CHAPTER TWO

The First Dharma Talk

Siddhartha Gautama was twenty-nine years old when he left his family to search for a way to end his and others’ suffering. He studied meditation with many teachers, and after six years of practice, he sat under the bodhi tree and vowed not to stand up until he was enlightened. He sat all night, and as the morning star arose, he had a profound breakthrough and became a Buddha, filled with understanding and love. The Buddha spent the next forty-nine days enjoying the peace of his realization. After that he walked slowly to the Deer Park in Sarnath to share his understanding with the five ascetics with whom he had practiced earlier.

When the five men saw him coming, they felt uneasy. Siddhartha had abandoned them, they thought. But he looked so radiant that they could not resist welcoming him. They washed his feet and offered him water to drink. The Buddha said, “Dear friends, I have seen deeply that nothing can be by itself alone, that everything has to inter-be with everything else. I have seen that all beings are endowed with the nature of awakening.” He offered to say more, but the monks didn’t know whether to believe him or not. So the Buddha asked, “Have I ever lied to you?” They knew that he hadn’t, and they agreed to receive his teachings.

The Buddha then taught the Four Noble Truths of the existence of suffering, the making of suffering, the possibility of restoring well-being, and the Noble Eightfold Path that leads to well-being. Hearing this, an immaculate vision of the Four Noble Truths arose in Kondañña, one of the five ascetics. The Buddha observed this and exclaimed, “Kondañña understands! Kondañña understands!” and from that day on, Kondañña was called “The One Who Understands.”

The Buddha then declared, “Dear friends, with humans, gods, brahmans, monastics, and maras¹ 1 as witnesses, I tell you that if I have not experienced directly all that I have told you, I would not proclaim that I am an enlightened person, free from suffering. Because I myself have identified suffering, understood suffering, identified the causes of suffering, removed the causes of suffering, confirmed the existence of well-being, obtained well-being, identified the path to wellbeing, gone to the end of the path, and realized total liberation, I now proclaim to you that I am a free person.” At that moment the Earth shook, and the voices of the gods, humans, and other living beings throughout the cosmos said that on the planet Earth, an enlightened person had been born and had put into motion the wheel of the Dharma, the Way of Understanding and Love. This teaching is recorded in the Discourse on Turning the Wheel of the Dharma (Dhamma Cakka Pavattana Sutta).² Since then, two thousand, six hundred years have passed, and the wheel of the Dharma continues to turn. It is up to us, the present generation, to keep the wheel turning for the happiness of the many.

Three points characterize this sutra. The first is the teaching of the Middle Way. The Buddha wanted his five friends to be free from the idea that austerity is the only correct practice. He had learned firsthand that if you destroy your health, you have no energy left to realize the path. The other extreme to be avoided, he said, is indulgence in sense pleasures — being possessed by sexual desire, running after fame, eating immoderately, sleeping too much, or chasing after possessions.

The second point is the teaching of the Four Noble Truths. This teaching was of great value during the lifetime of the Buddha, is of great value in our own time, and will be of great value for millennia to come. The third point is engagement in the world. The teachings of the Buddha were not to escape from life, but to help us relate to ourselves and the world as thoroughly as possible. The Noble Eightfold Path includes Right Speech and Right Livelihood. These teachings are for people in the world who have to communicate with each other and earn a living.

The Discourse on Turning the Wheel of the Dharma is filled with joy and hope. It teaches us to recognize suffering as suffering and to transform our suffering into mindfulness, compassion, peace, and liberation.