Setting the Dhamma in Motion
First Teaching
" To whom should I teach the Dhamma first ?"
The Buddha said in the Ariyapariyesana Sutta :
"Then the thought occurred to me, 'To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?' Then the thought occurred to me, 'This Alara Kalama is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.' Then devas came to me and said, 'Lord, Alara Kalama died seven days ago.' And knowledge & vision arose within me: 'Alara Kalama died seven days ago.' The thought occurred to me, 'A great loss has Alara Kalama suffered. If he had heard this Dhamma, he would have quickly understood it.'
"Then the thought occurred to me, 'To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?' Then the thought occurred to me, 'This Uddaka Ramaputta is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.' Then devas came to me and said, 'Lord, Uddaka Ramaputta died last night.' And knowledge & vision arose within me: 'Uddaka Ramaputta died last night.' The thought occurred to me, 'A great loss has Uddaka Ramaputta suffered. If he had heard this Dhamma, he would have quickly understood it.'
"Then the thought occurred to me, 'To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?' Then the thought occurred to me, 'They were very helpful to me, the group of five monks who attended to me when I was resolute in exertion. What if I were to teach them the Dhamma first?' Then the thought occurred to me, 'Where are the group of five monks staying now?' And with the divine eye, purified & surpassing the human, I saw that they were staying near Varanasi in the Deer Park at Isipatana.
"Then, having stayed at Uruvela as long as I liked, I set out to wander by stages to Varanasi. Upaka the Ajivaka saw me on the road between Gaya and the (place of) Awakening, and on seeing me said to me, 'Your countenance, friend, is serene, your complexion is pure and bright. In whose name, friend, have you gone forth from the world? Who is your teacher? Whose dhamma do you profess?"
"When this was said, I replied to Upaka the Ajivaka in verses:
'All-vanquishing, all-knowing am I, I am free from stains in every way; All-abandoning, and have obtained liberation by the destruction of desire; having myself gained knowledge; whom should I call my teacher? I have no teacher, and one like me can't be found; In the world with its devas and humans, I have no counterpart. For I am an arahant in the world; I, the unexcelled teacher; I alone am the Sambuddha; Cooled am I, and have obtained Nirvana. To set rolling the wheel of Dhamma I go to the city of Kasi; I will beat the drum of the Deathless in the darkness of this world."
'From your claims, my friend, you must be an infinite conqueror.'
'Conquerors are those like me who have reached fermentations' end. I've conquered all states of defilements, and so, Upaka, I'm a conqueror.'
"When this was said, Upaka said, 'It may be so, friend,' shook his head, took another road and went away."
"Then the thought occurred to me, 'To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?' Then the thought occurred to me, 'This Alara Kalama is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.' Then devas came to me and said, 'Lord, Alara Kalama died seven days ago.' And knowledge & vision arose within me: 'Alara Kalama died seven days ago.' The thought occurred to me, 'A great loss has Alara Kalama suffered. If he had heard this Dhamma, he would have quickly understood it.'
"Then the thought occurred to me, 'To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?' Then the thought occurred to me, 'This Uddaka Ramaputta is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.' Then devas came to me and said, 'Lord, Uddaka Ramaputta died last night.' And knowledge & vision arose within me: 'Uddaka Ramaputta died last night.' The thought occurred to me, 'A great loss has Uddaka Ramaputta suffered. If he had heard this Dhamma, he would have quickly understood it.'
"Then the thought occurred to me, 'To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?' Then the thought occurred to me, 'They were very helpful to me, the group of five monks who attended to me when I was resolute in exertion. What if I were to teach them the Dhamma first?' Then the thought occurred to me, 'Where are the group of five monks staying now?' And with the divine eye, purified & surpassing the human, I saw that they were staying near Varanasi in the Deer Park at Isipatana.
"Then, having stayed at Uruvela as long as I liked, I set out to wander by stages to Varanasi. Upaka the Ajivaka saw me on the road between Gaya and the (place of) Awakening, and on seeing me said to me, 'Your countenance, friend, is serene, your complexion is pure and bright. In whose name, friend, have you gone forth from the world? Who is your teacher? Whose dhamma do you profess?"
"When this was said, I replied to Upaka the Ajivaka in verses:
'All-vanquishing, all-knowing am I, I am free from stains in every way; All-abandoning, and have obtained liberation by the destruction of desire; having myself gained knowledge; whom should I call my teacher? I have no teacher, and one like me can't be found; In the world with its devas and humans, I have no counterpart. For I am an arahant in the world; I, the unexcelled teacher; I alone am the Sambuddha; Cooled am I, and have obtained Nirvana. To set rolling the wheel of Dhamma I go to the city of Kasi; I will beat the drum of the Deathless in the darkness of this world."
'From your claims, my friend, you must be an infinite conqueror.'
'Conquerors are those like me who have reached fermentations' end. I've conquered all states of defilements, and so, Upaka, I'm a conqueror.'
"When this was said, Upaka said, 'It may be so, friend,' shook his head, took another road and went away."
Setting the Dhamma in Motion
Note: Sarnath, Deer Park was where he set in motion the wheel of Dhamma . It is one of the four unchanging spots, because all the Buddhas preach their first sermon (Dhamma -cakkappavattana Sutta) at Deer Park in Isipatana, an open space near Banares.
"Then, wandering by stages, I arrived at Varanasi, at the Deer Park in Isipatana, to where the group of five monks were staying. From afar they saw me coming and, on seeing me, made a pact with one another, (saying,) 'Friends, here comes the samana Gotama: living luxuriously, straying from his exertion, backsliding into abundance. He doesn't deserve to be bowed down to, to be greeted by standing up, or to have his robe & bowl received. Still, a seat should be set out; if he wants to, he can sit down.' But as I approached, they were unable to keep to their pact. One, standing up to greet me, received my robe & bowl. Another spread out a seat. Another set out water for washing my feet. However, they addressed me by name and as 'friend.'
"So I said to them, 'Don't address the Tathagata by name and as "friend." The Tathagata, bhikkhus, is a worthy one, absolute Sambuddha. Lend ear, bhikkhus! The Deathless has been attained. I will instruct you. I will teach you the Dhamma. Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.'
"When this was said, the group of five monks replied to me, 'By that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. So how can you now — living luxuriously, straying from your exertion, backsliding into abundance — have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?'
"When this was said, I replied to them, 'The Tathagata, bhikkhus , is not living luxuriously, has not strayed from his exertion, has not backslid into abundance. The Tathagata, bhikkhus, is a worthy one, rightly self-awakened ( Sambuddha). Lend ear, bhikkhus: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.'
A second time... A third time, the group of five monks said to me, 'By that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. So how can you now — living luxuriously, straying from your exertion, backsliding into abundance — have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?'
"When this was said, I replied to the group of five monks, 'Do you recall my ever having spoken in this way before?'
"'No, Bhante.'
"'The Tathagata, monks, is not living luxuriously, has not strayed from his exertion, has not backslid into abundance. The Tathagata, friends, is a worthy one, rightly self-awakened. Lend ear, friends: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.'
"And so I was able to convince them. I would teach two monks while three went for alms, and we six lived off what the three brought back from their alms round. Then I would teach three monks while two went for alms, and we six lived off what the two brought back from their alms round. Then the group of five monks — thus exhorted, thus instructed by me — being subject themselves to birth, seeing the drawbacks of birth, seeking the unborn, unexcelled rest from the yoke, Unbinding, reached the unborn, un-excelled rest from the yoke: Unbinding. Being subject themselves to aging... illness... death... sorrow... defilement, seeing the drawbacks of aging... illness... death... sorrow... defilement, seeking the aging-less, illness-less, deathless, sorrow-less, unexcelled rest from the yoke, Unbinding, they reached the aging-less, illness-less, deathless, sorrow-less, unexcelled rest from the yoke: Unbinding. Knowledge & vision arose in them: 'Unprovoked is our release. This is the last birth. There is now no further becoming.'( Ariyapariyesana Sutta)
Noble Eightfold Path As The Middle Way Between Worldly Enjoyment and Ascetic Practices
In the Dhammacakkappavattana Sutta , the Buddha addressed the group of five bhikkhus at Banares in a Deer Park at Isipatana (the Resort of Seers) :
"There are two extremes, bhikkhus, which he who has given up the world, ought to avoid. What are the two extremes? The pursuit of sensual happiness based on sense objects, devoted to pleasures and lusts; this is inferior, sensual, vulgar, ignoble, the way of worldlings; and there is the pursuit of self-torment, which is painful, ignoble and unbeneficial. By avoiding these two extremes, bhikkhus, the Tathagata has awakened to the middle way, which gives rise to insight, which gives rise to wisdom, and leads to peace, to direct knowledge, to the Sambodhi, to Nibbana."
"There are two extremes, bhikkhus, which he who has given up the world, ought to avoid. What are the two extremes? The pursuit of sensual happiness based on sense objects, devoted to pleasures and lusts; this is inferior, sensual, vulgar, ignoble, the way of worldlings; and there is the pursuit of self-torment, which is painful, ignoble and unbeneficial. By avoiding these two extremes, bhikkhus, the Tathagata has awakened to the middle way, which gives rise to insight, which gives rise to wisdom, and leads to peace, to direct knowledge, to the Sambodhi, to Nibbana."
" Which, bhikkhus, is the Middle Path? It is simply the Noble Eightfold Path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration. That is the middle way discovered by the Tathagata, which gives rise to insight, and leads to peace, to direct knowledge, to Sambodhi, to Nibbana."
Four Noble Truths
"This, bhikkhus, is the Noble Truth of Dukkha: Birth is dukkha, aging is dukkha, sickness is dukkha, death is dukkha. Presence of objects we loathed, is dukkha; Separation from objects we love is dukkha; not to obtain what we desire, is dukkha. In short, the five categories of clinging to existence is dukkha."
"The origin of dukkha, as a noble truth, is this: It is the craving that produces renewal of being accompanied by enjoyment and lust, and enjoying this and that; in other words, craving for sensual desires, craving for being, craving for non-being."
"Cessation of dukkha, as a noble truth, is this:( It ceases with) the complete cessation of this craving, with the letting go of this craving, with the doing away with it, with the deliverance from it, with the destruction of desire. "
"The Path which leads to the cessation of dukkha , as a noble truth, is this: It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration." ( Mahavagga, First Khandhaka, pt 2, & Dhammacakkappavattana Sutta)
"The origin of dukkha, as a noble truth, is this: It is the craving that produces renewal of being accompanied by enjoyment and lust, and enjoying this and that; in other words, craving for sensual desires, craving for being, craving for non-being."
"Cessation of dukkha, as a noble truth, is this:( It ceases with) the complete cessation of this craving, with the letting go of this craving, with the doing away with it, with the deliverance from it, with the destruction of desire. "
"The Path which leads to the cessation of dukkha , as a noble truth, is this: It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration." ( Mahavagga, First Khandhaka, pt 2, & Dhammacakkappavattana Sutta)
'This is the Noble Truth of Dukkha;'Thus, bhikkhus, of this dhamma, which was not heard by me before, have I obtained insight, knowledge, understanding, wisdom, intuition. " This Noble Truth of dukkha, can be diagnosed....'
'This suffering, as a noble truth, has been diagnosed.' Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before.
"'The origin of suffering, as a noble truth, is this.' Such was the vision... 'This origin of suffering, as a noble truth, can be abandoned.' Such was the vision... 'This origin of suffering, as a noble truth, has been abandoned.' Such was the vision... in regard to ideas not heard by me before.
"'Cessation of suffering, as a noble truth, is this.' Such was the vision... 'This cessation of suffering, as a noble truth, can be verified.' Such was the vision... 'This cessation of suffering, as a noble truth, has been verified.' Such was the vision... in regard to ideas not heard by me before.
"'The way leading to cessation of suffering, as a noble truth, is this.' Such was the vision... 'This way leading to cessation of suffering, as a noble truth, can be developed.' Such was the vision... 'This way leading to the cessation of suffering, as a noble truth, has been developed.' Such was the vision... in regard to ideas not heard by me before.
"Suffering, as a noble truth, is this: Birth is suffering, aging is suffering, sickness is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering; association with the loathed is suffering, dissociation from the loved is suffering, not to get what one wants is suffering — in short, suffering is the five categories of clinging objects."
"The origin of suffering, as a noble truth, is this: It is the craving that produces renewal of being accompanied by enjoyment and lust, and enjoying this and that; in other words, craving for sensual desires, craving for being, craving for non-being."
"Cessation of suffering, as a noble truth, is this: It is remainderless fading and ceasing, giving up, relinquishing, letting go and rejecting, of that same craving.
"The way leading to cessation of suffering, as a noble truth, is this: It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration." ( Mahavagga, First Khandhaka, pt 2, & Dhammacakkappavattana Sutta)
Dhamma and Sangha
" As long, bhikkhus, as I did not possess with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifications and its twelve constituent parts; I knew that I had not yet obtained the highest, absolute Sambodhi in the world of humans and devas , its Maras and Brahmas, in this generation with its samanas and brahmans, with its princes and men .
"But as soon as I possessed, bhikkhus, with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifications, and its twelve constituent parts, then I knew, bhikkhus, that I have discovered the full Awakening that is supreme (Sambodhi) in the world with its gods, its Maras and high divinities, in this generation with its samanas and brahmans, its princes and men .
"And this knowledge and insight arose in my mind: 'The emancipation of my mind cannot be lost. This is the last birth. Now I shall not be born again !."
That is what the Blessed One said. The bhikkhus of the group of five were glad, and they approved his words. Now during this utterance, there arose in the venerable Kondañña the spotless, immaculate Dhamma eye: "Whatever is subject to arising is all subject to cessation."
When the Wheel of Truth had thus been set rolling by the Blessed One (by propounding the Four Noble Truths) , the earth gods raised the cry: "At Benares, in the Deer Park at Isipatana, the matchless Wheel of truth has been set rolling by the Blessed One, not to be stopped by samana or brahmana, or deva or Mara or Brahma or anyone in the world."
On hearing the earth-gods's cry, all the devas belong to the heaven of the Four Divine Kings took up the cry till it reached beyond the plane of he Tavatimsa devas, the yama devas, the Tusita devas, the Nimmanarati devas, the Paranimmitavasavatti devas, the Brahmakayika devas. And so indeed in that hour, at that moment, the cry soared up to the World of High Divinity, and this ten-thousandfold world-element shook and rocked and quaked, and a great measureless radiance surpassing the very nature of the gods was displayed in the world.
Then the Blessed One uttered the exclamation: "Kondañña knows! Kondañña knows!,"
And the venerable Anna Kondanna ......spoke to the Blessed One : 'Lord, let me receive the pabbagga and upasampada ordinations from the Blessed One.'
' Come, bhikkhu,' said the Blessed One, ' well taught is the dhamma; lead the holy life for the sake of the complete extinction of dukkha.' Thus this venerable person received the upasampada ordination.
And the Blessed One administered to the other bhikkhus exhortation and instruction by discourses relating to the Dhamma. And the venerable Vappa, and the venerable Bhaddiya, when they received from the Blessed One such exhortation and instruction by discourses relating to the Dhamma, obtained the pure spotless Dhamma Eye ( that is to say the following knowledge) : ' Whatsoever is subject to the condition of origination is subject also to the condition of cessation.'
And having penetrated the Truth, they spoke the the Blessed One: ' Lord let us receive the pabbagga and upasampada ordinations from the Blessed One.'
' Come, bhikkhus...."
And the Blessed One, living on what the bhikkhus brought him, administered to the other bhikkhus exhortation and instruction by discourse relating to the Dhamma. In this way the six persons lived on what the three bhikkhus brought home from their alms rounds. And when venerable Mahanama and venerable Assaji received from the Blessed one such exhortation and instruction by discourses relating to the Dhamma, obtained the pure spotless Dhamma Eye. They also asked for ordination and received it from the Buddha with the words " "Come, bhikkhus..." (Mahavagga, First Khandhaka, pt 2)
"But as soon as I possessed, bhikkhus, with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifications, and its twelve constituent parts, then I knew, bhikkhus, that I have discovered the full Awakening that is supreme (Sambodhi) in the world with its gods, its Maras and high divinities, in this generation with its samanas and brahmans, its princes and men .
"And this knowledge and insight arose in my mind: 'The emancipation of my mind cannot be lost. This is the last birth. Now I shall not be born again !."
That is what the Blessed One said. The bhikkhus of the group of five were glad, and they approved his words. Now during this utterance, there arose in the venerable Kondañña the spotless, immaculate Dhamma eye: "Whatever is subject to arising is all subject to cessation."
When the Wheel of Truth had thus been set rolling by the Blessed One (by propounding the Four Noble Truths) , the earth gods raised the cry: "At Benares, in the Deer Park at Isipatana, the matchless Wheel of truth has been set rolling by the Blessed One, not to be stopped by samana or brahmana, or deva or Mara or Brahma or anyone in the world."
On hearing the earth-gods's cry, all the devas belong to the heaven of the Four Divine Kings took up the cry till it reached beyond the plane of he Tavatimsa devas, the yama devas, the Tusita devas, the Nimmanarati devas, the Paranimmitavasavatti devas, the Brahmakayika devas. And so indeed in that hour, at that moment, the cry soared up to the World of High Divinity, and this ten-thousandfold world-element shook and rocked and quaked, and a great measureless radiance surpassing the very nature of the gods was displayed in the world.
Then the Blessed One uttered the exclamation: "Kondañña knows! Kondañña knows!,"
And the venerable Anna Kondanna ......spoke to the Blessed One : 'Lord, let me receive the pabbagga and upasampada ordinations from the Blessed One.'
' Come, bhikkhu,' said the Blessed One, ' well taught is the dhamma; lead the holy life for the sake of the complete extinction of dukkha.' Thus this venerable person received the upasampada ordination.
And the Blessed One administered to the other bhikkhus exhortation and instruction by discourses relating to the Dhamma. And the venerable Vappa, and the venerable Bhaddiya, when they received from the Blessed One such exhortation and instruction by discourses relating to the Dhamma, obtained the pure spotless Dhamma Eye ( that is to say the following knowledge) : ' Whatsoever is subject to the condition of origination is subject also to the condition of cessation.'
And having penetrated the Truth, they spoke the the Blessed One: ' Lord let us receive the pabbagga and upasampada ordinations from the Blessed One.'
' Come, bhikkhus...."
And the Blessed One, living on what the bhikkhus brought him, administered to the other bhikkhus exhortation and instruction by discourse relating to the Dhamma. In this way the six persons lived on what the three bhikkhus brought home from their alms rounds. And when venerable Mahanama and venerable Assaji received from the Blessed one such exhortation and instruction by discourses relating to the Dhamma, obtained the pure spotless Dhamma Eye. They also asked for ordination and received it from the Buddha with the words " "Come, bhikkhus..." (Mahavagga, First Khandhaka, pt 2)
The Five Aggregates are Not-self ( Including consciousness)
Five days after the first discourse ( Dhammacakkappavattana Sutta) , the Buddha taught the five bhikkhus about the Five Aggregates:
"Bhikkhus." — "Venerable sir," they replied. The Blessed One said this.
"Bhikkhus, FORM (Rupa) is not-self. If form were self, then this form would not be subject to affliction, and one should be able to say: " Let my form be such and such a one, let my form not be such and such a one." And since form is not-self, so it leads to affliction, and we are not able to say: 'Let my form be such and such a one, let my form be not such and such a one.'
"Bhikkhus, FEELING (Vedana) is not-self...
"Bhikkhus, PERCEPTION (Sanna) is not-self...
"Bhikkhus, VOLITION (Sankharas) are not-self...
"Bhikkhus, CONSCIOUSNESS ( Vinnana) is not self. Were consciousness self, then this consciousness would not lead to affliction, and one could have it of consciousness: 'Let my consciousness be thus, let my consciousness be not thus.' And since consciousness is not-self, so it leads to affliction, and none can have it of consciousness: 'Let my consciousness be thus, let my consciousness be not thus.'
"Bhikkhus, how do you conceive it: is form permanent or impermanent?" — "Impermanent, venerable Sir." — "Now is what is impermanent painful or pleasant?" — "Painful, venerable Sir." — "Now is what is impermanent, what is painful since subject to change, fit to be regarded thus: 'This is mine, this am I, this is my self'"? — "No, venerable sir."
"Is feeling permanent or impermanent?...
"Is perception permanent or impermanent?...
"Are volitions permanent or impermanent?...
"Is consciousness permanent or impermanent?" — "Impermanent, venerable sir." — "Now is what is impermanent pleasant or painful?" — "Painful, venerable sir." — "Now is what is impermanent, what is painful , subject to change, fit to be regarded thus: 'This is mine, this am I, this is my self'"? — "No, venerable sir."
"Therefore, bhikkhus, whatever form has been , will be, and is now, belonging or not belonging to sentient beings, gross or subtle , inferior or superior, distant or near, all that form is not mine, is not me, is not myself: thus it should be considered by right knowledge according to the truth."
"Any kind of feeling whatever...
"Any kind of perception whatever...
"Any kind of volition whatever...
"Therefore, bhikkhus, whatever consciousness has been , will be, and is now, belonging or not belonging to sentient beings, gross or subtle , inferior or superior, distant or near, all that consciousness is not mine, is not me, is not myself: thus it should be considered by right knowledge according to the truth."
"Considering this, Bhikkhus, a learned noble follower who has heard (the truth) becomes dispassionate towards form, dispassionate towards feeling, dispassionate towards perception, dispassionate towards volition, dispassionate towards consciousness. Becoming dispassionate towards all that , passion fades out; With the fading of passion, he is liberated. When he is liberated, he becomes aware that he is liberated; and he realizes that re-birth is exhausted; the holy life is completed; what can be done has been done; and that there is no further return to this world."
There are now six Awakened Arahants in the World
That is what the Blessed One said. And when this exposition had been propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the Asavas. At that time there were six Arahats in the world. ( Mahavagga, First Khandhaka, pt 2, and Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic).END=NAM MO SAKYA MUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.2/5/2014.THICH CHAN TANH.THE MIND OF ENLIGHTMENT.
"Bhikkhus." — "Venerable sir," they replied. The Blessed One said this.
"Bhikkhus, FORM (Rupa) is not-self. If form were self, then this form would not be subject to affliction, and one should be able to say: " Let my form be such and such a one, let my form not be such and such a one." And since form is not-self, so it leads to affliction, and we are not able to say: 'Let my form be such and such a one, let my form be not such and such a one.'
"Bhikkhus, FEELING (Vedana) is not-self...
"Bhikkhus, PERCEPTION (Sanna) is not-self...
"Bhikkhus, VOLITION (Sankharas) are not-self...
"Bhikkhus, CONSCIOUSNESS ( Vinnana) is not self. Were consciousness self, then this consciousness would not lead to affliction, and one could have it of consciousness: 'Let my consciousness be thus, let my consciousness be not thus.' And since consciousness is not-self, so it leads to affliction, and none can have it of consciousness: 'Let my consciousness be thus, let my consciousness be not thus.'
"Bhikkhus, how do you conceive it: is form permanent or impermanent?" — "Impermanent, venerable Sir." — "Now is what is impermanent painful or pleasant?" — "Painful, venerable Sir." — "Now is what is impermanent, what is painful since subject to change, fit to be regarded thus: 'This is mine, this am I, this is my self'"? — "No, venerable sir."
"Is feeling permanent or impermanent?...
"Is perception permanent or impermanent?...
"Are volitions permanent or impermanent?...
"Is consciousness permanent or impermanent?" — "Impermanent, venerable sir." — "Now is what is impermanent pleasant or painful?" — "Painful, venerable sir." — "Now is what is impermanent, what is painful , subject to change, fit to be regarded thus: 'This is mine, this am I, this is my self'"? — "No, venerable sir."
"Therefore, bhikkhus, whatever form has been , will be, and is now, belonging or not belonging to sentient beings, gross or subtle , inferior or superior, distant or near, all that form is not mine, is not me, is not myself: thus it should be considered by right knowledge according to the truth."
"Any kind of feeling whatever...
"Any kind of perception whatever...
"Any kind of volition whatever...
"Therefore, bhikkhus, whatever consciousness has been , will be, and is now, belonging or not belonging to sentient beings, gross or subtle , inferior or superior, distant or near, all that consciousness is not mine, is not me, is not myself: thus it should be considered by right knowledge according to the truth."
"Considering this, Bhikkhus, a learned noble follower who has heard (the truth) becomes dispassionate towards form, dispassionate towards feeling, dispassionate towards perception, dispassionate towards volition, dispassionate towards consciousness. Becoming dispassionate towards all that , passion fades out; With the fading of passion, he is liberated. When he is liberated, he becomes aware that he is liberated; and he realizes that re-birth is exhausted; the holy life is completed; what can be done has been done; and that there is no further return to this world."
There are now six Awakened Arahants in the World
That is what the Blessed One said. And when this exposition had been propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the Asavas. At that time there were six Arahats in the world. ( Mahavagga, First Khandhaka, pt 2, and Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic).END=NAM MO SAKYA MUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.2/5/2014.THICH CHAN TANH.THE MIND OF ENLIGHTMENT.
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