English
The non-occurrence of both is the truth of cessation. The understanding of cessation is the path, the truth of the way. Thus, by extracting each single term, the Buddha himself fully understood all phenomena. This method applies to the ear, nose, tongue, body, and mind as well. In the same way, the six sense bases such as forms, the six consciousnesses such as eye-consciousness, the six contacts such as eye-contact, the six feelings such as those born of eye-contact, the six perceptions such as perception of forms, the six volitions such as volition regarding forms, the six cravings such as craving for forms, the six initial applications such as initial application regarding forms, the six sustained applications such as sustained application regarding forms, the five aggregates such as the aggregate of forms, the ten kasinas, the ten recollections, the ten perceptions such as the perception of a bloated corpse, the thirty-two parts of the body such as hair, the twelve sense bases, the eighteen elements, the nine existences such as the existence in the sense-sphere, the four jhānas such as the first, the four immeasurables such as the development of loving-kindness, the four formless attainments, the factors of dependent origination in reverse order such as old age and death, and in direct order such as ignorance, should be connected. Here is the connection of a single term: “Old age and death are the truth of suffering. Birth is the truth of origin. The escape from both is the truth of cessation. The understanding of cessation is the path, the truth of the way.” Thus, by extracting each single term, the Buddha himself fully understood, comprehended, and penetrated all phenomena. Therefore, it is said: Because he fully understood all phenomena himself, he is called Sammāsambuddha. And because he is endowed with knowledge and conduct, he is called Vijjācaraṇasampanno. Here, knowledge refers to the three knowledges, or the eight knowledges. The three knowledges should be understood in the way stated in the Bhayabherava Sutta. The eight knowledges are in the Ambaṭṭha Sutta. There, the six supernormal powers, together with insight knowledge and mind-made power, are encompassed and called the eight knowledges. Conduct refers to virtue. Restraint of speech, guarding the doors of the senses, moderation in eating, devotion to wakefulness, the seven good qualities, the four rūpa-sphere jhānas— these fifteen qualities are to be known. Indeed, these fifteen qualities, because by these the noble disciple walks, goes to the deathless direction, therefore, they are called 'conduct'. As it is said: "Here, Mahānāma, a noble disciple is virtuous," and so forth. The Blessed One is endowed with these knowledges and with this conduct. Therefore, he is called 'endowed with knowledge and conduct'. Therein, the perfection of knowledge stands having fulfilled the Blessed One's omniscience; the perfection of conduct (stands having fulfilled) his great compassion. He, by omniscience, having known the benefit and harm of all beings, by great compassion, avoiding what is harmful, directs them to what is beneficial, as one endowed with knowledge and conduct. Therefore, his disciples are well-practiced, not ill-practiced. For the disciples of those lacking knowledge and conduct are like those who torment themselves. Because of his beautiful going, because of his going to a beautiful state, because of his right going, and because of his right speaking, he is 'Sugata'. Indeed, 'going' is also called 'gata'. And that of the Blessed One is beautiful, perfectly pure and blameless. What is that (going)? The Noble Path. Therefore, by this going, to the secure direction, he went unhindered. Thus, because of his beautiful going, he is 'Sugata'. And he went to a beautiful state, the deathless Nibbāna. Thus, also because of his going to a beautiful state, he is 'Sugata'. And he went rightly, by this and that path, the defilements abandoned, not returning again. And it is said: "By the path of stream-entry, those defilements that are abandoned, he does not return to those defilements, does not come back, does not come back again—thus 'Sugata'." ...and so forth... "By the path of arahantship, those defilements that are abandoned, he does not return to those defilements, does not come back, does not come back again—thus 'Sugata'." Or he came rightly, from the foot of Dīpaṅkara Buddha onwards, up to the Bodhi-maṇḍa, by fulfilling the thirty perfections, by right practice, doing only the welfare and happiness of all the world, not approaching these extremes: eternalism, annihilationism, sensual pleasure, and self-mortification, he came. Because he has gone rightly, he is Sugata. And because he speaks rightly, he speaks the appropriate word in the appropriate place, therefore, because he has spoken rightly, he is Sugata. Concerning this, there is this supporting discourse: “Whatever word the Tathagata knows to be untrue, incorrect, unbeneficial, and it is unloved and disagreeable to others, that word the Tathagata does not speak. And whatever word the Tathagata knows to be true, correct, unbeneficial, and it is unloved and disagreeable to others, that word too the Tathagata does not speak. But whatever word the Tathagata knows to be true, correct, beneficial, and it is unloved and disagreeable to others, therein the Tathagata is one who knows the right time for speaking that word. Whatever word the Tathagata knows to be untrue, incorrect, unbeneficial, and it is loved and agreeable to others, that word the Tathagata does not speak. And whatever word the Tathagata knows to be true, correct, unbeneficial, and it is loved and agreeable to others, that word too the Tathagata does not speak. But whatever word the Tathagata knows to be true, correct, beneficial, and it is loved and agreeable to others, therein the Tathagata is one who knows the right time for speaking that word.” Thus, it should be understood that because he has spoken rightly, he is Sugata. But because he has known the world in every way, he is a knower of the world. For that Blessed One, in every way, knew, understood, and penetrated the world as to its nature, its origin, its cessation, and the path to its cessation. As it is said: “Friends, where there is no birth, no aging, no death, no passing away, no reappearing, I do not say that by going one can know, see, or reach the end of the world. Nor do I say, friends, that without reaching the end of the world, there is an end to suffering. Yet, friends, in this very fathom-long body, with its perceptions and mind, I declare the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world. By going, the world's end is never reached; Nor, without reaching the world's end, is there release from suffering. Therefore, the world-knower, the wise, The end-of-the-world-goer, who has lived the holy life, Having known the world's end, the peaceful one, Does not long for this world or the next. Moreover, there are three worlds: the world of formations, the world of beings, and the world of space. Therein, in the place where it is said, "One world: all beings are sustained by food," the world of formations should be understood. In the place where it is said, "Is the world eternal, or is the world not eternal?" the world of beings. "As far as the moon and sun, Pariharanti disā bhanti virocanā; So far, a thousandfold, is the world, Therein your power prevails." In the place where this is said, the world of space. This too the Blessed One knew in every way. For thus it is for him: "One world: all beings are sustained by food. Two worlds: name and form. Three worlds: three feelings. Four worlds: four nutriments. Five worlds: five aggregates of clinging. Six worlds: six internal sense bases. Seven worlds: seven stations of consciousness. Eight worlds: eight worldly conditions. Nine worlds: nine abodes of beings. Ten worlds: ten sense bases. Twelve worlds: twelve sense bases. Eighteen worlds: eighteen elements." This world of formations too was known in every way. And since he knows the dispositions of all beings, he knows their latent tendencies, he knows their character, he knows their inclinations; he knows beings with little dust, with much dust, with keen faculties, with dull faculties, with good dispositions, with bad dispositions, easy to instruct, difficult to instruct, capable, incapable; therefore, the world of beings too was known to him in every way. And just as the world of beings, so too the world of space. For thus, one cosmos is, in length and breadth, twelve hundred thousand yojanas, three thousand, four hundred and fifty yojanas. In circumference— All hundred thousand, Thirty-six in circumference; And ten thousand, And five hundred. Therein— Two hundred thousand hundred thousands, and four myriads; So much in thickness, Is reckoned this earth. Its very support – Four hundred thousand, and eight myriads; So much in thickness, Water established on wind. Its support also – Nine hundred thousand, wind risen into the sky; And sixty thousand, This is the world's establishment. Thus established here, of yojanas – Eighty-four thousand, plunged into the great ocean; And risen up just as much, The supreme Sineru mountain. From there, by half and half, in measure, in due order; Plunged and risen, divine, Adorned with various jewels. Yugandhara, Īsadhara, Karavīka, Sudassana; Nemindhara, Vinataka, Assakaṇṇa, the great mountain. These seven great rocks, all around Sineru; Abodes of the Great Kings, Frequented by gods and yakkhas. A hundred yojanas high, the five-peaked Himavā; Three thousand yojanas in length and breadth; Adorned with eighty-four thousand peaks. Fifteen yojanas the trunk, in circumference, called the tree; Fifty yojanas the trunk, Branches extending all around. A hundred yojanas wide, and risen up just as much; The Jambu tree, by whose power,