English
Thereby, he states that because these are included in the three trainings, they are an absolute means for attaining Nibbāna. Now, showing the scriptural authority for establishing this meaning, he says, "As it is said," and so on. "The Blessed One," and so on, is said by way of conclusion of the meaning already stated. "But is not this accomplishment of knowledge and conduct found even in disciples?" Although it is found, it is not in the same way as in the Blessed One. To show this, it is said, "Therein, the accomplishment of knowledge," and so on. Since the state of omniscience is established by the knowledge of the destruction of defilements, it is said, "The accomplishment of knowledge in the Blessed One stands having perfected omniscience." Because the Brahma-vihāra of compassion is included within the four jhānas and thus falls under the category of conduct, and because its nature, as the attainment of great compassion, is unique to the Blessed One, it is found in him. Speaking, he said: "Accomplishment in conduct stands having fulfilled great compassion." Just as the engagement of beings in welfare, avoiding harm, does not occur without wisdom, so too, their knowing of welfare and harm does not occur without the Teacher's compassion. Thus, both are essential in both respects. But where one's predominance lies, to show that, "he by omniscience" and so on was said. Just as "he is accomplished in knowledge and conduct" here "he" is merely a particle, just as another accomplished in knowledge and conduct engages, so too is this the meaning. By that, this indeed of one accomplished in knowledge and conduct shows it to be a unique practice. But this Teacher's accomplishment in knowledge and conduct, for the sake of the teaching's leading out, is the sole cause for the disciples' right practice. To show this, "therefore his" and so on was said. There, by "self-tormenting" and so on, "other-tormenting" and "both-tormenting" are included. The rest is indeed easily understood. And here, by accomplishment in knowledge, the Teacher's greatness of wisdom is revealed; by accomplishment in conduct, the greatness of compassion. Among these, by wisdom, the Blessed One's attainment of Dhamma-kingship; by compassion, the distribution of the Dhamma. By wisdom, revulsion from the suffering of saṃsāra; by compassion, endurance of the suffering of saṃsāra. By wisdom, full understanding of others' suffering; by compassion, the undertaking of remedies for others' suffering. By wisdom, the state of being inclined towards Nibbāna; by compassion, its attainment. By wisdom, one's own crossing over; by compassion, the crossing over of others. By wisdom, the accomplishment of Buddhahood; by compassion, the accomplishment of the Buddha's tasks. Or by compassion, in the Bodhisatta stage, the state of being inclined towards saṃsāra; by wisdom, non-delight therein. Similarly, by compassion, causing others to be fearless; by wisdom, one's own fearlessness from others. By compassion, protecting others, one protects oneself; by wisdom, protecting oneself, one protects others. Similarly, by compassion, one is not tormenting others; by wisdom, one is not tormenting oneself. By that, among the four types of individuals such as "practicing for one's own welfare," the state of being the fourth type of individual is accomplished. Similarly, by compassion, being a protector of the world; by wisdom, being a protector of oneself. And by compassion, his... absence of lowness, the presence of elevation in wisdom. Thus, compassion, generating favor for all beings, because it is accompanied by wisdom, is not a mind that is not detached everywhere. By wisdom, the mind is detached from all phenomena; because it is accompanied by compassion, it is not not engaged in favoring all beings. Just as the compassion of the Blessed One is free from affection and sorrow, so too wisdom, being free from ego and possessiveness, is purified by each other. These supremely pure special qualities are to be seen as manifested by the accomplishment of knowledge and conduct. Now, showing the meaning of "Sugata," he says, "because of his beautiful going," and so on. In "gone, stood," and so on, going is also called "gone," so he says, "going is indeed called 'gone'." "Beautiful" means pure; purity is due to stainlessness; stainlessness is due to the absence of defilements, so he says, "pure, blameless." Going is of many kinds, and showing the going intended here, he says, "the Noble Path." For it is the going to Nibbāna, and because it is an attainment, it is called "gone," and also "going." Now, to show the reason for that going, "therefore it is this," and so on, is said. "The safe direction" is Nibbāna. "Not clinging" means not clinging, not making attachment, even in going to a good destination, because there are no obstacles, much less elsewhere. Or, having sat on one seat, he attained all four paths by means of swift direct knowledge, thus he went "not clinging," not being bound. That going, by going which one brings about the goal of all going, and brings about all unsurpassed attainment, that alone is called "beautiful." And because the Blessed One went by that, he says, "thus, because of his beautiful going, he is Sugata," taking "su" as meaning "beautiful." Because of the absence of unbeautiful sufferings, and conditioned formations, and because of ultimate happiness, the unconditioned element, which is absolutely beautiful, he says, "and he went to a beautiful state, the deathless Nibbāna." Therefore the Blessed One said, "Nibbāna is the supreme happiness" (MN 2.215; Dhp 203-204). "Sammā" means "well." And going well means not being overcome by the opponent. Regarding his going, it is said: "Not returning again to abandoned defilements." Not returning again, in the sense of their non-arising, to those abandoned. The very meaning stated, showing the tradition, explaining, he says: "And this has been said," and so on. This is by this and that path for those whose defilements are abandoned not returning again. And this is a supreme right going. By which path to be gone, it is accomplished, that too is a right going. Thus, to show that the Blessed One is a Sugata, "or rightly gone," and so on, is said. By right practice, it means for the attainment of perfect enlightenment by unperverted practice. "Doing only the welfare and happiness of all the world," by this, the path to great enlightenment, without distinction, for all beings, always, shows that it proceeds only as bringing welfare and happiness. "Eternalism and annihilationism" having gone without approaching these extremes, by this, he shows the going of dependent origination. "Sensual pleasure and self-mortification" having gone without approaching these, by this, he shows the going of the noble path. "Therein," means in the proper place speaking only what is proper. To be accomplished, and to be achieved, this is the ground. "Untrue," means an untrue matter. Indeed, by way of meaning, for speech, there is untruth or truth. "Not factual," means a synonym for that. "Not connected with benefit," means in this present life or in the next life connected with harm, not connected with benefit, bringing harm. "No benefit" is harm, the opposite of benefit, and its absence. Connected with that, means slanderous speech and frivolous talk. Thus here, of all four kinds of verbal misconduct, the inclusion should be seen. And here, the first speech, calling a virtuous person "immoral," calling a non-outcaste "outcaste," and so on, should be seen as belonging to one who speaks thus. The second, calling an immoral person "immoral," calling an outcaste "outcaste," and so on, belonging to one who speaks disrespectfully. The third, for one destined for hell, etc., a talk revealing their state as destined for hell, etc., such as: "Devadatta is destined for a woeful state, destined for hell," and so on. The fourth: "By sacrificial rites prescribed in the Vedas, killing living beings and so on, brings a good destination," deceiving the world... talk. Fifth, talk that brings about slander. Sixth, talk about generosity and virtue, spoken in a fitting place, is to be known. Thus, because he spoke rightly, avoiding what is untrue, etc., as stated, and speaking what is true, factual, beneficial, pleasant, and agreeable, from that very fact, because he spoke very well, he is Sugata. For even a word of the Blessed One that might be unpleasant to someone by merely coming into their range, is pleasant and agreeable, because it brings about the welfare and happiness of the world through the accomplishment of its purpose. Here, it should be understood that the letter 'da' was changed to 'ta' to form "Sugata." Another explanation: He whose going, whose movement, is beautiful, is Sugata. For the Blessed One's approach to those who are to be trained is entirely beautiful, excellent, because it brings about their welfare and happiness. Similarly, his bodily movement, adorned with major and minor marks, is free from faults such as hurriedness, slowness, stumbling, dragging, squeezing, crouching, crookedness, and agitation. It is like the graceful movement of a royal swan, a bull, or a lion. And his knowledge-movement, endowed with special qualities such as vastness, purity, compassion, mindfulness, and energy, from his aspiration up to the Great Enlightenment, is beautiful, because it is faultless and brings about the welfare and happiness of beings. Or, knowing the entire world by means of his self-existent knowledge, through full understanding and penetration, he rightly went, he understood, thus he is Sugata. Similarly, abandoning the origin of the world through the penetration of abandonment, bringing it to a state of non-arising, he rightly went, he transcended, thus he is Sugata. The cessation of the world, Nibbāna, through the penetration of realization, he rightly went, he attained, thus he is Sugata.