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translation are hampered in their studies both by the scarcity of the original and its archaic language. In spite of the present author's respect for the original use of language, to leave it in its o

This work addresses the challenges of understanding the Dhammacakkapavattana Sutta due to its original language and scarce resources. The author adapts complex passages to modern language while mainta

This book envisions the student of Dhamma as being an “heir” to the Buddha’s Teaching who has the responsibility to study them to the point where they understand them sufficiently deeply to instil the

This book envisions the student of Dhamma as an 'heir' to the Buddha's Teaching, emphasizing the need to understand and instill these teachings in future generations. The author expresses gratitude to

He agreed to teach the Dhamma, but remained undecided as to exactly who he should teach first. Eventually, the Bud- dha decided to make the journey to teach the ‘Group of Five’ [pañcavaggiya] who were

The Buddha decided to teach the Dhamma starting with the Group of Five at Isipatana Deer Park. His first sermon, the Dhammacakka pavattana Sutta, serves as a crucial teaching, symbolized by a royal ch

For as long as the components were separated, they could not be called a wheel. Just as, a skilled wheelwright can assemble the components to make a strong wheel ready to be put to work, the Buddha, t

The Dhammacakkapavattana Sutta marks the first sermon of Buddha, articulating the foundational teachings that guide practitioners towards liberation. This sermon, unique in its singular delivery, enca

the attainment of Nirvana. In the Dhammacakkapavattana Sutta, further to the clarification of the profitable path of practice, the Buddha stipulates paths of practice that are unprofitable and might e

This text discusses the Buddha's elucidation of the paths to Nirvana as presented in the Dhammacakkapavattana Sutta. It highlights the unprofitable practices, particularly the path of sensual indulgen

2. The Path of Self-Mortification According to the Buddha, the practice of self-mortification [attakilamathānuyoga] is fruitless. He said that it is not a practice in keeping with the tenets of Buddhi

In Buddhism, the practice of self-mortification is deemed fruitless by the Buddha. He elucidates that these practices, such as lying on thorns and severe fasting, do not genuinely rid individuals of d

3. The Middle Way The Middle Way [majjhima paṭipadā] is a path of practice that avoids the extremes of either sensual indulgence or self-mortification. It is a path of practice that is conducive to ta

The Middle Way [majjhima paṭipadā] serves as a balanced path in Buddhism, steering clear of both sensual pleasures and self-mortification. This approach is aimed at tempering the mind, achieving supre

3. The Noble Truth of the Cessation of Suffering [dukkhanirodha ariyasacca]; 4. The Noble Truth of the Path to the Cessation of Suffering [dukkhanirodhåkāmıni ariyasacca]. Apart from allowing Prince S

This text delves into the Four Noble Truths, emphasizing the cessation of suffering and the path leading to it. The Middle Way enables Prince Siddhattha to attain enlightenment and Nirvana while alive

**1. Saccaṇāṇa:** This first cycle of examination of the knowledge of the Four Noble Truths established the knowledge of the Truth of their Existence. Thus he was to find out: 'this is the Noble Truth

This text outlines the process of examining the Four Noble Truths in Buddhism through three cycles: Saccaṇāṇa (knowledge of existence), Kiccāṇāṇa (knowledge of duty), and Kataṇāṇa (knowledge of fulfil

Dhammacakkappavattana Sutta: The Sermon Something which you will find at the beginning of every sutta are Aṅanda’s words 'Evam.e sutam...': i.e. ‘Thus have I heard (directly from the Lord Buddha)

The Dhammacakkappavattana Sutta begins with Aṅanda's phrase 'Thus have I heard' and recounts the Buddha's teachings delivered at the Isipatana Deer Park. The Blessed One addresses the group of five mo

used to rinse a toilet or the toilet bowl itself, which is soiled with excrement. He also compared the pleasures of the senses to human faces which dogs like to spend their time sniffing. Thus, the Lo

In this text, the Buddha emphasizes the folly of indulging in sensory pleasures, likening them to dangerous paths and harmful actions. This indulgence is viewed as detrimental, bringing suffering akin

16. A man who falls in love with an ogress: The Buddha also compared indulging the pleasures of the senses to a man who falls in love and co-habits with an ogress who he takes for a human maiden (but

In the teachings of the Buddha, the indulgence of the senses is likened to a man falling in love with an ogress and a crow feeding from a floating elephant carcass. These metaphors illustrate the inhe

ways: for example, some are farmers, some run businesses, some tend dairy cattle, some are soldiers, some are civil servants, some are elephant trainers, some are horse trainers. No matter which way o

This text discusses the various livelihoods people engage in, from farming to business and training animals, emphasizing the hardships each profession entails regardless of the success one achieves. I

O! Monks! Some warriors go to the trouble to erect defences of brick and mortar to stop their enemies being able to climb over, they fill their arsenals full of weapons. However, if the enemy should p

This text discusses how attachment to sense pleasures leads to various forms of suffering and wrongdoing. It illustrates the consequences of indulgence, including violence and crime, and emphasizes th

It is for this reason that the Lord Buddha should want to start his sermon by instructing the ‘group of five’ that indulgence of the senses is unsuitable, base, ignoble, without benefit, unsuitable fo

In this text, Lord Buddha teaches that indulgence of the senses is unsuitable for a Buddhist monk and should be avoided. The practice of self-mortification, common among non-Buddhist ascetics, include

Commentorial Metaphors: Self-mortification: 1. Sugar-cane juice and poison: It can be compared to a mixture of sugar-cane juice and poison. In the end such practices will lead to death, and all for no

This text presents a series of metaphors illustrating the perils of self-mortification. Comparing self-harm to poison, stale excrement, and dangerous leaps, it highlights the futility of such practice

the monk's equivalent of Right Livelihood, by avoiding such evils as fortune telling, sacrifices or interpreting dreams, because these are all 'low arts'[tiracchānavijjā]. The Buddha even prohibited m

This text discusses the Buddha's teachings on Right Livelihood, emphasizing the avoidance of 'low arts' such as fortune telling and the prohibition of harmful trades for monks and laypeople. In partic

1. mindfulness of the body [kāyunupassanāsatipaṭṭhāna]: Continuously seeing and knowing the body in the body — that is to see and know the subtle inner bodies that lie hidden within our physical body:

This text delves into the four foundations of mindfulness (satipaṭṭhāna) in Buddhism. It teaches practitioners to continuously observe the body, feelings, the mind, and mental phenomena. 'Mindfulness

oupes, keep the Precepts, meditate or listen to Dhamma sermons. Such determination is a precursor of concentration called 'khaṇika-samādhi'. 7.2 Right Concentration (transcendental): At high level Rig

บทความนี้อธิบายถึงการเจริญสมาธิอย่างถูกต้องซึ่งรวมถึงการเข้าถึงสมาธิในระดับที่สูงขึ้น รวมถึง Dhammacakka ซึ่งเป็นแนวทางในการเข้าถึงนิพพาน โดยอธิบายความสัมพันธ์ระหว่างปัจจัยที่นำไปสู่การตรัสรู้และบทบาท

mon wouldn't have been called 'Dhammacakkapavattana Sutta' if only the Four Noble Truths or Dependent Origina- tion or the Factors of Enlightenment were important — thus by the name of the sermon, we

In the Dhammacakkapavattana Sutta, the Buddha presents interconnected teachings that highlight the importance of the Four Noble Truths, Dependent Origination, and the Factors of Enlightenment. The ser