Elements of Buddhist Iconography c4.74

c4.74

In actual Buddhism, the Wheel, like the Tree, is regarded from two points of view, that is to say as a pair of wheels, principal (Dharmacakra) and phenomenal (Saṃsāracakra, Bhavacakra); hence from the standpoint of the Wayfarer, broken on the wheel, as either to be turned or stayed,⁶⁶ but from that of the Omniscient Comprehensor as one and the same uninterrupted Form, his own intrinsic form. For from any point of view within it, the movement of a wheel can be regarded as having two directions, as it were right and left; or again, the movement being continuous, any point on the circumference may be regarded either as beginning or as end. It can be understood from either point of view that when Buddha "hesitates" to set going the Principial Wheel, which is also the Existential Wheel, the Angels are in despair, that Brahmā exclaims, "Alas, the world is altogether lost," *vinassati vata bho loko*, and prays that the Word may be spoken, *desetu bhante bhagavā dhammaṃ*, J., I, 81. Taking *dharmacakra-pravartana* and *prathama-deśanā* in their universal sense, that is with respect to the creation of the world, the Angels are naturally dismayed at the "hesitation," for their very existence depends on the operation of the Wheel, the revolution of the Year; as in *Ṛg Veda*, X, 51, where Agni has "fled in fear from the high priestly office (*hotrāt*) lest the Angels should thus engage (*yunajan*) me . . . which as my goal (*artha*) I foresaw," the Angels answering "Come forth, for man is fain to serve us, he waits prepared . . . make easy paths, create the Angelic Way (*devayāna*, cf. *hīnayāna, mahāyāna, brahmayāna, dhammayāna*, etc.) . . . let the Four Quarters bow (*namantām*) before thee." 67 Or taking the words in their specifically Buddhist application, with respect not to the procession of life, but its recession, and as the preaching of a Gospel to that end, the Angels must be thought of as equally despaired at the "hesitation," for all things moving seek their rest. 68