DHAMMA-KAKKA-PPAVATTANA SUTTA

INTRODUCTION
TO THE

FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS.

THIS translation is made from a transcript of the text as found in the very beautiful Ceylon MS. on silver plates, now in the British Museum !". The letters, which are perfectly formed, are cut into the silver# and the MS. has this peculiarity, that every sentence is repeated with a sli$ht chan$e in the collocation of the words. Thus the first sentence is $iven as follows%&& 'vam me sutam. '(am samayam Bha$av) B)r)nasiyam viharati Isipatane Mi$ad)ye. Me evam sutam. '(am samayam Bha$av) B)r)nasiyam Isipatane Mi$ad)ye viharati. *s this repetition is merely carried out for the further security of the text it has not been followed in the translation. This text belon$s to the *n$uttara +i()ya. M. ,-on .eer has litho$raphed the Samyutta treatment in his /Textes tir-s du 0and1our 2",/ to$ether with the text of the correspondin$ passa$e in the ,alita 3istara, and the Tibetan translation from that poem. The Sans(rit text, so far as it runs parallel with our Sutta, will also be found in 4a1endra ,al Mitra/s edition of the ,alita 3istara 5p. 678 and foll.9 and the Tibetan text, with a .rench translation, in M. .oucaux/s /r:ya Cher 4ol ;a./ <r. =ldenber$ has 1ust published the 3inaya treatment contained in the Mah) 3a$$a I, >. It is the same word for word as our Sutta 5except ? !, which is of course not found there9. The Samyutta expands the idea of the portion numbered below ?? @&28, havin$ also similar para$raphs in reference to the bhi((hus themselves. The
!. MS. '$erton, A@7# bou$ht from a boo(seller named 4odel in !BC@ 2. ,ivraison, +o. D."
p. !78

,alita 3istara differs a $ood deal in minor details, but is substantially the same as re$ards the +oble Truths, and the ei$ht divisions of the +oble ;ath.

* translation of this Sutta, found amon$ Mr. :o$erly/s papers after his death, was published in the 1ournal of the Ceylon *siatic Society for !B>6% and the 1ournal *siatiEue for !BA8 contained a translation and full analysis by M. ,-on .eer. &&&&&&&&&&&&&&&&&&&&&&&& It would be difficult to estimate too hi$hly the historical value of this Sutta. There can be no reasonable doubt that the very ancient tradition accepted by all Buddhists as to the substance of the discourse is correct, and that we really have in it a summary of the words in which the $reat Indian thin(er and reformer for the first time successfully promul$ated his new ideas. *nd it presents to us in a few short and pithy sentences the very essence of that remar(able system which has had so profound an influence on the reli$ious history of so lar$e a portion of the human race. The name $iven to it by the early Buddhists&&the settin$ in motion onwards of the royal chariot&wheel of the supreme dominion of the <hamma&&means, as I have shown elsewhere !", not /the turnin$ of the wheel of the law,/ as it has been usually rendered# but /the inau$uration, or foundation, of the 0in$dom of 4i$hteousness./ Is it possible that the prayin$ wheels of Thibet have led to the misapprehension and mistranslation now so commonF But who would explain a passa$e in the +ew Testament by a superstition current, say, in Spain in the twelfth centuryF *nd so when Mr. <a CuGha thin(s that the <hamma is symbolised by the wheel, because /:otama i$nored the be$innin$, and was uncertain as to the end 2",/ he seems to me to be followin$ a vicious method of interpretin$ such fi$ures of speech. It cannot be disputed that the term /wheel/ mi$ht have implied such an idea as he puts into it. But if we want to (now what it did imply, we must be $uided wholly by the previous use of the word at the
!. /Buddhism,/ p. 76. 2. /Memoir on the Tooth 4elic,/ Hc., p. !6."
p. !7!

time when it was first used in a fi$urative sense% and that previous use allows only of the interpretation $iven above. ;erhaps, however, Mr. <a CuGha is only copyin$ 5not very exactly9 Mr. *labaster, who has said, /Buddha, as I have tried to show in other parts of this boo(, did not attempt to teach the be$innin$ of existence, but assumed it as a rollin$ circle of causes or effects. This was his circle or wheel of the law !"./ Mr. *labaster therefore calls his very useful boo( on Siamese Buddhism, /The Iheel of the ,aw#/&&an expression which he on the first pa$e of his preface ta(es to be about eEuivalent to Buddhism. But his theory of the meanin$ of the term seems to be based upon a misunderstandin$ of a passa$e in the Siamese /,ife of Buddha,/ which he there translates. *t pa$e AB he renders his text, /The Holy Iheel which the ,aw tau$ht is plenteous in twelve ways,/ and he explains this on p. !>@ as referrin$ to the twelve +id)nas, the chain of causes and effects. But the passa$e in the Siamese text is evidently

a reminiscence of the /twelvefold manner/ spo(en of in the same connection in our Sutta 5? 2!9, and does not refer to the +id)nas at all. * better comment on the word is the le$end of the Treasure of the Iheel, which will be found below in the /Boo( of the :reat 0in$ of :lory 2",/ a passa$e which shows that this fi$ure belon$ed to that circle of poetical ima$ery which the early Buddhists so often borrowed from the previous poets of 3edic literature to aid them in their attempts to describe the most important events in the life of their revered Teacher. *nd, li(e the day of ;entecost by the early Christians, this Inau$uration of the 0in$dom of 4i$hteousness was ri$htly re$arded by them as a turnin$&point in the history of their faith. Ie find this even in the closin$ sections of our Sutta# and in later times the poets of every Buddhist clime have vied one with another in endeavourin$ to express their sense of the importance of the occasion. /The evenin$ was li(e a lovely maiden# the stars
!. /Iheel of the ,aw,/ p. 2BB. 2. Chap. I, ?? !8&28."
p. !72

were the pearls upon her nec(# the dar( clouds her braided hair# the deepenin$ space her flowin$ robe. *s a crown she had the heavens where the an$els dwell# these three worlds were as her body# her eyes were the white lotus flowers which open to the risin$ moon# and her voice was as it were the hummin$ of the bees. To do homa$e to the Buddha, and to hear the first preachin$ of his word, this lovely maiden came./ The an$els 5devas9 thron$ to hear the discourse until the heavens are empty# and the sound of their approach is li(e the rain of a storm# all the worlds in which there are sentient bein$s are made void of life, so that the con$re$ation assembled was in number infinite, but at the sound of the blast of the $lorious trumpet of Sa((a, the (in$ of the $ods, they became still as a waveless sea. *nd then each of the countless listeners thou$ht that the sa$e was loo(in$ towards himself, and was spea(in$ to him in his own ton$ue, thou$h the lan$ua$e used was M)$adhiJ It is most curious that this last fi$ure should be so closely analo$ous to the lan$ua$e used with respect to the correspondin$ event in the history of the Christian church% and I do not (now the exact source from which Hardy 5Manual of Buddhism, p. !B>9 derives it. But I thin( it is hi$hly improbable that there is any borrowin$ on the one side or on the other. It cannot be denied that there is a real beauty of an =riental (ind in the various expressions which the Buddhists use# and that there was real $round for the enthusiasm which $ave them birth. +ever in the history of the world had a scheme of salvation been put forth so simple in its nature, so free from any superhuman a$ency, so independent of, so even anta$onistic to the belief in a soul, the belief in :od, and the hope for a future life. *nd we must not allow our estimate of the importance of the event to be influenced

by our disa$reement from the opinions put forth. Ihether these be ri$ht or wron$, it was a turnin$&point in the reli$ious history of man when a reformer, full of the most earnest moral purpose, and trained in all the intellectual culture
p. !7C

of his time, put forth deliberately, and with a (nowled$e of the opposin$ views, the doctrine of a salvation to be found here, in this life, in an inward chan$e of heart, to be brou$ht about by perseverance in a mere system of self&culture and of self&control. &&&&&&&&&&&&&&&&&&&&&&&& That system, it will be seen, is called the +oble ;ath, and is divided into ei$ht sections or divisions, each of which commences with the word samm)&&a word for which we have no real eEuivalent in 'n$lish, thou$h it has been rendered by such terms as /ri$ht,/ /perfect,/ and /correct./ =ur word /ri$ht,/ in some of its uses, would be a sufficiently adeEuate translation, but it is based on a different derivation, and connotes a set of ideas not alluded to by samm). If used as an ad1ective this word&&si$nifyin$ literally /$oin$ with/&& means either /$eneral, common,/ or /correspondin$, mutual,/ and as an adverb, /commonly, usually, normally,/ or /fittin$ly, properly, correctly#/ and hence, in a secondary sense, and with allusion to both these ideas, /round, fit, and perfect, normal and complete./ Ihen used to characterise such widely different thin$s as lan$ua$e, livelihood, and belief, the meanin$ of the term is by no means difficult to $rasp# but it is difficult, if not impossible, to find any sin$le 'n$lish word which in each case would convey its full force without importin$ also some extraneous idea. .rom a desire to follow closely the ;)li form of expression I had first in my manual of /Buddhism/ adopted the one word /ri$ht/ throu$hout the translation of the text# and I have (ept to this below, thou$h I feel that that word Euite fails to $ive the force of the preposition sam 5K:ree( sun&L, con&9, which is the essential part of the ;)li samm). But I thin( the meanin$ of the Buddhist ideal, of the summary which is the most essential doctrine, the very pith of Buddhism, would be better brou$ht out by a diversified renderin$ in the way I afterwards attempted in an article in the .ortni$htly 4eview 5+o. C,3I9# or, as above 5p. !8A9, with the authorised interpretation appended. It would then run
p. !77

!. 4i$ht 3iews# free from superstition or delusion. 2. 4i$ht *ims# hi$h, and worthy of the intelli$ent, earnest man. C. 4i$ht Speech# (indly, open, truthful. 7. 4i$ht Conduct# peaceful, honest, pure. 6. 4i$ht ,ivelihood# brin$in$ hurt or dan$er to no livin$ thin$. >. 4i$ht 'ffort# in self&trainin$, and in self&control.

A. 4i$ht Mindfulness# the active, watchful mind. B. 4i$ht Contemplation# earnest thou$ht on the deep mysteries of life. It is interestin$ to notice that :o$erly, who first rendered samm) throu$hout by correct !", afterwards adopted the other method 2"# and as these ei$ht divisions of the perfect life are of such vital importance for a correct understandin$ of what Buddhism really was, I here add in parallel columns his two versions of the terms used%&&

!. Correct views 5of truth9. 2. Correct thou$hts. C. Correct words. 7. Correct conduct. 6. Correct 5mode of obtainin$ a9 livelihood. >. Correct efforts. A. Correct meditation. B. Correct tranEuillity.

Correct doctrines. * clear perception 5of their nature9. Inflexible veracity. ;urity of conduct. * sinless occupation. ;erseverance in duty. Holy meditation. Mental tranEuillity.

The varyin$ expressions in these two lists are intended in all cases, 5except perhaps the second,9 to convey the same idea. The second division 5samm)&san(appo9 is not really open to any doubt. San(appo is will, volition, determination, desire# that exertion of the will in the various affairs of life which results from the feelin$ that a certain result will be desirable. The only variation in the meanin$ is that sometimes more stress is laid upon the implied exertion of the will, sometimes more stress upon the implied desire
!. Mournal of the Ceylon *siatic Society, !B76. 2. Ibid. !B>6."

p. !76

which calls it into action. /Motive/ would be somewhat too impersonal, /volition/ too metaphysical a renderin$# /aims/ or /aspirations/ seems to me to best express the sense intended in this passa$e. In +o. A 5samm)&sati9 sati is literally /memory,/ but is used with reference to the constantly repeated phrase /mindful and thou$htful/ 5sato sampag)no9# and means that activity of mind and constant presence of mind which is one of the duties most freEuently inculcated on the $ood Buddhist. :o$erly/s renderin$ of the term should have been reserved for the last division 5samm)&sam)dhi9, that prolon$ed meditation on the deep mysteries of life, which is stated in the :reat <ecease !" to be the necessary complement and accessory to intelli$ence and $oodness. 4eason and wor(s are $ood in themselves, but they reEuire to be made perfect by that sam)dhi which in Buddhism corresponds to faith in Christianity. &&&&&&&&&&&&&&&&&&&&&&&& This Buddhist ideal of the perfect life has an analo$y most instructive from a historical point of view with the ideals of the last pa$an thin(ers in 'urope before the rise of Christianity, and of the modern exponents of what has been called fervent atheism. Ihen after many centuries of thou$ht a pantheistic or monotheistic unity has been evolved out of the chaos of polytheism,&&which is itself a modified animism or animistic polydNmonism,&&there has always arisen at last a school to whom theolo$ical discussions have lost their interest, and who have sou$ht for a new solution of the Euestions to which the theolo$ies have $iven inconsistent answers, in a new system in which man was to wor( out here, on earth, his own salvation. It is their place in the pro$ress of thou$ht that helps us to understand how it is that there is so much in common between the *$nostic philosopher of India, the Stoics of :reece and 4ome, and some of the newest schools in .rance, in :ermany, and amon$ ourselves.
!. Chap . I, ? !2, and often afterwards."

THE FOUNDATION
OF THE

KINGDOM OF RIGHTEOUSNESS.
DHAMMA-KAKKA-PPAVATTANA-SUTTA. 4everence to the Blessed =ne, the Holy =ne, the .ully&'nli$htened =ne. !. Thus have I heard. The Blessed =ne was once stayin$ at Benares, at the hermita$e called Mi$ad)ya. *nd there the Blessed =ne addressed the company of the five Bhi((hus !", and said%

2. /There are two extremes, = Bhi((hus, which the man who has $iven up the world 2" ou$ht not to follow&&the habitual practice, on the one hand of those thin$s whose attraction depends upon the passions, and especially of sensuality&&a low and pa$an C" way 5of see(in$ satisfaction9 unworthy, unprofitable, and fit only for the worldly& minded&&
!. These are the five mendicants who had waited on the Bodisat durin$ his austerities, as described in /Buddhist Birth Stories,/ pp. BB, B@. Their names are $iven on p. !!C of that boo(# see below, the note on ? C2. 2. ;abbagito, one who has $one forth, who has renounced worldly thin$s, a /reli$ious./ C. :amma, a word of the same derivation as, and correspondin$ meanin$ to, our word /pa$an./"
p. !7A

and the habitual practice, on the other hand, of asceticism 5or self&mortification9, which is painful, unworthy, and unprofitable. C. /There is a middle path, = Bhi((hus, avoidin$ these two extremes, discovered by the Tath)$ata !"&&a path which opens the eyes, and bestows understandin$, which leads to peace of mind, to the hi$her wisdom, to full enli$htenment, to +irv)naJ 7. /Ihat is that middle path, = Bhi((hus, avoidin$ these two extremes, discovered by the Tath)$ata&&that path which opens the eyes, and bestows understandin$, which /leads to peace of mind, to the hi$her wisdom, to full enli$htenment, to +irv)naF 3erilyJ it is this noble ei$htfold path that is to say /4i$ht views# 4i$ht aspirations# 4i$ht speech# 4i$ht conduct# 4i$ht livelihood# 4i$ht effort# 4i$ht mindfulness# and 4i$ht contemplation. /This, = Bhi((hus, is that middle path, avoidin$ these two extremes, discovered by the Tath)$ata&&that path which opens the eyes, and bestows understandin$,
!. The Tath)$ata is an epithet of a Buddha. It is interpreted by Buddha$hosa, in the Saman$ala 3il)sinO, to mean that he came to earth for the same purposes, after havin$ passed throu$h the same trainin$ in former births, as all the supposed former Buddhas# and that, when he had so come, all his actions corresponded with theirs. /*voidin$ these two extremes/ should perhaps be referred to the Tath)$ata, but I prefer the above renderin$."
p. !7B

which leads to peace of mind, to the hi$her wisdom, to full enli$htenment, to +irv)naJ &&&&&&&&&&&&&&&&&&&&&&&& 6. /+ow !" this, = Bhi((hus, is the noble truth concernin$ sufferin$. /Birth is attended with pain 2", decay is painful, disease is painful, death is painful. Pnion with the unpleasant is painful, painful is separation from the pleasant# and any cravin$ that is unsatisfied, that too is painful. In brief, the five a$$re$ates which sprin$ from attachment 5the conditions of individuality and their cause9 C" are painful. /This then, = Bhi((hus, is the noble truth concernin$ sufferin$. >. /+ow this, = Bhi((hus, is the noble truth concernin$ the ori$in of sufferin$. /3erily, it is that thirst 5or cravin$9, causin$ the renewal of existence, accompanied by sensual deli$ht, see(in$ satisfaction now here, now there&&that is to say, the cravin$ for the $ratification of the passions, or the cravin$ for 5a future9 life, or the cravin$ for success 5in this present life9 7".
!. =n the followin$ /four truths/ compare <hammapada, verse !@!, and Mah)&parinibb)na Sutta II, 2, C, and I3, A, B. 2. =r /is painful./ C. ;ak/ up)d)na((handh). =n the 0handh), or the material and mental a$$re$ates which $o to ma(e up an individual, see my /Buddhism,/ Chap. III. Pp)d)na, or /$raspin$/ is their source, and the uprootin$ of this up)d)na from the mind is *rahatship. =ne mi$ht express the central thou$ht of this .irst +oble Truth. in the lan$ua$e of the nineteenth century by sayin$ that pain results from existence as an individual. It is the stru$$le to maintain one/s individuality which produces pain&&a most pre$nant and far&reachin$ su$$estion. See for a fuller exposition the .ortni$htly 4eview for <ecember, !BA@. 7. /The lust of the flesh, the lust of the eye, and the pride of life/ Kfootnote p. !7@L correspond very exactly to the first and third of these three tanh)s. /The lust of the flesh, the lust of life, and the pride of life,/ or /the lust of the flesh, the lust of life, and the love of this present world,/ would be not inadeEuate renderin$s of all three. The last two are in ;)li bhava&tanh) and vibhava&tanh), on which Childers, on the authority of 3i$esinha, says% /The former applies to the sassata&ditthi, and means a desire for an eternity of existence# the latter applies to the ukkheda&ditthi, and means a desire for annihilation in the very first 5the present9 form of existence./ Sassata&ditthi may be called the /everlastin$ life heresy,/ and ukkheda&ditthi the /let&us&eat&and& drin(&for&to&morrow&we&die heresy./ These two heresies, thus implicitly condemned, have very close analo$ies to theism and materialism. Spence Hardy says 5/Manual of Buddhism,/ p. 7@>9% /Bhawa&tanh) si$nifies the pertinacious love of existence induced by the supposition that transmi$ratory existence is not only eternal, but felicitous and desirable. Iibhawa&tanh) is the love of the present life, under the notion that existence will cease therewith, and that there is to be no future state./

3ibhava in Sans(rit means, !. development# 2. mi$ht, ma1esty, prosperity# and C. property% but the technical Buddhist sense, as will be seen from the above, is somethin$ more than this."
p. !7@

/This then, = Bhi((hus, is the noble truth concernin$ the ori$in of sufferin$. A. +ow this, = Bhi((hus, is the noble truth concernin$ the destruction of sufferin$. /3erily, it is the destruction, in which no passion remains, of this very thirst# the layin$ aside of, the $ettin$ rid of, the bein$ free from, the harbourin$ no lon$er of this thirst. /This then, = Bhi((hus, is the noble truth concernin$ the destruction of sufferin$. B. /+ow this, = Bhi((hus, is the noble truth concernin$ the way !" which leads to the destruction of sorrow. 3erilyJ it is this noble ei$htfold path 2"# that is to say%
!. ;atipad). 2. *riyo atan$i(o Ma$$o."
p. !68

4i$ht views# 4i$ht aspirations# 4i$ht speech# 4i$ht conduct# 4i$ht livelihood# 4i$ht effort# 4i$ht mindfulness# and 4i$ht contemplation. This then, = Bhi((hus, is the noble truth concernin$ the destruction of sorrow. &&&&&&&&&&&&&&&&&&&&&&&& @. /That this was the noble truth concernin$ sorrow, was not, = Bhi((hus, amon$ the doctrines handed down, but there arose within me the eye 5to perceive it9, there arose the (nowled$e 5of its nature9, there arose the understandin$ 5of its cause9, there arose the wisdom 5to $uide in the path of tranEuillity9, there arose the li$ht 5to dispel dar(ness from it9 !". !8. /*nd a$ain, = Bhi((hus, that I should comprehend that this was the noble truth concernin$ sorrow, thou$h it was not amon$ the doctrines banded down, there arose within me the eye, there arose the (nowled$e, there arose the understandin$, there arose the wisdom, there arose the li$ht.

!!. /*nd a$ain, = Bhi((hus, that I had comprehended that this was the noble truth concernin$ sorrow, thou$h it was not amon$ the doctrines handed down, there arose within me the eye, there
!. The words in parentheses have been added by :o$erly, doubtless from some comment not accessible to me# and I have included them also, but in parentheses, as they seem to complete the ideas actually involved in the text."
p. !6!

arose the (nowled$e, there arose the understandin$, there arose the wisdom, there arose the li$ht. !2. /That this was the noble truth concernin$ the ori$in of sorrow, thou$h it was not amon$ the doctrines handed down, there arose within me the eye# but there arose within me the (nowled$e, there arose the understandin$, there arose the wisdom, there arose the li$ht. !C. /*nd a$ain, = Bhi((hus, that I should put away the ori$in of sorrow, thou$h the noble truth concernin$ it was not amon$ the doctrines handed down, there arose within me the eye, there arose the (nowled$e, there arose the understandin$, there arose the wisdom, there arose the li$ht. !7. /*nd a$ain, = Bhi((hus, that I had fully put away the ori$in of sorrow, thou$h the noble truth concernin$ it was not amon$ the doctrines handed down, there arose within me the eye, there arose the (nowled$e, there arose the understandin$, there arose the wisdom, there arose the li$ht. !6. /That this, = Bhi((hus, was the noble truth concernin$ the destruction of sorrow, thou$h it was not amon$ the doctrines handed down# but there arose within me the eye, there arose the (nowled$e, there arose the understandin$, there arose the wisdom, there arose the li$ht. !>. /*nd a$ain, = Bhi((hus, that I should fully realise the destruction of sorrow, thou$h the noble truth concernin$ it was not amon$ the doctrines handed down, there arose within me the eye, there arose the (nowled$e, there arose the understandin$, there arose the wisdom, there arose the li$ht. !A. /*nd a$ain, = Bhi((hus, that I had fully realised the destruction of sorrow, thou$h the noble
p. !62

truth concernin$ it was not amon$ the doctrines handed down, there arose within me the eye, there arose the (nowled$e, there arose the understandin$, there arose the wisdom, there arose the li$ht.

!B. /That this was the noble truth concernin$ the way which leads to the destruction of sorrow, was not, = Bhi((hus, amon$ the doctrines handed down# but there arose within me the eye, there arose the (nowled$e, there arose the understandin$, there arose the wisdom, there arose the li$ht. !@. /*nd a$ain, = Bhi((hus, that I should become versed in the way which leads to the destruction of sorrow, thou$h the noble truth concernin$ it was not amon$ the doctrines handed down, there arose within me the eye, there arose the (nowled$e, there arose the understandin$, there arose the wisdom, there arose the li$ht. 28. /*nd a$ain, = Bhi((hus, that I had become versed in the way which leads to the destruction of sorrow, thou$h the noble truth concernin$ it was not amon$ the doctrines handed down, there arose within me the eye, there arose the (nowled$e, there arose the understandin$, there arose the wisdom, there arose the li$ht. &&&&&&&&&&&&&&&&&&&&&&&& 2!. /So lon$, = Bhi((hus, as my (nowled$e and insi$ht were not Euite clear, re$ardin$ each of these four noble truths in this triple order, in this twelvefold manner&&so lon$ was I uncertain whether I had attained to the full insi$ht of that wisdom which is unsurpassed in the heavens or on earth, amon$ the whole race of Samanas and Br)hmans, or of $ods or men. 22. /But as soon, = Bhi((hus, as my (nowled$e
p. !6C

and insi$ht were Euite clear re$ardin$ each of these four noble truths, in this triple order, in this twelvefold manner&&then did I become certain that I had attained to the full insi$ht of that wisdom which is unsurpassed in the heavens or on earth, amon$ the whole race of Samanas and Br)hmans, or of $ods or men. 2C. /*nd now this (nowled$e and this insi$ht has arisen within me. Immovable is the emancipation of my heart. This is my last existence. There will now be no rebirth for meJ/ &&&&&&&&&&&&&&&&&&&&&&&& 27. Thus spa(e the Blessed =ne. The company of the five Bhi((hus, $lad at heart, exalted the words of the Blessed =ne. *nd when the discourse had been uttered, there arose within the venerable 0ondaa the eye of truth, spotless, and without a stain, 5and he saw that9 whatsoever has an ori$in, in that is also inherent the necessity of comin$ to an end !". &&&&&&&&&&&&&&&&&&&&&&&& 26. *nd when the royal chariot wheel of the truth had thus been set rollin$ onwards by the Blessed =ne, the $ods of the earth $ave forth a shout, sayin$%

/In Ben)res, at the hermita$e of the Mi$ad)ya, the supreme wheel of the empire of Truth has been set rollin$ by the Blessed =ne&&that wheel which not by any Samana or Br)hman, not by any $od,
!. It is the perception of this fact which is the <hammaka((hu, the 'ye of Truth, or the 'ye for Qualities as it mi$ht be rendered with reference to the meanin$ of <hamma in the words that follow. They are in ;)li yam (iki samudaya&dhammam, sabbam tam nirodha&dhammam, literally, /whatever has the Euality of be$innin$, that has the Euality of ceasin$./"
p. !67

not by any Brahma or M)ra, not by any one in the universe, can ever be turned bac(J/ 2>. *nd when they heard the shout of the $ods of the earth, the attendant $ods of the four $reat (in$s !" 5the $uardian an$els of the four Euarters of the $lobe9 $ave forth a shout, sayin$% /In Ben)res, at the hermita$e of the Mi$ad)ya, the supreme wheel of the empire of Truth has been set rollin$ by the Blessed =ne&&that wheel which not by any Samana or Br)hman, not by any $od, not by any Brahma or M)ra, not by any one in the universe, can ever be turned bac(J/ 2A. *nd thus as the $ods in each of the heavens heard the shout of the inhabitants of the heaven beneath, they too( up the cry until the $ods in the hi$hest heaven of heavens" $ave forth the shout, sayin$% /In Ben)res, at the hermita$e of the Mi$ad)ya, the supreme wheel of the empire of Truth has been set rollin$ by the Blessed =ne&&that wheel which not by any Samana or Br)hman, not by any $od, not by any Brahma or M)ra, not by any one in the universe, can ever be turned bac( 2"J/
!. Their names are $iven in the Mah) Samaya Sutta in :rimblot/s /Sept Suttas ;alis./ 2. The text repeats ? 2> for each of the heavens# and the $ods thus enumerated are as follows, be$innin$ with Bhumm) <ev) in ? 26% !. Bhumm) <ev). 2. Katumah)r)gi(a <ev). C. R)m) <ev). 7. Tusit) <ev). 6. +imm)naratO <ev). >. ;aranimmitavasavattO <ev). A. Brahma()yi() <ev). See the Mah) Samaya Sutta in :rimblot/s /Sept Suttas ;alis,/ and Kfootnote p. !66L compare ;rofessor Max MSller/s note in /Buddha$hosha/s ;arables,/ p. xxxiii, and Hardy in the /Manual of Buddhism,/ p. 26."
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2B. *nd thus, in an instant, a second, a moment, the sound went up even to the world of Brahm)% and this $reat ten&thousand&world&system Eua(ed and trembled and was sha(en violently, and an immeasurable bri$ht li$ht appeared in the universe, beyond even the power of the $odsJ 2@. Then did the Blessed =ne $ive utterance to this exclamation of 1oy% /0ondaa hath realised it. /0ondaa hath realised itJ/ *nd so the venerable /0ondaa acEuired the name of *)ta&0ondaa 5/the /0ondaa who realised/9/. &&&&&&&&&&&&&&&&&&&&&&&& 'nd of the <hamma&ka((a&ppavattana&sutta.
!. The Mah) 3a$$a completes the narrative as follows% /*nd then the venerable * )ta&0ondaa havin$ seen the truth, havin$ arrived at the truth, havin$ (nown the truth, havin$ penetrated the truth, havin$ past beyond doubt, havin$ laid aside uncertainty, havin$ attained to confidence, and bein$ dependent on no one beside himself for (nowled$e of the reli$ion of the teacher, spa(e thus to the Blessed =ne% /TMay I become, = my ,ord, a novice under the Blessed =ne, may I receive full ordinationJT /TIelcome, = brotherJT said the Blessed =ne, Tthe truth has been well laid down. ;ractice holiness to the complete suppression of sorrowJT /*nd that was the ordination of the 3enerable =ne./ The other four, 3appa, Bhaddiya, Mah)n)ma, and *ssagi, were converted on the followin$ days, accordin$ to the /Buddhist Birth Stories,/ p. !!C. It is there also said that /myriads of the an$els 5devas9 had been converted simultaneously with 0ondanya./"
p. !6@

+ext% Tevi$$a&Suttanta% =n 0nowled$e of the 3edas