The Buddhist Path MBI 104
Lesson 3
We mentioned that the first sangha was composed of those who were advanced upon the path. Let us see then how that first sangha developed.
"The Sangha of the Blessed One's disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully -- in other words, the four types [of noble disciples] when taken as pairs, the eight when taken as individual types -- they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world."
The sangha consisted of four principal groups, each of which had reached a marking point in their meditative attainments. They were, the arahats, the non-returners, the once returners and the stream winners. Each is briefly described in the Majjhima Nikaya 118.
"In this community of monks there are monks who are Arahats, whose mental effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal (liberation), totally destroyed the fetter of becoming, and who are released through right gnosis: such are the monks in this community of monks.
"In this community of monks there are monks who, with the total ending of the first set of five fetters, are due to be reborn (in the Pure Mind) as non-returners, there to be totally unbound, never again to return from that world: such are the monks in this community of monks.
"In this community of monks there are monks who, with the total ending of [the first] three fetters, and with the attenuation of passion, aversion, and delusion, are once-returners, who -- on returning only one more time to this world -- will make an ending to the unsatisfactory: such are the monks in this community of monks.
"In this community of monks there are monks who, with the total ending of [the first] three fetters, are stream-winners, steadfast, never again destined for states of woe, headed for self-awakening: such are the monks in this community of monks."
"Just as the ocean is the abode of such mighty beings as whales, whale-eaters, and whale-eater-eaters; asuras, nagas, and gandhavaras, and there are in the ocean beings one hundred leagues long, two hundred... three hundred... four hundred... five hundred leagues long; in the same way, this Doctrine and Discipline is the abode of such mighty beings as stream-winners and those practicing to realize the fruit of stream-entry; once-returners and those practicing to realize the fruit of once-returning; non-returners and those practicing to realize the fruit of non-returning; Arahants and those practicing for Arahantship... This is the eighth amazing and astounding fact about this Doctrine and Discipline."
Buddha’s group eventually gained a reputation for its quality of purpose and discipline. It is this quality, together with the teachings, that made the sangha of Buddha Dharma followers supreme. But that could only occur if the Buddha Dharma was more than just a theoretical position. It had to be relevant to normal everyday living and reach into the ordinary lives of people.
There is a lesson here. Those on the path of Buddha Dharma must ask themselves if they are really making the Dharma relevant today or if they are simply living upon its past glory with transcendental snobbery. As Buddha declares, we must be established “on pure heartwood”, the core of the tree, transparent and visible among the ordinary people, not like a family of saints living far removed from the people by monastery wall, pomp and ceremony. One attains honor and worth by attitudes, intentions and actions that are noble and correct, not by projecting noble images.
"Monks, this assembly is free from idle chatter, devoid of idle chatter, and is established on pure heartwood: such is this community of monks, such is this assembly. The sort of assembly that is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world: such is this community of monks, such is this assembly.
The sort of assembly to which a small gift, when given, becomes great, and a great gift greater: such is this community of monks, such is this assembly. The sort of assembly that it is rare to see in the world: such is this community of monks, such is this assembly -- the sort of assembly that it would be worth traveling for leagues, taking along provisions, in order to see."
For forty nine days, Buddha remained in solitude, contemplating his newfound emancipation. Then, having consolidated his Buddhahood while resting under the shepherd's Nigrodha tree on the banks of the river Neranjara, he considered what he should do. We have spoken of this critical moment before. He knew how difficult the task of liberation from the stained mind would be, having experienced it.
"I have recognized the deepest truth, which is sublime and peace-giving' but difficult to understand; for most men move in a sphere of worldly interests and find their delight in worldly desires. The worldling will not understand the doctrine, for to him there is happiness in selfhood only, and the bliss that lies in a complete surrender to truth is unintelligible to him.
He will call resignation what to the enlightened mind is the purest joy. He will see annihilation where the perfected one finds immortality. He will regard as death what the conqueror of self knows to be life everlasting. The truth remains hidden from him who is in the bondage of hate and desire. Nirvana remains incomprehensible and mysterious to the vulgar whose minds are beclouded with worldly interests. Should I preach the doctrine and mankind not comprehend it, it would bring me only fatigue and trouble."
Now that was a disturbing thought. If you speak to anyone who has really discovered something marvelous or has created a beautiful piece of music or a glorious expressive painting, they will tell you that their first thought, after the initial glow of joy has diminished, is to tell someone. It is a natural human reaction to share that joy.
But some, after seeing the world unworthy, may even destroy their work or give orders for its destruction after their death. It would have been tempting for Buddha to simply enjoy his great peace as a recluse. His teaching required great auto-discipline and profound internalization on the part of the disciple and Buddha saw that it would be a tiring and frustrating task to teach fully and profoundly if the disciple was not ready for the task.
After introspection and probably much dissonance and meditation, which finally resolved the problem, he decided that there might indeed be a few who would understand and really follow the path. There might be a few whose minds were but “scarcely covered by the dust of worldliness,” who already understood the dangers of the three poisons and were sufficiently prepared mentally to go where he had gone.
Most masters at one time or another are faced with this problem. What does one do? One cannot teach above the heads of one’s listeners. The only solution is to teach what is appropriate for the particular hearers. The Mahayana claim that that is indeed what occurred.
Tapussa and Bhallika
Buddha’s first experience was with two merchants, Tapussa and Bhallika from Rangoon,-- then called Okkala. They were passing by and upon seeing Buddha and respecting those on the holy path, they approached and offered, as was the custom, rice cakes and honey.
When Buddha had eaten, he spoke to them, pointing out the correct path to liberation without actually delivering a profound sermon. They perceived the truth in what Buddha said and thereupon took refuge in the Dharma. They then requested Buddha to give them something to remember him by when they returned to their country,-- today called Myanamar. Thus they became his first believers, though they were not numbered among the first sangha.
Buddha gave them eight pieces of his hair, which were taken with respect and honor back to Rangoon. The king of Okkala welcomed this treasure with great honor on their arrival and the hairs were enshrined in a pagoda, which is now the biggest and highest pagoda in the world,-- the Shwedagon golden pagoda of Rangoon.
Now moving into action, Buddha thought:
"To whom shall I really preach the doctrine first? My old teachers are dead. They would have received the good news with joy. But my five ancient companions are still alive. I shall go to them, and to them shall I first proclaim the gospel of deliverance."
Upaka, a young Brahman and a Jain, a former acquaintance of Siddhartha, saw Buddha while he was journeying to Benares, and amazed at his apparent tranquility and aura of joy, approached Buddha and spoke of his apparent demeanor.
Buddha replied:
"I have obtained deliverance by the extinction of self. My body is chastened, my mind is free from desire, and the deepest truth has taken abode in my heart. I have obtained Nirvana, and this is the reason that my countenance is serene and my eyes are bright. I now desire to found the kingdom of truth upon earth, to give light to those who are enshrouded in darkness and to open the gate of deathlessness."
Upaka replied: "Thou professest then, friend, to be Jina, the conqueror of the world, the absolute one and the holy one.
The Blessed One said: "Jinas are all those who have conquered self and the passions of self; those alone are victorious who control their minds and abstain from evil. Therefore, Upaka, I am a Jina."
Upaka shook his head. "Venerable Gotama,” he said, "thy way lies yonder." and taking another road, he went away.
So, though we hear that many who joined the Sangha believed Buddha, there were other learned men who did not. Why did Upaka move on? Why did he not stop to listen? The real question is, of course, why would he listen to someone who claimed to have seen the truth? Would you today, upon meeting someone distinguished and noble in the street, stop and listen if he declared, “Friend, listen to me. I am the conqueror of the world, the absolute one, the holy one.”
But that raises another question. Why would some listen and others not? Why would some believe and others not? Why would some join his Sangha and others not?
The Dharma, when expressed in words, is not in itself convincing enough to generate in the hearer immediate and great changes. Buddha himself, although a fine master, was not one of those who “naturally won friends and influenced people”. On the contrary, his approach was serious and sincere and there was no attempt to persuade with words ungrounded in truth or loaded with emotional construct. Indeed, one has to be ready to receive the potential truth, and this requires a mind prepared to listen.
Do you remember the Christian New Testament story of Peter the fisherman, who was busy mending his nets when Jesus the Nazarene passed? Jesus saw something special in Peter, and said, “Come, I will make you a fisher of men.” What did Peter do? Did he say, “I’m afraid I have to finish off these nets first,” or “I have a hot date tonight with a real cool chick,” or “I have to get my things, pay the rent, tell my friends where I’ve gone, take the dog for a walk and wash the car.” No, he went right away with Jesus. He was ready. Why? Because there was a giver prepared to give and receiver prepared to receive. That is how it was. That is how it is.
The Five Ascetics
Buddha then traveled to Isipathana, now called Sarnath, just 13 kilometres from Varanasi in the Deer Park. Upon seeing their once beloved companion approach, the five ascetics naturally greeted him as "friend Gotama", just as they had always done.
Buddha told them that he had attained suchness (Tat) and was therefore a Tathagata Seeing no Identity or individuality in anything, a Tathagata sees one world and the unity of all things, thus he clearly cannot be separated or separate from all human creatures. He thus made it clear to them that the idea of “friend” was an impediment that he could neither use nor accept.
This would not have startled the ascetics too much, for after having lived for six years with him, they would know his ways of speaking. Buddha, never mincing words, had always been direct and outspoken.
When the ascetics were prepared, on the eve of Saturday, on the full moon of July, exactly two months after his Awakening, Buddha preached to them his first full sermon concerning the Four Noble Truths, the Dhammacakkappavattana Sutta, the Great Discourse on the Setting in Motion of the Wheel of the Dharma of the Natural Law.
We read in the "Book of Discipline" (Vinaya IV, Mahavagga, 9-14) that one of the Brahmins, Kondanna, attained the stage of sotapanna and asked for ordination under the Lord. Then Vappa and Bhaddiya attained the first stage of enlightenment on the first and second days and asked for ordination. Later, as the talks continued, Mahanama attained the stage of sotapanna on the third day and asked for ordination. Assaji, on the fourth day, also attained that state.
Note that ordination did not take place until each had attained the stage of sotapanna.
Five days later, on Thursday, the 5th waning day of July, Buddha then summoned the whole group of five bhikkhus and gave them his second sermon, setting forth the famous anattā (not-self) doctrine. On hearing the Anattalakkha Sutra, all five attained Arahatship, by virtue of which they were entirely free from all human passions.
“And when the doctrine was propounded, the venerable Kondanna, the oldest one among the five Bhikkhus, discerned the truth with his mental eye, and he said: ‘Truly, O Buddha, our Lord, thou hast found the truth!’ Then the other Bhikkhus too, joined him and exclaimed: ‘Truly, thou art the Buddha, thou hast found the truth’."
Having pointed out the truth to the five Bhikkhus, Buddha said: "A man who stands alone, having decided to obey the truth, may be weak and slip back into his old ways. Therefore, stand ye together, assist one another, and strengthen one another’s efforts. Be like unto brothers; one in love, one in holiness, and one in your zeal for the truth.”
Now look at that statement again, take it to heart and understand it well:
“Be like unto brothers; one in love (benevolent), one in holiness, and one in your zeal for the truth.”
Thus these five, Assaji, Kondanna, Bhadiya, Vappa and Mahanama, became the first Sangha.
We may be amazed that this rise to the first sotapanna state came so quickly after hearing Buddha’s first sermon, but one must remember that we are not speaking here of ordinary lay people. These five were educated Brahmins who had left their secure and luxurious life for an ascetic ideal that could lead them to the truth. For six years they had kept pace with Buddha, although they had never reached his extremes, but their sense of the spiritual was already high to begin with. All they needed was the extra direction.
Neither Buddha nor any other master could have given them this gift; he could only lead them to the door.
The First Sermon
Samyutta Nikaya LVI, 11
The Dhammacakkhapavathana Sutra
"As long as my knowing and seeing how things are, was not quite purified in these twelve aspects, in these three phases of each of the four noble truths, I did not claim in the world with its gods, its Maras and high divinities, in this generation with its monks and Brahmans, with its princes and men to have discovered the full awakening that is supreme.
“But as soon as my knowing and seeing how things are, was quite purified in these twelve aspects, in these three phases of each of the four noble truths, then I claimed in the world with its gods, its Maras and high divinities, in this generation with its monks and Brahmans, its princes and men to have discovered the full awakening that is supreme.
“Knowing and seeing arose in me thus: 'My heart's deliverance is unassailable. This is the last birth. Now there is no renewal of being.”
The bhikkhus of the group of five were glad, and they approved his words.
What are the three phases of the four noble truths referred to in the sermon? They are the division of the eightfold path into three groups: Understanding or Wisdom (panna), Virtue (sila), and Concentration (samadhi).
These three, multiplied by the four stages of progress in the path, constitute the twelve ways Buddha mentioned, namely: Stream-Entry (where wrong view ritualism and doubt are ended), Once-Return (where sensuality and ill will are weakened), Non-Return (where these two are ended) and Arahatship (where lust for form, lust for the formless, conceit, agitation and ignorance are ended), this being the end of craving that causes constant dissatisfaction.
The following excerpt shows Kondanna’s reaching the stage of sotapanna and Buddha’s response to that event.
“When the Wheel of Truth had thus been set rolling by the Blessed One, 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 monk or divine or god or death-angel or high divinity or anyone in the world.
“On hearing the earth-gods' cry, all the gods in turn in the six paradises of the sensual sphere took up the cry till it reached beyond the Retinue of High Divinity in the sphere of pure form. 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.
Now during this utterance, there arose in the venerable Kondanna the spotless, an immaculate vision of the True Idea: "Whatever is subject to arising is all subject to cessation."
Then the Blessed One uttered the exclamation: "Kondanna knows! Kondanna knows!", and that is how that Venerable One acquired the name Anna-Kondanna -- Kondanna who knows.
Five days later, when Buddha preached the more profound Anattalakhana Sutra, the Discourse on the Characteristic of Non-self, all reached the stage of Arahat.
The Second Sermon
Samyutta Nikaya XXII, 59
Anatta-lakkhana-sutra
The Doctrine of No-Self
Thus I heard. On one occasion the Blessed One was living at Benares, in the Deer Park at Isipatana. There he addressed the bhikkhus of the group of five: "Bhikkhus."
"Venerable sir," they replied.
The Blessed One said this. "Bhikkhus, form is not-self. Were form self, then this form would not lead to affliction, and one could have it of form: 'Let my form be thus, let my form be not thus.' And since form is not-self, so it leads to affliction, and none can have it of form: 'Let my form be thus, let my form be not thus.'
"Bhikkhus, feeling is not-self... "Bhikkhus, perception is not-self... "Bhikkhus, determinations are not-self... "Bhikkhus, consciousness 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.'
Impermanence
"Bhikkhus, how do you conceive it: is form permanent or impermanent?"
"Impermanent, venerable Sir."
Suffering
"Now is what is impermanent painful or pleasant?"
"Painful, venerable Sir."
No Self Impermanence and Suffering
"Now is what is impermanent, what is painful since subject to change, fit to be regarded thus: 'This is mine, this is I, this is my self'"?
"No, venerable sir."
"Is feeling permanent or impermanent?... "Is perception permanent or impermanent?... "Are determinations 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 since subject to change, fit to be regarded thus: 'This is mine, this is I, this is my self'"?
"No, venerable sir."
"So, bhikkhus any kind of form whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near, must with right understanding how it is, be regarded thus: 'This is not mine, this is not I, this is not myself.'
"Any kind of feeling whatever... "Any kind of perception whatever... "Any kind of determination whatever... "Any kind of consciousness whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near must, with right understanding how it is, be regarded thus: 'This is not mine, this is not I, this is not my self.'
Estrangement and Liberation
"Bhikkhus, when a noble follower who has heard (the truth) sees thus, he finds estrangement in form, he finds estrangement in feeling, he finds estrangement in determinations, he finds estrangement in consciousness.
"When he finds estrangement, passion fades out. With the fading of passion, he is liberated. When liberated, there is knowledge that he is liberated. He understands: 'Birth is exhausted, the holy life has been lived out, what can be done is done, of this there is no more beyond.'"
That is what the Blessed One said. The bhikkhus were glad, and they approved his words.
Now during this utterance, the hearts of the bhikkhus of the group of five were liberated from taints through clinging no more.
You may not have heard this sutra before, but you have now read it. Have you then developed Correct Understanding? While you were reading with an open and flexible mind, did you see that the words were empty and just form? Did you see beyond those words to the vacuity of the words, the ideas and the thoughts of your own mind?
The bhikkhus did and they experienced the non duality of all phenomenon and the emptiness of self not as an intellectual experience, but as an experience beyond the words. They each penetrated this truth to such degree that they attained arahatship. It is worth thinking about both their readiness to receive and your own preparedness to receive, which probably needs to be developed by correct teachings, meditation and practice.
Yasa
The sixth to join the Sangha was Yasa, a young man from Varanesi (Benares).
In Benares a wealthy guildmaster had a son called Yasa. His life, so we are told, was similar to that of Buddha’s former life, luxurious and socially complete. Like Buddha, he too was repulsed and disgusted with the lust and extreme sensual greed that must have been prevalent among the wealthy at that time and, in consequence, he too left his home.
The likeness to the story of Buddha’s life may be suspect, but really, if one considers that the temperament of aversion has a tendency to reject this type of greed and lust, it would not be surprising if this really happened and indeed probably did happen quite often to others who joined the order. One must remember that there were no fast cars or other diversions to take the attention of anyone with a restless intellectual temperament who led a luxurious life.
One morning, he rose early and to his utter disgust, saw his female attendants and musicians asleep in repulsive attitudes. The whole spectacle was so disgusting that the palace presented the gloomy appearance of a charnel house. Realizing the vanities of worldly life, he left home in distress, muttering to himself, "Distressed am I, oppressed am I," and went in the direction of Isipatana where the Buddha was temporarily residing after his group of five had attained Arahantship.
Yasa stood not far from where Buddha sat, still venting his frustration on the world with words. Thereupon Buddha said,
"Here there is no distress, O Yasa! Here there is no oppression, O Yasa! Come hither, Yasa! Take a seat. I shall expound the Dhamma to you."
The distressed Yasa was pleased to hear the encouraging words of Buddha. Removing his golden sandals, he approached Buddha, respectfully saluted him and sat on one side.
Buddha then also expounded the doctrine to him, preparing the way by speaking about generosity (dāna), morality (sīla), the consequences of living a life of sensual pleasures (kāmādinava), and the great benefits of renunciation (nekkhammā nisamsa). Then, when Yasa was prepared, he taught him the Four Noble Truths, not in the simple way in which they are taught now to beginners, but in their full complexity. Yasa then also attained the first stage of Awakening,-- sotapatti.
Yasa's mother was the first to notice the absence of her son and she reported the matter to her husband. One might assume that Yasa’s father sent out search parties, and we are also old that he went to Isipatana, perhaps having a fine intuition as to where he would be most likely to find his son.
When Buddha saw him coming from afar, legend has it that with his psychic powers, he willed that the father should not be able to see his son.
The guildmaster approached Buddha and respectfully inquired whether he had seen his son Yasa. Buddha asked him to be seated. With patience, Yasa’s father listened as Buddha delivered a short discourse. The guildmaster was delighted, his haste to find Yasa appearing to have been dissolved, and he exclaimed,
"Excellent, O Lord, excellent! It is as if, Lord, a man were to set upright that which was overturned, or were to reveal that which was hidden, or were to point out the way to one who had gone astray, or were to hold a lamp amidst the darkness, so that those who have eyes may see! Even so has the doctrine been expounded in various ways by the Exalted One.
"I, Lord, take refuge in the Buddha, the Doctrine and the Order. May the Lord receive me as a follower, who has taken refuge from this very day to life's end!"
Thus Yasa’s father was the first lay follower to seek refuge with Buddha.
On hearing at a distance the discourse delivered to his father, Yasa attained Arahantship. Thereupon Buddha, it is said, withdrew his will-power so that Yasa's father may be able to see his son. The guildmaster then pleaded with his son to come home, as his mother was grieving. Yasa was unsure, but clearly his wish was to stay, so Buddha replied,
"Should Yasa return to the world and enjoy the pleasures of a worldly life as he did
before?"
The meaning was clear. There were other alternatives for Yasa. Seeing the truth of the situation, Yasa's father replied,
"If Yasa, my son, finds it a gain to stay with thee, let him stay. He has become delivered from the bondage of worldliness."
The guildmaster then invited Buddha and his disciples for alms on the following day. Buddha expressed his acceptance of the invitation by his silence.
Happily now, seeing that Yasa had finally come to terms with life in a special way, the guildmaster left Yasa behind, no doubt walking home with a plausible explanation for Yasa’s mother. After the departure of his father, Yasa asked Buddha to grant him the Lesser and the Higher Ordination.
"Come, O Bhikkhu! Well taught is the Doctrine. Lead the Holy Life to make a complete end of suffering." With these words the Buddha conferred on him the Higher Ordination.
With the Venerable Yasa, the number of Arahants and the Sangha increased to six.
On the following day, as invited, Buddha visited the house with his six disciples. There, the Venerable Yasa's mother and his former wife heard the doctrine expounded by Buddha. Upon hearing his words, they then attained the first stage of Awakening and became Buddha’s first two lay female followers.
Now once more, we have to locate ourselves in space and time to understand these things. To those living today, it would not be logical that a partner, being distraught, would simply walk off one day and return on the next with the great news that he was going to abandon his wife, having become an Arahat. It is even less likely that he would be received with tranquility. Can you then imagine that this same wife, along with her mother-in-law, upon hearing Buddha’s words, would be able to listen with sufficient calm in order to reach the first stage of Awakening?
There are two factors involved here.
The Brahmin tradition, for thousands of years, had developed a great reverence for the holy life. Those who were upon the path were considered ennobled and worthy of praise. It is certain generally that warrior kings were less happy to see their sons walk off and lose their lineage, but among most people, to serve Brahma was considered a noble calling.
Remember too that the position of Yasha’s wife was quite different in India at that time than it is today in our modern society. In any event, she knew she would be well provided for. If she was an extremely noble woman, she may have seen that this was the way to true happiness for her husband and to his delivery from the frustration and torture of his aversion to the wealthy life. She was probably not as surprised as one might suppose. The fact that she attained the first stage is a clear indication of her own readiness to listen and the openness and flexibility of her mind.
Vimala, Subāhu, Punnaji and Gavampati.
The Venerable Yasa had four distinguished friends named Vimala, Subāhu, Punnaji and Gavampati, who were also from wealthy families. When they heard that their noble friend had shaved his hair and beard, donned the ochre robe and entered the homeless life, they approached him. After hearing their friend’s explanation, they expressed their desire to follow his example. The Venerable Yasa introduced them to Buddha whereupon, on hearing the Buddha Dhamma, they all attained Arahantship.
Fifty more worthy young men who belonged to the leading families of the various districts known by the Venerable Yasa, also received instructions from Buddha, thereby attaining Arahantship and entering the Holy Order.
Within two months, the Sangha and the number of Arahants gradually rose to sixty. All of them came from distinguished and wealthy families.
Before long, Buddha succeeded in enlightening the sixty disciples, and decided to send them as messengers of the Dharma, ( Dhammadūta) to teach the new path to all, without any distinction. Before dispatching them in various directions, the Mahavagga says that he exhorted and encouraged them.
The Mahāvagga
"Freed am I, O Bhikkhus, from all bonds, whether divine or human.
"You, too, O Bhikkhus, are freed from all bonds, whether divine or human.
"Go forth, O Bhikkhus, for the good of the many, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods (devas) and men. Let not two go by one way: Preach, O Bhikkhus, the Dharma, excellent in the beginning, excellent in the middle, excellent in the end, both in the spirit and in the letter. Proclaim the Holy Life, altogether perfect and pure.
"There are beings with little dust in their eyes, who, not hearing the Dhamma, will fall away. There will be those who understand the Dhamma."
"I too, O Bhikkhus, will go to Uruvelā in Senānigāma, in order to preach the Dhamma."
"Hoist the Flag of the Sage. Preach the Sublime Dhamma. Work for the good of others, you who have done your duties."
As we know, all sixty members of the sangha were educated, literate and capable of teaching others. It would be natural, therefore, that Buddha would send them out to teach others. We might then assert that he sent them out of compassion for the suffering of the world, but to say that would be rather glib.
We know that Buddha saw suffering and dissatisfaction not as an individual phenomenon, but as a great plague cast over all men. Within himself he had a great sense of the unity of all creatures. Because of this, he found that plague aversive and was driven, as a warrior without a sword, to destroy all suffering. He realized that to accomplish this, all apparent single human creatures needed to join in the battle.
Buddha knew that he could not liberate all sentient beings and lift the plague. All he could do was teach them to help themselves and to help others to help themselves. His vision then was to end suffering. That was his mission. That was the mission he passed on to his sangha.
Hoist the flag of the sage. Preach the Sublime Dharma. That was, so to speak, his battle cry, used to fight against the materialist world on one hand and the eternalist world on the other.
Are we, as Buddha Dharma followers, taking the battle to the enemy, or have we allowed the materialist enemy to surround us and the eternalist enemy to be both above and below us?
The Conversion of Thirty Young Men
Buddha resided at Isipatana in Benares until all his arahats had departed and then set out for Uruvelā in Senānigāma. On the way, he rested within a small grove of trees.
At that time, we are told, thirty young men went with their wives to this particular grove to pass the time and amuse themselves. One of their number had no partner, so he took along a courtesan. After a while, when no one was aware, she ran away with their valuables. The young men searched for her in the forest, and, seeing Buddha, asked him if he had seen a woman passing that way. Buddha, saw their folly and declared,
"Which do you think, young men, is better; seeking a woman or seeking oneself (one’s own true nature)?".
"Seeking oneself is better, O Lord!” replied the young men.
"Well, then, sit down and I will preach the doctrine to you," said Buddha.
"Very well, Lord," they replied.
Respectfully saluting the Exalted One, they sat expectantly by. As they attentively listened to him, they experienced “the Eye of Truth” (first understanding). After this they entered the Order and received the Higher Ordination.
Uruvela Kassapa, Nadī Kassapa, and Gayā Kassapa
Upon wandering from place to place, in due course, Buddha arrived at Uruvelā. Here there lived three Brahmin ascetics, the Jatila with matted hair, known as Uruvela Kassapa, Nadī Kassapa, and Gayā Kassapa. They were all brothers, living not far distant from one another, with 500, 300 and 200 disciples respectively. The eldest was proud of his spiritual attainments and believed that he had Awakened. Probably he had attained the point of perceiving the emptiness of form and the emptiness of no form and nothing more.
The focus of their meditations and worship was fire. This was not unusual, as we have seen, because fire was then considered by some as the divine. The elder Kassapa was the head of the group and was honored as one of the wisest men and an authority on the spiritual state.
Buddha went to Kassapa of Uruvela and asked if he could stay in the special room where the sacred fire was housed and the Serpent of Fire dwelt.
It is said that Kassapa, seeing Buddha, thought to himself: "This is a great Muni and a noble teacher. Should he stay overnight in the room where the sacred fire is kept, the serpent will bite him and he will die." And he said: "I do not object to your staying overnight in the room where the sacred fire is kept, but the serpent lives there; he will kill you and I should be sorry to see you perish."
Buddha insisted and Kassapa admitted him to the room where the sacred fire was kept. Buddha sat in full tranquility in meditation. During the night, the legend continues, the Serpent came, belching forth in rage his fiery poison and filling the air with burning vapor, but could do Buddha no harm. This was because Buddha’s mind accepted no delusion. The venomous Serpent, in a vision induced by the situation, died.
In the morning, the Blessed One showed Kassapa that the Serpent was dead and declared that it had been consumed by his own fire. Kassapa then decided that Shakyamuni was a great Samana and indeed possessed high powers, but that he was not as holy as himself. This was perhaps a logical assumption, for Buddha did not have the ascetic appearance normally accepted at that time as holiness.
On the following day, there was a festival, and Kassapa was quite disturbed over Buddha’s presence, for he felt that his authority would be undermined. He perhaps even considered that he would lose disciples to Buddha. However, when the festival began, Buddha retired and did not come to Kassapa. Kassapa went to Buddha the next morning and asked why he had decided not to come.
The Tathágata replied: "Didst thou not think, O Kassapa, that it would be better if I stayed away from the festival?" Kassapa was surprised that Buddha had read his thoughts, although he was not holy. How could that be?
Buddha addressed Kassapa and told him that he indeed had seen the truth but did not accept it because of the fear in his heart. Buddha showed him that his Identity had prevented him from entering the path, upon which Kassapa gave up his resistance, his fear disappeared and, bowing down before Buddha, asked for ordination.
Then Buddha said, "Thou, Kassapa, art chief of the Jatilas. Go then first and inform them of thine intention, and let them do as thou thinkest fit."
Kassapa went to the Jatilas and said: "I am anxious to lead a religious life under the direction of the great Shakyamuni, who is the Enlightened One, the Buddha. You are free to do as you think best."
The Jatilas replied that they too had conceived a profound affection for the great Shakyamuni, and if Kassapa joined his brotherhood then they would do likewise." The Jatilas of Uruvela then flung their tools and instruments of worship into the river and went to the Blessed One.
Nadi Kassapa and Gaya Kassapa, brothers of the great Uruvela Kassapa, powerful men and chieftains among the people, were dwelling below, next to the river, and they saw these things floating by. They were alarmed and went upstream to find out what had happened to their disciples. Hearing what had happened from Kassapa and his people, they also went to the Buddha.
Then Buddha, seeing that the disciples of Nadi and Gaya who had practiced severe austerities and worshiped fire had now come to him with their leaders, preached the great Fire Sermon, which is so strong and important that it is repeated again here so that you will retain its message better.
The Third Sermon
Samyutta Nikaya XXXV, 28
Aditta-pariyaya-sutra
THE FIRE SERMON
Thus I heard. On one occasion the Blessed One was living at Gaya, at Gayasisa, together with a thousand bhikkhus. There he addressed the bhikkhus.
"Bhikkhus, all is burning. And what is the all that is burning?
"The eye is burning, forms are burning, eye-consciousness is burning, eye-contact is burning, also whatever is felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact for its indispensable condition, that too is burning. Burning with what? Burning with the fire of lust, with the fire of hate, with the fire of delusion. I say it is burning with birth, aging and death, with sorrows, with lamentations, with pains, with griefs, with despairs.
"The ear is burning, sounds are burning...
"The nose is burning, odors are burning...
"The tongue is burning, flavors are burning...
"The body is burning, tangibles are burning...
"The mind is burning, ideas are burning, mind-consciousness is burning, mind-contact is burning, also whatever is felt as pleasant or painful or neither-painful-nor-pleasant that arises with mind-contact for its indispensable condition, that too is burning. Burning with what? Burning with the fire of lust, with the fire of hate, with the fire of delusion. I say it is burning with birth, aging and death, with sorrows, with lamentations, with pains, with griefs, with despairs.
"Bhikkhus, when a noble follower who has heard (the truth) sees thus, he finds estrangement in the eye, finds estrangement in forms, finds estrangement in eye-consciousness, finds estrangement in eye-contact, and whatever is felt as pleasant or painful or neither-painful- nor-pleasant that arises with eye-contact for its indispensable condition, in that too he finds estrangement.
"He finds estrangement in the ear...in sounds...
"He finds estrangement in the nose...in odors...
"He finds estrangement in the tongue...in flavors...
"He finds estrangement in the body...in tangibles...
"He finds estrangement in the mind, finds estrangement in ideas, finds estrangement in mind-consciousness, finds estrangement in mind-contact, and whatever is felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact for its indispensable condition, in that too he finds estrangement.
"When he finds estrangement, passion fades out. With the fading of passion, he is liberated. When liberated, there is knowledge that he is liberated. He understands: 'Birth is exhausted, the holy life has been lived out, what can be done is done, of this there is no more beyond.'"
That is what the Blessed One said. The bhikkhus were glad, and they approved his words.
Now during his utterance, the hearts of those thousand bhikkhus were liberated from taints through clinging no more.
The three Brothers became Arahats and joined the Sangha.
Sāriputta and Moggallāna
Not far from Rājagaha, in the village Upatissa, also known as Nālaka, there lived a very intelligent youth named Sāriputta (son of Sāri), who was also called Upatissa, since he belonged to the leading family of the village. Although he was from a Brahmin family, attitudes and ideas compelled him to renounce the old ideas for the more tolerant teachings of Buddha Gotama. His brothers and sisters followed his noble example. His father, Vanganta, apparently adhered to the Brahmin faith. His mother, who was displeased with the son for having become a Buddhist, was converted to Buddhism by himself at the moment of his death.
Upatissa, like most wealthy Brahmins, lived a life of luxury. His close friend in Kolita, a nearby village, was known as Moggallāna. One day, as both of them were involved in a hill-top festival, they realized how full of folly were the transient pleasures of life. Talking together, they decided to unite and go in search of the Path of Release.
The two young seekers went at first to Sañjaya, who had a large following, and sought ordination from him. Before long, they acquired the knowledge that their master imparted to them, but they were still not satisfied with the explanations for the turmoil of the world and sought more. They approached other famous Brahmins and ascetics, but still did not find what they sought. Together they returned to their own village and agreed between themselves that whoever would first discover the Path should inform the other.
As we know, Buddha had sent out the sixty disciples of his Sangha to proclaim the sublime Dhamma. While Buddha proceeded to Uruvelā, the Venerable Assaji went in the direction of Rājagaha.
One day, while wandering in the city of Rājagaha, Upatissa casually met Assaji and was impressed by his tranquility and deportment. Assaji was walking well composed, with his eyes not searching, his mind clearly quiet but fixed on his round from door to door, accepting the morsels of food that the charitable placed in his bowl.
Uptissa was impressed and thought that this man indeed had attained what he sought. He approached Assaji while he was seeking a suitable place to eat his meal and offered him his own stool to sit upon and the water that he carried.
Upatissa is then reported to have said,
"Venerable Sir, calm and serene are your organs of sense, clean and clear is the hue of your skin. For whose sake have you retired from the world? Who is your teacher? Whose doctrine do you profess?"
The Arahant replied with modesty, "I am still young in the Order, brother, and I am not able to expound the Dhamma to you at length."
Upatissa urged him to say what little he knew. It is said that the Venerable Assaji uttered a four line stanza, summing up the profound philosophy of the Master, on the truth of the law of cause and effect.
“ Of things that proceed from a cause,
Their cause the Tathāgata has told,
And also their cessation:
Thus teaches the Great Ascetic”.
Or perhaps it was this stanza, as some claim:
“Nothing touched or seen
Can represent the Truth
They spoil and die: Then let us find
Eternal Truth within the mind”.
Upatissa would probably have needed a verse something like the second in order to immediately attain the first stage of Awakening, sotāpatti. He undoubtedly expressed his deep gratitude for the inspiring verse and asked for instructions to seek out Buddha.
Before leaving, in accordance with the agreement, he returned to his companion Kolita to convey the joyful tidings. Kolita was transformed, like his friend, and attained the first state on hearing the verse. Overwhelmed, they went to their teacher, Sañjaya, who did not grasp the depth of the new doctrine. Frustrated in their attempt, Upatissa and Kolita (Sariputta and Moggallana) then went to find Buddha.
A week later, the Venerable Kolita, (Moggallana) attained Arahantship, and after a further week, Upatissa, (Sariputta) on hearing Buddha expound the Vedanā Pariggaha Sutta to the wandering ascetic Dīghanakha, also attained Arahantship.
Now while Yasa’s family readily accepted the homeless life for their son, others did not and were alarmed at the number leaving homes and families.
Buddha told his disciples that the people’s anger would not last and advised them to reply by saying, 'It is by preaching the truth that Tathágatas lead men. Who will murmur at the wise? Who will blame the virtuous? Who will condemn self-control, righteousness, and kindness?"
"Commit no wrong, do only good, and let your heart be pure.
This is the doctrine Buddhas teach, and this doctrine will endure."
Assaji, Kondanna, Bhadiya, Vappa and Mahanama
Yaso, Vimala, Subāhu, Punnaji and Gavampati
Uruvela Kassapa, Nadī Kassapa and Gayā Kassapa
Sāriputta and Moggallāna
These were the greatest among those first disciples. We see them mentioned with others later in the Sukhavativyuha Sutra.
Sukhavativyuha Sutra
“Thus it was heard by me. At one time the Bhagavat dwelt in Rajagriha, on the mountain Gridhrakuta, with a large assembly of Bhikkhus, with thirty-two thousands of Bhikkhus, all arhats, free from frailties and cares, who had performed their religious duties, whose thoughts had been thoroughly freed through perfect knowledge, with inquiring thoughts, who had broken the fetters of existence, who had obtained their desires, who had conquered, who had achieved the highest self restraint, whose thoughts and whose knowledge were unfettered, great heroes, possessed of the six kinds of knowledge, self-controlled, meditating on the eight kinds of salvation, possessed of the powers, wise in wisdom, elders, great disciples, that is,
Ajnatakaundinya, Asvajit, Vashpa, Mahanaman, Bhadrajit, Yasodeva, Vimala, Subahu, Purna Maitrayaniputra, Uruvilva-kasyapa, Nadi-kasyapa, Gaya-kasyapa, Kumara-kasyapa, Maha-kasyapa, Shariputra, Mahamaudgalyayana,
Mahakaushthilya, Mahakaphila, Mahakunda, Aniruddha, Nandika, Kampila, Subhuti, Revata, Khadiravanika, Vakula, Svagata, Amogharaja, Parayanika, Patka, Kullapatka, Nanda, Rahula, and the blessed Ananda--with these and with other elders, and great disciples, who were wise in wisdom, with the exception of one person who had still to be advanced on the path of the disciples, that is, the blessed Ananda--and with many noble-minded Bodhisattvas, led by Maitreya.
Gavampati, Mahakatyana, Mogharaja, had been also elders of like stature, but had probably died like Sāriputta and Moggallāna who naturally are also not in the list.
This, we shall see, becomes an important point in the Buddha Dhamma development, for it was Maha-Kasyapa who, despite there being no hierarchy, took over the “de facto” leadership of the sangha of forest dwellers, wanderers and monastery adepts, including the sangha of women that had developed.
It all seems clear and evident, except for one point,-- the apparent ease with which all reached the arahat stage. We must then ask if the concept of arahat may have changed since that time. That some attained an Awakening will not be doubted, but it seems more probable that they passed from the material states of the first Jhana into the practice of Insight Meditation, for it is here that the two-fold nature of mind and its objects are realized and there arises in the meditator a clear understanding that these dual processes are devoid of self.
This is the first true experience of anatta, (not self). All past and future is understood finally as a conditioned cause-effect process. “I am” is seen as a total illusion. It appears most probable that the arahat stage spoken of was the perception of arising and passing mind moments, normally accompanied by bright light, rapture, tranquility, great awe and happiness, the detection of subtle energy, a strong mindfulness, equanimity and a quick and clear perception and comprehension. This state follows the elimination of emotion and the perception of anicca, (impermanence). At the same time, there may also arise a dangerous attachment to this state.
Probably most of the arahats were working upon the realizations which lead to a desire to escape the dreadful, unsatisfactory and wearisome nature of existence, which is a far cry from the mundane mental idea of wanting to get away from “suffering”.
Be that as it may, that state of arahat is indeed a noble one.
Exercise 3
I would like you to reflect upon these three first sermons of Buddha; then tell me what they really mean to you and how they may have touched you beyond intellect. It is easy to paraphrase them, but you must go deeper and let them touch you in some way. Then you can understand perhaps the depth of sensitivity and devotion of that first Sangha.