An Introduction to How the Three Turnings Work

The Turning of the Wheel of Dharma (Sanrkti: Dharma Cakra Pravartana / Pali: dhamma chakka pavattana) refers to the transformative process by which the Tathagata’s teachings bring beneficial changes to our minds. By listening to  various teachings one after the other, and by gradually understanding them stage by stage, the veils of confusion in our minds are cleared, leading to the utter clarity of wisdom. This transformative journey involves a cyclical process – listening to teachings, developing a conceptual understanding through contemplation, and achieving direct realization through practice. When one round of that process happens, our minds become clearer and more peaceful. In addition, having removed a layer of confusion, we will be ready for receiving deeper teachings. Then, the next round starts. For this reason, the Buddha’s way of teaching is expressed as the Continuous Turnings of the Wheel of Dharma.

After his enlightenment, the Buddha exclaimed:

“Profound and peaceful,
Free from conceptual proliferation,
Uncompounded luminous clarity—
I have realized a nectar-like Dharma.
If I were to describe this to anyone,
It would be beyond comprehension.
So I shall remain silent here in the forest.”
(From Lalitāvistāra Sūtra)

Initially, the Buddha chose silence, recognizing that the profundity of his realization was beyond the comprehension of ordinary beings. Yet, moved by great compassion, he resolved to guide sentient beings toward awakening, tailoring his teachings to their varying capacities. Thus began the gradual turning of the Dharma Wheel. He gradually explained the teachings at a level suitable for specific disciples, clearing their confusion step by step. As their minds became less clouded, they could assimilate increasingly profound teachings.

This gradual approach was essential because the ultimate realization could not be conveyed in a single teaching or a single turning.. Layers of obscuration must be penetrated. If profound teachings were introduced prematurely, they might be misunderstood or lead to confusion. So, the Buddha had to give some relative teachings through which some layers of misunderstandings could be removed, and thus prepare disciples for deeper teachings. Through this gradual approach, he guided countless beings toward complete and perfect realization of the profound reality, free from conceptual elaboration.

This can be explained with an example of the three turnings of the Wheel of Dharma.

The First Turning of the Wheel of Dharma

In the First Turning, the Buddha taught the Four Noble Truths. Everyone wants to avoid suffering. The Buddha taught that to get rid of suffering, we need to understand its depths, and then know its causes. He also taught Nirvana as the freedom from all suffering, and the Noble Eightfold Path as the Way to that freedom. 

To guide practitioners toward liberation, the Awakened One encouraged the investigation of whether we possess an independent and permanent identity. Through this, he taught the selflessness of the person (pudgala-nairatmya)—the understanding that a person is merely a dynamic collection of the five aggregates (pañca-skandha) arising dependently. There is no independent and permanent essence for a person. To demonstrate this, he asked us to observe the moment-by-moment arising and passing away of these aggregates.

While teachings those, the Buddha’s approach was not to make us indulge in the superficial philosophical game of theoretical speculation, but rather to provide a practical path to fulfill humanity’s ultimate need—liberation from suffering. 

At this stage, practitioners might still assume that the constituents of aggregates—such as moments of consciousness or particles of matter—exist inherently, even if momentarily. But, that is okay at this level.  Since the clinging to non-existing ‘I’ is removed, one can stil win over carving (tṛṣṇā) and afflictive emotions, and break the chain of Samsara. This is the first turning of the wheel.

The Second Turning of the Wheel of Dharma

In the Second Turning, the Buddha encouraged a deeper inquiry into the nature of phenomena. He guided practitioners to examine the inherent existence of momentary particles, moments of consciousness, and their interdependent origins. Through this analysis, we can realize that not even momentary phenomena exist with their own independent essence. Its appearance is only through interdependent arising. This is selflessness of phenomena (dharma-nairatmya) and the emptiness (śūnyatā) of intrinsic existence.

If the understanding of the first turning of the Wheel of Dharma is not established in the minds of the listeners, the second turning may be misunderstood. Without understanding karma and the causes of happiness and suffering, śūnyatā (emptiness) may be misconstrued as nihilism —the mistaken belief that actions have no consequences or that existence is meaningless

Therefore, when comprehending the teachings of the second turning of the Dharma Wheel, it is essential to also understand how the teachings of the first turning work at a relative level. So, it is important to introduce these teachings carefully through turning the Wheel of Dharma as per the ability and aptitude of the listener- by gradually clearing doubts and bringing to the correct understanding.

The Third Turning of the Wheel of Dharma

In the Third Turning, the Buddha revealed the deeper implication of  the realization of emptiness. It is not mere vacuity. Instead, it is a profound experience of awakening into luminous awareness—an uncompounded clarity that is empty of inherent existence yet radiant with wisdom. This is the uncontrived nature of the mind, where wisdom naturally shines through. The Buddha’s exclamation  quoted above corresponds to this.

However, if the listener is not prepared with knowledge of the First and Second Turnings, these teachings might lead to conceptual entanglements or superficial interpretations. Instead of settling into awakening, the mind could become overwhelmed with conceptual speculations about non-conceptual realization. It may not be much different from simply dreaming about future.

This realization of the profound state of Buddhahood cannot be attained by ‘seeking’ it somewhere. Searching for the Buddha within us or outside will be futile. Instead, it arises by releasing the mind into its simple, natural, and uncontrived state. The first and second turnings of the Wheel of Dharma prepare the mind for this. When the mind is thus prepared, the Third Turning of the Wheel of Dharma can lead to recognition of Buddhahood. 

The Preparatory Turnings of the Wheel

In contemporary times, many people require some sort of pre-turnings of the Wheel. Dharma before even the First Turning can be understood. Modern materialistic views often ignore conscious experience and the continuity of consciousness. They believe that happiness and suffering are merely the result of various chemicals in brain, and without any mental cause. In that situation, it is important to prepare them through an analysis of modern science and the limitations of the materialistic paradigm.
-Yogi Prabodha

For this article in other languages – Malayalam Post