1 The words in parentheses have been added by Gogerly, doubt- less 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.
D H AMM A-JSTAKK A-PP AV ATTAN A-SU TT A. I 5 I
arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.
12. c That this was the noble truth concerning
the origin of sorrow, though it was not among the
doctrines handed down, there arose within me the
eye ; but there arose within me the knowledge, there
arose the understanding, there arose the wisdom,
there arose the light.
13. 1 And again, O Bhikkhus, that I should put
away the origin of sorrow, though the noble truth
concerning it was not among the doctrines handed
down, there arose within me the eye, there arose
the knowledge, there arose the understanding, there
arose the wisdom, there arose the light.
14. * And again, O Bhikkhus, that I had fully put
away the origin of sorrow, though the noble truth
concerning it was not among the doctrines handed
down, there arose within me, the eye, there arose
the knowledge, there arose the understanding, there
arose the wisdom, there arose the light.
15. 'That this, O Bhikkhus, was the noble truth
concerning the destruction of sorrow, though it was
not among the doctrines handed down; but there
arose within me the eye, there arose the knowledge,
there arose the understanding, there arose the wis-
dom, there arose the light.
16. 'And again, O Bhikkhus, that I should fully
realise the destruction of sorrow, though the noble
truth concerning it was not among the doctrines
handed down, there arose within me the eye, there
arose the knowledge, there arose the understanding,
there arose the wisdom, there arose the light.
17. 'And again, O Bhikkhus, that I had fully realised the destruction of sorrow, though the noble
152 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS.
truth concerning it was not among the doctrines
handed down, there arose within me the eye, there
arose the knowledge, there arose the understanding,
there arose the wisdom, there arose the light.
18. * That this was the noble truth concerning the
way which leads to the destruction of sorrow, was
not, O Bhikkhus, among the doctrines handed down;
but there arose within me the eye, there arose the
knowledge, there arose the understanding, there
arose the wisdom, there arose the light.
19. * And again, O Bhikkhus, that I should be-
come versed in the way which leads to the destruc-
tion of sorrow, though the noble truth concerning it
was not among the doctrines handed down, there
arose within me the eye, there arose the knowledge,
there arose the understanding, there arose the
wisdom, there arose the light.
20. * And again, O Bhikkhus, that I had be-
come versed in the way which leads to the destruc-
tion of sorrow, though the noble truth concerning it
was not among the doctrines handed down, there
arose within me the eye, there arose the knowledge,
there arose the understanding, there arose the
wisdom, there arose the light.
21. * So long, O Bhikkhus, as my knowledge and
insight were not quite clear, regarding each of these
four noble truths in this triple order, in this twelve- "
fold manner — so long was I uncertain whether I ~
had attained to the full insight of that wisdom .
which is unsurpassed in the heavens or on earth,
among the whole race of Samaras and Br&hmans,
or of gods or men.
22. ' But as soon, O Bhikkhus, as my knowledge
DHAMMA-tf AKKA-PPAVATTANA-SUTTA. 1 5 3
and insight were quite clear regarding 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 insight of that wisdom
which is unsurpassed in the heavens or on earth,
among the whole race of Samaras and BrAhmans,
or of gods or men.
23. ' And now this knowledge and this insight has
arisen within me. Immovable is the emancipation
of my heart. This is my last existence.- There
will now be no rebirth for me ! '
24. Thus spake the Blessed One. The company
of the five Bhikkhus, glad at heart, exalted the
words of the Blessed One. And when the discourse
had been uttered, there arose within the venerable
Konda##a the eye of truth, spotless, and without
a stain, (and he saw that) whatsoever has an origin,
in that is also inherent the necessity of coming to
an end 1 .
25. And when the royal chariot wheel of the
truth had thus been set rolling onwards by the
Blessed One, the gods of the earth gave forth a
shout, saying :
* In Benires, at the hermitage of the MigadAya,
the supreme wheel of the empire of Truth has been
set rolling by the Blessed One — that wheel which
not by any Samara or Brihman, not by any god,
1 It is the perception of this fact which is the Dhamma^akkhu, the Eye of Truth, or the Eye for Qualities as it might be rendered with reference to the meaning of D ham ma in the words that follow.
They are in Pali yaw kiftki samudaya-dhammara, sabbaw
taw nirodha-dhammaw, literally, 'whatever has the quality of
beginning, that has the quality of ceasing.'
I 54 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS.
not by any Brahma or M£ra, not by any one in the universe, can ever be turned back ! '
26. And when they heard the shout of the gods
of the earth, the attendant gods of the four great
kings 1 (the guardian angels of the four quarters of
the globe) gave forth a shout, saying :
* In Benares, at the hermitage of the MigadAya,
the supreme wheel of the empire of Truth has been
set rolling by the Blessed One — that wheel which
not by any Samara or Brahman, not by any god,
not by any Brahma or MAra, not by any one in the
universe, can ever be turned back ! '
27. [And thus as the gods in each of the heavens
heard the shout of the inhabitants of the heaven
beneath, they took up the cry until the gods in the
highest heaven of heavens] gave forth the shout,
saying :
* In Bendres, at the hermitage of the Migad&ya,
the supreme wheel of the empire of Truth has been
set rolling by the Blessed One — that wheel which
not by any Samara or Brahman, not by any god,
not by any Brahma or M£ra, not by any one in the
universe, can ever be turned back 2 ! '
1 Their names are given in the Mahi Samaya Sutta in Grim- blot's ' Sept Suttas Palis/
2 The text repeats § 26 for each of the heavens; and the gods thus enumerated are as follows, beginning with Bhummi Devi in § 25 :
1. Bhummi Devi.
2. Aatumahiri^ika Devi.
3. Yimi Devi.
4. Tusiti Devi.
5. Nimminaratf Devi.
6. Paranimmitavasavattf Devi.
7. Brahmakiyiki Devi.
See the Mahi Samaya Sutia in Grimblot's ' Sept Suttas Palis/ and
DHAMMA-KAKKA-PPAVATTANA-SUTTA.
28. And thus, in an instant, a second, a moment,
the sound went up even to the world of BrahrM :
and this great ten-thousand-world-system quaked
and trembled and was shaken violently, and an
immeasurable bright light appeared in the universe,
beyond even the power of the gods !
29. Then did the Blessed One give utterance to
this exclamatioii of joy : * Konda##a hath realised
it. Konda#/za hath realised it ! ' And so the vener-
able Konda##a acquired the name of A##ata-
Konda/ma (' the Konda##a who realised ') \
End of the Dhamma-^akka-ppavattana-sutta.
compare Professor Max Miiller's note in 'Buddhaghosha's Parables/ p. xxxiii, and Hardy in the * Manual of Buddhism/ p. 25.
1 The Mah& Vagga completes the narrative as follows: 'And then the venerable A##ata-Kondo«#a having seen the truth, having arrived at the truth, having known the truth, having penetrated the truth, having past beyond doubt, having laid aside uncertainty, having attained to confidence, and being dependent on no one beside himself for knowledge of the religion of the teacher, spake thus to the Blessed One :
' " May I become, O my Lord, a novice under the Blessed One, may I receive full ordination!"
4 " Welcome, O brother ! " said the Blessed One, " the truth has been well laid down. Practice holiness to the complete suppression of sorrow ! "
' And that was the ordination of the Venerable One.'
The other four, Vappa, Bhaddiya, Mahdndma, and Assail, were converted on the following days, according to the 1 Buddhist Birth Stories/ p. 113.
It is there also said that ' myriads of the angels (devas) had been converted simultaneously with Kondanya/
TEVIGGA-SUTTANTA.
To
THE TEVIGGA SUTTA.
THIS is the twelfth and last Sutta in the first division
of the Digha Nikiya, which is called the Silakkhandha
Vaggo, because the whole of its twelve Dialogues deal,
from one point of view or another, with Si la, or Right
Conduct.
There is another Sutta sometimes called by the same
name, No. 21 in the Middle Fifty of the Ma^^ima Nikiya :
but it has nothing, except the name, in common with the
present It is called Tevi^a Sutta merely because
Gotama is there described by the complimentary title
of Tevi^a, 'Wise in the Vedas;' and its full name is
the Tevigga-va&fc^agotta-sutta 1 .
I have made the present translation from a text con-
stituted from three MSS., — my own MS. of the Digha
Nikdya, referred to as D ; the Turnour MS. of the same
in the Indian Office, referred to as T ; both in Sinhalese
characters: and the Phayre MS. in the same place, in
Burmese characters, referred to as P.
In this book we have Right Conduct used as a sort
of argumentum ad hominem for the conversion of
two earnest young Brihmans.
They ask which is the true path to a state of union
(in the next birth) with God. After arguing, in a kind
of Socratic dialogue, that on their own showing, on the
1 It may be noted, in passing, that the substance of it recurs as the Va£Ma- gotta Sa#?yutta in the Sa#?yutta Nikaya.
i6o
basis of facts they themselves admitted, the Br&hmans
could have no real knowledge of their God, Gotama
maintains that union with a God whom they admitted
to be pure and holy must be unattainable by men impure
and sinful and self-righteous, however great their know-
ledge of the Vedas. And he then lays down, not without
occasional beauty of language, that system of Right
Conduct, which must be the only direct way to a real
union with God.
One would think perhaps that such a Sutta might be adapted, without very great difficulty, for use as a mis- sionary tract, so closely does it remind us of the argument of many a sermon on the text, ' Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter the kingdom of heaven ! ' And it is true that the Tevi^gd, — the men of special knowledge in the three Vedas — correspond exactly in most essential particulars with the Scribes and Pharisees of the New Testament. They were the official preservers by repeating, as the Scribes were by copying, the sacred books ; and they were the recognised interpreters, and the sole cus- todians of the traditional interpretation — which too often explained away the real meaning — of those books. It follows that as the law in both cases was included in the sacred books, it was they who, in both cases, were the real lawgivers, and practically the only lawyers. And as almost all learning was confined to, or in close con- nection with the sacred books, the Teviggk were the chief Pandits, as the Scribes were the ' Doctors of the Law.' Like the Pharisees, too, the Brdhmans laid claim to peculiar sanctity ; and many of them in the pride of their education, their birth, and their wealth, looked down with self-righteous scorn on the masses of the people. And while, on the other hand, the Brdhmans further resem- bled the Scribes and Pharisees in that many of them were justly deserving of the respect in which they were held ; it is only the undeserving who, in both cases, arc intended to be condemned.
But whatever interpretation of the ' kingdom of heaven 9