9: The Buddha Reflects on the Dhamma
Thereafter, on Thursday, the sixth waxing moon of July (Āsāḷha), which was 50 days after his becoming a Buddha on Wednesday, the full moon day of May (Vesākha), having passed the 49 days (satta-sattāha), the Buddha rose from his seat under the Rājāyatana tree, and again he proceeded to the foot of Ajapāla Banyan tree and remained there, sitting cross-legged.
Thereupon, the Buddha, in solitary quietude, reflected thus: “This Dhamma aggregate, the four noble truths, discerned by me distinctly with self-born knowledge (sayambhū-ñāṇa) is indeed profound, like the mass of water sustaining the solid earth below. It is indeed difficult to see, like a mustard seed covered by the great Mount Meru. It is indeed difficult to know, as difficult as hitting directly the tip of an animal’s tail hair split into 100 threads with the tip of another such hair-thread. It is indeed peaceful, it is indeed noble. These two attributes refer to supermundane things (lokuttara-dhamma). It is not the Dhamma which is for the logicians to delve into through reasoning (vitakka). It is the Dhamma to be resorted to and accepted by means of knowledge and wisdom (ñāṇa-paññā). It is indeed subtle, it is a Dhamma discerned only by the wise who practice correctly.
All these sentient beings, however, find delight in two forms of attachment, namely, attachment to the five objects of sensual pleasure (kāmālaya) and attachment to the enjoyment of the five sensual objects (taṇhālaya). Those sentient beings, who take delight in these two forms of attachment, are in fact unable to discern this doctrine of dependent origination (paṭicca-samuppāda), the relationship of cause and effect. It will be even more difficult for them to discern Nibbāna, which is the extinction of all conditioned things (saṅkhāra), the total rejection of all the substrata of sensuality (kāma-upadhi), aggregates (khandha-upadhi), defilements (kilesa-upadhi) and of formations (abhisaṅkhāra-upadhi), which is the drying up of the 108 kinds of craving (taṇhā); which is the exhaustion of the 1,500 forms of defilement and passion (kilesa-rāga) and which is the cessation of all suffering. Also, if I were to teach the Dhamma of such profundity, those Devas and humans, who are of immature faculties (indriya), who are not fully developed yet for emancipation, will not see or understand the Dhamma. To teach the Dhamma to such Devas and humans will only mean weariness and exhaustion for me.”
Moreover, two exceedingly marvellous verses, which had never been heard of before, appeared distinctly in the mind continuum of the Buddha. They were (Pāsarāsi-sutta, MN 26):
Kicchena me adhigataṁ, halaṁ dāni pakāsituṁ,
rāga-dosa-paretehi, nāyaṁ Dhammo susambudho.
It is not opportune yet to teach Devas and humans the Dhamma of the four noble truths, which has been achieved by me, through much effort, while developing the perfections (pāramī). At this very moment, when there is only my feeling of compassion, which is the internal cause
Paṭisotagāmiṁ nipuṇaṁ, gambhīraṁ duddasaṁ aṇuṁ,
rāga-rattā na dakkhanti, tamokhandhena āvuṭā.
All Devas and humans, who being covered by the darkness of ignorance (avijjā), so much so that they have no eye of wisdom, crave for sensual pleasure (kāma-rāga), continued existence (bhava-rāga), and false doctrines (diṭṭhi-rāga), will not be able to see the Good Dhamma of the four noble truths, which is subtle, profound, like the mass of water sustaining the solid earth from below, difficult to see, like a mustard seed covered by the great Mount Meru, fine as an atom; and which leads to Nibbāna by going against the stream of Saṁsāra.
This thought is in fact a natural law (dhammatā) which happens to all the Buddhas. The Buddha, who had thus reflected, was inclined not to make an effort to teach the Dhamma forthwith, for the following three reasons: 1) The minds of sentient beings were full of defilements; 2) the Dhamma was very profound and 3) the Buddha held the Dhamma in high esteem.
The Buddha’s thought process may be likened to that of a physician who, having given treatment to a patient afflicted with various kinds of illness, would reflect: “In what way and with what medicine should this patient be treated for recovery from his illness?” So too the Buddha, being aware of all sentient beings afflicted with various ailments of the defilements (kilesa) on the one hand and of the Dhamma being immensely profound and not easily discernible on the other, reflected: “What Dhamma should be taught to these beings and what method should be employed in teaching them.” It was not that the Buddha had entirely given up his intention thus: “I will not at all teach the Dhamma to sentient beings.” For details, see the Questions of King Milinda (Milinda-pañha) [no further reference given].
Another explanation is that there are two causes (nidāna) for the Buddhas to teach the Dhamma: 1) The feeling of compassion for sentient beings generated in the mind continuum of the Buddhas, i.e., the great compassion (mahā-karuṇā), which is the internal (ajjhattika) cause; and 2) the act of asking by the world-respected Brahma for the Buddha’s teaching of the Dhamma, i.e., the request by Brahma (Brahma-yācana), which is the external (bāhira) cause.
At the time when the Buddha thus reflected on the profundity of the Dhamma and on the abundance of the defilements (kilesa) in sentient beings, the great compassion (mahā-karuṇā) of Buddha, the internal cause, had already arisen, but the external cause was still lacking as Brahma had not made the request yet. The Buddha was inclined to teach the Dhamma only when Brahma had made the request, thereby fulfilling the external cause.
The teaching of the Dhamma, only when requested by Brahma, was a natural law (dhammatā) for every Buddha. The reason for the teaching of the Dhamma, only when thus requested by Brahma, was this: Outside the Buddha’s Dispensation, before the appearance of the Buddha, those who were considered virtuous, whether laymen, wanderers, ascetics or Brahmins, worshipped and revered only Brahma. If the world-respected Great Brahma showed reverence to the Buddha by bowing before him, the whole world would do likewise, and develop faith in the Buddha. For this reason, it was usual for the Buddhas to teach the Dhamma only when requested by Brahma. Thus only when the external cause, the request of Brahma, had been made, did the Buddha teach the Dhamma.
The Great Brahma Sahampati’s Request
The great Brahma Sahampati was previously a noble elder (thera) by the name of Sahaka at the time of Buddha Kassapa’s Dispensation. In that capacity, he attained the first form absorption and when he died without having fallen from the absorption, he was reborn on the first absorption plane of existence and became a Mahā Brahma with a lifespan of 64 inclusive periods (antara-kappa) which is equal to one immeasurable aeon. He was called Brahma Sahampati by the
When the mind continuum of the Buddha was such that he was still inclined not to exert himself for teaching the Dhamma, this thought occurred to Brahma Sahampati: Nassati vata bho loko! Vinassati vata bho loko! “Friends, the world is going to perish! O friends, the world is going to perish!” Then the Buddha, who is worthy of special veneration by Devas and humans because of his fully and truly penetrating knowledge of all things in the world, is inclined not to exert himself for teaching the Dhamma!” Then, as instantly as a man of great physical and mental strength might stretch out his bent arm or bend his outstretched arm, Brahma Sahampati vanished from the Brahma world along with 10,000 fellow Mahā Brahmas and appeared in front of the Buddha.
At that time, Brahma Sahampati had a scarf placed over his left shoulder and kneeling with his right knee on the ground, sitting in the way of a Brahma, he made obeisance to the Buddha by raising his clasped hands and addressed him: “Exalted Buddha, may the Buddha kindly teach the Dhamma to all sentient beings, humans, Devas and Brahmas. Exalted Gracious One, may the Buddha kindly teach the Dhamma to all sentient beings, humans, Devas and Brahmas. There are many beings who have just a little dust of the defilements in their eyes. If these beings do not get the chance to listen to the Dhamma of the Buddha, they will suffer a great loss by not acquiring the extraordinary Dhamma of the paths and fruitions which they deserve. Venerable Buddha, there will appear those who can comprehend the Dhamma taught by you.”
Then again, having addressed the Buddha in plain prose, Brahma Sahampati made the request also in verse:
“Exalted Buddha, in the past, before your appearance, there existed in the Magadha country the impure, false doctrine sponsored by the six heretical teachers, such as Purāṇa Kassapa, who were stained by the dirt of the defilements.
Kindly open the great doorway of the path for entry into the deathless Nibbāna, which has remained closed since the disappearance of the Buddha Kassapa’s Dispensation (Sāsana). Let all sentient beings listen to the Dhamma of the four noble truths as discerned by you, free as you are from the dust of the defilements.
Noble and wise Buddha, the possessor of the eye of wisdom that is capable of seeing all around! As a man of keen eye-sight stands on the top of a rocky hill and surveys all the people in the surroundings, so you, venerable Buddha, being already free from sorrows, go up to the bejewelled tower of wisdom and look at all sentient beings, humans, Devas and Brahmas, who have fallen into the abyss of sorrow and are oppressed by birth, old age, sickness, death, etc.
Venerable Buddha of great, noble and courageous diligence, who knows only victory, not defeat, in all battles! Arise! Venerable Buddha, free from the debt of sensual desire, who is wont to set free all sentient beings who are eager to listen and follow the Buddha’s teaching, from such difficult journeys as birth, old age, etc. and, like unto a caravan leader, convey them to the safety of Nibbāna! Kindly wander in the world to proclaim the Dhamma. Exalted Buddha, kindly teach the four noble truths to all sentient humans, Devas and Brahmas. Venerable Buddha, there will appear those who can discern and understand the Dhamma to be taught by you.”
The fact that the Brahma came and made the request to teach the Dhamma at the time when the Buddha was reflecting on the profundity of the Dhamma and on the abundance of the defilements in sentient beings and was still mentally inclined not to exert himself to teach the Dhamma is a natural law (dhammatā) for every Buddha. See the exposition on the 30 natural things in the commentary to the Chronicles of the Buddhas (Buddha-vaṁsa).
The Buddha Surveys the World
When Brahma Sahampati thus made the request for teaching the Dhamma; the two conditions for doing so, namely, the external cause and the internal cause were fulfilled; and so he surveyed the world of sentient beings with the pair of Buddha’s eyes (Buddha-cakkhu): Knowledge of the latent desire or inclination of beings (āsayānusaya-ñāṇa) and knowledge of the maturity or otherwise of the sense faculties (indriya-paro-pariyatta-ñāṇa).
On thus surveying, he saw distinctly different types of beings comparable to four kinds of lotuses: there are in the pond blue, red or white lotuses. Of these four kinds of lotuses, there are: 1) The kind of lotuses which come into being in the water, grow and develop in the water but remain submerged; 2) the kind of lotuses which come into being in the water, grow up in the water and stand level with the surface of the water; 3) the kind of lotuses which come into being in the water, grow up in the water and stand aloft, above the water and without the water wetting and adhering to them.
Of the said three kinds of lotuses, the 3rd lotus which stands aloft above the water would bloom forth that very day; the 2nd lotus which stood level with the surface of the water would bloom forth the next day; and the 1st lotus which developed but remained submerged would bloom forth on the third day.
Apart from the three kinds of lotuses, there is the fourth kind of lotus which will neither appear at all above the water nor bloom forth; the lotuses of this kind are diseased and will eventually become food for fish and tortoises. Like these four kinds of lotuses, there are beings who have little or no dust of the defilements in their eyes of knowledge; beings who have much dust of the defilements in their eyes of knowledge; beings in whom the five faculties of faith, energy, mindfulness, concentration and wisdom are sharp and mature; beings in whom the said five faculties are dull and immature; beings whose disposition, such as faith, energy, etc., are good or are not good; beings who would easily understand the Dhamma taught and beings who would not; beings who view all mundane matters, such as the aggregates, all forms of defilements, wrong deeds, volitions and actions that would cause further existences as a dreadful group of dangers just like an enemy wielding a two-edged sword prepared for an assault; and beings who have no such view.
When the Buddha surveyed the world of beings with his Buddha’s eyes, he saw four groups of individuals thus: 1) The individuals who understood the Dhamma of the four noble truths, even if taught in a brief outline (mātikā-uddesa), and became converted, just as the lotuses standing aloft above the water would bloom forth that very day with the rising of the sun (ugghāṭitaññū-puggala); 2) the individuals who could not yet be converted by just hearing the Dhamma in a brief outline but would understand and become converted only when the four noble truths were taught and explained in detail (vitthāra-niddesa-pada-bhājanī), just as the lotuses standing level with the surface of the water would bloom forth the next day (vipañcitaññū-puggala); 3) the individuals who could not yet be converted by listening to the Dhamma both briefly and in detail at one sitting but would understand the four noble truths and become converted after a day or a month or a year with the help of their friends and by persistently applying themselves to the realisation of the Dhamma, just as the lotuses remaining submerged would bloom forth on the third day (neyya-puggala); 4) the individuals who would not realise path and fruit however much they listened to and practised the Dhamma in the present life (pada-parama-puggala) but had the benefit of acquiring an inclination (vāsanā) for the Dhamma in future existences. They would end their lives by becoming the food for the fishes and tortoises of the defilements, just as the lotuses, which were diseased, neither rose from the water nor bloomed forth, would eventually become the food for fishes and tortoises.
On thus seeing the four kinds of individuals and reflecting on the Dhamma which would be of benefit to them, the Buddha developed an ardent desire to teach the Dhamma. Then he proceeded to separate all beings into two categories: individuals fit for higher truths and liberation called capable people (bhabba-puggala) and individuals not fit for higher truths and liberation called incapable people (abhabba-puggala). Of these two
After thus reflecting and discerning, the Buddha gave his assent to Brahma Sahampati in verse (MN 26):
Apārutā tesaṁ amatassa dvārā,
ye sotavanto pamuñcantu saddhaṁ,
vihiṁsa-saññī paguṇaṁ na bhāsiṁ,
Dhammaṁ paṇītaṁ manujesu Brahme.
O Brahma Sahampati, I do not keep the eight portals of the paths (magga), for entering into the deathless Nibbāna, closed to Devas and humans who are fit for emancipation, they are kept permanently open. Let Devas and humans with good hearing (sota-pasāda) show faith in me.
O Brahma Sahampati, to humans, Devas and Brahmas I have not in days past taught the noble Dhamma which I have acquired. It was because at that time the two causes (nidāna) for teaching the Dhamma had not yet been fulfilled and as such I knew well that, even though the Dhamma was taught, it would be of no benefit to them, but would be merely exhausting for me.
What is meant here is only those with good hearing will be able to listen to the Dhamma taught by the Buddha. Also only if they have faith in him, will they exert themselves to practice the Dhamma with faith, and the door of Nibbāna will be opened. If they have no faith in the Buddha, even though they have good hearing, they will not have faith also in the Dhamma and will not exert themselves and practise it and in that case, the door of Nibbāna will not be opened. So, beings having good hearing should show faith in the Buddha and listen to the Dhamma.
Alternatively we can say that since the time of the disappearance of the Dispensation (Sāsana) of Buddha Kassapa up to the present time, a genuine Buddha and his genuine Dhamma could not be found and so there had not been genuine faith in the mind continuum of beings, the gem of faith which should be packed and clutched in their fists. Devotion to heretical teachers in the meantime was not genuine faith. It was only an arising of unwholesome consciousness (akusala-cittuppāda) which mistook what was wrong for right (micchādhimokkha). Now that a genuine Buddha had appeared, let the Devas and humans who have good hearing open their fists and unpack the gem packets which had been kept close-fisted, as it were, since the time of the disappearance of the Dispensation (Sāsana) of Buddha Kassapa.
Thereupon, Brahma Sahampati felt jubilant and exclaimed: “The Buddha has given me the word of assent for teaching the Dhamma!” Then, after paying respect to the Buddha and circumambulating him, he vanished from that very place and reappeared in the Brahma world.
The Buddha Proceeds to the Deer Park
After Brahma Sahampati had left, the Buddha reflected: “To whom should I first teach the Dhamma? Who will quickly understand the Dhamma to be taught by me?” Then it occurred to him: “The sect-leader, Āḷāra of the Kālāma clan, is one endowed with the three wisdoms (paññā): wisdom about birth (jāti-paññā), wisdom about meditation (bhāvanā-paññā), and wisdom about preservation (pārihārika-paññā). He is also an individual whose eye of wisdom was free from the dust of the defilements (apparajakkha-puggala) for a very long time. It would be good if I were to teach him the Dhamma first. He will quickly
Thereupon, one Deva, without making himself visible, addressed the Buddha: “Exalted Buddha, it has now been seven days since the sect-leader Āḷāra of the Kālāma clan died.” The Buddha, however, without readily accepting the mere words of the Deva, looked with his omniscience (sabbaññutā-ñāṇa) and confirmed that Āḷāra had indeed died seven days ago as he had been informed by the Deva, and that he had been reborn since in the sphere of nothingness (ākiñcaññāyatana), the third of the four formless planes.
After musing: “It was indeed a great loss for the sect-leader Āḷāra of the Kālāma clan to miss the opportunity of realising path and fruit which he deserved; if he could have listened to the Dhamma to be taught by me, he would have quickly discerned the four noble truths,” the Buddha again reflected further: “To whom should I then teach the Dhamma? Who will quickly understand the Dhamma to be taught by me?” Then it occurred to him: “The sect-leader Uddaka, the son of Rāma, is one endowed, like Āḷāra, with the three wisdoms. He is also someone with little dust in his eyes, his eye of wisdom having been free from the dust of the defilements for a very long time. It would be good if I were to teach the Dhamma first to him, he will quickly discern the Dhamma to be taught by me.”
Thereupon, another Deva, without making himself visible, addressed the Buddha: “Exalted Buddha, the sect-leader Uddaka, the son of Rāma, has already died at about midnight yesterday.” The Buddha, however, without readily accepting the mere words of the Deva, looked by means of his omniscience and confirmed that the sect-leader Uddaka had died in the middle of the previous night, as informed by the Deva, and that he had been reborn since in the Sphere of Neither-Perception-nor-Non-Perception (Nevasaññā-nāsaññāyatana) which is the fourth of the four formless planes, which is also called Bhavagga.
Thereupon, musing: “It was indeed a great loss for the sect-leader Uddaka, son of Rāma, to miss the opportunity of realising the paths and fruitions which he deserved. If the sect-leader Uddaka could have listened to the Dhamma taught by me, he would have quickly discerned the four noble truths.”
He again reflected further: “To whom should I teach the Dhamma first? Who will quickly understand the Dhamma to be taught by me?” Then the Buddha thought: “The Group of five ascetics (pañca-vaggiya) have been very helpful to me. They stayed with me and attended to my needs when I was practising austere striving (dukkara-cariyā) for six long years in the Uruvelā forest. So, it would be good if I were to teach the Dhamma first to the Group-of-Five.” On reflecting, “Where are the five ascetics living at present?” with his super knowledge of divine sight (dibba-cakkhu-abhiññā), he saw them dwelling in the huge Deer Park also called lsipatana, near Bārāṇasī city.
In this connection, the Buddha took into consideration and reflected on the services rendered by the Group-of-Five ascetics because he was especially mindful of the gratitude he owed to them. It was not that he did not want to teach the Dhamma to those who had not rendered service to him.
After making the intention: “I will proceed to the Deer Park and deliver the Dhamma Wheel (Dhamma-cakka) discourse,” he went round for alms near the Bodhimaṇḍala and stayed there till the fourteenth day of the waxing moon of the month of July (Āsāḷha), and then on the full moon day of the month, quite early in the morning, after arranging and carrying his robes and alms bowl and thinking: “I will proceed to Bārāṇasī city,” he began the journey of eighteen leagues on foot.
The distance between the Mahā Bodhi and Gayā (Buddhagaya) was three miles. The distance between Mahā Bodhi and Bārāṇasī was eighteen leagues. The Buddhas of the past travelled to the Deer Park, by the power of their absorptions, to deliver the Dhamma Wheel (Dhamma-cakka) discourse. As for our Buddha, he went eighteen leagues on foot, as he foresaw that an ascetic, Upaka, was soon to become a Non-returner (Anāgāmi) by virtue of his past meritorious deeds. He knew thus: “Upaka is now travelling the same route. That Upaka will meet me, converse with me and go on his way. Later on, being weary of the world, he will come back to me to listen to the Dhamma and become a noble Non-returner (Anāgāmi) in the present life and also become an Arahat in his second existence after reaching Avihā, the twelfth Brahma realm.”
The Buddha Meets the Ascetic Upaka
When the Buddha went from the Mahā Bodhi to Bārāṇasī on foot, the ascetic Upaka, who was travelling between the Mahā Bodhi and Buddhagayā, approached the Buddha, and on seeing him, asked: “My friend, your organs of eye, ear, nose, tongue, body and mind are so clear; your complexion is also clean and radiant; my friend, under which teacher have you gone forth? Who is your teacher? Whose teaching do you like?” the Buddha thereupon gave the reply to the ascetic Upaka in verse (MN 85 and elsewhere):
Sabbābhibhū sabba-vidūham-asmi,
sabbesu dhammesu anūpalitto,
sabbañjaho taṇhākkhaye vimutto,
sayaṁ abhiññāya kamuddiseyyaṁ.
Upaka, I have mastered all things in the three worlds and possess perfect and complete knowledge of them all; I am one who is free from the stain of the defilements, such as greed, wrong-doing, delusion, etc., with regard to the three forms of existence (tebhūmaka-dhamma). I have abandoned all the three forms of existence. I am also one established securely in Nibbāna where craving is extinct. Being one who has penetrated all things by myself, without being taught by others, whom should I point out saying: “This is my teacher?” In fact, there is none.
Na me ācariyo atthi, sadiso me na vijjati,
sadevakasmiṁ lokasmiṁ, natthi me paṭipuggalo.
Upaka, for me, there is no teacher, not to speak of a teacher superior to me, there is no one who is even my peer. There is no one in the world of sentient beings, including Devas, who can compare with me in respect of such qualities as morality, concentration, etc.
Ahañ-hi Arahā loke, ahaṁ Satthā anuttaro,
ekomhi Sammā-sambuddho, sīti-bhūtosmi nibbuto.
Upaka, I am indeed the Arahat in the world, one deserving of special veneration: I am also the incomparable and most excellent teacher of Devas and humans in the world. Since I can discern with self-arisen knowledge (sayambhū-ñāṇa) all things without perversion, I am the supremely Self-Awakened One. I am also one who has extinguished the fire of the defilements.
Dhamma-cakkaṁ pavattetuṁ, gacchāmi Kāsinaṁ puraṁ,
andhī-bhūtasmiṁ lokasmiṁ, āhañchaṁ amata-dundubhiṁ.
Upaka, I will go to the Isipatana Deer Park, near Bārāṇasī, in Kāsi, to set in motion the Dhamma Wheel. I will beat the large deathless drum for all Devas and humans who, without the eye of wisdom, are groping around like the blind.
Thereupon, the ascetic Upaka said: “My friend, if what you claim is true, you must be one who possesses infinite wisdom (ananta-ñāṇa) and who has conquered the five kinds of death (māra).”
The Buddha replied thus:
Mādisā ve Jinā honti, ye pattā āsavakkhayaṁ,
jitā me pāpakā dhammā, tasmāham-Upaka jino.
Upaka, the Buddhas who are of the same nature like myself are named Conquerors (Jina) since they have attained the path-knowledge of an Arahat (Arahatta-magga-ñāṇa), the extinction of the four pollutants (āsava), and have got rid of the unwholesome factors (akusala-dhamma). I am also known by the name of Conqueror, for, like these Buddhas, I have attained the knowledge of the extinction of the pollutants (āsavakkhaya-ñāṇa), and abandoned the unwholesome factors.
Thereupon, the ascetic Upaka saying, “My friend, what you have said may be true!” nodded his head and took another route to go to Vaṅkahāra district. The opportunity of having such a dialogue and discussion with the Buddha proved to be a helpful factor in his renouncing the world later on. True! Upaka was in fact one who possessed extraordinary merit (adhikāra). For this very reason, the Buddha had taken the journey on foot to meet him on the way.
Those who listened to the Buddha’s words of the Dhamma before he delivered the Dhamma Wheel (Dhamma-cakka) discourse did not attain the paths and fruitions. They just acquired a tendency (vāsanā) for applying themselves to the realisation of the Dhamma. It is a natural law (dhammatā); and so Upaka did not attain the paths and fruitions although he had listened to such profound words of the Dhamma relating to the qualities of the Buddha. He just enjoyed the benefit of having an inclination to become a monastic afterwards.
The Story of Upaka in Brief
The ascetic Upaka lived in a small hermitage in a hamlet of hunters in Vaṅkahāra and was held in high esteem and looked after by the leading hunter of the hamlet. As there were plenty of wild gnats in the said county, Upaka was made to spend his time inside a large pitcher. As the hunter wanted to go to a distant deer-forest, he left word with his daughter Cāpā: “Daughter, look after and serve well our reverend teacher who is an Arahat. Don’t fail to do so!” Cf. Cāvā, the Anthology of Discourses (Sutta-nipāta) commentary; the Collection of the Middle Length Discourses (Majjhima-nikāya) commentary [no further reference given]. And then he left for the forest in company of his sons and younger brothers.
Cāpā, the daughter of the chief hunter, had pleasant, beautiful looks. She possessed perfect bodily form with features becoming to a woman. The day after her father left, the ascetic Upaka went to the chief hunter’s house. On seeing the hunter’s daughter Cāpā as she approached close to him to offer alms food which she had prepared, he became overwhelmed by lust. So, without even being able to take the food, he went back to his place carrying the alms food in a dish. Keeping the dish of alms food in a suitable place, and thinking, “I will remain alive only if I can have Cāpā! I will die if I cannot get her!” he lay down without taking food.
On the seventh day, when the chief hunter returned home, he enquired from Cāpā about teacher Upaka. On being told by Cāpā: “Father, your teacher Upaka came to the house only one day and had not come again,” he went straight to teacher Upaka without even changing his clothes, in the very guise that he had on from the forest, and asked him: “What ails you, venerable sir?” feeling and massaging his legs at the same time. The ascetic Upaka, without giving an answer, remained lying, rolling to the left and to the right and groaning. When the hunter pressed him for an answer, saying: “Just tell me sir. I will do everything I can possibly do for you.” The ascetic Upaka replied: “I can live only if l can have Cāpā. If not, it is better for me to die here.”
When the hunter asked: “Venerable sir, do you possess any skill?” the ascetic Upaka replied: “I possess none.” Again, when the hunter said: “Venerable sir, one who is not skilled in anything will not be able to manage domestic affairs,” the ascetic Upaka replied: “I am not skilled in anything. Nevertheless, I will carry the carcass obtained by you. I will
Saying: “We also like the idea of you carrying and selling meat,” the hunter gave him an outer garment and let him change into a layman’s clothings and, bringing him home, he gave his daughter Cāpā in marriage to Upaka. The son born of the union of Upaka and Cāpā as husband and wife was given the name of Subhadda. When the child cried, Cāpā used to nag, taunt and ridicule Upaka by singing this lullaby Lullaby: This was written by Manli Sayadaw who is famous for his works in verse. to hurt and disparage him indirectly:
Son of a meat vendor, ascetic and ex-monk! That son of a foolish ex-monk, a hunter’s hanger-on, fell in love with me. Mother is coaxing you to sleep, stop crying! I wish you would sleep. In a cradle finished with emerald and diamond, sleep, my son of pure gold. Mother will sing and rock the cradle to lull you to sleep. Stop crying! Gold nugget! I wish you to sleep. Your father, last in the file of men! His way avoid; in future for liberation strive. Mother is advising you, my pretty son, my garland of gold!
Thereupon, Upaka said: “Wife, do you think of me as one who has nobody to turn to for help and refuge? I have a very good friend by the name of Ananta Jina. I will go to that good friend Ananta Jina.” Realising “This Upaka is unbearably hurt if I taunt and insult him in this way,” Cāpā would sing the lullaby again and again. One day, Upaka departed for the Middle Country (Majjhima-desa) without informing Cāpā.
At that time, the Buddha happened to be dwelling in Jetavana monastery in Sāvatthī; and he had earlier given word in advance to the monks: “Ascetics, if someone comes and enquires after Ananta Jina, point him out to me.” Upaka enquired from every one he met all along the way: “Where is Ananta Jina staying?” and in due course he reached Sāvatthī; and, standing in the centre of Jetavana monastery, he asked the ascetics: “Venerable Sirs! Where is Ananta Jina staying?” The ascetics took him to the presence of the Buddha. On seeing the Buddha, Upaka immediately addressed him: “Exalted Buddha! Do you still remember and know me, your disciple?” When the Buddha said: “Yes, Upaka, I do. Where are you living at present?” Upaka replied: “Exalted Buddha! I am living in Vaṅkahāra.” Thereupon, the Buddha asked him: “Upaka, you are advanced in age. Can you enter the order of ascetics?” Upaka replied: “Yes, Exalted Buddha, I will.” Thereupon, the Buddha permitted him to enter the order of ascetics and taught a suitable form of meditation. Upaka practised the meditation with great exertion and attained the Non-returner fruition (Anāgāmī-phala). When he died, he was reborn in Aviha which is the lowest in the five planes of the Suddhāvāsa Brahma world; and, before long, he became an Arahat (Arahatta-phala).
After she was abandoned by the ex-monk Upaka, Cāpā became weary of the world of humans; so, after entrusting her young son Subhadda to his grandfather, she took the same
The Buddha Arrives at the Deer Park
The Buddha proceeded on his journey by successive stages until he came upon the Group-of-Five ascetics in Isipatana, and the Migadāya Forest near Bārāṇasī in the cool evening of the full-moon day of July (Āsāḷha) in the year 528 BCE. Seeing the Buddha approaching from a distance, the five ascetics made an agreement among themselves: “Friends, the monk Gotama is approaching. The monk Gotama is one who has given up meditation practices. He has become one who strives for the acquisition of the four requisites. He is one who has reverted to the acquisition of the four requisites. Let us not make obeisance to the monk Gotama. Let us not greet him. Let us not take the alms bowl from his hands. However, we will prepare a seat for him to sit on if he wants to.”
Being aware of the mood of the five ascetics, the Buddha developed loving-kindness specially directed towards them (odhissaka-mettā). As the Buddha came nearer and nearer and touched with the splendour and might of the Buddha (Buddha-tejānubhāva), as well as the splendour and might of his loving-kindness (mettā-tejānubhāva), they found themselves unable to keep the agreement they had made and all five went to welcome the Buddha; one took the alms bowl from his hands, another prepared a seat for him, another set out water, another placed a plank and another took a pot for washing his feet.
The Buddha took his seat and washed his feet as arranged by the ascetics. Although they showed due respect with physical actions regardless of their agreement, they spoke to him as their equal by addressing him by the name Gotama and by calling him, friend (āvuso). They entered into a friendly talk with the Buddha, addressing him by the name “Gotama” and as friend as though he were their equal: “Friend Gotama, at the time when you were engaged in meditation practices in Uruveḷā Forest, we carried your alms bowl and robes and went round for alms. We offered you water and tooth cleaner. We swept the precincts of the hermitage. Who looked after you by attending to such duties, big and small, after we had left? Were you not in a state of confusion when we left you?”
Thereupon, the Buddha said: “Group of five (Pañca-vaggī)! Do not address me by my name Gotama and by the term “friend” as though I were your equal. Group of five! I have become an Awakened One who, being possessed of completely true, penetrating and clear knowledge of all cognizable truths (sacca-ñeyya-dhamma) is deserving of special veneration.
Ascetics, listen attentively, I have realised the deathless Nibbāna (amata-Nibbāna). I will instruct you. I will teach you the Dhamma. If you follow and practise in accordance with the instructions given by me, you will soon realise, even in this present life and through direct knowledge the happiness of the Arahat fruition which is aspired to by two kinds of noble men: Men noble by birth (jāti-kula-putta) and men made noble by virtue of good conduct (ācārā-kula-putta) who renounce the world, abandoning family life, and become recluses in the service of the Dispensation (Sāsana).”
But the Group-of-Five ascetics being sceptical replied, albeit in good faith: “Friend Gotama! Even though you practised and attained the absorptions (appānaka-jhāna), which are difficult to achieve by ordinary individuals, at the time you practised austere striving (dukkarā-cariya) for six long years, you could not realise the path-knowledge of an Arahat (Arahatta-magga-ñāṇa) and omniscience (sabbaññutā-ñāṇa) which could make you a noble one (ariya). At that time, you started striving for the acquisition of the four requisites, and you gave up the meditation practices, now that you have reverted to the acquisition of the four requisites, how could you have attained and realised the path-knowledge of an Arahat and omniscience which can make one a noble one, and which is superior to the ten modes of virtuous action (kusalā-kamma-patha) of ordinary individuals?”
On being spoken to thus, the Buddha addressed the Group-of-Five: “Ascetics, I am not one who
Although the Buddha told them for the third time as before, “I am not one who strives for the acquisition of the four requisites, and so on,” the five ascetics still remaining sceptical, and replied as before for the third time.
Thereupon, the Buddha, changing his tactics, addressed them thus: “Ascetics, do you recollect whether, when I was previously engaged in meditation practices in Uruvelā forest, I came and spoke to you, by way of giving encouragement and to keep you from being bored and also in order to make you form a high opinion of myself, thus: ‘My friends, do not be confused and think of leaving for another place. I have begun to see lights and signs in meditation (kammaṭṭhāna-nimitta).’ The five ascetics then reflected: “At the time when this monk Gotama was practising meditation, we would have readily believed him if he had said: ‘I have become an Arahat!’ But, this Monk Gotama did not brag nor deceive us at that time. At present he is only speaking of the qualities (guṇa) truly possessed by him.” With this one single utterance of the Buddha, they were reassured and regained faith and held him in high esteem. And, fully convinced that: “This Monk Gotama has truly become an Awakened One,” they replied in acknowledgement: No hetaṁ Bhante, “venerable Buddha, we cannot recollect that you have spoken such words.”
The Buddha was able to make the five ascetics understand that he had become an Awakened One. Thereupon, the five ascetics listened to the words of the Buddha with respect. They gave rapt attention to him. They directed their minds towards achievement of the Arahat fruition. Having made the Group-of-Five ascetics know perfectly well that he had no doubt he had become genuinely Awakened, the Buddha, for the first time, delivered the Dhamma Wheel (Dhamma-cakka) discourse, beginning with the words: Dve me bhikkhave ante … “there are these two extremes, monks … ” and so on, on the cool evening of Saturday, the full-moon day of July (Āsāḷha) in the year 528 BCE. At that time, the sun was just setting in the west after dispelling darkness with its light and the moon, and it was in conjunction with the constellation of Uttarāsāḷha, was just rising in the east and vanquishing the darkness with its radiance.
No sooner had the Buddha uttered: Dveme bhikkhave ante … than the sound that appeared spread all over the 10,000 world-element, reaching Bhavagga, the highest of the formless worlds above and Avīci, the lowest of the hells below. Even at that time, 180 million Brahmas, who were of mature meritorious roots and who had performed deeds of extraordinary merit (adhikāra-kusala) in order to comprehend the four truths, had already assembled there.
When the Buddha thus delivered the Dhamma Wheel (Dhamma-cakka) discourse, Ven. Koṇḍañña followed the teaching, concentrating his mind on the discourse through its course and developed his knowledge (ñāṇa), so that he became established in Stream-entry fruition (Sotāpatti-phala) along with the 180 million Brahmas by the time the delivery of the discourse came to an end.
The 32 awesome and extraordinary great omens appeared when the Buddha delivered the discourse, as on the occasions of his conception, birth and becoming a Buddha.
When Ven. Koṇḍañña was thus established in Stream-entry fruition, the Buddha exclaimed with joy: Aññāsi vata bho Koṇḍañño! Aññāsi vata bho Koṇḍañño! “Ah!
On thus becoming a Stream-enterer, Ven. Aññā Koṇḍañña asked the Buddha for ordination, saying: “Exalted Buddha, may I, in your presence, become a novice and then a fully-ordained monastic.” Thereupon, the Buddha stretched out his golden right hand from beneath the robe and addressed him in a voice like that of a Brahma: Ehi bhikkhu svākkhāto Dhammo, cara brahma-cariyaṁ sammā dukkhassa anta-kiriyāya, “come, monk, receive the ordination you had prayed for; the Dhamma has been well-taught by me; strive for the accomplishment of the noble practice constituting the three upper paths in order to put an end to the round of suffering.” The ordination of Ven. Aññā Koṇḍañña as a monastic came to a successful completion just as the first of the three sentences uttered by the Buddha ended.
As the Buddha summoned Ven. Koṇḍañña with “Come, monk,” immediately his original appearance vanished and he was transformed into a monastic, with his head shaved, and his body donned in the robes. He was already equipped with the eight requisites each in its proper place, one robe at the waist, another robe of a single layer (ekacci) covering the body, the double robe resting on the shoulder and the alms bowl hung over the left shoulder. The deportment (iriyā-patha) he carried was worthy of devotion and was like that of an elder with 60 years of monkhood who was 80 years old; and his posture was that of paying respect to the Buddha, who was his preceptor (upajjhāya).
The requisites received by the summoned monastics (ehi-bhikkhu) are known as requisites created by supernormal powers (iddhi-mayā-parikkhāra). If a certain person gave away in generosity the eight requisites, such as robes, bowl, etc., if he could not afford to give a full set to a noble individual (ariya-puggala), such as a Stream-enterer, Once-returner, etc., or to an ordinary but virtuous monastic and aspired earnestly saying: “Let this gift of requisites be the supporting cause (paccaya) for becoming a summoned monastic in the future,” the said gift, provided it is of extraordinary merit, could be of help to that person to acquire the requisites created by supernormal powers in the presence of the Buddhas, and become a summoned monastic. This is according to the Light on the Essence of Meaning (Sārattha-dīpanī).
The Buddha took up residence in the Deer Park for the rainy season; and, on the following day, the 1st waning moon of the month of July (Āsāḷha) he remained in the monastery without going round for alms and spent time giving instruction to Ven. Vappa. The remaining four monastics went on alms round. Ven. Vappa became a Stream-enterer in the morning of that very day. Similarly, the Buddha remained only in the monastery without going round for alms and spent the time giving instruction to Ven. Bhaddiya on the following day, to Ven. Mahānāmā on the day following that, and to Ven. Assaji on the day following that. These monks also attained Stream-entry fruition, on the day concerned and all became summoned monastics in the presence of the Buddha.
[The following two sections are moved here from the chapter on the Dhamma Jewel tocomplete the story.]
The Turning of the Dhamma Wheel
Before the advent of the Buddha, there appeared in India some leaders of religious sects who called themselves ascetics (samaṇa). Some of them practised and taught a sensuous way of life as the conduct of ascetics while others practised and taught a self-tormenting mode of life as the conduct of ascetics. During the time when the world was thus shrouded with the darkness of the two extreme doctrines of self-indulgence and self-torment, each claiming to be the true good practice. On the full moon of May (Vesākha) at dusk in the year 528 BCE, the Buddha delivered the Discourse about the Turning of the Dhamma Wheel (Dhamma-cakkappavattana-sutta, SN 56.11).
The Buddha began the discourse with the words: “Monastics these two extremes should not be followed by one who has renounced the world.” And as soon as these words were uttered by the Buddha, due to the Buddha’s powers, they echoed throughout the 10,000 world-element which constitute the birth sphere of the Buddha, and filled the entire world, from the Avīci realm at the bottom and the Bhavagga Brahma realm at the top. By that time Brahmas numbering 180 million who had a matured root of merit as sufficing condition to perceive the four truths had already assembled at the Deer Park, Isipatana, where the discourse was to be delivered. When this first discourse was delivered by the Buddha, the sun was setting in the west and the moon was appearing on the eastern horizon.
The theme of the Discourse about the Turning of the Dhamma Wheel is this: The Buddha exhorted the Group-of-Five ascetics to avoid the two extremes of self-indulgence and self-mortification and pointed out to them the middle way, which consists of eight factors, as the proper course of practice. Then he briefly expounded the four truths. Next, he declared the essential features of Buddhahood which requires three stages of knowledge regarding each of the four truths and proclaimed that he was the Buddha because he has fulfilled those requirements.
As the discourse continues, Koṇḍañña “entered the stream of knowledge” and became the first Stream-enterer (Sotāpanna), a disciple established in the first path. Thus, the Wheel of the Dhamma was set rolling and the noble truth became established in the world. The great event was cheered by the terrestrial Devas whose loud applause spread among celestial Devas and Brahmas. The great earth quaked in joyous approval. A wondrous light emanating from the Buddha, caused by his mind and arising from temperature arose, infinitely superior to the personal effulgence of the greatest of the Devas or Brahmas thanks to his all-knowing wisdom.
At the end of the discourse, the delightful satisfaction that had begun to arise at the start of the discourse could not be contained by the Buddha who made the joyous utterance (udāna): “Koṇḍañña has seen the truth. Indeed Koṇḍañña has seen the truth.” This joyous utterance also spread to the 10,000 world-element. Then Koṇḍañña requested the Buddha to make him a monastic. The Buddha summoned him: “Come monastic,” and at that very instant, Ven. Koṇḍañña became a monastic who had the distinction of being ordained by the Buddha himself.
What is it that is termed the “Dhamma Wheel?” The Dhamma Wheel is a term referring to two kinds of the knowledge of the Buddha: the penetrative knowledge (paṭivedha-ñāṇa), of the four path-knowledges (magga-ñāṇa), and the exposition-knowledge (desanā-ñāṇa).
The four path-knowledges, consisting of the twelve aspects of the four truths, that arose in the Bodhisatta who was about to attain Perfect Awakening is the Dhamma Wheel; and the power of exposition on the self-same twelve aspects of the four truths, which was made clear to the Group-of-Five is also the Dhamma Wheel. They are called the Wheel of Dhamma or Righteousness, because these two kinds of Buddha-knowledge destroy all the defilements just as a powerful missile destroys all enemies.
Both knowledges arose in the heart of the Buddha. By means of them the Buddha caused the wheel of the Dhamma to turn, caused it to happen. This wheel is said to be turning up to the moment when Ven. Koṇḍañña and the 180 million Brahmas attained Stream-entry (Sotāpatti-phala). That is because the function of the Wheel did not end till that precise moment. From that moment, when the first fully-fledged Stream-enterers (Sotāpatti-phala) in Koṇḍañña and the 180 million Brahmas appeared in the world, the Wheel of the Dhamma is said to have been turned, the kingdom of Dhamma became established. This is because since the time when the teaching of Buddha Kassapa became extinct, up to this point under Buddha Gotama, nobody had been able to turn this Wheel through the above-mentioned two Buddha-knowledges. This is according to the Light on the Essence of Meaning (Sārattha-dīpanī).
In the matter of penetration of the four truths, the truth of cessation is penetrated or perceived through having Nibbāna as the object of mind. The remaining three truths are perceived in their respective functions. It means that the four truths are simultaneously revealed at the instant path-knowledge (magga-ñāṇa) dispels bewilderment or ignorance that has concealed the four truths.
The Characteristics of Non-Self
After the Buddha had established Koṇḍañña in Stream-entry (Sotāpatti-phala), he taught spiritual development to the Group-of-Five ascetics like they were children. From the first waning day of May (Vesākha), he did not go on the alms round but, instead, remained back to teach them his doctrine. On the first waning day, and on the second waning day Ven. Vappa and Ven. Bhaddiya attained Stream-entry (Sotāpatti-phala) respectively, both of them being ordained by the Buddha himself with the summons: “Come, monastic.”
Then the Buddha let Ven. Koṇḍañña, Ven. Vappa and Ven. Bhaddiya to go on the alms round, and he taught the doctrine to Ven. Mahānāma and Ven. Assaji. The Buddha and his five disciples sustain themselves on the alms food collected by the three monastics. Then on the third and fourth waning day of Vesākha (May) Ven. Mahānāma and Ven. Assaji were established in Stream-entry, both being ordained by the Buddha himself with the summons: “Come, monastic.”
After all five ascetics became established in Stream-entry (Sotāpatti-phala), the Buddha, on the fifth waning day, decided to expound the doctrine further so as to lead them to Awakening. And accordingly on that day he taught them the Discourse on the Characteristics of Non-Self (Anatta-lakkhaṇa-sutta, SN22.59).
The Buddha introduced the discourse with the statement: “Corporeality, monastics,
By this similar question and answer method, the Buddha drew out from his hearers the impermanent character of the five aggregates, one by one. Likewise, he drew out the fact of suffering (dukkha) and non-self (anatta) from the disciples. This method of dialogue in which the disciple comes to his own conclusion of the three characteristics of the five aggregates is technically termed by the commentators as the triple-round discourse (teparivaṭṭa-dhamma-desanā). In this matter, what the Buddha wishes to establish is the character of not-self (anatta), after first establishing the impermanent character (anicca) and the suffering character (dukkha) of the five aggregates.
We shall explain this further: In some of the discourses the Buddha expounded on the impermanent nature of the five aggregates with regard to their impermanent character. See e.g. the Discourse on Six by Six (Cha-chakka-sutta, MN 148). In some discourses, he makes the not-self character clear through the fact of its suffering (dukkha) character. The earlier part of the present discourse is a case in point. In some discourses, he makes the not-self character evident after having first established the fact of the impermanent and suffering character. In this present discourse, the latter part makes this clear. See also the Discourse about Arahats (Arahanta-sutta, SN 22.110). The Buddha takes this approach because the impermanent and suffering nature of things is evident to all whereas the not-self nature is not so evident.
To explain this further: When somebody, by accident breaks some utensil, he or she would remark: “Ah, it’s impermanent!” but not: “Ah, it is unsubstantial, or not-self.” When a sore afflicts one, or one is pricked by a thorn, one would remark: “Ah, it’s suffering,” but not: “Ah, it is not-self.” Non-self (anatta) is not uttered in these cases because the nature of not-self is somewhat remote to one’s thinking. Therefore, the Buddha teaches not-self through impermanence or through suffering, or through a combination of impermanence and suffering. This latter method is employed in the latter part, the triple-round discourse, of the present discourse.
Next, the Buddha explains: “Therefore, monastics, whatever corporeality there is, whether in the past, future or present, whether internal or external, whether gross or subtle, lowly or lofty, far or near, all corporeality should be regarded as it really is, by right insight and wisdom of path-knowledge: “This is not mine,” “This is not I,” “This is not myself.” Thus the Buddha points out the falsity of the ego when one gains insight into the five aggregates and when one decides for oneself on gaining path-knowledge.
In meditating for insight, if one concentrates on the impermanence of phenomena, one can dispel the illusion of conceit. If one concentrates on suffering, one can give up craving. If one concentrates on unsubstantiality, one can dispel the illusion of wrong view.
In the present case, considering the five aggregates as: “This is not mine,” leads to the destruction of craving, and is the same as concentrating on suffering in insight meditation. Considering the five aggregates as: “This is not I,” leads to the destruction of conceit and is the same as concentrating on impermanence. Considering the five aggregates as: “This is not myself,” leads to the destruction of wrong view, and is the same as concentrating on unsubstantiality (anatta).
At the conclusion of the discourse, the Buddha sums up the result that is achieved by a person of right view, culminating in the Arahat fruition. “On gaining this right view, the well informed becomes a noble disciple (ariya).” In a logical sequence of events following the correct perception as detailed above, he attains sufficient insight into the five aggregates to attain path-knowledge and its fruition, and the reviewing-knowledge (paccavekkhaṇa-ñāṇa).
From this discourse, it is clear that the Group-of-Five ascetics gained Awakening through meditating on the impermanence, suffering and unsubstantiality of the five aggregates. Therefore, all followers of the Buddha would do well to reflect on the following verses rendered in English prose on the five aggregates:
The aggregates of corporeality do not last long:
It arises and perishes in no time. Woeful, dreary, painful it is to be subjected to risings and failings, continuously on and on. Unsubstantial is corporeality, with nothing of real essence. To the discerning eye, it is impermanent by nature, and hence is just suffering and not-self.
The aggregates of sensation, perception, volitions and consciousness, too, do not last long.
It arises and perishes in no time. Woeful, dreary, painful it is to be subjected to risings and failings, continuously on and on. Unsubstantial is consciousness, with nothing of real essence. To the discerning eye, it is impermanent by nature, and hence is just suffering and not-self.