Vol.17 No.8 July 29, 2007
The First Discourse of the Buddha - by S. N. Goenka
(The following is based on Goenkaji’s article in the July 2007 issue of the Vipassana Patrika. 28 July 2007 is the full moon day of Āsālha. It is known as Guru Purnima, meaning full moon day of the teacher, because the Buddha gave his first discourse on this very day in Sarnath.)
At the time of the Buddha, there was a strong belief among some people that one can attain liberation only by leading a life of strict asceticism. In accordance with this view, the Buddha subjected himself to severe austerities for six years. Then realizing the utter futility of self-mortification, he adopted a middle way. Seeing this, his five companions—Koṇdañña, Bhaddiya, Vappa, Assaji, and Mahānāma—lost confidence in him and deserted him. After enlightenment, the Buddha decided to teach the Dhamma to them first.
When his five former companions saw the Buddha approaching, they decided that they would offer him a seat because he was the son of their ruler but would not show any other sign of respect. But as he came nearer, his infinite love and compassion and the glow on his face attracted them, and they paid full respect to him.
The Turning of the Wheel of Dhamma
The Buddha’s first discourse is called the Dhammacakkappavattana sutta (The Discourse of the Turning of the Wheel of Dhamma). The Buddha gave this discourse to his five former companions at the Deer Park in Isipatana near Benares on the Āsālha full-moon day (July), two months after his enlightenment. In it, the Buddha expounded the Middle Path which he discovered and which forms the essence of his teaching.
At the outset of the discourse, the Buddha said that these two extremes should be avoided by recluses:
1. Indulgence in sensual pleasures, which is base, vulgar, worldly, ignoble and not beneficial.
2. Practice of self-mortification, which is painful, ignoble and not beneficial.
Abandoning both these extremes, the Buddha discovered the middle path which leads to enlightenment. This is the Noble Eightfold Path, namely,
1. Right understanding (sammā diṭṭhi)
2. Right thoughts (sammā saṅkappa)
3. Right speech (sammā vācā)
4. Right action (sammā kammanta)
5. Right livelihood (sammā ājiva)
6. Right effort (sammā vāyāma)
7. Right awareness (sammā sati) and
8. Right concentration (sammā samādhi).
The Four Noble Truths
Then the Buddha expounded the four Noble Truths, which is the essence of his teaching.
1. The Noble Truth of Suffering
Birth is suffering, old age is suffering, disease is suffering, death is suffering, sorrow, lamentation, pain, grief and distress are suffering, association with the unpleasant is suffering, disassociation from the pleasant is suffering, not to get what one desires is suffering; in short, attachment to the five aggregates is suffering.
2. The Noble Truth of the Cause of Suffering
It is this craving that causes rebirth and is bound up with pleasure and lust and finds delight now here, now there. That is, the craving for sensual pleasures, the craving for repeated rebirth and the craving for annihilation.
3. The Noble Truth of the Cessation of Suffering
It is the complete fading away and destruction of this very craving, its forsaking, its renunciation, the liberation from it, leaving no place for it.
4. The Noble Truth of the Path leading to the Cessation of Suffering
It is the Noble Eightfold Path, namely, right understanding, right thought, right speech, right action, right livelihood, right effort, right awareness and right concentration.
Three Aspects of Each Noble Truth
The Buddha explained that he has realized each Noble Truth in three ways:
a. Acceptance of the nature of each Noble Truth (sacca ñāṇa),
b. Intellectual understanding of the effort required for each Noble Truth (kicca ñāṇa), and
c. Actual accomplishment of each Noble Truth (kata ñāṇa).
1. The Noble Truth of Suffering
a. One accepts the Noble Truth of Suffering.
b. One understands that the entire field of suffering should be fully realized at the experiential level—pariññeyya.
c. One explores the entire mundane field of suffering and transcends it—pariññātaṃ.
2. The Noble Truth of the Cause of Suffering
a. One accepts the Noble Truth of the Cause of Suffering, namely, craving.
b. One understands that this craving should be fully eradicated—pahātabbaṃ
c. One completely eradicates craving—pahīnaṃ.
3. The Noble Truth of the Cessation of Suffering
a. One accepts the Noble Truth of the Cessation of Suffering.
b. One understands that the state of cessation of suffering should be directly experienced—sacchikātabbaṃ.
c. One directly experiences the total cessation of suffering—sacchikataṃ.
4. The Noble Truth of the Path leading to the Cessation of Suffering
a. One accepts the Noble Truth of the Path leading to the Cessation of Suffering.
b. One understands that the Path leading to the Cessation of Suffering should be fully developed—bhāvetabbaṃ.
c. One has experienced every part of this Eightfold Noble Path; one has developed it to the fullest extent—bhāvitaṃ.
The Buddha declared that he had acknowledged the attainment of the incomparable supreme enlightenment (anuttara sammāsambodhi) only after the absolute true intuitive knowledge regarding the four Noble Truths in three ways (therefore, the twelve modes), had become perfectly clear to him.
Imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathā-bhutaṃ ñāṇa-dassanaṃ suvisuddhaṃ ahosi.
Then there arose in him the knowledge and insight: “Unshakable is the deliverance of my mind; this is my last birth; there is no more existence for me.”
The five disciples rejoiced at these words of the Buddha. At the end of the discourse, Koṇdañña, the eldest of the five disciples, attaining the first stage of saintliness (sotāppana), realized that whatever is subject to arising is subject to cessation—
Yaṃ kiñci samudayadhammaṃ,
sabbaṃ taṃ nirodhadhamman”ti.
Then the Exalted One exclaimed, “Friends, Koṇdañña has indeed understood!”
* * *
Accepting the truth merely at the devotional level because we have belief in the words of the Buddha or at the intellectual level will not liberate us. We have to realize the truth at the actual level, at the experiential level. This alone will liberate us. Of course, accepting the truth as announced by the liberated person is helpful.
A Buddha’s dassana (wisdom), a Buddha’s ñāṇa (knowledge), a Buddha’s vimutti (liberation) will give us wonderful inspiration, wonderful guidance. We must make full use of this inspiration, we must make full use of this guidance. Yet it is our own direct experience which will liberate us. Step by step, keep moving towards the final goal with direct experience. No imagination; no blind belief; no dogma; no philosophy. Observe the truth as you experience it from moment to moment—yathā-bhūta-ñāṇa-dassana. And this is Vipassana: yathā-bhūta-ñāṇa-dassana.
Keep on developing Vipassana with the base of sīla and samādhi; keep on developing Vipassana to come out of all the bondages, to come out of all the miseries. Make best use of this wonderful Dhamma, this wonderful path. One is so fortunate to get the pure path, the pure Dhamma, the pure technique. You have it; now you have to work. Continue to work diligently.
Bhavatu sabba maṅgalaṃ—May all beings be happy!
Goenkaji's Discourses on Television
Aastha: Daily, 9:40 to 10 am. Hungama: Daily, 4.30 to 6.00 am.
Zee: Urja, daily, 4:30 am.
USA: Aastha TV at 6 pm EST (Monday to Friday) on WORLDDIRECT platform of DIRECTV on channel no. 2005. (Please confirm exact telecast timings.)
Pali Courses at Vipassana Research Institute,
Dhamma Giri, Igatpuri - Notification for Admission (2007-2008)
One-Month Crash Course in Pali-Hindi – Basic
- This course was introduced in 2005. It is the third batch this year.
- Classes will be held from 4 December 2007 (morning) to 1 January 2008 (morning), without any break.
- The last date for submitting applications is 15 October 2007.
- Vipassana meditators, who have completed five 10-day courses and one Satipatthana course, are observing five precepts and maintaining 2 hours of daily practice for the last two years and are committed to this tradition, are eligible for admission. However, preference will be given to those, who have done at least one 20-day course.
- Area Teacher's recommendation is required for enrolment to the course.
- Academic Qualification: XIIth class is minimum; however, preference will be given to graduates.
- A total of 24 students, 12 males & 12 females, will be enrolled in this course.
- This course was introduced in 2006. It is the second batch this year.
- Classes will be held from 2 January 2008 (morning) to 30 January 2008 (morning), without any break.
- The last date for submitting applications is 15 October 2007.
- All those students, who have completed the “Basic Crash Course in Pali-Hindi” organised by VRI are eligible. Vipassana meditators who have a basic knowledge of Pali and fulfil the other eligibility requirements may also be considered for admission.
- Area Teacher's recommendation is required for enrolment to the course.
- Academic Qualification: XIIth class is minimum; however, preference will be given to graduates.
- A total of 24 students, 12 males & 12 females, will be enrolled in this course.
Email: admin@vri.dhamma.org
New Construction at Kolkata Centre
Dhamma Gaṅgā, Kolkata Vipassana centre has been hosting Vipassana courses since 1989. The meditation hall, residences for students and ATs, dining hall, and kitchen were all part of a 200-year-old house. In the past two-three years, separate accommodation for about 30 female students, a meditation hall seating about 175 meditators, AT residences etc. have been built.
This year, the trust plans to build 15 self-contained rooms for male students, dining hall and kitchen.
For more information, contact: Centre Manager, Dhamma Gaṅgā, Kokata Vipassana centre, Tel. (033) 3295 1247; 2475 7208. Email: info@ganga.dhamma.org
New Vipassana Centres
1. Dhamma Rata, Ratlam Vipassana Centre
Ratlam, a town in Madhya Pradesh on the Malwa plateau, is an important railway junction on the Western Indian Railway line. It is about 80 km from Ujjain, 125 km from Indore, 300 km from Bhopal and about 30 km from the state borders of Gujarat and Rajasthan.
Non-centre Vipassana courses have been organized at Ratlam for the past few years. The local meditators bought about 8.5 bigha land for the centre. Goenkaji has named it Dhamma Rata (Intent on Dhamma).
Construction of facilities for 40 students will start soon. The local trust plans to hold the first course from 24 October 2007. For more information and registration, contact: Wadhwani Nursing Home, Station Road, Ratlam 457 001, M.P. Tel: Res. (07412) 267 533; Off. (07412) 230935; Mobile: 098275-03582, 094253-64956.
2. Dhamma Pokkhara, Pushkar Vipassana Centre
The Pushkar Vipassana centre is located at the foot of the Aravali Hills about 14 km from the town of Pushkar. There are many meditation caves here and Pushkar is a famous place of pilgrimage. Goenkaji has named it Dhamma Pokkhara (Lotus of Dhamma).
Construction work has started at the centre. Initially, the meditation hall, AT rooms, etc. will be built. One-day courses are being held on the last Sunday of every month for the last five months. The first ten-day course will be held in March 2008. For more information, contact:
Dhamma Pokkhara, Tehsil: Pushkar, Dist Ajmer, Rewat (Kadel ) 305 031. Tel: (0145) 278 0570
City office: Pushpa Vatika, Gokhale Marg, Ajmer 305 001
Tel: (0145) 262 7727, 262 7759
Mr. Ravi Toshniwal 098290 71778,
Mr. Anil Dhariwal 098290 28275
3. Dhamma Mālavā, Indore Vipassana centre
The Indore Vipassana centre was established in March 2007 on seven acres of land on the Hatod road about 12 km from the railway and bus station. Indore is an important industrial town in Madhya Pradesh. Goenkaji has named the centre Dhamma Mālavā (Dhamma in Malva).
Construction of facilities for about 120 students is in progress. A small meditation hall and 12 rooms have already been built. 18 more rooms are being built.
One-day course is held on the first Sunday of every month. On the other Sunday, meditators can join group sitting from 9.30 to 11.30 am. The first ten-day course will be held after the monsoon.
For more information, contact:
Indore Vipassana International Foundation Trust,
582, M. G. Road, ‘Labhganga’, Indore.
Tel: (0731) 398 3313; Mobile: 98937-88909, 98930-29167
Vipassana Websites
Vipassana introduction: www.dhamma.org
Contains general information about Vipassana
Dhamma Giri: www.vri.dhamma.org
Contains information about Indian Vipassana centres and schedule of Courses, VRI Newsletters, publications, research papers, etc.
Pali Tipiṭaka Website: www.tipitaka.org
Contains the Chaṭṭha Saṅgāyana Tipiṭaka in Roman script alongwith commentaries, subcommentaries and related Pali texts.
Children's Courses in Mumbai
To serve children’s courses in Mumbai, call 98200-22990.
| Date | Venue | Age | Registration |
| 12 Aug | Andheri | 10-12 yrs | 8 & 9 Aug |
| 12 Aug | Ulhasnagar | 13-16 yrs | 8 & 9 Aug |
| 19 Aug | Ghatkopar | 10-12 yrs | 16 & 17 Aug |
| 26 Aug | Matunga | 13-16 yrs | 24 & 25 Aug |
| 2 Sept | South Mumbai | 13-16 yrs | 30 & 31 Aug |
| 9 Sept | Matunga | 10-12 yrs | 6 & 7 Sept |
| 9 Sept | Ulhasnagar | 10-12 yrs | 6 & 7 Sept |
| 16 Sept | Ghatkopar | 13-16 yrs | 13 & 14 Sept |
Course Timing: 8:30 am to 2:30 pm. Registration: 11 am to 1 pm.
Course Venues: Andheri (W): Dada Saheb Gaikwad Sansthan, Babasaheb Ambedkar Marg, RTO Corner, Four Bungalows. Tel: 2510-1096, 2516-2505. Ghatkopar (W): SNDT School, New Building, Cama Lane, Opp Vidyut Society. Tel: 2510-1096, 2516-2505. Matunga: Amulakh Amirchand High School, Rafi Ahmed Kidwai Road, New SNDT College, King’s Circle, Matunga (CR), Tel: 2510-1096, 2516-2505. South Mumbai: Tel: 2308-1622. Ulhasnagar: Guru Nanak High School, Kurla Camp, Ulhasnagar-4. Tel: (0251) 252-2693.
NB Please: *bring cushion, *register on the specified phone numbers, *inform in advance if unable to attend after registration, *arrive on time for the course.
New Responsibilities
Acaryas:
1. Ms. Mohini Dalal, Mumbai - Spread of Dhamma
2. Ms. Sudha Dalal, Mumbai - Spread of Dhamma
3. Mr. Ashok & Mrs. Vaishali Ghirnikar, Mumbai - Spread of Dhamma
4. Mr. Sudhir Pai, Mumbai - Spread of Dhamma
5. Dr. Bandhuvarobhas Svetarundra, Thailand - Spread of Dhamma
6. Ms Jittinun Jewcharoensakul, Thailand - To serve Dhamma Ābhā
7. Dr. Boonchuey Sathaphatayavongs, Thailand - Spread of Dhamma
8. & 9. Mr. Ittiporn & Mrs. Monta Thong-Innate, Thailand - To serve Dhamma Suvaṇṇa
10. Mrs. Ladachat Saingam, Thailand - To serve Dhamma Dhānī
11. Mr. Tim & Mrs. Karen Donovan, USA - Spread of Dhamma in Bay Area, USA
Senior Assistant Teachers:
1. Mr. Pravinchandra N. Desai, Mumbai
2. Mr. Vinodchandra Parekh, Mumbai
3. & 4. Mr. Yogesh & Mrs. Mayuri Shah, Mumbai
5. Mr. Kam-Ling Chiu, Hong Kong
6. Mr. Chalerm Munkongdee, Thailand
7. Dr. Vichit Leenutapong, Thailand - To assist the area teachers in serving Dhamma Kañcana
8. Dr. (Ms.) Wilaiwan Seetasuwan, Thailand - To assist the area teachers in serving Dhamma Kamala
New Appointments
Assistant Teachers:
1. Ms. Charu Gupta, Delhi
2. & 3. Mr. Ran & Mrs. Avital Mayroz, Israel
Children’s course Teachers:
1. Mr. Gaurav Buddhiraja, Rohtak, Haryana
2. Mrs. Sita Agarwal, Hapur, U.P.
Mr. Raja M. is no longer an assistant teacher in the tradition of Vipassana as taught by S. N. Goenka.
Dhamma Dohas
Śīla samādhi jñāna kī, bahe triveṇī dhāra;
ḍubakī māre so tire, ho dukha sāgara pāra.
Morality, concentration, and wisdom—
three streams have joined and flow together.
By plunging into their confluence,
you cross the ocean of suffering.
Gaṅgā jamunā sarasvatī, śīla samādhi jñāna;
tīnoṅ kā saṅgama hove, pragaṭe pada niravāṇa.
The true Ganges, Jamuna, and Sarasvati
are morality, concentration, and wisdom.
Where these three streams converge, nibbāna manifests.
Śīlavāna ke dhyāna se, prajñā jāgṛta hoya;
antaramana kī granthiyāṅ, sabhī vimocita hoṅya.
When a person of morality concentrates, insight awakens.
The knots in the depths of the mind are all untied.
Mana ke karama sudhāra le, mana hī pramukha pradhāna;
kāyika vācika karama to, mana kī hī santāna.
Correct your mental actions; mind is first and foremost.
Deeds of body and speech are offspring of the mind.