A Painting at Wat Chedi Liem of Gautama Buddha’s first sermon at the Deer Park 
[licensed under the Creative Commons Attribution-Share Alike 3.0 Unported]

Today, July 8, 2017, is the full moon of the eighth lunar month—a day celebrated throughout the Theravāda Buddhist world as Asalha Puja,
which is also known as Asanha Bucha in Thailand (อาสาฬหบูชา). It
commemorates the Buddha’s first discourse to his five former friends
(soon to be disciples) in which he set into motion the wheel of Dhamma.
Thus, it is also known as “Dhamma Day.” In the Pāḷi Cannon, this event
is recorded as the Dhammacakkappavattana Sutta (Saṃyutta Nikaya, 56.11).

The Wikipedia Dhammacakkappavattana Sutta Web page on this Sutta is filled with information and resources for study.

The webmaster of Buddha Vacana offers an extraordinary presentation of it here
with the Pāli side-by-side to his own suggested translation “mainly
with the support of Thanissaro Bhikkhu’s translation”. As an
extraordinary feature, one may hover over any of the non-English words
and read its translation and commentary in a small pop-up “info bubble”.
This is a “must see” for all who wish to work with the language of the
Suttas.

SuttaCentral has links to comparative material and translations of the Dhammacakkappavatanna Sutta in over twenty languages.

The monks of Abhayagiri Monastery can be heard chanting it in unison here.

Ajahn Sucitto,
who had a great appreciation for illuminated manuscripts, created a
series of paintings with calligraphy illustrating the
Dhammacakkappavattana Sutta as a gift for his teacher, Ajahn Sumedho.

Ajahn Sucitto’s illumination of the opening of the Dhammacakkappavattana Sutta

Ajahn Sucitto tells us:

I
began this series of illustrations in January 1980 at Chithurst
Monastery. At that time I did not conceive of there being a series and
Chithurst was hardly a monastery. What sustains the spiritual life is
that it becomes independent of one’s own volition; it has a life of its
own that one comes to recognize and serve. So taking things as they came
and adapting accordingly, after four and a half years, Chithurst was a
firmly established monastery, and there was a series of paintings. I was
able to present them with gratitude to my teacher, Venerable Ajahn
Sumedho, on the occasion of his 50th birthday.

In 1995 it was published as the book Dhawn of the Dhamma and  is available online to read and admire here.

During a winter retreat at Amaravati Buddhist Monastery, Ajahn Amaro provided a reading and commentary of Ajahn Succito’s book, and that wonderful treatment of the subject is available as a series of Dhamma talks here. I highly recommend it as a excellent introduction to the core of Buddhist thought.

 

Translations

---

In
honor of this day I have put together a some side-by-side comparisons
of online English Translations of the Dhammacakkappavattana
Sutta (Saṃyutta Nikaya, 56.11). Via SuttaCentral we have Bhikkhu Bodhi‘s, and via Access to Insight we have the ones by Peter Harvey, Ñāṇamoli Thera, Piyadassi, and Thanissaro Bhikkhu.
I have also included Peter Harvey’s Translator’s Note, Glossary, and
Commentary, which I hope will be helpful. First, I’ve placed Peter
Harvey’s translation side-by-side with Bhikkhu Bodhi’s, then (after
Harvey’s Glossary and Commentary)  the other three translations are
placed side-by-side. This Google doc Link
will allow the material to be accessed online and makes it easily
shared with anyone.  The following link will allow it to be downloaded
as a Word document: Comparitive English Translations of the Dhammacakkappavattana Sutta.

Happy Asalha Puja! May all beings know happiness and freedom and their causes. 

 

[Peter Harvey’s] Translator’s Note

The
setting: seven weeks after the Buddha’s awakenment/awakening, he
goes to five former companions that he had previously practiced extreme
asceticism with (Vin i 8-10). After trying asceticism, he had given this
up for a more moderate approach based on a healthy body and jhāna
(mindful, calm and joyful altered states of consciousness based on
samādhi (mental unification)). The following is seen as the first
teaching he gave to anyone. In other contexts, the Buddha taught the
Four True Realities for the Spiritually Ennobled Ones to people after
first giving them a preparatory discourse to ensure they were in the
right frame of mind be able to fully benefit from the teaching:

“Then
the Blessed One gave the householder Upāli a step-by-step discourse,
that is, talk on giving, talk on moral virtue, talk on the heaven
worlds; he made known the danger, the inferior nature of and tendency to
defilement in sense-pleasures, and the advantage of renouncing them.
When the Blessed One knew that the householder Upāli’s mind was ready,
open, without hindrances, inspired and confident, then he expounded to
him the elevated Dhamma-teaching of the buddhas: dukkha, its
origination, its cessation, the path.” [M i 379-80]

The
four true realities taught by the Buddha are not as such things to
“believe” but to be open to, see and contemplate, and respond to
appropriately: by fully understanding dukkha/pain/the painful,
abandoning that which originates it, personally experiencing its
cessation, and cultivating the path that leads to this. These four true
realities are the four fundamental dimensions of experience, as seen by a
spiritually noble person with deep wisdom: the conditioned world, that
which originates it, the cessation/transcending of it (the
unconditioned, Nibbāna), and the path to this. Indeed, it is by insight
into these that a person becomes spiritually ennobled.

Peter Harvey’s translation compared with Bhikkhu Bodhi’s:

SN 56.11 Dhammacakkappavattana Sutta: The Discourse on the Setting in Motion of the Wheel (of Vision) of the Basic Pattern: the Four True Realities for the Spiritually Ennobled Ones	Saṃyutta Nikāya 56 Connected Discourses on the Truths 11. Setting in Motion the Wheel of the Dhamma
Source: Access to Insight

Peter Harvey 2007

Source: SuttaCentral

Bhikkhu Bodhi

Thus
have I heard. At one time the Blessed One was dwelling at Bārāṇasī in
the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus
of the group of five thus: “Bhikkhus, these two extremes should not be
followed by one gone forth (into the homeless life). What two? That
which is this pursuit of sensual happiness in sense pleasures, which is
low, vulgar, the way of the ordinary person, ignoble, not connected to
the goal; and that which is this pursuit of self-mortification, which is
painful, ignoble, not connected to the goal. Bhikkhus, without veering
towards either of these two extremes, the One Attuned to Reality has
awakened to the middle way, which gives rise to vision, which gives rise
to knowledge, which leads to peace, to higher knowledge, to full
awakening, to Nibbāna
Thus
have I heard. On one occasion the Blessed One was dwelling at Baraṇasi
in the Deer Park at Isipatana. There the Blessed One addressed the
bhikkhus of the group of five thus:

“Bhikkhus, these two extremes should not be followed by one who has
gone forth into homelessness. What two? The pursuit of sensual happiness
in sensual pleasures, which is low, vulgar, the way of worldlings,
ignoble, unbeneficial; and the pursuit of self-mortification, which is
painful, ignoble, unbeneficial. Without veering towards either of these
extremes, the Tathagata has awakened to the middle way, which gives rise
to vision, which gives rise to knowledge, which leads to peace, to
direct knowledge, to enlightenment, to Nibbāna.

“(Likewise,)
in me, bhikkhus, in regard to things unheard before, there arose
vision, knowledge, wisdom, true knowledge and light, with respect to:
‘This, for the spiritually ennobled ones, is the pain-originating true
reality,’ ‘This — for the spiritually ennobled ones, the
pain-originating true reality — is to be abandoned,’ and ‘This — for the
spiritually ennobled ones, the pain-originating true reality — has been
abandoned.’
“‘This
is the noble truth of the origin of suffering’: thus, bhikkhus, in
regard to things unheard before, there arose in me vision, knowledge,
wisdom, true knowledge, and light.

“‘This
noble truth of the origin of suffering is to be abandoned’: thus,
bhikkhus, in regard to things unheard before, there arose in me vision,
knowledge, wisdom, true knowledge, and light.

“‘This
noble truth of the origin of suffering has been abandoned’: thus,
bhikkhus, in regard to things unheard before, there arose in me vision,
knowledge, wisdom, true knowledge, and light.

“(Likewise,)
in me, bhikkhus, in regard to things unheard before, there arose
vision, knowledge, wisdom, true knowledge and light, with respect to:
‘This, for the spiritually ennobled ones, is the pain-ceasing true
reality,’ ‘This — for the spiritually ennobled ones, the pain-ceasing
true reality — is to be personally experienced’ and ‘This — for the
spiritually ennobled ones, the pain-ceasing true reality — has been
personally experienced.’
“‘This
is the noble truth of the cessation of suffering’: thus, bhikkhus, in
regard to things unheard before, there arose in me vision, knowledge,
wisdom, true knowledge, and light.

“‘This
noble truth of the cessation of suffering is to be realized’: thus,
bhikkhus, in regard to things unheard before, there arose in me vision,
knowledge, wisdom, true knowledge, and light.

“‘This
noble truth of the cessation of suffering has been realized’: thus,
bhikkhus, in regard to things unheard before, there arose in me vision,
knowledge, wisdom, true knowledge, and light.

“(Likewise,)
in me, bhikkhus, in regard to things unheard before, there arose
vision, knowledge, wisdom, true knowledge and light, with respect to:
‘This, for the spiritually ennobled ones, is the true reality which is
the way leading to the cessation of pain,’ ‘This — for the spiritually
ennobled ones, the true reality which is the way leading to the
cessation of pain — is to be developed,’ and ‘This — for the spiritually
ennobled ones, the true reality which is way leading to the cessation
of pain — has been developed.’
“‘This
is the noble truth of the way leading to the cessation of suffering’:
thus, bhikkhus, in regard to things unheard before, there arose in me
vision, knowledge, wisdom, true knowledge, and light.

“‘This
noble truth of the way leading to the cessation of suffering is to be
developed’: thus, bhikkhus, in regard to things unheard before, there
arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This
noble truth of the way leading to the cessation of suffering has been
developed’: thus, bhikkhus, in regard to things unheard before, there
arose in me vision, knowledge, wisdom, true knowledge, and light.

Peter Harvey’s Glossary and Commentary:

Abandoned, to be:

pahātabban.
In the Dasuttara Sutta (D iii 272-93), various other items are said to
be things “to be abandoned”: “the ‘I am’ conceit”; “ignorance and
craving for existence”; the three kinds of craving; the four “floods” —
of sense-desire, existence, views and ignorance; the five hindrances;
craving for the six sense-objects; the seven latent tendencies — to
sense-desire, ill-will, views, wavering, conceit, attachment to
existence, and ignorance; the eight wrongnesses — wrong view to wrong
mental unification; the nine things rooted in craving, such as
quarreling over possessions; the ten wrongnesses — wrong view to wrong
mental unification, then wrong knowledge and wrong liberation.

Basic Pattern:

Dhamma
is a difficult word to translate, but “Basic Pattern” captures
something of what it is about: it is the nature of things as a network
of interdependent processes, teachings which point this out, practices
based on an understanding of this, transformative experiences that come
from this, and Nibbāna as beyond all conditioned patterns.

Basic Pattern, vision of, or Dhamma-eye:

Dhamma-cakkhu.
The arising of this marks the attainment of the first definitive
breakthrough to becoming a spiritually ennobled one. Often it means
becoming a stream-enterer, but a person may also go straight to becoming
a once-returner or non-returner.

Basic Pattern, Wheel of the (Vision) of:

Dhamma-cakka. “Wheel” is cakka, and vision or eye is cakkhu.
Given their similarity, some pun may be implied here, especially as the
Dhamma-wheel is only said to turn the moment that Koṇḍañña gains the Dhamma-cakkhu,
vision of the Dhamma/Basic Pattern. Moreover, in Buddhist art,
Dhamma-wheels sometimes resemble eyes. The Dhamma-wheel is set in motion
in the instant Koṇḍañña sees the realities pointed out by the Buddha.
It does not turn just from the Buddha teaching, but when there is
transmission of insight into Dhamma from the Buddha to another person,
thus inaugurating the influence of Dhamma in the world. This parallels a
passage in the Cakkavatti-sīhanāda Sutta, where a divine wheel appears
in the sky only when a Cakkavatti (Wheel-turning) ruler, who rules
according to Dhamma — righteously and with compassion, ascends the
throne, and it follows him as he moves through the world, conquering
without violence (D iii 61-2).

Bhikkhu:

generally translated “monk,” but literally “almsman,” a renunciant living off donated alms.

Bundles of grasping-fuel:

the upādāna-kkhandhas
or grasping-aggregates/groups/bundles. These are material form (the
body), feeling, perception, the constructing/volitional activities and
consciousness, all of which we generally grasp at as “I.” In the above
discourse, one might see “birth… death” as particularly related to the khandha
of material form, “sorrow… distress” as particularly related to that of
feeling, and “union… not to get what one wants” as involving activities
and perceptions. All involve consciousness. The common translation of upādāna-kkhandhā
as “groups/aggregates of grasping” is misleading, as only part of the
khandha of constructing/volitional activities is actual grasping. The
khandhas are the object of grasping, upādānā.
Moreover, “upādāna” also means fuel, that which is “taken up” by fire,
here the “fire” of grasping and the other defilements. “Bundles of
grasping-fuel” captures both these connotations of “upādāna.” On this,
cf. ch.2 of Thanissaro Bhikkhu, The Mind Like Fire Unbound,
1993., Barre, Mass.: Dhamma Dana Publications. The fuel-like nature of
the khandhas is explicitly referred to at S iii 33-4 and M i 140-1 (MN 22
— just above “Well-proclaimed Dhamma” section), which compare the
khandhas, as “not yours,” to grass, sticks, branches and foliage being
collected to be taken away and burnt. S iv 19-20 (SN 35.28)
describes the six senses, their objects, their related consciousnesses,
stimulations and feelings as all “burning” with attachment, hatred and
delusion and “with birth, aging, death; with sorrow, lamentation, pain,
unhappiness and distress,” i.e., with causes of pain, and with things
that are painful.

Craving:

taṇhā, which is not just any kind of “desire,” but demanding desire. Chanda, the “desire to do,” for example, can have wholesome forms which are part of the path.

Developed, to be:

bhāvitabban: to be developed, cultivated, practiced. This term is related to bhāvanā, development, cultivation, practice. Citta-bhāvanā,
or cultivation of the heart-mind, is a term for what is referred to in
English as “meditation.” In the Dasuttara Sutta (D iii 272-93), various
other items are said to be things “to be developed”: “mindfulness
regarding the body, accompanied by pleasure”; calm (samatha) and insight (vipassanā); three samādhis
— with both mental application and examination, with just examination,
with neither; the four applications of mindfulness; the fivefold right samādhi — (which involve) suffusion of joy, of happiness, of mind (ceto-), of light, and the reviewing sign (nimitta); recollection of the Buddha, Dhamma, Saṅgha, moral virtue, liberality, and devas; the seven factors of awakening; the Noble Eight-factored Path; the nine factors of effort for perfect purity; the ten kasiṇas (e.g., colored discs) as meditation objects.

Devas, māras and brahmās:

devas refer to divine beings, especially those of the higher reaches of sense-desire (kāma-)
realm that is seen to be the world shared by them, humans, animals,
ghosts and hell-beings. The earth-dwelling devas and the following six
types of devas in the above discourse are, in ascending order, the types
of devas of the sense-desire realm. A māra is a tempter-deity, seen as
seeking to keeping beings attached to sense pleasures. A brahmā is a
divine being of the more refined realm of elemental form (rūpa-); beings attain rebirth at this level due to attaining meditative jhāna, which māras try to prevent happening. The devas of the brahmā group (brahma-kāyikā) are those of this realm of elemental form, the lowest of which are the devas of (Great) Brahmā’s retinue (brahma-pārisajjā).
A Great Brahmā is a type of being who is full of lovingkindness and
compassion, but with a tendency to deludedly think he created the world.
The brahmās also include more refined kinds of beings.

Fully understood, to be:

pariññeyyan.
In the Dasuttara Sutta (D iii 272-93), various other items are said to
be things “to be fully understood”: “stimulation that is with-taint and
linked to grasping (phasso sāsavo upādāniyo)”;
“mind and material form”; the three kinds of feeling; the four
nutriments; the five bundles of grasping-fuel; the six internal
sense-spheres; the seven stations of consciousness (types of rebirth);
the eight worldly conditions — gain and loss, fame and shame, blame and
praise, pleasure and pain; the nine abodes of beings; the five physical
senses and their objects.

Mental unification:

samādhi,
generally translated as “concentration,” does not refer to the process
of concentrating the mind, but to the state of being concentrated,
unified, in jhāna.

Nibbāna:

the destruction of attachment, hatred and delusion, the cessation of pain/the painful, the unconditioned state.

Noble:

the path is noble (ariya) and transforms those who practice it into spiritually ennobled ones (see entry on this).

One Attuned to Reality:

Tathāgata
is a term for a Buddha. It literally means “Thus-gone” or “Thus-come.”
What is “thus” is what is real. Translating the term as “One Attuned to
Reality” brings the term alive as referring to person who has awakened
to the real nature of things, and experiences things as they really are,
most significantly in terms of dukkha, its origination, its cessation, and the way to this.

Pain:

dukkha. The basic everyday meaning of the word dukkha as a noun is “pain” as opposed to “pleasure” (sukha). These, with neither-dukkha-nor-sukha, are the three kinds of feeling (vedanā) (e.g., S iv 232). S v 209-10 explains dukkha vedanā as pain (dukkha) and unhappiness (domanassa),
i.e., bodily and mental dukkha. This shows that the primary sense of
dukkha, when used as a noun, is physical “pain,” but then its meaning is
extended to include mental pain, unhappiness. The same spread of
meaning is seen in the English word “pain,” for example in the phrase,
“the pleasures and pains of life.” That said, the way dukkha is
explained in this discourse shows that it is here “pain” in the sense of
“the painful”, that which is painful, i.e. which brings pain, whether
in an obvious or subtle sense.

Painful:

dukkha
as an adjective refers to things which are not (in most cases)
themselves forms of mental or physical pain, but which are experienced
in ways which bring mental or physical pain. When it is said “birth is
painful” etc, the word dukkha agrees in number and gender with what it
is applied to, so is an adjective. The most usual translation “is
suffering” does not convey this. Birth is not a form of “suffering,” nor
is it carrying out the action of “suffering,” as in the use of the word
in “he is suffering.”

“Patterned with an origination” and “patterned with a cessation”:

samudaya-dhamma and nirodha-dhamma:
here “dhamma,” the same word as for the Basic Pattern, is used as an
adjective. One might also translate: “is subject to origination” and “is
subject to cessation.” The words samudaya and nirodha are the same ones used for the “origination” and “cessation” of pain/dukkha.

Personally experienced, to be:

sacchikātabban, from sacchikaroti, to see with one’s own eyes, to experience for oneself. One is reminded of the epithet of the Dhamma as “ehipassiko… paccataṃ veditabbo viññūhi“: “come-see-ish… to be experienced individually by the discerning.” A ii 182 explains that the eight deliverances (vimokhas)
are to be personally experienced (sacchikaraṇīyā) by one’s (mental)
body; former lives are to be personally experienced by mindfulness (sati); the decease and rebirth of beings are to be personally experienced by (divine) vision (cakkhu), and the destruction of the taints (āsavas) is to be personally experienced by wisdom (paññā).
The last of these seems that which applies in the case of experiencing
the cessation of dukkha. In the Dasuttara Sutta (D iii 272-93), various
other items are said to be things “to be personally experienced”:
“unshakeable liberation of mind”; “knowledge and liberation”; knowledge
of past lives, the rebirths of other beings, and of destruction of one’s
taints; the “fruits” (-phalas)
which are stream-entry, once-returner-hood, non-returner-hood and
arahantship; the five dhamma-groups — of moral virtue, mental
unification, wisdom, liberation, and knowledge and vision of liberation;
the six higher knowledges; the seven powers of one who has destroyed
the taints; the eight deliverances; the nine successive cessations —
first jhāna up to the cessation of perception and feeling; the ten
dhammas of the non-learner — right view to right mental unification,
then right knowledge and right liberation.

Renewed existence:

punabbhava, again-becoming or rebirth.

Renunciants and brahmans:

those
who renounce the household life for a religious quest, and priests of
the pre-Buddhist religion of India. “Renunciants” include Buddhist and
Jain monks and nuns, and also certain ascetics who rejected Brahmanism
and were Fatalists, Materialists or Skeptics.

Spiritually ennobled ones:

ariya,
which in pre-Buddhist times meant a ‘noble’ one born into the higher
classes of Brahmanical society, in Buddhism is better rendered as
‘spiritually ennobled one’. It refers to the persons of nobility of
citta (mind/heart/spirit) who have had direct insight into the four true
realities, so as to be firmly established on the noble path to Nibbana,
the end of pain/the painful. The spiritually ennobled ones are
stream-enterers, once-returners, non-returners and arahants, and those
intently practicing to attain any of these, through deep insight. The
Buddha is also “the Spiritually Ennobled One.”

True reality for the spiritually ennobled ones (or, for spiritually ennobled ones, a true reality):

Ariya-sacca,
usually translated “Noble Truth,” but K.R.Norman sees this as “the
least likely of all the possibilities” for the meaning of ariya-sacca.
He points out that the commentators interpret it as: “‘truth of the
noble one,’ ‘truth of the noble ones,’ ‘truth for a noble one,’ i.e.,
the truth that will make one noble, as well as the translation ‘noble
truth’ so familiar to us. The last possibility, however, they put at the
very bottom of the list of possibilities, if they mention it at all” (A Philological Approach to Buddhism,
London: School of Oriental and African Studies, 1997, p. 16). He
prefers “truth of the noble one (the Buddha),” but acknowledges that the
term may be deliberately multivalent. At S v 435, the Buddha is “the
Spiritually Ennobled One,” but the term also applies to any of the
ennobled persons (see entry on “Spiritually ennobled ones”). They are
different from the “ordinary person,” the puthujjana, though an ordinary
person can become a Noble person by insight into Dhamma.

As
regards the translation of sacca, this means “truth” in many contexts,
but as an adjective it means both “true” and “real.” Taking sacca as
meaning “truth” in the term ariya-sacca is problematic as in the above
discourse it is said that the second ariya-sacca is “to be abandoned”;
but surely, the “truth” on the origination of pain/the painful should
not be abandoned. Rather, the “true reality” which is the origination of
pain/the painful — craving — should be abandoned. Moreover, the
discourse says that the Buddha understood, “This is the ariya-sacca
which is pain,” not “The ariya-sacca ‘This is pain,’” which would be the
case if sacca here meant a truth whose content was expressed in words
in quote marks. The ariya-saccas as “true realities for the spiritually
ennobled ones” are reminiscent of such passages as S iv 95, which says
that, “That in the world by which one is a perceiver of the world, a
conceiver of the world — this is called the world in the discipline of
the spiritually ennobled one (ariyassa vinaye).”
That is, spiritually ennobled ones understand things in a different way
from ordinary people. Indeed, at Suttanipāta p.147, it is said,
‘Whatever, bhikkhus, is regarded as “this is true reality” by the world…
that is well seen by the spiritually ennobled ones with right wisdom as
it really is as “this is deceptive”‘, and vice versa. Sn. p.148 then
says ‘Whatever, bhikkhus, is regarded as “This is pleasant” by the
world… this is well seen by the spiritually ennobled ones with right
wisdom as “this is painful (dukkha)”‘, and vice versa. This is because
desirable sense-objects are impermanent and bring pain when they end,
and because spiritually ennobled ones, unlike ordinary people, see the
five ‘bundles of grasping fuel’ — the conditioned world — as painful.
While ordinary people do not agree with this, or that ‘birth’, that is,
being born, is painful, they may of course agree that, for example, ‘not
to get what one wants is painful’.

Vision:

cakkhu means eye, but also vision, insight.

Way leading to the cessation of pain:

dukkha-nirodha-gāminī paṭipadā.

Ñanamoli Thera’s translation compared with Piyadassi Thera’s and Thanissaro Bhikkhu’s:

https://www.youtube.com/watch?v=6DTcTlWyLmg
Dhamma-cakkappavattana Sutta - The Discourse on Setting the Wheel of Dhamma in Motion

Starlight
219 subscribers
Chanting by the monks and nuns of Amaravati Buddhist Monastery -
England. The Pali and English words to the chants can be found in the
pdf Chanting Guide available free of any charge from the following web
page: http://www.amaravati.org/audio-and-bo…

Another chanting book can be found on the website http://www.dhammatalks.org . (available free of any charge)
A Chanting Guide: Pali Passages with English Translations, by The
Dhammayut Order in the United States of America. This guide also
includes a pronunciation guide.
http://www.dhammatalks.org/ebook_inde…

http://www.dhammatalks.org/Archive/Wr…
Category
Education

Chanting
by the monks and nuns of Amaravati Buddhist Monastery - England. The
Pali and English words to the chants can be found in the pdf Chanting
Guide ava…

About This Website

youtube.com

Dhamma-cakkappavattana Sutta - The Discourse on Setting the Wheel of Dhamma in Motion

Chanting
by the monks and nuns of Amaravati Buddhist Monastery - England. The
Pali and English words to the chants can be found in the pdf Chanting
Guide ava…