THE FIRST DISCOURSE THE DHAMMACAKKAPPAVATTANA SUTTA AT THE DEER PARK

THE FIRST DISCOURSE  THE DHAMMACAKKAPPAVATTANA SUTTA 
AT THE DEER PARK

At the time of delivery of the Dhammacakka Sutta, there were only five members of the human world, the group of five ascetics, who heard the first discourse. And of them, only one single person, the Venerable Kondanna, attained to higher knowledge. There were eighteen crores of brahmas and innumerable kamavacara devas who attained to the higher knowledge then.

At that time, only the Venerable Kondanna had sought entry to the Buddha's Order and became a samana follower of the Buddha. The remaining four, namely, the Venerables Vappa, Bhaddiya, Mahanama 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 Annasi Kondanna. They were still deficient in the courage of conviction with respect to the Buddha's teaching. But by virtue of hearing the Dhammacakka Sutta Discourse, they had developed saddha, 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 Maha Vagga Pali Pali Texts gives the following account of how they practised meditation and how they came to see and realise the dhamma.

Higher Knowledge Attained Only After Actual Practice

After the Venerable Kondanna 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 sotapanas, the Venerables Vappa and Bhaddiya requested the Blessed One for admission to the Order and the Blessed One accepted them into the order by saying "Ehi Bhikkhu . . ."

Systematic Guidance and Practice in the Early Periods of the Sasana

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 Mahanama 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 arose to the Venerables Mahanama and Assaji that 'everything that has the nature of arising, has the nature of passing away'. And these Venerables Mahanama 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 request to the Blessed One.

"Lord, may we have leave to take up the ascetic life as novices in the presence of the Buddha; may we receive ordination." And the Blessed One replied, "Ehi, 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 Mahanama and Assaji became bhikkhus in the Order of the Buddha.

'It should be understood that the eye of dhamma rose to the Venerable Vappa on the first waning day of Waso, to the Venerable Bhaddiya on the second waning day, to the Venerable Mahanama on the third waning day, and to the Venerable Assaji on the fourth waning day respectively.'

Furthermore, 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. On the fifth waning day of Waso, the Blessed One gathered all the five Bhikkhus together and instructed them by giving the Discourse on the Anatta Lakkhana Sutta.'

The Pasarasi Sutta of the Mula Pannasa 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, 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 Nibbana, free from fresh rebirth and accordingly had attained the Supreme Nibbana which is free from rebirth, attachment to rebirth.' In this way, the Blessed One stated that the five Bhikkhus had attained the arahatta phala.

The commentary on this Sutta 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 sotapanna on the first waning day of Waso, the Venerable Bhaddiya on the second, the Venerable Mahanama on the third and the Venerable Assaji on the fourth waning day of Waso; the five Bhikkhus were assembled to one group and the Anatta Lakkhana 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 SUFFICIENT ACTUAL PRACTICE IS NEEDED

It was not by just listening to the discourse, but only after actual practices that the five Bhikkhus attained sotapanna. 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 full-moon day of Waso and attained sotapanna 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 sotapanna on the second waning day; the Venerable Mahanama for about two days and attained sotapanna on the third waning day; Venerable Assaji had to strive for about four days to attain sotapanna on the fourth waning day of Waso. All of them had to put in great efforts for their attainments, they achieved sotapanna not by listening to the discourse but by working for it strenuously under the close supervision and guidance of the Blessed One himself.

29 January 2023