The Dhamma Wheel
Dhammacakkapavattana
Sutta
(The Dhamma Wheel)
A sermon by Phramongkolthepmuni (Sodh Candasaro)
Delivered on 1 January 1955
Translated by Pittaya Wong
Namo Tassa Bhagavato
Arahato Sammāsambuddhassa (3 times)
Evaṃ me sutaṃ, ekaṃ samayaṃ bhagavā
bārāṇasiyaṃ viharati isipatane migadāye tatra kho bhagavā pañcavaggiye bhikkhū
āmantesi: "dve me bhikkhave, antā pabbajitena na sevitabbā. Yocayāṃ kāmesu
kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ
attakilamathānuyogo dukkho anariyo anatthasaṃhito, ete te bhikkhave, ubho ante
anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī
upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā bhikkhave,
majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya
abhiññāya sambodhāya nibbānāya saṃvattati: ayameva ariyo aṭṭhaṅgiko maggo
seyyathīdaṃ: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo
sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā bhikkhave, majjhimā paṭipadā
tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya
sambodhāya nibbānāya saṃvattati.
Now, I would like to deliver a sermon
on the full moon day of the second lunar month which is the New Year’s day
according to the sun calendar. It is
necessary for me to find the right topic which is suitable for this occasion as
the first day of year and an auspicious day for Buddhists. Today is deemed to be the New Year’s
day. What should we do to become good people? The Lord Buddha already affirmed about what
are blessings and non-blessings [of life].
From this New Year’s day onward, we
have to make a strong decision to comply to the Lord Buddha’s discourse on blessings
of life (mangala) that “asevanā ca bālānaṃ paṇḍitānañca sevanā, pūjā
ca pūjanīyānaṃ etaṃ maṅgalamuttamaṃ”. We have to make a strong decision that “asevanā ca bālānaṃ”, we will
absolutely disassociate with the immoral persons. From today’s sunbreak onward, we will
absolutely disassociate with the immoral persons, and we will associate with
the virtuous persons only. In addition, “pūjanīyānaṃ
etaṃ maṅgalamuttamaṃ”, we will pay homage to the ones who deserve it. These are three of the highest blessings [in
Buddhism]. We have to make a strong
decision not to associate with the immoral persons, associate with only the
virtuous persons, and pay homage only to the deserved ones. Do not be perturbed. For disassociation with the immoral persons,
question yourself if you are an immoral person.
There are worldly [stimulants] including greed, hatred, and
delusion. These are factors that contribute
to one’s immorality. For virtuous
persons, they are without greed, hatred, and delusion. As a result, they are virtuous. For paying homage only to the deserved ones,
you have to make up your mind firmly as well.
Once you made a steadfast decision which is free from unwholesomeness
and evil, you are truly sided with the virtuous ones. Due to this fact, you deserve to listen to my
sermon as follows:
On this New Year’s day according to the
Sun calendar, I would like to deliver a sermon about the Lord Buddha when he
was newly enlightened. He had not
delivered a discourse to anyone yet. He
delivered a discourse for the first time to the five ascetics. So, today, I am going to deliver a sermon
about the Lord Buddha’s discourse given [for the first time] to the five
ascetics at Isipatana Deer Park in the city of Benares.
Now, you are going to listen to the
Lord Buddha’s first sermon which is considerably profound. It is not something common. This discourse is a crucial doctrine for
Buddhists. It is not just the first
discourse, but it is a crucial doctrine for Buddhists. Ones who practice according to this doctrine
will be able to save themselves.
The discourse begins with “Evaṃ me
sutaṃ”, this is a discourse which Venerable Anada expressed that he did not
know it by himself because he heard this discourse from the Lord Buddha. “Evaṃ akārena”, with this manner, “ekaṃ
samayaṃ”, once, the Lord Buddha who was a refuge for all creatures was
staying at Mrigadayavan (deer park) in the city of Benares.
By that time, the Lord said to the five ascetics that “dve me
bhikkhave, antā pabbajitena na sevitabbā,” Look! Monks. There are two extremes which monks should not
practice. “Yocayāṃ kāmesu
kāmasukhallikānuyogo”, [the first one is] sensual indulgence which is “hīno,”
vicious, “gammo,” resulting in a household life, “pothujjaniko,”
belongs to the very defiled ones, “anariyo,” cannot be released from the
opponent which is mental impurity, “anatthasaṃhito”, and
disadvantageous. This is the first
[extreme].
“yo cāyaṃ attakilamathānuyogo dukkho
anariyo anatthasaṃhito”, self-mortification [is another useless extreme practice]
which troubles and causes sufferings to the practitioners themselves. This cannot be away from the opponent which
is mental impurity, and it is disadvantageous.
This is another one of the two extremes which are “kāmasukhallikānuyogo”
and “attakilamathānuyogo”.
“ete te bhikkhave, ubho ante anupagamma
majjhimā paṭipadā tathāgatena abhisambuddhā”, the practice which is the middle way…
Look! Monks. The middle practice which does not side to any of the two extreme
practices… which Tathagata (the Lord Buddha addressing himself) had enlightened
with sublime wisdom and normalized his sights namely “cakkhukaraṇī ñāṇakaraṇī
saṃvattati,” to fully become, “upasamāya”, to achieve mental calm, “abhiññāya”,
for superb knowledge, “sambodhāya”, for thorough knowing, “nibbānāya”,
for complete cessation.
“Katamā ca sā bhikkhave, majjhimā paṭipadā
tathāgatena abhisambuddhā”, Look! Monks. What is
the Middle Way practice which Tathagata had enlightened with sublime wisdom? “ayameva ariyo aṭṭhaṅgiko maggo”, the noble
eightfold path which can part one from the opponent which is mental impurity, “seyyathīdaṃ”,
are, “sammādiṭṭhi”, the right view, “sammāsaṅkappo”, the right
intention, “sammāvācā”, the right speech, “sammākammanto”, the
right action, “sammāājīvo”, the right livelihood, “sammāvāyāmo”,
the right effort, “sammāsati”, the right mindfulness, and “sammāsamādhi”,
the right concentration. These are the noble
eightfold path.
“Ayaṃ kho sā bhikkhave, majjhimā paṭipadā
tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya
sambodhāya nibbānāya saṃvattati”, Monks! These are the Middle Way practice which
Tathagata had enlightened with sublime wisdom and normalized the sights and
knowledge. They will eventually lead to
mental calm, superb knowledge, and thorough knowing of Nibbana (the
Nirvana).
These are the principal of the first
discourse. The Lord directly told the
five ascetics the essence of Buddhism without making an implication. He told them directly, and the audiences (the
five ascetics) are ones who can be enlightened easily (khippabhinria). The discourse was enough
for their comprehension in the profound Dhamma of the Lord Buddha. If they were ones who can be enlightened
difficultly (dandhabhiriria), [the Lord Buddha] would have to extend his
discourse further in order to make them understand the first discourse. The Lord told the five ascetics that there
are two extremes which monks should not practice. What are the two extremes?
The first one is sensual indulgence (kāmasukhallikānuyogo)
meaning that one focuses one’s mind to what one sees, hears, smells, tastes,
and touches. One focuses one’s mind to
what one is fond of and appreciates forms, sounds, odors, tastes, and touching. What happens when one focuses one’s mind to forms,
“dukkho”, it causes suffering to the one who focuses the mind to, “hīno”,
when focusing one’s mind to forms, sounds, odors, tastes, and touching, one’s
mind is degraded, not elevated. The mind
will become darkened, and it does not head toward brightness. We found it!
When focusing one’s mind to forms, sounds, odors, tastes, and touching
which one likes, these lead to darkness, not brightness. They shut down the path toward brightness.
Therefore, He affirmed that “hīno”,
it is vicious. It is not the way of
sages and scholars, but it is the way for the worldly ones or immoral
ones. It worsens [our mind] like
this. “gammo”, when focusing
one’s mind to them, it causes inconvenience as one has to live a household life
in order to fulfill one’s wish. It
persuades us to that poor direction.
This is about “gammo”. “pothujjaniko”,
one accumulates more and more of mental impurity (kilesa). Thus, the mental impurity becomes
stronger. It is not lightened. This is because of forms, sounds, odors,
tastes, and touching. As they keep
entering [people’s minds], more and more homes and buildings are built until
they cluster. “anariyo”, cannot be
released, meaning that one is unable to leave the opponent which is mental
impurity or defilement. One cannot be
detached from forms, sounds, odors, tastes, and touching. One cannot be detached from appreciation in
these [worldly] things.
The Lord said that those who practice
sensual indulgence cannot part from the opponent which is mental impurity. “anatthasaṃhito”, what happened? It is useless. You can ask the elders who have a
family. They have been attached to
forms, sounds, odors, tastes, and touching.
They have been attached until they get old. You can ask them. A hundred or a thousand of them will say the
same thing. How come? Because they already let go now; otherwise,
they still be fond of [what they see, hear, smell, taste, and touch]. Thus, the Lord Buddha said that sensual
indulgence is useless. Do not attach
yourself to it. If you are attached, you
cannot go on.
And it is stated that “yo cāyaṃ
attakilamathānuyogo dukkho”, self-mortification is useless. This is attakilamathānuyogo. It causes suffering to the practitioners, and
it cannot part them from the opponent which is mental impurity. This is also useless. What do practitioners do in
self-mortification? They suffer
themselves. How can they do it? They sleep on thorny beds, bath themselves in
the sun, grill themselves with fire, smash their own forelegs, and carry
sand. They do all of these with an
effort to get rid of mental impurity.
They sleep on thorns which cause pain.
When they are painful, they lose their sensual desire, and they think
that their mental impurity is eliminated.
This is what they believe [that self-mortification can liberate them
from mental impurity]. They grill or
burn themselves with sunlight; otherwise, they use fire. They set up a bon fire with charcoals and
stay above the bonfire, sleeping on the bonfire. They become restless like the fire. It is grilling [oneself]. What about smashing one’s forelegs with a
stick? When sensual desire occurs, the
practitioners smash their own forelegs with a stick. Then, they lose their sensual desire. Oh, that’s good. It happens immediately. When sensual desire occurs, smash one’s own
forelegs with a stick. Do it heavily,
and the sensual desire disappears. The
[self-mortification] practitioners do like this. They think it is a good way for them. For those who carry sand, they lose their
sensual desire after they carry heavy sand until getting exhausted. Their sensual desire is diminished
[temporarily]. The self-mortification
practitioners have carried sand until they make a big pile of sand. These are for the purpose of getting rid of
mental impurity or defilement. These
methods are self-mortification or attakilamathānuyogo. There are many
ways of self-torturing which are away from enlightenment. These are useless practices.
With self-mortification, the
practitioners still appreciate forms, sounds, odors, tastes, and touching. They cannot overcome as well. They continue to suffer. So, self-mortification is the same. It causes the practitioners’ body to run
down. They kill and destroy
themselves. They weaken their own
bodies. They are credulous that they are
wise. If one thinks about it, one
realizes “Oh! I cannot see it through.
If I can see it through, I would not have come this far. It is because I had not heard the Dhamma of
the Lord Buddha and the enlightened ones.
I never train my mind in the Buddha’s way.” Since the persons cannot see it through, they
practice self-mortification like that.
Therefore, one must give up both
sensual indulgence and self-mortification.
One should not practice any of them.
Never focus one’s mind to or become attached to [them]. One has to let go and detach oneself. Once one can let go, one practices majjhimā
paṭipadā which is the Middle Way without turning to any of the two
extremes. [The Middle Way] is what the
Lord Buddha knew with His enlightenment or excellent insight. It is the Middle Way that we should
know. The Middle Way is profound. Nobody [really] understands. The Dhamma which is the Middle Way practice
means the practice that reaches the middle.
Where is the middle? There is
only one middle.
When we were born as a human, our mind
was at the middle. When we fall asleep,
our mind becomes still at the middle; otherwise, we cannot fall asleep. One cannot be away from the middle. If one is away from the middle, one cannot
die or wake up. If one’s mind enters the
middle, one can reborn, fall asleep, and wake up. Where is it?
There is only one point for humans which is at the center of one’s body. Imagine that there is a string stretching
from one’s navel to the back, and another string stretching from the right
waist to the left waist. The two strings
cross each other in the middle. This is
called the intersection. The intersection
is the location of the Dhamma sphere which forms the human body. The clear Dhamma sphere is about the size of
an egg yolk. When we reborn [as a
human], our mind rested in the middle of the Dhamma sphere which forms the
human body. When we die, our mind will
rest in the middle too. This is the same
when we fall asleep and wake up. So, it
is the location for [rebirth], passing away, falling asleep, and waking up. This is truly the middle, the middle of the
Dhamma sphere which forms the human body.
It is clear and pure. Its size is
the same as an egg yolk. The middle
means the middle of it.
Still your mind in the middle, this is
called “majjhimā”. For “majjhimā,”
when your mind becomes still, there is no more goodness, badness, and neither
goodness nor badness. Be absolutely
still. When it is still, it is neither
merit nor demerit. It is neither
wholesome nor unwholesome. It is the
middle, and it is there. When the mind
becomes still, it is the middle. This
is what the Lord Buddha implied to Angulimala.
Angulimala yelled to the Lord Buddha that “Be still! Monk! Be
still!.” The Lord Buddha, then, turned
his face to Angulimala and said “I am already still.” His stillness means that His mind was still
at this point which corresponded to majjhimā paṭipadā. Once the mind becomes still, try to maintain
the mind not to become unstill again.
Keep it still only. Once the mind
is still, you can check further if there is any self-mortification and appreciation
in forms, sounds, odors, tastes, and touching.
There is no more of [appreciation in] forms, sounds, odors, tastes, and
touching. None of them left. That is sensual indulgence. There is no more. And there is none of self-mortification. It becomes normally still. There is no more. No more for these ways [self-mortification
and sensual indulgence]. Once there is
no more of those ways, the Lord Buddha said “tathāgatena abhisambuddhā”,
Tathagatha attained enlightenment with sublime wisdom. From this point only until arahantship (complete
enlightenment), I will explain further about the enlightening process. If I don’t explain it directly, it will be
unknown. You will not understand the
first discourse [of the Lord Buddha].
What is it about? When [sensation,
perception, volition, and cognition] become absolutely still [at the middle],
it is called ‘the mind.’ This is
common. Be still and do not move.
Upon the right concentration by
remaining still in the middle, you will see the dhammanupassanasatipattana
sphere which is about the same size as the [full] moon or the [midday]
sun. This sphere is pure and crystal
clear. Remain still in the middle of the
middle. When reaching the middle of the dhammanupassanasatipattana
sphere, still your mind further in the middle of the dhammanupassanasatipattana
sphere in the same manner. At the right
concentration, you will attain the silā sphere which is the size as the
full moon or the midday sun. Still your
mind in the middle of the silā sphere, you will attain the samādhi sphere
at the right concentration. Remain still
in the middle of the samādhi sphere, at the right concentration, you
will attain the paññā sphere.
Their sizes are the same. Still
your mind in the middle of the paññā sphere, at the right concentration,
you will reach vimutti sphere. Be
still in the middle of vimutti sphere.
At the right concentration, you will attain vimuttiñānadassana
sphere. Still your mind further in the
middle of vimuttiñānadassana sphere, at the right concentration, you
will attain ‘the refined human body.’
You will see this body clearly.
It is amazing. This is the body that we [usually] dream
of. When we dream, the refined human
body leaves [our human body]. When we
are awake, the refined human body dwells at this point. Make sure you see the refined human body
clearly in the middle of the vimuttiñānadassana sphere, in the middle of
your body. You will see it clearly. This is an inner layer of yourself. We have reached this point. The Lord Buddha meditated like this. He rested like this. So, we have made another layer of
progress. This is another inner
layer. Next, it is not the duty of our
human body. It will be the
responsibility of the refined human body.
The mind of refined human body remains
still in the middle of the dhamma sphere which forms the refined human
body, in the same manner. At the right
concentration, you will see the dhammanupassanasitpattana sphere [of the
refined human body]. Still your mind
further in the middle of the dhammanupassanasitipattana sphere. At the right concentration, you will attain silā
sphere. Still your mind in the middle of
silā sphere, at the right concentration, you will see samādhi
sphere. Still your mind in the middle of
samādhi sphere, at the right concentration, you will see paññā sphere. Still your mind in the middle of paññā
sphere, at the right concentration, you will see vimutti sphere. Still your mind in the middle of vimutti
sphere, at the right concentration, you will see vimuttiñānadassana sphere. Still your mind in the middle of vimuttiñānadassana
sphere, at the right concentration, you will see the celestial body. This is the end of the refined human body’s
duty.
The mind of celestial body remains
still at the center of the celestial body.
At the right concentration, you will see the dhammanupassanasatipattana
sphere [of the celestial body]. Still
your mind further in the middle of the dhammanupassanasatipattana
sphere. At the right concentration, you
will attain silā sphere. Still
your mind in the middle of silā sphere, at the right concentration, you
will see samādhi sphere. Still
your mind in the middle of samādhi sphere, at the right concentration,
you will see paññā sphere. Still
your mind in the middle of paññā sphere, at the right concentration, you
will see vimutti sphere. Still
your mind in the middle of vimutti sphere, at the right concentration,
you will see vimuttiñānadassana sphere.
Still your mind in the middle of vimuttiñānadassana sphere, at
the right concentration, you will see the refined celestial body.
The mind of refined celestial body
remains still at the center of the refined celestial body. At the right concentration, you will see the dhammanupassanasatipattana
sphere [of the refined celestial body].
Still your mind further in the middle of the dhammanupassanasatipattana
sphere. At the right concentration, you
will attain silā sphere. Still
your mind in the middle of silā sphere, at the right concentration, you
will see samādhi sphere. Still
your mind in the middle of samādhi sphere, at the right concentration,
you will see paññā sphere. Still
your mind in the middle of paññā sphere, at the right concentration, you
will see vimutti sphere. Still
your mind in the middle of vimutti sphere, at the right concentration,
you will see vimuttiñānadassana sphere.
Still your mind in the middle of vimuttiñānadassana sphere, at
the right concentration, you will see the Rupa Brahma body.
The mind of Rupa Brahma body remains
still in the middle of the dhamma sphere which forms the Rupa Brahma
body. At the right concentration, you
will see the dhammanupassanasatipattana sphere [of the Rupa Brahma
body]. Still your mind further in the
middle of the dhammanupassanasatipattana sphere. At the right concentration, you will attain silā
sphere. Still your mind in the middle of
silā sphere, at the right concentration, you will see samādhi
sphere. Still your mind in the middle of
samādhi sphere, at the right concentration, you will see paññā
sphere. Still your mind in the middle of
paññā sphere, at the right concentration, you will see vimutti
sphere. Still your mind in the middle of
vimutti sphere, at the right concentration, you will see vimuttiñānadassana
sphere. Still your mind in the middle of
vimuttiñānadassana sphere, at the right concentration, you will see the
refined Rupa Brahma body.
The mind of refined Rupa Brahma body
remains still in the middle of the dhamma sphere which forms the Refined
Rupa Brahma body which is the sixth body.
At the right concentration, you will see the dhammanupassanasatipattana
sphere [of the refined Rupa Brahma body].
Still your mind further in the middle of the dhammanupassanasatipattana
sphere. At the right concentration, you
will attain silā sphere. Still
your mind in the middle of silā sphere, at the right concentration, you
will see samādhi sphere. Still
your mind in the middle of samādhi sphere, at the right concentration,
you will see paññā sphere. Still
your mind in the middle of paññā sphere, at the right concentration, you
will see vimutti sphere. Still
your mind in the middle of vimutti sphere, at the right concentration,
you will see vimuttiñānadassana sphere.
Still your mind in the middle of vimuttiñānadassana sphere, at
the right concentration, you will see the Arupa Brahma body.
The mind of Arupa Brahma body remains
still in the middle of the dhamma sphere which forms the Arupa Brahma
body. At the right concentration, you
will see the dhammanupassanasatipattana sphere [of the Arupa Brahma
body]. Still your mind further in the
middle of the dhammanupassanasatipattana sphere. At the right concentration, you will attain silā
sphere. Still your mind in the middle of
silā sphere, at the right concentration, you will see samādhi
sphere. Still your mind in the middle of
samādhi sphere, at the right concentration, you will see paññā
sphere. Still your mind in the middle of
paññā sphere, at the right concentration, you will see vimutti
sphere. Still your mind in the middle of
vimutti sphere, at the right concentration, you will see vimuttiñānadassana
sphere. Still your mind in the middle of
vimuttiñānadassana sphere, at the right concentration, you will see the refined
Arupa Brahma body.
Still your mind further in the middle
of the dhamma sphere which forms the refined Arupa Brahma body. At the right concentration, you will see the dhammanupassanasatipattana
sphere [of the refined Arupa Brahma body].
Still your mind further in the middle of the dhammanupassanasatipattana
sphere. At the right concentration, you
will attain silā sphere. Still
your mind in the middle of silā sphere, at the right concentration, you
will see samādhi sphere. Still
your mind in the middle of samādhi sphere, at the right concentration,
you will see paññā sphere. Still
your mind in the middle of paññā sphere, at the right concentration, you
will see vimutti sphere. Still
your mind in the middle of vimutti sphere, at the right concentration,
you will see vimuttiñānadassana sphere.
Still your mind in the middle of vimuttiñānadassana sphere, at
the right concentration, you will see the [Gotrabhu] Dhamma body [or Gotrabhu
Dhammakaya] which resembles a Buddha statue with a [tiny] lotus bud on the top
of his head. This body is crystal
clear. [He is seated in meditation
posture.] The width of his lap in cross-legged
meditation posture is either big or small proportionately. [For this Gotrabhu Dhamma body], his lap
width [in cross-legged meditation posture] is smaller than 10 meters. This is called ‘the Dhamma body.’ The
Dhamma body is Buddharatana [or Buddha Gem].
The Lord Buddha attained enlightenment [or Buddhahood] like this.
In the primary period, the Lord Buddha
attained Buddhahood like this as He became one with the Buddha Gem. He attained Buddhahood in the primary
period. This is the [true] self of the
Lord Buddha which resembles a Buddha statue [that possesses the 32 signs of a
great holy man and 80 secondary characteristics]. This body is [exceptionally] crystal
clear. The images of this body have been
built [as replicas]. This is the
Buddha’s self. This is the ninth body
which is noble, not worldly one. How can
we know that this body is the Buddha? It
is because his images have been built at every Buddhist temple. It also complies to the scripture. The images have been built even before we
were born. It has been like this. The Buddha’s self is like this. This is the very Lord Buddha. He is the Buddha Gem. Oh! [When Prince Siddhartha] attained the
Buddha Gem [or Buddhahood], He became the Lord Buddha by then.
The Lord Buddha verified that “tathāgatena
abhisambuddhā.” “tathāgatena,” means Tathagata. For the Dhammakaya [or Dhamma body], He said “Dhammakayo
ahaṃ itipi,” Tathagata is Dhammakaya.
“Tathāgatassa hetaṃ vasetthā abhivacanaṃ dhammakayo itipi,” the
term Dhammakaya truly means Tathagata.
The Lord Buddha said like this.
When attaining Dhammakaya, this body is Tathagata. One has known and become. As this body appears, from now on, one becomes
Dhammakaya. Now that we know the path,
the Dhammakaya’s mind remains still further in the middle of the dhamma
sphere which forms the Dhammakaya. The
diameter of Dhammakaya’s dhamma sphere is equivalent to the lap width of
such Dhammakaya [in cross-legged meditation posture]. The Dhammakaya’s dhamma sphere is perfectly
rounded, and it covers the whole body of Dhammakaya. This sphere is extraordinary crystal clear.
The Dhammakaya’s mind, then, remains
still in the middle of the dhamma sphere which forms the Dhammakaya. Remaining still until reaching the right
concentration, you will see the dhammanupassanasatipattana sphere [of
the Dhammakaya] whose size is equal to the dhamma sphere. Still your mind further in the middle of the dhammanupassanasatipattana
sphere. At the right concentration, you
will attain silā sphere. Still
your mind in the middle of silā sphere, at the right concentration, you
will see samādhi sphere. Still
your mind in the middle of samādhi sphere, at the right concentration,
you will see paññā sphere. Still
your mind in the middle of paññā sphere, at the right concentration, you
will see vimutti sphere. Still
your mind in the middle of vimutti sphere, at the right concentration,
you will see vimuttiñānadassana sphere.
Still your mind in the middle of vimuttiñānadassana sphere, at
the right concentration, you will see the refined [Gotrabhu] Dhammakaya. The refined [Gotrabhu] Dhammakaya’s lap width
[in cross-legged meditation posture] is 10 meters, and his height [in the same
posture] is 10 meters. He has a [tiny]
lotus bud on the top of his head. This
body is even more crystal clear. The
[unrefined] Dhammakaya is the Buddha Gem.
The dhamma sphere which forms the Dhammakaya, with its diameter
equals to the lap width of such Dhammakaya in seated cross-legged meditation
posture, is the Dhamma Gem. The refined
Dhammakaya which dwells in the middle of the Dhamma Gem is the Sangha Gem. They are inside everyone. You cannot find them somewhere else. Everyone has them within, either male or
female. It is the same to everyone. These are the [Triple Gem] which comprises of
the Buddha Gem, Dhamma Gem, and Sangha Gem.
Now we have learned that Prince
Siddhartha had become the Lord Buddha like this. Up to this level, He became a Gotrabhu. [After this], He attained eight more levels
[Sotapanna Dhammakaya, refined Sotapanna Dhammakaya, Sakadagami Dhammakaya, refined
Sakadagami Dhammakaya, Anagami Dhammakaya, refined Anagami Dhammakaya, Arahant
Dhammakaya, and refined Arahant Dhammakaya], and He finally became an arahant
[fully enlightened] who was capable of dwelling with other Lord Buddhas [in the
Nirvana].
Once Prince Siddhartha became a fully
enlightened Buddha, He taught this to the five ascetics [His first five
disciple monks]. He told them what He
experienced that He attained enlightenment with sublime wisdom. He normalized His sights. What sight?
The Buddha’s sight or the Dhammakaya’s sight [insight]. He gained the [in]sight which was the good sight. He could see with His Dhammakaya’s eyes
[insight]. “cakkhukaraṇī,” He
could see as usual [with His insight.]
He could see all the truth. “ñāṇakaraṇī,”
He could know as usual with His intuition.
When He was a [common] human, His viññāna
sphere was as small as His eye’s pupil.
When He became the Lord Buddha, He still had His eyes like us. In addition, He had the Dhammakaya’s eye
which means the Dhammakaya’s insight.
The viññāna sphere of Dhammakaya is called ñāna
sphere. The nana sphere of Dhammakaya is
much larger. The human’s viññāna
sphere is as large as the eye’s pupil of such person, and it is the base for
cognition. However, after attaining
Dhammakaya, instead of the viññāna sphere which is as small as the human
eye’s pupil, the Dhammakaya has a ñāna sphere with its diameter as large
as the lap width of such Dhammakaya [in seated cross-legged meditation
posture]. This is called “cakkhukaraṇī.” One can see as usual with the Dhammakaya’s
eye. What can one see? Seeing the worldly five aggregates (khanda)
which comprise of form (rūpa),
sensation (vedanā), perception (saññā), volition activity (sankhārā), and cognition (viññāna) of human body,
refined human body, celestial body, refined celestial body, Rupa Brahma body, refined Rupa Brahma body, Arupa
Brahma body, and refined Arupa brahma Body, totaling eight bodies, to be
impermanent (anicca), suffering (dukkha), and non-self (anattā). These can be seen for real with the
Dhammakaya’s eye or insight. The
impermanence can be seen for real. The
human eyes cannot see like this. It is
the same to the eyes of the eight [worldly] bodies. They cannot see. The human body cannot see anicca, dukkha,
and anattā. This is the same to the refined
human body, celestial body, refined celestial body, Rupa Brahma body, refined
Rupa Brahma body, Arupa Brahma body, and refined Arupa Brahma body. Because they are in ‘samatha’ level
which enables one to reach arupa jana only. It cannot go further than that. However, when attaining Dhammakaya, it
becomes ‘vipassana’ level. The
Buddha’s eyes can see the five aggregates (khanda) to be impermanent (anicca),
suffering (dukkha), and non-self (anattā). Dhammakaya is capable of seeing like this for
real. He can see the truth like
this. He does not see with the mundane
eye, but He sees with the Dhammakaya’s eye or Dhammakaya’s insight and knows
with the Tathagata’s intuition (ñāna) because Dhammakaya is Tathagata
Himself. He is not someone else. He is capable of seeing [the truth] clearly
like this. The capability of seeing like
this is called ‘vipassana,’ seeing the five aggregates to be
impermanent, suffering, and non-self.
What is it like to see the
impermanence? One sees the rebirth of
humans. Humans’ birth is not
constant. They are reborn continuously
similar to the fire. For example, there
are a lamp-wick, kerosene, and a lamp.
When you light it up, it becomes aflame.
We, as humans, understand the process of lighting fire like this. However, Dhammakaya’s eye does not see it the
way we understand. He can see the
kerosene being consumed by fire and the process of fire that disappears and
reappears continuously. The old flame
has been replaced by the new flame repeatedly.
If we use our hand to touch the flame, we can know that the old flame is
replaced by the new flame. It is not
constantly hot. Human bodies are the
same. The old ones die while the new
ones reborn. It happens continuously
like the lantern’s fire. It is like
that. The Dhammakaya can see people die
and reborn continuously, the same for the whole world. He can really see that there are only taking
birth and passing away.
“yam kiñci samudaya dhammam, sabbam tam
nirodha dhammam”, everything exists as usual.
The existence is available as usual.
Everything ceases as usual. There
are only existing and ceasing [taking birth and passing away] in the whole
universe. This can be seen with the
Dhammakaya’s eye and known with the Dhammakaya’s intuition. This is the practice of vipassana.
The twelve ayatana is the same
to the five khanda. “So
samupadayadhammam,” one can see thoroughly through the five aggregates (khanda),
twelve spheres of contact (ayatana), eighteen elements (dhatu), twenty
two phenomenological faculties (indriyani), the Four Noble Truths (ariya-satta), and the eight dependent arising (paticcasamuppāda). The ñāna sphere of Dhammakaya can see
through all of these. It can see for
real with the Dhammakaya’s eye and know with the Dhammakaya’s intuition. He can know clearly, this is called “saṃvattati,”
to fully enable, “upasamāya,” mental calm. When one can see like this, the appreciation
in forms, sounds, odors, tastes, and touching, calms down and ceases
completely. The irrevocable [sensual
pleasure] has ceased. “abhiññāya,”
one superbly knows everything, “sambodhāya,” one knows thoroughly and
truly in everything, “nibbānāya,” and there is the cessation of lust (raga),
hatred (dosa), and delustion (moha). It appears to be like this according to the
truth when reaching the Tathagata or Dhammakaya. One does not go to another direction, one
goes toward the pathamamagga, toward the middle of dhammanupassanasatipattana
sphere, silā sphere, samādhi sphere, paññā sphere, vimutti
sphere, and vimuttiñānadassana sphere.
What is silā sphere? Silā sphere is right speech (sammāvācā),
right action (sammākammanto), and right livelihood
(sammāājīvo), which are three of the noble eightfold path. For samādhi sphere, [it is the base
of] right effort (sammāvāyāmo), right mindfulness (sammāsati), and
right concentration (sammāsamādhi), which are another three of the noble
eightfold path. For paññā sphere,
[it is the base of] right view (sammādiṭṭhi) and
right intention (sammāsaṅkappo). So, totally, they are eight [compositions]
of the noble eightfold path which are [the inner qualities of] the
spheres. These enable one to attain
Dhammakaya as well as the Buddha Gem, Dhamma Gem, and Sangha Gem. You have to be determined about this.
As we were born to meet with Buddhism,
if we do not reach the Buddha Gem, Dhamma Gem, and Sangha Gem, it means that we
have not reached the real self of Buddhism because they are the essential core
of Buddhism. They are within
ourselves. We can reach them step by
step respectively. Do not go the other impossible
ways. You have to still your mind
only. Make yourself reaching or
attaining the right mental concentration in the middle of the right target of
Buddhism. Follow the Lord Buddha’s
teaching given in His first discourse.
You have to be certain of this, so you can reach the real self like
this. If you wish to reach the real
self, you have to realize… Oh! According to what I have expressed earlier,
there are two extremes that should not be involved. Proceed toward the Middle Path which is in
line with silā, samādhi, paññā, vimutti, and vimuttiñānadassana,
respectively, until attaining the Buddha[hood] or true self of Tathagata. As I have explained to you from the very
beginning until the end, the wise ones should keep in mind all alike.
What I have explained to you is a
doctrine in Buddhism, according to the Pali verse which I clarified into Thai
language for an appropriate period of time.
“Natthi me saraṇaṁ aññaṁ”, Other things are not our refuge. “saranaṃ me rattanayaṃ,” The Triple Gem
is our excellent refuge. “Etena
saccavajjena,” by the power of the truthful Dhamma words I have said from
the beginning until the end, “sadā sotthī bhavantu te!,” may happiness
and well-being occur to all of you who assemble here all alike. I have delivered this sermon until this
appropriate time, and I would like to end it now. That is all.
The Pali verse of Dhammacakkapavattana
Sutta provided in this translation is obtained from
http://buddhajinorasa.blogspot.com/2013/04/dhammacakkapavattana-sutta-pali.html
Some other Buddhist terms and their
definitions are obtained from www.wisdomlib.org
