How long are you willing to wait until you get to do what you love to do the most? 20 years? Entire life? Or, more than a lifetime?
In Lord Buddha’s case, he waited billions of lifetimes before his greatest wish came true. “Dhammacakkappavattana Sutta,” which recounts the historic event in which the Buddha gave his first-ever sermon, might take less than 20 minutes to chant but it was a culmination of the world’s longest-running story of love for humanity.
Buddhism was founded out of unconditional love. When we love someone, not only we wish that person happy but also we try to do whatever we can to bring happiness to that person. In so doing, we give, share and make sacrifices. That exactly what Gautama Buddha did unconditionally.
After painstakingly risking his own life, he shared all the knowledge that he discovered out of a sheer wish to help fellow human beings free themselves from the bondage of physical and emotional suffering without expecting anything
in return except their happiness.
Prior to becoming a Buddha in his final lifetime, he endured and embraced many physical and emotional challenges as he sought to accrue virtue and develop Buddha-like qualities. During those billions of lifetimes while he was still a Bodhisattava, he purposely endured the pains of birth and rebirth, of aging, sickness and death, sacrificing his worldly power, wealth, flesh, blood, and even his life all for the attainment of Buddhahood.
The Middle Way
The Buddha’s first sermon following his Enlightenment is his love code for humanity: the best way to love oneself and fellow human beings. That best way is embodied in the Middle Way. While we might have heard the term many times before, the concept was considered revolutionary in the Buddha’s times. In those days there were two prominent schools of thought that drew huge numbers of followers: one believed in sensual indulgence and the other believed in self-mortification as the means to achieving supreme happiness and spiritual liberation.
Born as a prince of the Shakyamuni dynasty, Siddhārtha Gautama lived in extreme luxury and sensual comfort. So, he knew material-based, sensual indulgence was not the way. Then, at 29 he decided to leave his palace and spent six years practicing self-mortification to the point where he lost much of his weight and muscles, fainted, and almost died. So, he knew that was not the way either. In the end, he discovered the way to bring his mind to a complete standstill and all the answers that he had been looking for began to pour from the inside.
When the Buddha delivered his debut sermon, he spelt clear that the right and only way towards total spiritual liberation, freedom from suffering, and eternal happiness is the Middle Way, and that it starts from within – not outside oneself like what those two schools of thought advocated. Citing himself as an example, the Buddha told a group of five ascetics, who used to practice self-mortification with him, that the Middle Way was how he transformed himself from ascetic Siddhārtha to the world’s first Arahant.
This point bears stressing. Ascetic Siddhārtha did not achieve complete Enlightenment through reading Dhamma books, analyzing other people’s teachings, undertaking scholarly studies, or engaging in intellectual discussions. In other words, he did not think his way to Nibbāna – and nor could we. He achieved complete Enlightenment through meditation, which requires no thinking. This means, if we want to achieve Enlightenment like the Buddha did – even partially – we need to meditate.
This doesn’t mean any kind of meditation will do. Prior to becoming a Buddha, he and the five ascetics also practiced meditation but it was not the right kind. The right kind of meditation – under which there are several techniques to choose from - is one that brings the mind back to the center of the body. Located exactly at the middle of one’s body horizontally and vertically (around the middle of one’s stomach or two fingers-width above the navel to be exact), the center of the body is the natural home of the human mind where it feels most blissful.
In the words of the late Meditation Master Phra Mongkolthepmuni (Sodh Candasaro), who rediscovered and brought back to the world the Buddha’s long lost knowledge about the Dhammakaya or Body of Enlightenment, the center of the body is where one’s Middle Way journey begins. To experience the Middle Way firsthand, it is necessary to bring the mind to a standstill. At which point, we will experience the infinite ocean of joy that lies within. It is all right to use the brain to study and reflect upon the Buddha’s teachings. However, when it comes to training and purifying the mind, we need to meditate.
The Middle Way works from the inside out as well as from the outside in. In action terms, it means if we wish to meditate better, it is necessary for us to observe precepts (five or eight precepts for lay people) and practice Dāna (such as donating blood to a hospital, giving aid to natural disaster victims, volunteering in charitable work, forgiving, giving up anger, giving up hatred, offering emotional support to a friend who tries to do good but is misunderstood, offering sustenance to monks, spreading loving kindness, being kind to people without expecting anything in return, and so on).
Here’s a takeaway lesson. When we practice being gentle in our words and actions, we grow gentility on the inside as well. The more we practice thinking clean thoughts, speaking clean words, and keeping things around us clean, the easier it will be for us to clean our minds. To summarize, the more we embody the essence of Buddhahood, the closer we are to Nibbāna. The Buddha embodies unconditional love, which is compassion without attachment. Therefore, when in doubt about what to say, do or not do at all, ask yourself what the Buddha would do in this situation.
The Backbone of Buddha’s Teachings
Dhammacakkappavattana Sutta is the Buddha’s most important discourse as it led to the birth of Buddhism. It is the backbone of Dhamma upon which all the 84,000 units of the Buddha’s teachings are based. The moment the Buddha delivered his debut sermon to the five ascetics on a full-moon day in the Isipatana Deer Park, the Dhamma came into existence.
One of the ascetics, Koṇḍhañña, achieved the first level of Enlightenment while listening to this sermon and meditating. The Buddha then granted him permission to be ordained as a Buddhist monk, and the Sangkha came into existence. Hence, the debut sermon was given the Pāli name Dhammacakkappa vattana Sutta, meaning “The Discourse That Sets Turning the Wheel of Truths” as it marks the start of promulgation of Buddhism. When the Triple Gem (the Buddha, the Dhamma and the Sangkha) emerged, Buddhism was founded. That historic day came to be known as “Asanha Bucha Day”.
Because the discourse largely contains names of key Dhamma concepts, it can be difficult to comprehend. Written in the times when there were no typewriters or computers, it was a lyrical record of the historic event leading to the establishment of Buddhism, which rejoiced deities in all the six classes of Heaven (Cātummahārājikā, Tāvatiṃsā, Yāmā, Tusitā, Nimmānaratī, and Paranimmitavasavattī). It was not meant to expound the Buddha’s first teaching but to recapitulate the core concepts that form the backbone of Buddhism, namely: the Middle Way, the Eightfold Path, and the Four Noble Truths. All these concepts require meditation practice for delving beyond intellectual comprehension.
The Buddha particularly chose the five ascetics as the audience of his first sermon because he knew that they had been well prepared. By that time, they had already accrued enough wisdom, underwent sufficient mind training, and developed many virtuous qualities millions of lifetimes before. The fact that all of them achieved full Enlightenment after the Buddha gave his second discourse (Anattalakkhaṇa Sutta) just days later proved that they were in deed the right audience who could help him spread Buddhism for the benefit of humankind. For the rest of us, we need further detailed explanation and examples, which cannot possibly be covered in this booklet.
Dhammacakkappavattana Sutta is based on the recitation of the historic event as recounted by Ananda Bhikkhu, attendant of Gautama Buddha. Thus, the name of this enlightened monk appears at the beginning of this Sutta. Immediately after his Enlightenment, the Buddha spent seven weeks in reclusive meditation retreat under the Bodhi tree. At the close of this period, he decided to proclaim the Dhamma that he had discovered. He then left the city of Gaya, where he attained Enlightenment, for the Isipatana Deer Park (known today as Sarnath). Knowing that the five ascetics were still vigorously practicing stoicism, the Buddha shared his discovery with them and showed them the right way towards Enlightenment.
Benefits of Chanting the Sutta
As we chant and recall the magical moment in which the Buddha forever changed the world, we also change our state of mind. The holy passages contained in this Sutta have the power to soothe, cleanse and ready the mind for meditation.
Because we become what we think about, we are spiritually one with the Buddha as we chant the Sutta with respect, concentration and appreciation for all his unconditional love and sacrifices. As you chant this lyrical love code, you experience a Buddha’s moment, connect with your highest self, and water the seed of Enlightenment within you.
Besides calming mental clatters and bringing peace to your mind, each chanting serves to remind that you too can unchain yourself from the shackles of misery. You too can discover the Buddha within you. You too can be enlightened. Since that full-moon day in the Isipatana Deer Park near the City of Benares of northern India over 2,600 years ago, millions have successfully journeyed through the Middle Way, and so can you.
Following his Enlightenment, the Buddha went on to proclaim the Dhamma he had discovered, which is superior to all the knowledge in the world. He advised all to steer clear from the paths of two extremes, namely sensual indulgence and self-mortification. He declared the Middle Way as the path towards the irreversible end of suffering and rebirth. He pointed out the Four Noble Truths and the Noble Eightfold Path that lead to Enlightenment. In homage of the Buddha, let us chant Dhammacakkappa vattana Sutta, which was composed in Pali language by learned monks of ancient times, to recall the first teaching of the Blessed One.
Dhammacakkappavattana Sutta (all)
in original Pali with translations
Evaṃ me sutaṃ, Ekaṃ samayaṃ Bhagavā Bārāṇasiyaṃ
viharati isipatane migadāye. Tatra kho Bhagavā pañcavaggiye
bhikkhū āmantesi
I (Ānanda Bhikkhu) have heard that once the Buddha
was at the Isipatana Deer Park near the City of Benares,
and gave a sermon to a group of five ascetics.
Dveme, bhikkhave, antā pabbajitena na sevitabbā
There are two extreme paths that those seeking
Enlightenment should stay away from.
Yo cāyaṃ kāmesu kāmasukhallikānuyogo Hīno gammo
pothujjaniko anariyo anatthasañhito,
One is the path of indulgence in material-based,
sensual pleasure. Such engagement fuels worldly desires,
induces attachment, and pollutes the mind. It is harmful,
useless, and thus not the way of the Enlightened.
Yo cāyaṃ attakilamathānuyogo dukkho anariyo
anatthasañhito.
Another is the path of self-mortification. Such is
afflicting pain upon oneself. It is harmful and useless for
defeating the enemies within (“Kilesa” or defilements).