had replied, “Come Bhikkhus. Well taught is the dhamma. Come and practise the holy life for the sake of complete ending of suffering.” This invitation by the Blessed One constitutes the act of ordination and accordingly the Venerables Mahænæma and Assaji became Bhikkhus in the Order of the Buddha.” In this Pæ¹i Text of the Vinaya Mahævægga, it is mentioned that the four Bhikkhus attained higher knowledge in two groups of two each, whereas its commentary states as follows, that they attained higher knowledge one by one. “It should be understood that the eye of dhamma rose to the Venerable Vappa on the first waning day of Wæso, to the Venerable Bhaddiya on the second waning day, to the Venerable Mahænæma on the third waning day and to the Venerable Assaji on the fourth waning day respectively. Further more, it should be specially noted that all this while the Blessed One had remained in the monastery without going out for alms-food, ready to render assistance to the four Bhikkhus in removing the impurities (obstacles) and complications (difficulties) that may arise to them in the course of practising meditation. Every time impurities (obstacles) arose in the Bhikkhus, the Blessed One went to their aid travelling through space and removed them. On the fifth waning day of Wæso the Blessed One gathered all the five Bhikkhus together and instructed them by giving the discourse on the Anatta Lakkha¼a Sutta.” In this account in the commentary the statement about the Buddha’s travelling through space to remove the impurities (obstacles) reveals the urgent nature of assistance needed by the meditating Bhikkhus. At present time too, it would be beneficial if the meditation teachers could constantly attend on the yogøs and give guidance. The Pæsarasi sutta of the Mþlapa¼¼æsa gives the following account on the subject: “Bhikkhus, when I gave instructions to the two Bhikkhus, the three Bhikkhus went round for alms-food. The group of six of us lived on the food brought back by the three Bhikkhus. When I gave instructions to the three Bhikkhus, the two Bhikkhus went round for alms-food. The group of six of us lived on the food brought back by the two Bhikkhus. Then, being thus instructed and guided by me, the group of five Bhikkhus, having in themselves the nature of arising in new existence, and seeing danger and wretchedness in fresh rebirths, searched and endeavoured for the noblest, Supreme Nibbæna, free from fresh rebirth and accordingly had attained the Supreme Nibbæna, free from fresh rebirth and accordingly had attained the Supreme Nibbæna which is free from rebirth, free from wavering, irresolution, having acquired the courage of conviction with respect to the Teaching of the Buddha (not being afraid to face the enquiry why one has changed faith), having the personal knowledge of the dhamma, not dependent on others with regard to the Teaching, made the request to the Buddha for leave to take up the life of sæmanera, sama¼a, novice and monk, in the presence of the Buddha. This record by the Theras of the first Council describing the Venerable Ko¼ðañña’s request giving details of his qualifications and attainments to establish his eligibility for admission to the Order, develops in the reader intense devotional inspiration. The more one knows of the dhamma, the more intensely one feels this devotional inspiration. When the Venerable Ko¼ðañña made the request in the above manner, the Blessed One permitted him to join the Order in these words. “Ehi Bhikkhu” ti Bhagavæ avoca, “svækkhæto dhammo cara brahmacariyaµ sammæ dukkhassa antakiriyæyæ” ti. Sæva tassa æyasamato upasampadæ ahosi” ti. The Blessed One said first “Come, Bhikkhu, join my order.” Then he said, “Well taught is the Dhamma. Come and practise the holy life of søla, samædhi and paññæ for the sake of the complete ending of suffering.” This invitation by the Blessed One saying “Come Bhikkhu” constitutes the act of ordination, and accordingly the Ko¼ðañña became a Bhikkhu of the Buddha’s Order. The Venerable Ko¼ðañña was at that time was already an ascetic, a sama¼a but not of the Buddha’s Order. He asked therefore for admission to the Buddha’s Order from the Blessed One who permitted him to do so, by saying “Ehi Bhikkhu.” This is acknowledgement by the Blessed One of his entry to the Buddha’s Order. Thus the Venerable Aññæsø Ko¼ðañña had become a disciple of the Buddha as a member of the Buddha’s Orders. BEINGS
WHO ATTAINED A HIGHER KNOWLEDGE At the time of delivery of the Dhammacakka Sutta, there were only five members of the human world, the group of five Bhikkhus, who heard the first sermon. And of them, only one single person, the Venerable Ko¼ðañña attained to higher knowledge. But it is stated in the Milinda Pañha Pæ¹i Text that eighteen crores of Bræhmæs and innumerable kæmævacara devæs attained to the higher knowledge then. At that time only the venerable Ko¼ðañña had sought entry to the Buddha’s Order and become a sama¼a disciple of the Buddha. The remaining four, namely, the Venerable Vappa, Bhaddiya, Mahænama and Assaji had not yet done so. Their hesitation may be accounted for by the fact that they were not fully accomplished yet in personally knowing the dhamma like the venerable Aññæsø Ko¼ðañña. They were still deficient in the courage of conviction with respect to the Buddha’s teaching. But by virtue of hearing the Dhammacaka sutta discourse, they had developed saddhæ, faith in the teaching. Therefore from the time of hearing the discourse these four were being engaged in the practice of meditation under the guidance of the Blessed One. Vinaya Mahæ Vagga Pæ¹i Canon has given the following account of how they practised meditation and how they came to see and realize the dhamma. HIGHER KNOWLEDGE ATTAINED ONLY AFTER ACTUAL PRACTICE “After the Venerable Ko¼ðañña had been admitted to the Order, the Blessed One gave guidance and instructions on the practice of the dhamma to the remaining four members of the group. Being thus guided and instructed by the Blessed One, the dust-free, stainless eye of dhamma rose to the Venerable Vappa and Bhaddiya, “that everything that has the nature of arising has the nature of passing away.” When the eye of dhamma opened, and they became sotæpanas, the Venerables Vappa and Bhaddiya requested the Blessed One for serve to discourage and dissuade the practice of samatha and vipassanæ meditation. It must be first noted that these views are groundless and are causing great disservice and harm to the spread of Pa¥ipatti Sæsanæ. It must be firmly noted too that believers and followers of such views will find the path to Nibbæna closed to them. HOW THE VENERABLE VAPPA ETC STROVE FOR ATTAINMENTS The Venerable Vappa etc of the group of five Bhikkhus strove hard for attainments by development within themselves of the Eightfold Path as taught in the Dhammacakka sutta. And the Eightfold Path was developed, as described in detail earlier, by taking note of the phenomenon of seeing, hearing, etc which is constantly occurring in one’s person, so as to completely and rightly comprehend the truth of suffering, the upædænakkandhæ. The yogø, who first begins noting incessantly on the arising of næma rþpa as it happens, may find himself troubled with wandering thoughts and imaginations. Especially for the learned and instructed, scepticism and doubts are liable to arise. For some, unbearable pains will develop intensely in their bodies. Objects of strange vision and signs may distract them, giving them high opinions of themselves (with wrong conclusions as to their achievement). Some may hear whispering noises in their ears or get demoralised through sloth and torpor. Progress may also be retarded through imbalance between saddhæ and pæñña faith and knowledge, or between samædhi and viriya, concentration and effort. In the absence of concentrated effort, samædhi ñæ¼a, one-pointedness of mind may not be evolved. At the stage of udayabhaya ñæ¼a when strange phenomena such as light, pøti, sukha and peculiarly intense mindfulness appear, it is generally noted that the yogø may become self-opinionated as to his own attainments. When such distractions, defilements, difficulties arise in the course of meditation, it becomes necessary for the teacher of meditation to give guidance and help to remove them. In the absence of a teacher to guide and help him, the yogø’s efforts at meditation may prove futile. That was the reason why the Blessed One waited in readiness without going out on the alms round to give guidance while the Venerable Vappa etc were engaged in meditation. With such guidance and assistance, the Venerable Vappa gained sotæpatti magga phala after about a day’s effort. When he gained further realisation of the four truths, he became established in di¥¥ha dhamma virtues and qualifications etc. Knowing the truth personally, all doubts about the Teaching vanished. There came the courage of conviction, ready to face any questioning concerning the Teaching. Having established his eligibility thus, he requested of the Blessed One admission to the Order. And the Buddha acceded to his request by the welcoming words of “Ehi Bhikkhu.” The Venerable Bhaddiya, Mahænæma and Assaji also attained sotæpatti magga phala and having left uncertainty behind, gaining the courage of conviction in the dhammas, requested on the second, third and fourth waning days of Wæso respectively for admission to the Order. And the Buddha ordained them by saying, “Ehi Bhikkhu.” On the fifth waning day of Wæso, the Blessed One Assembled all the five Bhikkhus together and taught them the Anatta Lakhana sutta. At that time, while listening to the discourse, all the five Bhikkhus contemplated on the upædænakkhandhæ and developed the vipassanæ maggas by virtue of which they all attained Arahatship. SIX ARAHATS INCLUDING THE BLESSED ONE “Tena kho pana samayena cha loke arahanto hon’ti.” Thus recorded the compilers of the First Great Council in the Vinaya Mahævagga Pæ¹i Canon. “At the time, after the Anatta Lakkha¼a sutta had been delivered, there were six arahats including the Buddha in this world, a really wonderful, unprecedented event.” Let us now bring to a close this series of discourses on the Dhammacakka Sutta by having our minds on these Venerable accomplished Ones, the six Arahats and giving them our reverential free from yæga, attachment to rebirth.” In this way, the Blessed One stated that the five Bhikkhus had attained the arahata phala. The commentary on this Suttas has this to say: “The Blessed One remained in the monastery ready to go and assist the Venerable Vappa etc in removing the impurities that arose in the course of their meditation. Whenever impurities and complications arose in them, the Bhikkhus came to the Blessed One and asked of him (informed him of their difficulties). The Blessed One himself also went to where the Bhikkhus were sitting in meditation and removed these impurities. Thus without going out on alms-round, living on the alms-food brought to them and following the instructions given by the Blessed One, the Bhikkhus went on meditating. Of these Bhikkhus, the Venerable Vappa became sotæpanna on the first waning day of Wæso, the Venerable Bhaddiya on the second, the Venerable Mahænæma on the third and the Venerable Assaji on the fourth waning day of Wæso respectively. On the fifth waning day of Wæso, the five Bhikkhus were assembled to one group and the Anatta Lakkha¼a Sutta was taught to them by the Blessed One. At the end of the discourse on the Suttas, all the five Bhikkhus attained Arahatship.” MERE
LISTENING TO THE DISCOURSE IS NOT According to the Vinaya and Sutta Pæ¹i texts, the attainment was described to be achieved in two groups of two Bhikkhus each, whereas the commentary gave a detailed description of how individual Bhikkhus attained sotæpanna stage on separate days. That was the only difference between the Pæ¹i texts version and the commentary version. It was not be just listening to the discourse, but only after actual practices that they attained sotæpanna. They did not go out for alms-round but worked continuously day and night. The Buddha himself stayed all the time in the monastery ready to go to their assistance and give guidance. On these points there is agreement in all versions. It is very plain therefore that the Venerable Vappa began working in the evening of the fullmoon day of Wæso and attained sotæpanna on the first waning day for having striven as instructed and guided by the Blessed One, not just by listening to the discourse. The Venerable Bhaddiya had to strive for about two days and attained sotæpanna on the second waning day; the Venerable Mahænæma for about three days and attained sotæpanna on the third waning day; Venerable Assaji had to strive for about four days to attain sotæpanna on the fourth waning day of Wæso. All of them had to put in great efforts for their attainments; they achieved sotæpanna not by listening to the discourse but by working for it strenuously under the close supervision and guidance of the Blessed One himself. This fact is very plain. Venerable Bhikkhus of the group of five such as the Venerable Vappa etc were no ordinary persons. It was said that they were the royal astrologers who had foretold the future of the Bodhisatta at the time of his birth. Some commentaries, however, said that they were the sons of these court astrologers. They were singular individuals who had given up house-hold life and become recluses while the Bodhisatta was still in his teens. They were also endowed with remarkable intelligence, able to grasp easily the teaching of the Buddha. Were stoæpanna attainable by mere listening to the dhamma, they were the persons who would have realized it without having to strive strenuously for it for one day, two days, etc. The Blessed One would not have to urge them to endeavour earnestly; he would merely have taught them once to become sotæpannas and if necessary would have repeated the teaching twice or thrice etc. Instead, he required them not to just listen to the dhamma but to practise meditation strenuously. His reason for doing so was quite obvious: on reflection, he knew them to belong to the neyya class of individuals, who need to practise under guidance. Assertions are being made nowadays that “no concentration meditation nor vipassanæ meditation is necessary to reach the mere stage of sotæpanna; appreciating and understanding what is taught by the teacher is enough to gain this stage.” These assertions only homage: “We, the disciple of the Blessed One, bow with clasped hands to pay our homage and adoration with a deep sense of reverences to the Buddha together with the group of five Bhikkhu Arahats who having eradicated the kilesæs had become fully Accomplished Ones, two thousand five hundred and fifty one years ago on the fifth waning day of Wæso, in the deer sanctuary, near Værænasi.” May you all good people in this audience, by virtue of having given respectful attention to this great discourse on the Turning of the Wheel of Dhamma otherwise the Dhammacakkapavattana Sutta which has been delivered with full elaborations in eight parts on eight occasions, from the newmoon day of Tawthalin to the fullmoon day of Hnaung Tagu of 1324, M.E., be able to avoid the extremely relaxed path of indulgence in sensuous pleasures as well as the extremely austere path of self-mortification, and by developing the Middle Path otherwise called the Noble Eightfold Path, become accomplished in pariññæpa¥iveda, pariññæbhisamaya, fully and rightly comprehending the truth of suffering; in Pahænapa¥iveda, Pahænabhisamaya, abandoning of the truth of origin of suffering; in Sacchikiriyapa¥iveda, Sacchikiriyabhi-samaya, realization of the truth of cessation of suffering and in Bhævanæpa¥iveda, bhævanæbhisamaya, developing the magga saccæ in one’s person, and attain very soon the Nibbæna, the end of all sufferings. Sædhu! Sædhu! Sædhu! End of Part VIII of the Discourse on the Dhammacakka Sutta This
is the End of the Great Discourse on the
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