Let go of misdirected destabilising urges,
and go into the beauty of Nature.
and go into the beauty of Nature.
Buddha’s First Sermon.
dhamma·cakka·pavattana sutta
in Word for Word Translation.
Note on Pronunciation. This webpage has many quotes in Pali from sacred scripture. Dots below and bars above letters, called diacritics, are important, for they indicate proper pronunciation of sacred language. Please read my webpage “Pronouncing the Sanskrit,” on this website.
Table of Contents.
Introduction to the First Sermon.
The Need for a New Translation
What is Suffering dukkha ?
1. The Sutta’s Introductory Paragraph
2. The Four Noble Truths, in the Sutta.
Comments (in the sutta) on these truths.
3. The Title bhagavā.
Essential Discussion of Sutta and Truths.
4. Applying the Four Noble Truths to : Renunciation of the World.
5. Adapting the First Sermon and Noble Truths to Normal Lifestyle.
6. Applying the Four Noble Truths to Sexual Desire.
7. Bhava taṇhā, vibhava taṇhā
8. Other Causes of Suffering in Relationship.
9. Non Sexual Desire.
10 a. Traditional Presentation of Sutta and Truths.
10 b. Problems with the Renunciate Interpretation about Desire.
Introduction to the First Sermon.
A New Translation.
The Buddha’s First Sermon, numbered Samyutta Nikaya 56.11, is a very famous Sutta or discourse, for it defines the Buddha’s Four Noble Truths, foundational doctrine to the religion.
Unfortunately, Buddhist tradition presents this Sutta and these Truths in a most strange way, something like - “Everything is suffering, suffering is caused by desire (taṇhā), and suffering will end when desire (taṇhā) ends.”
Is this helpful?
Perhaps Buddha’s First Sermon, dhammacakkappavattana sutta, saṁyutta nikāya 56. 11, needs a new translation word by word, with discussion that explores the original Pali. I provide this here.
New translations of old scriptures have become possible in recent years. Devoted scholars now provide special webpages with word-for-word translations of famous discourses. This Sutta is covered by –
http://www.buddha-vacana.org/sutta/samyutta/maha/sn56-011.html
Other helpful people have put the dictionaries on the net, where we can further explore the meaning of key words. The Pali Text Society dictionary of 1921, is now at –
http://lirs.ru/lib/dict/Pali-English_Dictionary,1921-25,v1.pdf
Monier-Williams Sanskrit dictionary of the 1860’s and Prabhupada’s works of the 1960’s, and other dictionaries, are incorporated into –
https://sanskritdictionary.com
The First Sermon.
The First Sermon was delivered by the historical Buddha, Siddhatta Gotama, straight after his enlightenment experience, 2530 years ago in the region that is now northern India. It is a discourse or Sutta (Sutra) from Theravādan Buddhism of south Asia, so it is in Pali : a dialect or accent of Sanskrit that is less melodious.
In pāỊi, it is called the dhamma·cakka·pavattana sutta, which means Discussion (sutta) of the Dharma (dhamma) that establishes beneficial understanding (pavattana) of the cycle (cakka) of suffering. By cycle, I mean the vicious cycle where desire (taṇhā) that arises (samudaya) in suffering (dukkhā) and driven by defilement (sahagatā rāga),
causes more suffering to arise (samudaya).
In short, the First Sermon summarises the Four Noble Truths thus –
- dukkha (suffering)
- samudaya (origin of) dukkha
- dukkha nirodha (cessation)
- magga (path) or
of suffering cessation leading to the Path
I copied and adapted the pāỊi from –
http://www.buddha-vacana.org/sutta/samyutta/maha/sn56-011.html
It has an info bubble on most pāḷi words, thereby providing word-for-word translation. The Buddha’s Vacana (speech) website is a great resource for the Dharma, for it helps us understand pāḷi without having to understand ‘all the minute details of grammatical rules.’
Buddha Vacana’s pāỊi is in the traditional chanted form, which does not necessarily have the correct declensions (word endings). These need adjustment to make the pāỊi work. In addition, words are often strung together into strings of words, and need to be separated. And pāỊi word sequence will not match English syntax. Sometimes words need to be added to make sense of the pāỊi, and these I underline. This is all part of the adaption process we need to uncover the hidden meaning of traditional scripture.
What is Suffering dukkha ?
What do I mean by suffering? The word is rarely used to describe the experience.
This word “suffering” directs attention to the actual experience, of what it is really like. Clearly seeing what its true nature is. Without a whole lot of mental noise. Without judgement, without justifications nor explanations, without criticisms nor blame. Not denying, nor concealing, nor suppressing.
For that will only aggravate the problem. A problem that is denied is a problem that is festering. Instead, we just face the bare truth of our experience. This is suffering. The bare, uncomplicated truth.
Suffering is most obvious and undeniable when it is at its worst. This is often at times of great trauma and crisis, when valuable things are at risk or are being destroyed, and they’re quite difficult to replace. These might be an important relationship or pursuit, or some possession that we really depend on. It includes physical trauma that could maim. The pain is intense, and in the crisis we are under great pressure and stress. Anger is to be expected.
Such traumas are much aggravated when there is a long history of disrespect and abuse. Long simmering problems can come to a head, and explode.
Much of the disturbing pain that we experience can be from the wounding of such (hopefully) occasional great traumas. In this, the pain of the past trauma recurs in the present. If our consciousness is poor, then pain filled and pain driven thoughts will take off, and proliferate. Resentment, blame and criticism are common, or worries about what seems likely to go wrong. Or defeat and despair.
These pain filled and pain driven thoughts might have no real connection to major past traumas. Their origin is often obscure, but they still cause much suffering.
But the most insidious suffering is probably the mildest, for it is the most common. Those everyday times when we do not feel particularly at ease in the social situation and we feel reluctant to share much of real value, when tolerance and forgiveness are wearing thin, when appreciation is most reluctant and we feel most uninspired. When we feel awkward and lacking confidence, or just bored and enthusiasm is gone.
This is the suffering when we fail to live up to our full potential as enlightened human beings, and wander in bleak world bereft of real joy. Often called dissatisfaction.
The Buddha’s First Sermon.
1. The Sutta’s Introductory Paragraph.
The introductory paragraph of this Sutta describes the Buddha’s Middle Path (majjhimā paṭipadā) that avoids extremes (antā) in desire, where the desire is a strong driving force. The term actually used in the introductory paragraph is kāmesu kāma, which can mean both desire and the attractive thing we desire.
Not every attractive thing is necessarily wholesome, helpful and healing. Yet we can find ourselves pursuing the unwholesome, the unhelpful and the toxic in daily life. This is a warped kind of ‘desire,’ which is actually an addiction. So the introductory paragraph begins by specifying what sort of ‘desire’ and ‘desirable’ pursuits we should avoid. What does the Pali actually say?
Traditionally, the pāỊi is presented in monolithic slabs, quite incomprehensible to non-pāỊi scholars. The introductory paragraph reads thus –
‘dve·me, bhikkhave, antā pabbajitena na sevitabbā; katame dve·yo c·āyaṃ kāmesu kāma;·sukh·allik·ānuyogo hīno; gammo pothujjaniko an·ariyo an·attha·saṃhito; yo c·āyaṃ attakilamath·ānuyogo dukkho an·ariyo an·attha·saṃhito;
ete bhikkhave, ubho ante an·upagamma majjhimāpaṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.’ (I inserted commas and semicolons for clarity.)
So Buddha Vacana breaks it into sentences, and provides info bubbles on nearly all pāỊi words. This can be re-arranged like so -
bhikkhave = Listen you disciples !
dve antā kāmesu kāma
two extremes in desire and
objects of desire (should)
na sevitabbā pabbajitena
not be served by one ‘gone forth’ (to Liberation)
(sukh·allik·ānuyogo hīno)
hīno allika pa-lobhitaṃ ānuyoge sukhāya
degrading attachment to the in our of seeking
alluring pursuit happiness
for they are vulgar = gammo pothujjaniko and …
an·ariyo an·attha an·saṃhito
ignoble un-beneficial not connected to the Goal.
(Nor should we serve …)
atta-kilamatha ānuyogena dukkhāya.
self harming with servitude to suffering.
bhikkhave = Listen you disciples !
an·upagamma ubho ante
don’t follow these two extremes!
upagamma majjhimā paṭipadā
follow and flow along middle path (instead.)
tathāgatena abhi-sambuddhā
One who completes awakens to
this Path highest knowing and
cakkhu karaṇ upasamāya
sees the preparation of inner peace
sambodhāya nibbānāya.
heads towards & cessation of suffering.
spiritual awakening
Note. By ‘the alluring’ = pa-lobhitaṃ I mean anything compelling but not necessarily healthy, wholesome and helpful. lobha is a common word for defilement, and the prefix pa- means ‘move towards, be drawn to.’ Thus pa-lobhitaṃ can mean ‘being sucked in’ by defilement, and allures with such power over us.
2. The Four Noble Truths, in the Sutta.
After the introductory paragraph, the sutta then moves onto the Noble Truths (ariya sacca), thus –
First Noble Truth
dukkhaṃ ariya• saccaṃ :
suffering noble truth :
byādhi pi dukkho maraṇam pi dukkhaṃ
deterioration is suffering termination is suffering
a·p·piyehi sampayogo dukkho
un pleasant union with is suffering
piyehi vippayogo dukkho
pleasant separated from is suffering
yampicchaṃ nalabhati tam·pi dukkhaṃ
the wanted not obtained is suffering
upādāna khandhā dukkhā.
attachment body & mind is suffering.
The noble truth of suffering is : deterioration, termination, union with the unpleasant, separated from the pleasant, not obtaining the wanted, and attachment to body and mind; all these are suffering or dukkha.
Second Noble Truth.
dukkhā samudayaṃ ariya• saccaṃ
suffering arising or causing noble truth
Y•āyaṃ taṇhā ponob-bhavikā, rāga sahagatā,
That desire leads to rebirth defilement driven,
of troubles,
tatra• tatr• abhi nandino,
there here beyond seek delight,
? kāmāya taṇhā;
misdirected for enjoyment desire;
bhava taṇhā ? vibhava taṇhā. ?
desire to get the unattainable, desire to get rid of the unavoidable.
The noble truth of the cause of suffering is –
- desire that arises in suffering, which leads to rebirth of troubles,
- desire driven by defilement,
- desire driven to seek delight beyond reach, now here, now there,
- misdirected desire for enjoyment,
- the desire to get the unattainable, and
- the desire to get rid of the unavoidable.
Third Noble Truth.
dukkhaṃ nirodhaṃ ariya saccaṃ : tassā taṇhāya asesa
suffering cessation noble truth : this of desire complete
kind
virāga nirodho cāgo paṭinissaggo mutti anālayo.
dissolution cessation let go renouncing free unattached
of from
The noble truth of the cessation of suffering is : the complete dissolution, cessation, letting go of, renouncing, being free from and not attached to - the misdirected desire described in the second Noble Truth, and the defilements that drive it.
Fourth Noble Truth.
dukkhaṃ nirodha gāminī paṭipada ariya sacca
suffering cessation leads to the Way noble truth
• sammā•diṭṭhi, sammā•saṅkappo, sammā•vācā, sammā•kammanto, sammā•ājīvo, sammā•vāyāmo, sammā•sati, sammā•samādhi.
The noble truth of the Way that leads to the cessation of suffering is the perfection of the following : views, thought, speech, action, livelihood, effort, mindfulness and concentration.
Comments (in the sutta) on these truths.
The next four paragraphs begin – ‘Idaṃ dukkhaṃ ….. ariya-sacca : ….’ = ‘Such is the Noble Truth about …. suffering : ….’ These four and the next two paragraphs are filled with much repetition, as are most Buddhist scriptures. These were useful for remembrance in oral tradition, but in modern literate times they might be no more than needless encumbrance or claims for supremacy. When rendered down, these six paragraphs provide important comment on these four truths, thus –
- suffering (dukkha) is to be understood, known and recognised (pariññeyya, from parijānāti)
- cause of suffering (dukkha samudaya) is to be let go of, renounced, and expelled (pahātabba’, from pajahati)
- the cessation of suffering (dukkha nirodha) is to be realised and experienced for one self (sacchikātabba’, from sacchi-karoti)
- the path leading to the cessation of suffering (dukkha·nirodha·gāminī paṭipadā) is to take place and be developed (bhāvetabba’, from bhavati)
Understanding of these noble truths does not really come from what is read and heard (an•anus-suttesu). Rather, vision arises (cakkhuṃ udapādi), knowledge arises (ñāṇaṃ udapādi), wisdom arises (paññā udapādi), insight arises (vijjā udapādi), and light arises (āloko udapādi) within.
Knowledge and insight (ñāṇa-dassanaṃ) of these truths, when purified (visuddhaṃ), can help with bodhi awakening and enlightenment (sammā•sambodhi).
This is what the Bhagavā said (Idam•avoca bhagavā.) The Buddha’s first five disciples were delighted. Another 11 paragraphs follow, describing how the Devas were jumping with joy at the delivery of this Sutta.
3. The Title bhagavā.
This title bhagavā is often used in Pali Buddhist scriptures, and it refers to the historical Buddha Sidhatta Gotama. A devout Buddhist would interpret it as ‘Lord’, as in Lord Buddha; the object of veneration or worship.
bhagavā also occurs in our kirtan songs, as one of many words for Deity, or rather the Presence of Deity. It refers to the special powers or bhaga that we have when Presence is active and strong in our experience. In his treatise ‘Understanding Hinduism’ Dr DC Rao mentions a group of six bhaga that occurs in the scriptures. From this we get the following interpretation –
- bhagavā can mean –
- having spiritual knowledge,
- being unaffected by defilements,
- our ability to return to the spiritual Qualities bodhyaṅga and restore them in our daily life,
- recognising the inherent goodness of people including ourselves,
- being valued and supported, and
- being radiant with the spiritual Qualities bodhyaṅga.
Of course, there are many other powers or bhaga besides these six, but this list is a good starting place for our understanding.
In our scripture, the title bhagavā can refer to the historical Buddha, and the special powers or bhaga that people attribute to him. But to access the full benefit of our scripture, dhamma cakka pavatthana sutta, we really need to internalise the theme of bhagavā and buddha into our own experience.
bhagavā can also refer to our ourselves. This Sermon is what we would say, when we are truly Present, when the spiritual Qualities or bodhyaṅga are Present in our experience. As we reflect on the contents of our Sutta, we can bring to mind the bhaga that enable us to utilise and then practice the themes of our Sutta. Indeed, these bhaga are worthy of veneration and respect.
bhagavā is significant for mantra-translate, for it appears in many places as bhagavān, bhagavāti, bhagavāte, bhagavād. I pronounce it as bhāgava to improve the sound for us Anglos.
As a mere dictionary word, bhaga is usually interpreted as the welfare, prosperity, fertility and blessedness of Presence of Deity. Prabhupad calls it ‘the opulence of Supreme Personality (Krishna).’ I am digging deeper into the meaning of bhaga and therefore bhagavā. What brings about the abundance and productiveness of Presence? What power confers these important Qualities?
Essential Discussion of Sutta and Truths.
4 a. Applying the Four Noble Truths to : Renunciation of the World.
The Buddha’s First Sermon, dhamma·cakka·pavattana, was delivered by a monk (the Buddha) to five other monks, called bhikkhus in Buddhism. These men were all committed to celibacy and “renouncing the world” according to ancient tradition in India, and in Buddhism. This sutta was shaped to suit the audience, and is often interpreted in terms of such renunciation.
The Buddhist Society of Western Australia is extremely successful because its spiritual director and principle speaker, Ajahn Brahm, practises this “renunciation of the world”, and is a very good speaker and charismatic leader. He’s been trained to take charge. Hundreds of people come every week to his suburban center to hear his Dhamma talks, and thousands come to his forest monastery on the Buddhist high days. The leadership of monks like Ajahn Brahm helps the people to develop an extraordinary sense of stillness and peace at meetings and at special places like his monastery.
For me, it was a great privilege to train for a year and half at his monastery. The stillness of my meditation there was twice as deep for twice the length of time, compared to outside the monastery. I also went every week to the suburban center at Nollamara for several years, deriving much benefit.
In addition, Swami Mukund-ananda also uses this theme of “renunciation of the world” in his translation of the Bhagavād Gita.
Such “renunciation of the world” needs a suitable philosophy to support it. In this, desire for worldly pursuits and sense pleasures, and the attachment to possessions, the body and in sexual relationships are perceived as a major cause of suffering. Or such pursuits are considered to be ‘not in keeping’ with the dignity of a Buddhist monk, who is supposed to occupy the top rank in the social hierarchy. As a result, the First Sermon is often summarised and interpreted in this form –
“Attachment is suffering. Suffering is caused by desire. Suffering will end when desire ends.” A renunciate interpretation like this will greatly help in training monks to become like Ajahn Brahm. Such interpretations may be found on official Buddhist websites, such as –
www.accesstoinsight.org
https://legacy.suttacentral.net
But are these official interpretations helpful for the rest of humanity?
5. Adapting the First Sermon and Noble Truths to Normal Lifestyle.
Alternatively, the Buddha’s First Sermon, dhamma·cakka·pavattana, and his Four Noble Truths can be presented quite differently. They can reflect normal life experience, regardless of religious convictions or lack thereof. They can be applied quite differently, to reflect experience of life not cloistered in a monastery, nor bound by numerous monastic rules and restrictions.
Both Sutta and Truths can explore the connection between desire and the causes of our suffering, in our own lives. When properly directed, desire is the normal motivation to (seek) better conditions, and avoid poor conditions, social, environmental, economic, nutritional etc.
Unfortunately, our desires are often misdirected, and the first paragraphs of Buddha’s First Sermon, dhammacakkappavattana sutta describes such misdirected desire. It talks of “extremes” (anta) in desire and objects of desire (kāmesu kāma,) extremes that are –
hīno allika palobhitaṃ ānuyoge sukhāya
degrading attachment to the in our of seeking
alluring pursuit happiness
atta kilamatha ānuyogena dukkhāya
self harm & depletion with servitude to suffering
These two extremes are really the same thing. Buddha advises us to not be servants (sevitabbā = sevati) to such misdirected desire, especially if we have “gone forth” (pabbajita) to spiritual Liberation. And the Second Noble Truth is all about such misdirected desire.
This theme of misdirected desire, first heard in this Sermon, is repeated many times in subsequent talks by the Buddha. So it is important to properly understand these Four Noble Truths, and this First Sermon is worthy of close attention.
When properly understood, the Four Noble Truths can be applied to important pursuits and relationships, that we depend on and need. There can be considerable attachment to such important things, and this is the normal motivation to give them the full care and attention that they deserve. The First Sermon is probably best understood if we first apply it to sexual relationships, and the sexual desire that is foundational to them. Let’s explore …
Judging by pop songs and what I have heard and experienced, sexual desire might be a common cause of intense suffering for many people, and therefore worthy of special attention in Dharma. Kāma is mentioned in the second truth of the First Sermon, and kāma often means sexual desire.
6. Applying the Four Noble Truths to Sexual Desire.
The First Noble Truth is easily applied to sexual relations. It’s about the deterioration and termination of relationship, being united with the unloved, separated from love, not getting what we want, and all the attachment to our (former) lover. Our needs cannot be met, and it seems they won’t be met in future with this once-special person.
All these things are suffering or dukkha, intensified because the need is so strong. There is no good reason to judge them as wrong, sinful or shameful, as something to be suppressed, denied, or concealed. Nor are justifications and explanations required. Instead, we can just recognise the truth or sacca = satya of these experiences. These experiences are suffering, that is the plain truth.
The second truth discusses one important cause of the suffering of these kinds of relationships.
The Second Noble Truth is about desire that arises from suffering (dukkhā samudayaṃ taṇhā), and is driven by defilement (raga sahagatā). This will lead to being “reborn” back into the same old problems (ponob-bhavikā) in relationship. It’s being caught in a rut, or in a vicious circle, in the relationship.
Conflict is to be expected in these kinds of relationships, because of the proximity and the strong needs aroused. We are likely to get upset, defilements will try to seize control of our will, and drive us into unhelpful behaviour. At such times, it is no use telling us we are being selfish, demanding, unreasonable or inflexible, because the ego will immediately jump to defend its position. The argument will only intensify.
Yet at such times, it is especially important that we can heed these Dharma themes. Can we be noble enough to just recognise the truth that such behaviour will only bring back the same old problems in our relationship? Can we see that much suffering will arise? Can the wisdom and insight arise within?
The Second Noble Truth is also about desire that is driven to seek delight beyond reach (sahagatā abhi nandino). When we are upset and the pain is driving us to be destructive towards the relationship, we are really craving the delight of easy relations. Yet our destructiveness puts it completely out of reach. One heedless reaction is to storm out of the relationship, and desperately seek someone else to fill the aching void. Yet such a reaction will only place the delight of stable and satisfying relationship further beyond our reach.
The Third Noble Truth is about letting go of, becoming free from, and the cessation of such mis-directed desire. Renouncing desire driven by defilements. Not attached to desire that is discontented and ill at ease.
The Third Noble Truth is the solution to the problems of the second and first Noble Truths. Anything that can help us transcend such troubles is worthy of attention. Much of this website explores such themes that might help us in this important endeavour.
Obviously we cannot let go of misdirected desire when we are upset. If we could, most of our troubles would vanish. There is an attachment at work.
So it is important to let go of such misdirected desire when we are able to do so. When we are noble (ariya) enough to let go and allow it to dissolve and cease.
The fourth Truth focuses attention on our views, thinking, speech, action, lifestyle, effort, attention and concentration. Many things need attention to better our relationship, and prospects for relationship. There is always room for improvement.
7. Bhava taṇhā , vibhava taṇhā .
The Second Noble Truth lists two other kinds of misdirected desire that can also cause a lot of trouble for us when sexual desire is disturbing our happiness and peace of mind.
- bhava taṇhā - the desire to get the unavailable in relationship, and
- vibhava taṇhā - the desire to get rid of the unavoidable in relationship.
Faced with being united with the no longer loved, and separated from love, and not getting what we want, we can expect aversion to arise. In our pain, we can be driven to become destructive to the relationship and to our partner. Hurt filled and hurt driven thoughts can invade our mind.
This desire to destroy will greatly aggravate our troubles, and escalate the pain.
Certainly we need to let go of and not be caught up in such destructiveness, in attitude, thought, speech and actions towards our partner.
United with the no longer loved, and separated from love, and not getting what we want will affect us in other ways too. We can expect a lot of grief and deep sense of loss to arise. It is important that we honour these powerful feelings. Allow ourselves to properly feel them, and take courage in this. Not be frightened by the painful feelings.
Allow our body to do what needs to do : convulsive sobbing with wet eyes. Let us heed our somatic intelligence, and support it. Discharge the distress, and not let this pain be suppressed or pushed under.
This will help us to let go of, dissolve and be free of the desire to get the unavailable in love.
Instead of just thinking about these losses. It is too easy to deny, conceal and suppress the painful feelings. With addictive substances, abuse of food and other addictive behaviour. Such as hurt filled and hurt driven thoughts that can invade our mind.
8. Non Sexual Desire.
I have discussed the pain caused by misdirected sexual desire. Yet these themes apply to any powerful desire that becomes misdirected and warped by suffering and the defilements. Powerful desires are to be expected in any important pursuit or relationship that provides for an urgent and fundamental need. The more important and fundamental the need, the greater the harm caused by suffering and defilement.
10 a. Traditional Presentation of Sutta and Truths.
I have presented, the Buddha’s First Sermon, dhamma·cakka·pavattana, and his Four Noble Truths in a manner that reflects normal life experience. So that we may apply it to our lives, and access the full benefit. To do this, I have selected and adapted from the original Pali on –
http://www.buddha-vacana.org/sutta/samyutta/maha/sn56-011.html
But this is not how the Sutta and the Truths are normally presented and interpreted. These are fundamental to the religion of Buddhism, so both Sutta and Truths are normally interpreted to fit in with Buddhist beliefs and doctrines (and politics). Then the introductory paragraph will talk about two extremes that should not be followed by one “gone forth” into the holy life -
- devotion to sensual desire and pleasure (kāma sukha), which is inferior, low, vulgar, ignoble, and
- self mortification.
- The cause (or origin) of suffering (dukkha) is craving (taṅhā) : the craving for sense pleasure (kāma taṅhā), the craving to become someone or something (bhava taṅhā) or the craving not become (vibhava taṅhā).
10 b. Problems with the Renunciate Interpretation about Desire.
When I was training in Ajahn Brahm’s monastery in 2001, it had been operating for about 15 years, in some form. It was established primarily as a teaching institution, to train Westerners to become Buddhist monks, and so implant Buddhism into yet another country, into yet another race of people.
In all those years, it had not produced a single graduate, and it was still dependent on men who had been trained overseas. 20 years later, it has trained only a few new Ajahns, including Ajahn Brahmali, who was training to become Ajahn in 2001, when I knew him.
Therefore, very very few people can properly benefit from the renunciate interpretation : “Attachment and desire is the cause of suffering.” Yet the belief that desire is the cause of suffering has become widespread in Buddhism, especially among ardent Western converts. Buddhists actually believe this is the true Teachings of the Buddha, his deeper Dharma (dhamma.)
Unfortunately, this prescribed belief of Buddhism is likely to cause more problems than it solves. For desire is the normal driving force behind all human endeavour and activities. And depression is now a common malady in the big, impersonal modern cities. People are cut off from a sense of community and Mother Nature in their daily life, exposed to numerous irradiating and chemical biohazards that rob them of health and vigour, and screen dependence has usurped real participatory culture that nurtures our humanity. People need to break out of these limitations of our modern world, and that needs considerable effort, determination and diligence, maintained over the years. In other words, we need desire. The desire to better conditions and the desire to avoid poor conditions. And depression is primarily a lack of desire.
True, the officially correct translation of taṅhā is ‘craving’ not desire. Yet craving is no more than a stronger desire. Because the need is stronger. And when the problems of life are more pressing, we need a stronger desire to break out of these problems.
The outdated religious belief that worldly desire and attachment are the cause of suffering, or are sinful, is not only unhelpful, it is anti-life. A new interpretation is called for.
Copyright © cannot be claimed for any Buddhist Sutta, for they come from ancient tradition. This applies also to the English translation.
Discussion is Copyright © Mike Browning, 2021. You are permitted and encouraged to copy from this webpage, and use as you see fit. Provided it tis not harmful to mantra-translate.
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