(1) Dhammacakkappavattana Sutta

The Dhammacakkapavattana / Dhammacakkappavattana sutta^[1] is the first sutta of third Bhanavara. According to the Theravada tradition in the Pali canon, this sutta has been collected from the Samyuttanikaya, chapter-56. A similar account can be found in the Pali canon’s Vinaya Pitaka's Mahakhandaka. And according to the Mahayana tradition in the Chinese Buddhist canon there are numerous editions of this sutta from a variety of different schools in ancient India. Including Sarvastivada. Dharmaguptika, and Mahisasaka schools. For example, the Dhammacakka Pravartana sutta can be found in the Samyukta Agama of the Sarvastivada School. Parallel texts can be found in other early Buddhist sources as well such as the Sarvastivadin Lalitavistara and the Lokottaravadin Mahavastu. Buddha after attaining his much desired Enlightenment on the full moon day in the month of May was left in lonely retreat. He felt the urge to preach his doctrine, the Dhamachakkapavattana sutta. That he decided to preach to the first five disciples, Kondannas, Bhaddiya, Vappa, Mahanama and Assaji in Isipatana which is now known as Sarnath at Baranasi.

This teaching of Buddha is the most important knowledge that Buddha imparted. This knowledge or the middle path is as detail as the noble eight fold paths and the four noble truths, which has the power to bestow one with wisdom that is understanding the complete meaning of suffering, cause of suffering, annihilation of suffering and the path leading to annihilation suffering. After being bestowed with this knowledge monk kondanna attained the first fruit of the path of nibbana which made Kondanna sotapanna. This impairment of knowledge according to the devas set the wheel of dhamma into motion for a deva or mara or a Brahma or any one in the world which was further passed on to all the six deva lokas and the sixteen Brahma worlds. Buddha’s that particular teaching is called majjhima patipada, or what is more popularly known as the middle path and the ‘cattari Ariyasaccanis or Four noble Truths.^[2]

As Lord Buddha He preached in Isipatana at Baranasi at the deer park to the group of fives. He preached that there are two extreams that must not be taken up such as worldly enjoyment in respect of sensual pleasure. Common people belonging to ordinary man ignoble and connected in respect of sensual pleasure. The middle path has thus produced an insight which gives knowledge on serenity, special knowledge, highest Enlightenment and nibbana.

This infact in the noble eight fold paths which give us the view.

1. Right view (sammaditthi) which gives us the clear knowledge on suffering, or the cause of suffering, insight into the cessation of suffering and path leading to the cessation to the suffering.

2. Right thought or aspiration (samma sankappa)-or thought should be free from sensuality, ill-will.

3. Right word or speech (samma vaca) This is about keeping one-self away from lying, slandering, use of harsh word or gossiping.

4. Right action (sammakammanto). We must keep our selves from killing, stealing and sexual misconduct.

5. Right livelihood or occupation (samma ajivo)-Right livliehood are about to abandoning the wrong ways of living and choosing the right way to live.

6. Next is the right effort which is known as the (sammavayamo)-Gautam Buddha tells us about non arising of wrong unwholesome states and the utilisation of energy to achievs it. He also preached that we must learn to overcome the wrong, unwhole some states which has come up. We must learn to fulfill a growth, a maturity and perfection of this state and do the needfull to achieve so.

7. Right mindfulness (samma sati) Right mindfulness is about practicing the art of body contemplation ardently understanding clearly and outgrowing the urge of anguish towards the world and practice the contemplation of mental object ardently, mindfully and covetously.

We must also practice contemlpation, feeling and the contemplation of mind ardently clearly with complete comprehension with mindfullness out growing the coveteousness for an antuse about the world.

8. Right concentration (samma-samadhi)—Right concentration all its detaching one self from sensual abject and unwhole some things which are to be found in the first stage of ecstatic absorption born of detouchment and accompanied by thought and rapture and joy.

Subsiding both initional substain of thoughts helps us in gaining inner tramquility and unification of mind which takes us to the second stage once again as raptare and joy. In the third stage we find eqinanimity and mindfulness.

This Eight fold path can be grouped in to three sections, There are wisdom, morality and concentration.

Giving his sermon on the noble truth of suffering [Idamkho pana bhikkhave Dukkham ariyasaccam), the Enlightened one describes that the birth is suffering (Jatipi dukkha) as differents kinds of beings at the various spheres of centient existance that is being born on this earth on being conceived that is their origination and finally coming into existence making a final manifestation and acquring the bases of the senses.

Next he described the decay which is also a suffering (Jarapi dukkha) This how ever speaks about human being of various spheres of their sentience existence at the stage of ageing that is when they grow, old, frail, grey, wrinkled, losing their life force with their sense of faculty ending.

Sickness is yet another suffering (vyadhipi dukkha).

Next he described the suffering that comes from death (maranam’pi dukkham). This brings out the sufferings as the sole departs from different kind of beings in the various spheres of sentient existences and thus leaving or removal, demise, dissappearence, passing away, dissolution of the aggregates and discarding of the body thus bring about the destruction of faculty of life, under this we get certain feeling which can be described as below.

(i) Sorrow (soka): This includes mental pain, inner unpleasantness, it brings about pain occasionally by mental contact.

(ii) Lamentation [parideva]: Lamentation comes up from the loss and the adversity which one has to face with things about lamant and the stage that it brings.

(iii) Pain (dukkha): Describ as the pain we find that there is bodily pain alone with unpleasant sensation produced by bodily contact.

(iv) Grief (domanassa): Grief comes from the loss that one has to come across bringing about the sorrowful tears inner distress and inner mental affliction.

(v) Despair (Upayasa): This comes from loss or the adversity which one has to encounter resulting in despondency dejection which is also a state of suffering of the mind.

Association with the unpleasant dislikes aversion is suffering [Appiyehi sompayogo dukkhas] This is all about dislikes and unwantednesses with an unpleasantness at the sight of object like the sound, smell, taste or the tangibility of the mental abject which gave rises ill wishes, or wishes of herm, discomfort. Inequality which brings about concurse, intercourse connectivity or Union.

Separation from the loved one is suffering [ piyehe hi vippayogo dukkho]. This is just the opposite of unpleasantness as it tells about what is wanted liked, pleasing sight or objects like sound, smell, taste and the tangible or the mental object which talks about well wishes, wishes of good, comfort, sequrity, parents or brothers or sisters or kinsmen or friends or colleagues or blood related and then their deprivation of such concurs, intercourese, connection and Union.

This is about not to get what one wants in suffering [Yampi’ccham na habhatiham’pi dukkham]. When a soul is born it is destinct that birth is always accompanied by old age which come upon us and which is unavoidable and brings sufferings along with it. Birth also brings along with its and sufferings which again is unavoidable and to which we are subjected.

Then there is death which again another form of suffering unavoidable and is sure to come from all the other things which are also apart of our life as grief lamentation, pain, sadness and despel which are all the unavoidable and inevitiable suffering.

In describing sufferings the Enlightened one also says that greed which causes the next birth or the world consists of passionate delight which finds pleasure in wit or greed for sensual pleasure or for becoming or non-becoming. Therefore in brief we can say that the five aggregates (pancutadanakk handha) of attachment (sankhitena) are suffering (dukkha).

The five aggregates of changing one’s physical phenomenal are: form [Rupakkhandha], feeling of sensation [vedanakkhandha]; perception (sanakkhandha), vocational activities [samkharakkhandha]; consciouness [vinnanakkandha].

Rupa Upadana or materiality or physical phenomenon consisting of matter and from that arises and passes away.

This can be described as the form of “eleaning agregation and the four great existances and forms derived from them, they are the earth’s properties, the liquid property, the fire property and wind property.

The earth’s property—The earth’s property can be either internal or external. The internal property in one self is hard solid and sustained which consists of head hair, body hair, nails, teeth, skin, flesh, tendons, bones, bone-rarrow, kidney, heart, Liver, pleura, spleen, lungs, Largs-intestines, small-intestines contains of the stomach feaces and whatever else are called the internal earth property.

Liquid property—This property can be internal or external. All the internal things that belongs to oneself like liqued water belly, pus, blood, sweet, fat, tears, skin, saliva, mucas, fluid in the joint uren or whatever is watery internally.

Fire property—This property is yet again internal and external. In the internal property the things that are included are fire fiery which is worn, aged and consumed with fever which can be eaten, drunk, chewed and savoured and can be properly digested.

Wind property—wind property is internal or external. Internal wind property consists of wind or windy like the upgoing winds down going winds, winds in the stomach, wind in the intestines and winds that course through our body which we can breath in and out.

Nama-Vedana upadana or feeling of sensation—

The feeling of sensation can be divided into six classes. This feeling can be described that as feelings born of eye contact, feelings born of ear contact, feelings born of nose contact, feelings born of tongue contact, feelings born of body contact and feelings born of body intellect contact.

According to sister Dhammadinna feelings can be described as of three kinds: pleasant feelings (sukha), painful feeling (dukkha) and feelings that are neither pleasant nor painful (upekkha). Pleasant feeling is all about the feelings that are fault mentally or physically and are gratifying. Painful feelings are also physical or mental with comes from pain hurled attack. The feeling that are neither pleasant or painful inconjoin with knowledge and painful and when we are away from this knowledge.

Sanna Upadana or perception perception can be classified into six classes like the perception of form, perception of sound, perception of smell, perception of taste, perception tactile sensation and perception of ideas.

Samkhara Upadana [Mental Formation/Volitional Activities/Fabrication]: The Fabrication as has been classified into six classes of intention which are aimed at sight, sound, smell, taste tacticats sensation and ideas. This fabrication can further be described of three types meritorious fabrication (ripening in pleasuar), demiratious fabrication this is about ripening in pain and impertable fabrication which is about formless states of Jhana.

According to sister Dhammadinna the breathing process of our body is called bodily function which has the power to direct one’s thought and evaluation of matter that ultimately break into speech which ultimately leads to verbal fabrication. Perception of feelings which are mental and are bound up with the mind are considered as the mental fabrication.

Vinnana Upadana consciousness can also be devided in to six classes as the consciousness of eye, consciousness of ear, consciousness of nose, consciousness of tongue, consciousness of body and intelectual consciousness.

The six types of consciousness are—past, future or present [atitanagata paccuppannani].

Internal or external [ajjhattain va bahiddha va].

Gross/coarse or subtle [olaeikain va sukhumainva] inferior or superior (hinainvapanita niva) far or near (yani dure va santike va). From the origination and cessation of intriment, comes the origination and cessation of form. Origination cessation of feeling, origination and cessation of perception, origination and cessation of fabrication come from the origination and cessation of consciousness come from the origination and cessation of name and form.

The noble truth of suffering refers to the doctrines which were unheard before and which gives, rise to the eye, arouse the cognition, wisdom arose, knowledge arose and the tight arose. It is the noble truth that gives us the power of abondoning the suffering [idam kho pana bhikkhave Dukkhasamudayam ariyasaccam, Kamma vipaka]. This thirst or craving (tanha) arouses in as rexitance or re-becoming or rebirth (ponobhavika) which binds up our passionate greed (nandiragasahagata). It is this realisation that furnishes us with fresh delight at any time which is the tatratata bhinandini which is also named as (seyyathidam).

Kamatanha is often considered as a cause of suffering because this delusion which gives the permanent soul the sense of its existance or the feeling of ‘eye’ This delusion always arouses our five senses and it gives the feeling that happiness is an enjoyment got by the five senses. Thus this craving or thirst for senses pleasure or thirst for sense pleasure or desires (kamatanha) that arises out of the existing body (sakkayaditthi).

Bhavatanha: There is also the thirst or craving for existence and re-birth (bhavatanha) this craving is aroused by the termination of life and once believing in the existence of a soul (attaditthi).

Vibhavatanha is the craving for non existence prosperity and self annihilation that is roused by the enjoyment of sensual pleasure that ultimately ends in itself. Due to non-believe in an after life (Ucchedaditthi) this gives rise to this thirst. Carvaka and Ajita Kesakambal of the lokayata theory is in corporated to this category. The Brahmajala sutta of Buddhist canon contains the seven types of ucchedavada.

All the thirst or craving have their roots in the delights and the pleasant urable things on the earth. This pleasure are centered arround eye, ear, nose, tongue, body, mind, visible form, sound, smell, taste, bodily contact mental object and these lead to the eye consciousness, ear-consciousness, nose consciousness, tongue consciousness, mind consciousness body-consciousness, visual-impression, hearing impression, smelling-impression, testing impression, tactile impression, mental-impression, Feeling born from the visual impression, feeling born from the hearing impression, feeling born from the smelling impression, feeling born from testing-impression, feeling born from the bodily contact, feeling born from tactail impression feeling born from mental impression, perception of visible form, perception of sound, perception of taste, perception of tactism and perception of smell and mental oject. Volition for visible form, volition for sound, volition for smell, volition for test, volotion for sensual contact, volition for mental object, craving for visual form, craving for sound, craving for smell, craving for taste, craving for carnalism, and craving for mental object, thought conception of visible forms, thought conception of sound smell, thought conception of test, thought conception of bodily contact, thought conception of mental object, ponderning of sound, ponderning of visible forms, pondering of smell, pondering of test, pondering of body contact, pondering of mental object, this are the delightful and pleasurable things that arouses our congenial feelings.

3. Idam kho panbhikkhaie Dukkha-nirodhan ariyasacam or the noble truth or the cessation of suffering that deals with the complete cessation of thirst, craving, and its surrendering renouncing abandoling relinquishing [asesaviraga nirodho cago] we can also describe it as emancipasion, liberation of one self [patinissaggo] and not thristing one-self and detouching one-self from it which is known as the realising nibbana (Mutti analayo).

The question that arises is how to clearly and completely get rid of this craving or how can it be made extinct. Whatever is delightful and pleasurable in this world has to be effectively abandoned and made extinct.

The pleasurable and delightful things in this world which arouses our craving and this can only be effectively abandoned and made extinct by our eyes, ears, nose, tongue, body, mind, visible form, sounds, smell, taste, bodily contact, mental object or by the body consciousness, mind consciousness, tongue consciousness, nose consciousness, ear consciousness, and eyes consciousness. Then there is the visual impression, hearing impression, testing impression, smelling impression, tactail impression. feeling born of visual impression, mental impression, feeling born of mental impression perseption of visual form, perseption of sound, perseption of smell, perseption of test, perseption of bodily contact, perseption of mental object, volition of visual form, volition of sound volition for smell, volition for test, volition for test, volition for bodily contact, volition for mental object, craving for visual form, craving for sound, craving for smell, craving for test, craving for bodily contact, craving for mental object, thought conception of visual form, thought conception of sound thought of sound, thought conception of smell, thought conception of test, thought conception of bodily contact, thought conception of mental object, pondering of visible form, pondering of sound, pondering of smell, pondering of test, pondering of bodily contact, pondering of mentaly objects, these other things that ultimately leads to all our craving and thus have to be effectively abandoned or made extinct.

The noble truth of the extinction of suffering has to be understood. It is also rightly called the cessation of suffering. This is the fourth noble truth or idam kho pana bhikkhave dukkha niredha-gamini-patipada ariyasaccam-this is simply known as the Noble Eightfold path (ayameva ariyo atthangiko maggo) namely:—

1. Right view/understanding (samma ditthi);
2. Right Thought/Aspiration/Thinking (samma saikappo);
3. Right speech (samma vaca);
4. Right Action (samma kammanto);
5. Right Livelihood (samma ajivo);
6. Right Effort (samma vayamo);
7. Right mindfulness (samma sati); and
8. Right concentration (samma samadhi).

While discussing the path that leads to the cessation of suffering Buddha says that the person who develops right understanding the right constituant of the noble eightfold path realizes that this craving is the cause of suffering.

The second of the four noble truth deals with the cause of this craving or suffering. Right understanding is the knowledge that Enlightends us about how to end suffering. The third noble truth on the other hand deals with the cessation of the suffering which are brought about by eradicating the three kinds of craving [tanhakkhaya] that leads to suffering, this is what is known as nibbana. The path to the cessation of sufferings, knowledge is imparted to us by right understanding [dukka nirodha-Gamini patipada gnana]. The fourth noble truth also deals with the cessation of suffering and the path of the noble eight-fold path is the actual middle path. Thus it is impossible to eradicate the three forms of craving which gave rights to suffering without following the middle path.

The three aspects in the twelve way-The noble truth of suffering (dukkham ariyasaccam) is about the vision (cakkhum), knowledge (nanam), The science in sight and anatysis [vijja] or the light and radieace [aloko] rose (udapadi) which rises in me about the things that were unheard before [pubbe ananussutesu dhammpsu]. This suffering (dukkham ariyasaccam) as the noble truth should be fully understood [parinneyan’ti] deals with the vision cakkhum, the knowledge nanam the wisdom discernment or understanding panna the science or insight or analysis [vijja] the light or radiance (aloko) that rose (pudapadi) regarding the thing not heard before [pubbe ananussutesu-dhammesu]. The dukkham ariya-saccam another noble truth that needs to be fully understood [tarinma panti] that includes vision (cakkhum) the knowledge (nanani) the wisdom or discernment or understanding (panna), the science insight analysis (vijja) the light or radiance (Aloko) that rose (Udapadi) about unheard things (pubbe ananussutesu dhammesu).

Noble truth of origin is yet another cause of suffering [dukkha samudayam ariya-saccam] which includes the vision (cakkhum), knowledge [namam], the wisdom or power of understanding (panna), the insight of science of analysis (vijja) the light or radiance (Aloko) that arises (udapadi) is considered as the things unheard before [pubbe annanussutesu dhammesu] This being yet another cost of suffering and is treated as noble truth must be eradicated or completely abandoned [pahatabban’ti]. This includes vision cakkahum, knowledge (nanam) the wisdom and understanding (pannan), insight of scientific analysis (vijja), the light or rediance (Aloko), that rose (udapadi) which regards to things that had not been heard before [pubbe ananussutesce dhammesu].

This is the cause of suffering [dukkha Samudaya ariyasaccam] is considered as yet another noble truth that has to be abandoned or eradicated (pahinan’ti) which include vision (cakkhum), the knowledge (nanam), the wisdom desernment or understanding (panna) scientific analysis (vijja) the light or radiance aloko that rises (udapadi) which are about things that had not been heard before (pubbe ananussutesu dhammesu).

The noble truth of cessation of suffering (dukkhanirodham ariyasaccam) this includes vision (cakkhum, the knowledge nanam), the wisdom or discernment of understanding (panna) the scientific analysis of the insight (vijja), the light or radiance (aloko), the rose (udagadi) about things unheard before (pubbe ananussutesu dhammesu). This cessation of suffering dukkhan irodham ariyasaccam) is a noble truth that should be realised and followed (sacchikatabbanti) this vision (cakkhum) the knowledge (nanam), the wisdom or understanding (panna) the scientific insight or analysis (vijja), Light or redience (aloko) that rose (Udapadi) in me about unheard thing (pubbe annanussutesu dhammesu).

This cessation of suffering (dukkha nirodham ariyasaccam), is a noble truth that has been realised (sachikatan’ti) which includes the vision (cakkhum) the knowledge (nanam), the wisdom or understanding (panna), the scientific analysis (vijjnana) the light or radiance (aloko) that arose (udapadi) the things that are not heard before (pubbe annanussutesu dhammesu).

The Enlighten One annouuced to his monks that when he was Enlightened with the vision of true knowledge (yathabhutam nanadassana) and was (fully clear savisuddham) in the three aspects (tiparivattam). The three aspects were no. 1. there is....... 2. should be....... and 3. has been......

The twelve ways (dvadasa karam) are No.

1—First noble truth:

(i) There is the Noble Truth.
(ii) (the) Noble Truth should be understood.
(iii) (the) Noble truth has been understood.

2—2nd Noble Truth:

(iv) There is the 2nd Noble Truth.
(v) (the) 2nd Noble Truth should be abandoned or desired should be let go off.
vi) (the) 2nd Noble Truth has been abandoned or desired shoud be let go off.

3—3rd Noble Truth.

(vii) there is the 3rd Noble Truth.
(viii) (the) 3rd Noble Truth should be realized.
(ix) (the) 3rd Noble Truth has been realized.

4—The Eight fold path,

(x) there is the Eight fold path.
(xi) The path should be followed (cultivated/developed), and
(xii) The path has been followed (cultivated/developed).

One (Idam avoca Bhagava) says that the group of five bhikkhus (pancavaggiya bhikkhu) was glad (attamana) and they rejoice (adhinandun ti) add the words (ahasitam) of the Blessed one (bhagavata).

This discourse was farther explained in (Imasminca pana veyyakaranasmin Bhannamanema ayasmato) arose (udapadi) in the venerable Kondanna or the passion free and dustless (virajam), stainless (vitamalam), Truth seeing eye or the vision of truth (dhamma cakkhum which can be explained that sotapatti or the first stage of sanctity).

According to him whatever is arising from nature has the nature’s ceasing or origination and sessation (yam kinci samudayadhamman sabbamtam nirodhadhamman’ti).

The Blessed one thus set the wheel of truth in motion (pavattitamca pana Bhagavata dhammacakam) the Bhummattha deves or the deities of the earth which are proclaimed (saddamanu-ssavesum) as the excellent or Machless wheel of Truth (Anuttarum Dhammacakkam [anuttara-dhammacakka]) which can not be turned back (pavattitam appativattiyam) by any monk (samanena), priest (Brahmana) or God (deva), in the world (lokasmin) was set in motion by Blessed one (etam bhagavata) in the Deer park (Migadaye) at Isipatana near Baranasi.

Hearing these words of Bhummattha Devas (catummaharajika devas) proclaimed (saddamanussavesum) the matchless wheel of truth that cannot be turned back (pavattitam appativattiyam) by any monk, priest, God, Mara, Brahma or any one (kenaci) in the world (lokasmin) which is set in motion by the Blessed one (etam Bhagavata) in the Deer Park at Isipatana near Baranasi.

These words from catummaharajaka devas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma or any one in the world sonce set in motion by the Blessed one (etam Bhagavat) in the Deer park at Insipatana near Baranasi.

These words from Tavatimsadevas were also heard in the upper realms and was proclaimed in Tatatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma or any one in the world once in motion by the Blessed one (etam Bhayavat) in the Deer Park at Isipatana near Baranasi.

These words from Yama devas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma or any one in the world once in motion by the Blessed one (etam Bhagavat) in the Deer park at. Isipatana near Baranasi.

These words from Tusitadevas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma or any one in the world on set in motion by the Blessed one (etam Bhagavat) in the Deer Park at Isipatana near Baranasi.

These words from Nimmanarati devas were also heard in the upper deva realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma or anyone in the world once set in motion By the Blessed one (etam Bhagavat) in the Deer Park at Isipatana near Baranasi.

These words from Paranimmitavasavatti devas were also heard in the upper realms and was proclaimed in tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma or anyone in the world once set in motion by the Blessed one (etam Bhagavat) in the Deer Park at Isipatana near Baranasi.

These words from Brahma Parisajja devas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma or anyone in the world once set in motion by the Blessed one (etam Bhagavat) in the Deer Park at Isipatana near Baranasi.

These words from Brahma Purohita devas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma or anyone in the world once set in moiton by the Blessed one (etam Bhagavat) in the Deer Park at Isipatana near Baranasi.

These words from Maha Brahma devas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma or anyone in the world once in motion by the Blessed one (etam Bhagavat) in the Deer Park at Isipatana near Baranasi.

These words from Parittabha devas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahmas or anyone in the world once set in motion by the Blessed one (etam Bhatavat) in the Deer Park at Isipatana near Baranasi.

These words from Appamanabha devas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk prest, God, Mara, Brahma, or anyone in the world once set in motion by the Blessed one (etam Bhagavat) in the Deer Park at Isipatana near Baranasi.

These words from Abhassara devas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma, or anyone in the world once set in motion by the Blessed one (etam Bhagavat) in the Deer Park at Isipatana near Baranasi.

These words from Parittasubha devas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma, or anyone in the world once set in motion by the Blessed one (etam Bhagavat) in the Deer Park at Isipatana near Baranasi.

These words from Appamanasubha devas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma, or anyone in the world once set in motion by the Blessed one (etam Bhagavat) in the Deer Park at Isipatana near Baranasi.

These words from Subhakinhaka devas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma, or anyone in the world once set in motion by the Blessed one (etam Bhagavat) in the Deer Park at Isipatana near Baranasi.

These words from Vehapphala devas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma, or anyone in the world once set in motion by the Blessed one (etam Bhagavat) in the Deer Park at Isipatana near Baranasi.

These words from Avihadevas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma, or anyone in the world once set in motion by the Blessed one (etam Bhagavat) In the Deer Park at Isipatana near Baranasi.

These words from Atappa devas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma, or any one in the world once set in motion by the Blessed one (etam Bhagavat) in the Deer Park at Isipatana near Baranasi.

These words from sudassa devas were also heard in the upper realms and was proclaimed in Tavatimsa realm which says that the matchless wheel of truth cannot be turned back by any monk priest, God, Mara, Brahma, or anyone in the world once set in motion by the Blessed one (etam Bhagavata) in the Deer Park at Isipatana near Baranasi.

At that very moment Lord Buddha announced with joy that kondanna had indeed realized and the noise roseup to the Brahma world, ten-thousand world element, trembled and quaked, great lights coming to the world from deva power of devas and on account of the reason of annakondanna became the name of venarable kondanna.^[3]

Basically Buddhism is not mythology dependent rather it is based on personal experience, which is rational understanding of logical analysis to trust, faith and so is practised worshiped. Ceremonies are not entertaining in Buddhism and it not linked with Vedas, according to Buddhism nibbana is the most awaited goal and to achieve its morality. Concentration and wisdom are essentially categorized into four truths discovered by Lord Buddha. The first truth deals with the suffering at the differance phases of life which should be analysed then it should be rationally understood. The second truth deals with the physichological atlitude of the ordinary man for not only his current birth but also the past, present and future birth, it supports concept of reincarnation of Buddha in several times. The third truth of suffering deals with the self realisation, complete renunciation complete irradition to the internal attachment which can lead to the renuncing to the external world.

The most important thing is that Nibbana cannot be produced, it can be achieved and the forth truth with the successful development of three truths and to achieve this eight powerful factors have to be developed which are called eight fold paths. Absulute purity is akin of complete deliverence from suffering where no birth will be repeated. But there might be a question as what is being perfected and purifying.

The Dharmmacakkapavattana Sutta is the philosophical standpoint of Vajrayana form of Buddhism.

It is discussed at first that Bhagavan Buddha believed in the highest course. When he left his household searching for eternal truth, he chose the highest course. He went from place to place, visited the well known philosopher of his time, studied under them for a long time, but he did not get any results. No one told him what is the way of salvation from suffering of Mankind. He was very depressed and he himself wanted to find out the truth by the help of meditation, examination of selfthoughts and selfcreated bodily pain like fasting. He went near Urubilva for this purpose, with five other yogis (The panca vaggiya bhikkhu). Then they began to tell him about Asphanaka as an asceticism also started practicing this yoga, he reduced his daily ration to one gram of rice for six long years. He was totally weak mentally and physically and at last he became uncounscious. Then he became convinced by Sujata and took food (Paramanna-milk rise). Then he realized that salvation cannot be attained in the highest level of self mortification or by the fully enjoyments of worldly object, But only by the following the middle course. So he meditated further and obtained ‘bodhi’. He realize ‘Asavas’ i.e. impurities and suffering and their course, at this stage he discovered paticcasamutpada i.e. the law of the wordly phenomena is arisen from the effect caused. Every action or effect has the use. If the cause is blocked the effect also is blocked this is called paticcasamutpada.

Cause or conditional origination in which Avijja is ignorance of true nature of existence, that is all impermanent and soulless, forms the basic cause of all worldy safferings. He pondered over this law both is Anuloma paticcasamutpada and pratiloma paticcasamutpada. At last he realised the original nature of phenomenal objects and at the same time he realized the reality of the ultimate and the end of existence, and thus realizing the striving at the end for enlightment, because a fully Enlighted one, that is the Buddha.

Then Buddha was advised by Prajapati Brahma and went to Migadava near Benaras and preached the dhamma to the Panca vaggiya bhikkhu. He first preached to the five monks to avoid the two extremes of selfindulgence and self mortification and follow the majjhima patipada, then he taught about the four noble truth, eight fold path and nibbana. This Majjhima patipada and the nibbana is philosophical and social stand point of Buddhism and depends on these two theories in Buddhism that created many branches in later times from this branch one Madhyamika and Yogacara school was arisen and from Yogacara school Vajrayana was originated which is the Tantrik Branch of Buddhism. By this Sutta Buddha set rolling and produced the great light in the world.

Footnotes and references:

[1]:

Dhammacakkapavattana sutta Dr. Jayanti Chatterjee, p-47.

[2]:

The truth of suffering (Dukkha), the truth of the origine of suffering (samudaya). The truth of the cessation of suffering (Nirodha) the truth of the path to the cessation of suffering (Magga).

[3]:

See Buddhist Pali recitals, by. Ven. Wargoda Sarada nayaka maha thera and rev. weragoda Sunanda, jointly compiled. And edited by Prof. Chandima Wijebandara Singapore 2007.