The Great Discourse on the Wheel of Dhamma

A second time, the group of five Bhikkhus made the same retort to him; and the Blessed One, realizing that they were still suffering from illusion and ignorance, and out of gret pity for them gave them the same ahswer for the third time.

When the group of five Bhikkhus persisted in making the same remonstrances, the Blessed One spoke thus, "Bhikkhus, ponder upon this. You and I are not strangers. we had lived together for six years and you had waited upon me while I was practising extreme austerities. Have you ever known me speak like this?" The five Bhikkhus reflected on this. They came to realize that he had not spoken thus before because he had not attained Higher Knowledge then. They began to believe that he must have acquired the Supreme Knowledge now to speak to them thus. They replied respectfully, "No. Reverend Sir, we have not known you speak like this before."

Then the Buddha said, "Bhikkhus, I have become a_ perfect one worthy of the greatest respect (Arahan), supremely accomplished like the Buddhas of yore (Tathdgate) by my own effort have become fully Enlightened (Sammdsambuddho), have gained the Immortal, the Deathless (amatamadhigatam). Give ears, Bhikkhus, | shall imstruct you and teach you the Doctrine. If you practise as instructed by me, you will m no time and im the present life, through your own direct knowdedge, realize, enter upon, and abide in Arahatship, the Nibbana, the ultimate and the noblest goal of the Holy life for the sake of which clansmen of good families go forth from the household life into homeless one.” Thus the Blessed One gave them the assurance again.

The five Bhikkhus got into a receptive mood then and prepared themselves to listen respectfully to what Buddha would say. They awaited with eagemess to receive the knowledge to be imparted to them by the Blessed One.

What we have stated so far constitutes relevant events selected out of the Intermediate Epoch of Introductions.

We now come to the Recent Past, introduced by the words "Thus have I heard", which gives an account of how the Blessed One began to set in motion the Wheel of Dhamma by giving the first Sermon.

The time was the evening of the full moon of Waso 255] years ago as counted back from this Burmese era 1324, The sun was about to set but still visible as a bright, red sphere; the moon bright yeloow, was just coming up in the eastem skies. The commentary on the Mahavagga Samyutta mentions that the first sermon was given while both the sun and the moon were simultaneously discemable in the sky.

The audience consisted of only the five Bhikkhus from the human world. But the Brahmas numbered 18 crores, and the devas, according to the Milinda Panha, innumerable. Thus when the five Bhikkhus together with Brahmas and. devas, who were fortunate enough to hear the first Sermon, were respectfully awaiting with rapt attention the Blessed One began teaching the Dhammaccakka sutta with the words “Dve me, Bhikkhave, anta pabbajitena na sevitabba."

"Bhikkhus. one who has gone forth from the worldly life should not indulge in these two extreme parts (portions, shares) which will be presently explained (Ime dve anta)"

Here, Anta, according to the Commentary interpretations, connotes grammatically Koftthdsa or Bhdga which means share or protion or parts of things. But in view of the doctrine of the Middle Path taught later in the Sermon, it is appropriate also to render Anta as e\ueme or end. Again "part or portion of things" should not be taken as any part or portion of things, but only those parts that lie on the two opposite ends or extremes of things. Hence our translation as two extreme parts or portions. The Singhalese or Siamese commentaries render tt as Lanmaka Kotthasa meaning ‘bad portion’ or part, somewhat similar to the old Burmese translation of ‘bad thing or practice.'

Thus it should be noted briefly first that "One who has gone forth from the worldly life should not indulge in two extreme parts

or practices."

Katame dwe. Yo céyam Kamesu kdmasukhalikdnuyogo

-- hino, gammo, pothujjaniko, anariyo, anatthasamhito. Yo

cayam attakilamathdnuyogo--dukkho, anariyo, anatthasamhito.

What are the two extreme parts for practices? Delighting in desirable sense-objects, one pursues sensuous pleasure, makes efforts to produce such pleasures and enjoys them. This extreme part (practice) is low (bad), vulgar being the habit of village and town folks; common and earthly being indulged in by ordinary common worldlings; not clean, ignoble, hence not pursued by the Noble Ones; profitless and not pertaining to the true interests one is seeking after. Such pursuit after sensuous pleasures is one extreme part (practice) which should be avoided.

Pleasurable sight, sound, smell, taste and touch constitute desirable sense-objects. Taking delight in such objects of pleasure and enjoying them physically and mentally, one pursues after these snesuous pleasures. This practice, which forms one extreme part, is low, vulgar, common, ignoble and unprofitable and should not therefore be followed by one who has gone forth from the worldly life.

The other extreme part or practice also whichis concemed with attempts to inflict torture on oneself can result only in suffering Abstaining from food and clothing which one is normally used to is a form of self-torture and is unprofitable. Not being clean nor noble, this practice is not pursued by the Noble Ones. Neither does it pertain to the true interests one is seeking after. Thus practice of self-mortification, forming another extreme part or practice should also be avoided. Avoiding these two extremes, one arrives at the true path known as the Middle Path.

THUS THE BLESSED ONE CONTINUED

"Ete kho, Bhikkhave, ubho ante anupdégamma

majjhim@ patipad& Tathdgatena abhisambuddha

cakkhukarani, ndna karani, upasamdya, abhinnava,

sambodhaya, nibbandya samvattati."

Bhikkhus, avoiding these two extreme parts, the Blessed One had gained the Supreme Knowledge of the Middle Path, which produces vision, produces knowledge and leads to tranquility (stilling of defilements), higher knowledge and Nibbana, the end of all suffering.

Avoiding the two extremes,

Rejecting wrong paths,

The Middle Path is reached.

Walking this true Path,

_ Enlightenment is gained,

Nibbana realized.

How the Middle Path which is also known as the Eightfold Path produces vision, produces knowledge and how it leads to tranquility and Enlightenment will be dealt with in our sermon next week.

May you all good people present in this audience, by virtue of having given respectful attention to this great discourse on the Turning of the Wheel of Dhamma together with its Introductions, be able to avoid the wrong path, namely, the two extremes and follow the Noble Eightfold Middle Path, thereby gaining vision and higher knowledge which will soon lead to the realization of Nibbana, the end of all sufferings.

Sadhu! Sadhu Sadhu

End Of Part I