60 pages • 2-hour read
The Heart of the Buddha's Teaching: Transforming Suffering into Peace, Joy, and Liberation
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Part 4Chapter Summaries & Analyses
Part 4: “Discourses”
Part 4, Chapter 1 Summary: “Discourse on Turning the Wheel of the Dharma”
Thích retells the “Discourse on Turning the Wheel of Dharma,” also called the “Dhamma Cakka Pavattana Sutta” from Samyutta Nikaya V, 420. Speaking in Deer Park, the Buddha asked five monks which extremes should be avoided. He instructed them to not devote themselves to sensual desires and pleasures, but to also avoid the opposite extreme of “harsh austerity” (256). He explained that instead they must pursue the “Middle Way” of the Noble Eightfold Path.
The Buddha taught the monks that suffering is an inherent part of all stages of life, and its cause is rooted in people’s desire to be born again and their craving for pleasure. He shared that to end suffering, people must give up and let go of their cravings. They must also approach each stage of recognizing and overcoming suffering with insight, understanding, and practice. The Buddha revealed that these realizations made him awaken, and he would not be born again. Hearing these words, the monk Kondanna also realized the truth, and earned his name “Kondanna Who Understands” (260).
After the Buddha’s announcement, the Earth gods shared that he had turned the Dharma wheel, and the gods of the Thirty-Third Heaven agreed that it was in motion and no one could set it back again. The news reached Brahma, and the Ten-Thousand World Systems shook, making everything beautiful.
Part 4, Chapter 2 Summary: “Discourse on the Great Forty”
The author shares his translation of the Discourse on the Great Forty, also called “Mahacattarisaka Sutta,” from Majjhima Nikaya 117. The Buddha addressed a group of monks to explain Right Concentration. He shared that Right Concentration should be accompanied by the following: “Right View, Right Thinking, Right Speech, Right Action, Right Livelihood, Right Diligence, and Right Mindfulness” (262).
The Buddha considered hopelessness and disbelief to be Wrong View, while Right View is believing in generosity, the reality of wholesome and unwholesome actions, and the potential for enlightenment. Giving up Wrong View to adopt Right View is an action of Right Diligence. The Buddha explained that wrong thinking leads to hatred and violence, while Right Thinking involves logical thinking, reflection, and speech with a noble mind. With Right View, Right Diligence, and Right Mindfulness, people can change wrong thinking into Right Thinking.
The Buddha advocated for Right Speech, which means not slandering others, lying, having frivolous conversations, or using harsh words. Wrong actions are killing life, sexual misconduct, and stealing. Right Action is abstaining from these wrong actions. Right Action is supported by Right View, Right Diligence, and Right Mindfulness.
Next, the Buddha explained the problems with wrong livelihood. He chided jobs which make people hypocritical, trick others, encourage jealousy, or become greedy for profits. Right Livelihood means avoiding such professions. Like the other elements of the path, Right Livelihood is also supported by Right View, Right Diligence, and Right Mindfulness. The Buddha reiterated that Right View informs Right Thinking, which informs Right Speech, which results in Right Action, which promotes Right Livelihood, which creates Right Diligence, which supports Right Mindfulness and Right Concentration. These, in turn, create Right Understanding and Right Liberation. Buddha concluded that most practitioners follow an eight-fold path, but enlightened people will experience 10 because of their additional understanding and liberation.
The Buddha reiterated that these opposites (such as wrong view versus Right View, etc.) contain 20 factors which support unwholesome outcomes, and 20 that support good ones. Together, the Buddha called these the “great forty” (268).
Part 4, Chapter 3 Summary: “Discourse on Right View”
Thích concludes his work with his translation of the Discourse on Right View, or “Sammaditthi Sutta.” Venerable Sariputta, a spiritual teacher and one of the Buddha’s contemporaries, spoke to monks in Anathapindika’s Park. He raised the question of how to achieve Right View, explaining that it begins with distinguishing between wholesome and unwholesome thoughts and actions. Sariputta blamed “greed, hatred, and delusion” (271) for wrong view, and explained that taking life, stealing, sexual misconduct, ill-will and wrong speech were all barriers to Right View. By removing these thoughts and actions, people can achieve understanding and Right View.
To have Right View, people must understand the cycle of suffering, the life cycle of birth and death, becoming, grasping, thirst, feelings, the senses and the six sense doors, the mind and body, consciousness, impulses, and ignorance. Finally, to have Right View people must understand and overcome the three “leaks” which are borne of ignorance: Being, sensual desire, and ignorance.
Part 4 Analysis
In his final chapters, Thích brings the reader as close to the Buddha’s original words as possible with his English translations of these three discourses. By presenting these core ideas without commentary, the author invites the reader to reflect on the Buddha’s and Sariputta’s words themselves, which is consistent with Thích’s instruction to use one’s own intelligence and understanding. The author’s choice of discourses corresponds with the core tenets he explained in Parts 1-3, as the Buddha highlights the different elements of the Noble Eightfold Path, Right View, and the Wheel of Dharma.
By translating these discourses, the author adds to his theme on Liberation Through Mindfulness. The Buddha’s repeated assertion that Right Mindfulness supports each element of the Noble Eightfold Path demonstrates that Thích’s focus on this practice is rooted in the original Buddhist scriptures. The Buddha’s instructions reveal how mindfulness is woven into each aspect of the Buddhist path, allowing progress in other areas and being strengthened by them in turn. Thích quotes the Buddha as saying, “‘He who by means of mindfulness gives up wrong view and dwells taking Right View upon himself has Right Mindfulness’” (264).
The Buddha’s sermon on The Great Forty also reinforces Thích’s theme on Integrating Buddhist Practices into Everyday Life. By reading the Buddha’s specific guidance on how to live, the reader understands the origins of these rules, which reinforces their importance in the Buddhist tradition. For instance, the Buddha specifically names killing, stealing, and sexual misconduct as wrong actions, and tells his followers to avoid professions which make them greedy or manipulative. He even describes the specific differences between Right Speech and wrong speech, writing, “What is wrong speech? It is lying, slandering, harsh words, and frivolous conversation” (265). These detailed instructions show that Thích’s teachings are based on the Buddha’s insights, which provide another reminder to practitioners to live out these teachings in their thoughts, speech, actions, and professions.
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