the first turning of the wheel of the doctrine 41- Conclusion
A comparison of the different accounts of the rst turning of the wheel
of the doctrine in the vinaya and s tra literature, and an analysis of the
discussion on this event in the Sarvstivda abhidharma texts, shows
that, at an early date, the concept of the “middle mode of progress”
and the concept of the “four noble truths” as the content of the rst
sermon of the Buddha, were connected. It is hereby very well possible
that the so-called “ ve monks” were introduced into the accounts as a
result of the narrative argument that this could link the rst sermon to
the episode in the Buddha’s life in which he lived a life of austerities.
The same ve monks to whom the Buddha is said to have delivered his
rst sermon had also witnessed the Buddha’s life of austerities and his
renunciation of such life, that is, his realisation of the “middle mode
of progress”. Further philosophical development led to the interpreta-
tion of these four noble truths in terms of “three cycles” and “twelve
constituent parts”. Also these concepts were recorded in the vinaya and
s tra literature.
Scholarly fragmentation within the Sarvstivdins led to different
opinions on the precise interpretation of these “three cycles” and “twelve
constituent parts”. With regard to this issue, the Sautrntikas appear to
have been the more conservative group, as they agree with the opinion
recorded in the vinaya and s tra literature. In their interpretation, they
contradict the Kmri Vaibh
ikas.
Since both the Vaibh
ikas and the Sautrntikas accept the concepts
of the middle mode of progress and the four noble truths (inclusive of
a differentiation of these four into three cycles and twelve constituent
parts), it is logical that both sub-schools claim that the Buddha delivered
his rst sermon to the ve monks in the Deer Park in Vr as. Both
sub-schools further agree that Kau inya was the rst of the ve monks
to be converted, as he was the rst to enter the “path of vision”—a
further elaboration of the concept of the four noble truths—with the
aim to eliminate all contaminants. The sermon in Vr as is thus seen
as the rst turning of the wheel of the doctrine, in this sense that it is
as the result of this event that someone rst awakened for the Buddhist
path. With this view, the Vaibh
ikas and the Sautrntikas oppose the
Mahsghikas, of whom they claim that they adhere to the opinion
that the wheel of the doctrine was already set in motion when the
Buddha attained enlightenment under the bodhi tree and delivered a
sermon there. One possible interpretation of this Mahsghika claimHeirman_f3a_15-48.indd 41 3/13/2007 11:21:19 AM