English
the ability to remove the bodily and mental suffering of those who approach him, his helpfulness through material gifts and Dhamma gifts, and his capacity to connect beings with worldly and supramundane happiness are shown. And because in the world the word 'bhaga' refers to six qualities: sovereignty, Dhamma, fame, glory, desire, and effort; and he possesses supreme sovereignty in his own mind, or the worldly esteemed perfection in all aspects, such as minuteness and lightness; likewise, he possesses the supramundane Dhamma, a fame that pervades the three worlds, attained through true qualities, exceedingly pure; a glory of all limbs and minor parts, perfect in all aspects, capable of gladdening the eyes of people engaged in seeing the physical body; whatever he wished for, aspired for, for his own good or for the good of others, that was accomplished just as it was, thus, 'wished-for-wish,' the desire there, signified by accomplishment; and the effort, called right effort, which is the cause of attaining the state of being revered by all the world; therefore, because he is endowed with these 'bhagas,' because he has these 'bhagas,' he is called Bhagavā, with this meaning. And because he divided all phenomena into categories such as wholesome, etc., or wholesome and other phenomena into aggregates, sense bases, elements, truths, faculties, dependent origination, etc., or the noble truth of suffering in terms of oppression, conditionedness, torment, and change; the origin in terms of accumulation, cause, conjunction, and impediment; the cessation in terms of escape, seclusion, unconditionedness, and immortality; the path in terms of leading out, cause, vision, and dominance; he divided, explained, and taught them, it is said. Therefore, instead of saying 'vibhattavā' (one who divided), he is called Bhagavā. And because he practiced, cultivated, and frequently engaged in divine, Brahma, and noble abodes, seclusion of body, mind, and attachments, emptiness, signless, and desireless liberations, and other worldly and supramundane superior human qualities, therefore, instead of saying 'bhattavā' (one who practiced), he is called Bhagavā. And because he vomited out the going, called craving, in the three existences, that When it is to be said, "one who has gone beyond existences, vomited existences," taking the syllable 'bha' from the word 'bhava' (existence), the syllable 'ga' from the word 'gamana' (going), and making the syllable 'va' from the word 'vanta' (vomited) long, it is called 'Bhagavā'. Just as in the world, when it is to be said, "a garland for the penis," it is called "mekhalā" (girdle). "He this world" means that Bhagavā (knew) this world. Now he explains what is to be said. "With its devas" means with devas, "sadevaka"; similarly, with Māra, "samāraka"; with Brahmā, "sabrahmaka"; with recluses and brahmins, "sassamaṇabrāhmaṇī"; because of being born, "pajā" (beings), that "pajā" (beings); with devas and humans, "sadevamanussaṃ". Therein, by the word "sadevaka" (with devas), the taking of devas of the five sense-sphere heavens is to be understood; by the word "samāraka" (with Māra), the taking of devas of the sixth sense-sphere heaven; by the word "sabrahmaka" (with Brahmā), the taking of Brahmās beginning with the Brahmā-body devas; by the word "sassamaṇabrāhmaṇī" (with recluses and brahmins), the taking of recluses and brahmins who are enemies and adversaries of the Dispensation, and the taking of recluses and brahmins whose evil has been calmed and driven away; by the word "pajā" (beings), the taking of the world of beings; by the word "sadevamanussa" (with devas and humans), the taking of conventional devas and remaining humans. Thus here, by three terms, the world of space (physical world), and by two terms, the world of beings (sentient world) in the sense of 'pajā' (beings), is to be understood as taken. Another method – by the taking of "sadevaka" (with devas), the deva world of the formless sphere is taken; by the taking of "samāraka" (with Māra), the six deva worlds of the sense-sphere; by the taking of "sabrahmaka" (with Brahmā), the Brahmā world of the form sphere; by the taking of "sassamaṇabrāhmaṇā" (with recluses and brahmins) and so on, the human world with conventional devas by way of the four assemblies, or the remaining world of all beings. Moreover here, by the word "sadevaka" (with devas), demonstrating the realized state of the entire world from the highest limit, the fame of that Bhagavā arose. Then for those who might think – "Māra is greatly powerful, lord of the six sense-sphere heavens, a controller; was he also realized by this (Bhagavā)?" Dispelling their doubt, "samāraka" (with Māra) arose. But for those who might think – "Brahmā is greatly powerful, with one finger he radiates light in one thousand world-systems, with two... (and so on)... with ten fingers in ten thousand world-systems..." he pervades the world, and experiences the supreme bliss of jhana attainment. "Is he also realized?" Dispelling their doubt, he rose up as "with Brahmā." Then for those who might think: "Many recluses and brahmins are hostile to the teaching, are they also realized?" Dispelling their doubt, he rose up as "with recluses and brahmins." Thus, having declared the realization of the highest of the high, then, including the conventional deities and the remaining humans, and by way of the highest distinction, declaring the realization of the rest of the world of beings, he rose up as "with deities and humans." This is the sequence of connection here. Here, regarding "having realized by direct knowledge himself, he proclaims," "himself" means by himself, without being led by another. "By direct knowledge" means by knowing with superior knowledge, that is the meaning. "Having realized" means having made it manifest, by this, inference and the like are rejected. "Proclaims" means he awakens, makes known, makes manifest. "He teaches the Dhamma, beautiful in the beginning... beautiful in the end" – that Blessed One, out of compassion for beings, even giving up the supreme bliss of solitude, teaches the Dhamma. And indeed, whether teaching little or much, he teaches it in the manner of being beautiful in the beginning and so on. How? Even a single verse, because the Dhamma is entirely good, is beautiful in the beginning with its first line, beautiful in the middle with its second and third lines, beautiful in the end with its last line. A discourse with a single theme is beautiful in the beginning with its introduction, beautiful in the end with its conclusion, beautiful in the middle with the rest. A discourse with multiple themes is beautiful in the beginning with its first theme, beautiful in the end with its last, beautiful in the middle with the rest. The entire Dhamma of the Dispensation is beautiful in the beginning with its inherent virtue, beautiful in the middle with tranquility, insight, path, and fruition, beautiful in the end with Nibbāna. Or, beautiful in the beginning with virtue and concentration, beautiful in the middle with insight and the paths, beautiful in the end with fruition and Nibbāna. Or, beautiful in the beginning by the Buddha's perfect enlightenment, beautiful in the middle by the Dhamma's good nature, s good in the end through right practice. Having heard it, for one who practices for that state, it is good in the beginning for the full enlightenment to be attained; it is good in the middle for individual enlightenment; it is good in the end for the enlightenment of a disciple. When it is heard, because it suppresses hindrances, it brings good even by hearing, thus it is good in the beginning. When it is practiced, because it brings the bliss of calm and insight, it brings good even by practice, thus it is good in the middle. And when one has practiced thus, when the fruit of practice is completed, because it brings the state of a sage, it brings good even by the fruit of practice, thus it is good in the end. And because it originates from the Protector, it is good in the beginning through purity of origin; it is good in the middle through purity of meaning; it is good in the end through purity of purpose. Therefore, it should be understood that this Blessed One, whether teaching little or much, teaches in this manner of being good in the beginning and so on. Now, in phrases like "meaningful, well-phrased," because when teaching this Dhamma, he proclaims the holy life of the Dispensation and the holy life of the Path, he illuminates it in various ways; and that, according to its nature, is meaningful through the perfection of meaning, and well-phrased through the perfection of expression. It is meaningful through explanation, proclamation, unveiling, analysis, making clear, designation, and the combination of meaning and words. It is well-phrased through the perfection of letters, words, expressions, forms, etymologies, and expositions. It is meaningful through profundity of meaning and profundity of penetration. It is well-phrased through profundity of Dhamma and profundity of teaching. It is meaningful through the domain of analytical knowledge of meaning and ready wit. It is well-phrased through the domain of analytical knowledge of Dhamma and language. It is meaningful because it is understood by the wise, pleasing to those who examine. It is well-phrased because it is trustworthy, pleasing to ordinary people. It is meaningful through profound intention. It is well-phrased through clear words. It is entirely perfect by being completely full, because there is nothing to be added. It is utterly pure by being faultless, because there is nothing to be removed. It is the holy life because it is encompassed by the three trainings, to be practiced by the best, the Brahmā-like ones, and because it is their practice. Therefore, the meaning, with the letter… proclaims the holy life.” Moreover, because when teaching with cause and origin,