THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS
DHAMMA-KAKKA-PPAVATTANA-SUTTA
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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 twelvefold 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 Samanas and Brâhmans, or of gods or men.
22. ‘But as soon, O Bhikkhus, as my knowledge
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 Samanas and Brâhmans, 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!’
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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 Kondañña 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].
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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 Benâres, at the hermitage of the Migadâya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One–that wheel which not by any Samana or Brâhman, not by any god, not by any Brahma or Mâra, not by any one in the universe, can ever be turned back!’
[1. It is the perception of this fact which is the Dhammakakkhu, the Eye of Truth, or the Eye for Qualities as it might be rendered with reference to the meaning of Dhamma in the words that follow. They are in Pâli yam kiñki samudaya-dhammam, sabbam tam nirodha-dhammam, literally, ‘whatever has the quality of beginning, that has the quality of ceasing.’]
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[1]…. This text belongs to the Anguttara Nikâya. M. Léon Feer has lithographed the Samyutta treatment in his ‘Textes tirés du Kandjour[2],’ together with the text of the corresponding passage in the Lalita Vistara, and the Tibetan translation from that poem.
http://www.sacred-texts.com/bud/sbe11/sbe1104.htm