English
" By the name of being undefiled, due to the absence of the stain of craving and the stain of wrong views. Because all defilements with their latent tendencies are abandoned, it is specifically stated by the word "ekanta" (absolute), such as "absolutely free from passion." Absolutely undefiled means undefiled by all remaining defilements, such as passion, hatred, and delusion. One who has gone the one-way path is a Buddha, meaning that just as the meaning of going is found in the meaning of wisdom, so the meaning of going is found in the meaning of wisdom, and therefore he is called a Buddha because he has gone the one-way path. One who has fully awakened to the unsurpassed perfect enlightenment is a Buddha, meaning that he is a Buddha not because he was awakened by others, but because he himself fully awakened to the unsurpassed perfect enlightenment. A Buddha by the attainment of wisdom due to the destruction of non-wisdom means that wisdom awakens a Buddha, which is not different. There, just as a cloth is red due to the quality of redness, so the quality of a Buddha It was said to make known that he is a Buddha by practice. Furthermore, it was said to make known that "Buddha" is not a mere name, but a designation in accordance with its meaning. Thus, for this reason too, the Blessed One is to be understood as a Buddha. Now, showing the meaning of "Bhagavā" (Blessed One), he says, "This 'Bhagavā' is his..." and so on. There, "his" means of the Blessed One. It is a designation of respect for one who is superior in qualities, supreme among beings, and worthy of veneration. This word "Bhagavā" is spoken out of respect for one who is distinguished by all virtues such as morality, and who is therefore supreme among all beings, and venerable. For indeed, the Lord of the World, endowed with immeasurable, incomparable, and powerful special qualities such as morality, being intent on providing complete welfare and happiness, preceded by the removal of all harm, and possessing unsurpassed accomplishment in application, is exceedingly beneficial to the human and divine populace, and is the supreme object of veneration for immeasurable beings in immeasurable world-systems. The word "Bhagavā" is supreme. The word that expresses the supreme is called "supreme" because it is associated with supreme qualities. Or, "vacana" means that which is spoken, the meaning; therefore, the meaning that is to be expressed by the word "Bhagavā" is supreme. In "The word 'Bhagavā' is excellent," the same method applies. "Worthy of respect" means endowed with venerability due to the possession of venerable qualities. Or, "worthy of respect" means deserving of excessive veneration; it means worthy of respect. Some say: "Teachers of crafts and so on are venerable, but not 'worthy of respect' (in this special sense); this one, however, is not like that. Therefore, having said 'venerable,' it is said 'worthy of respect'." This "Bhagavā" is a name of the Blessed One due to special qualities. Desiring to elaborate in detail the meaning stated concisely, he first shows the name by way of extracting its meaning, saying, "Indeed, names are of four kinds," and so on. There, "āvatthika" means known by circumstance, designated and used with reference to that particular circumstance. Similarly, "liṅgika" means used by that particular characteristic. "Nemittika" means arisen from a sign. "Adhiccasamuppanna" means arisen by chance, by whim... Shadows come as they wish. Now, showing names like "āvatthikādī" in their true form, it says: "There, a calf, a tamed one, a bull," and so on. There, with the first "and so on," it includes "young, adult, old," and so on. With the second, "shaven, matted-haired," and so on. With the third, "learned, preacher of Dhamma, meditator," and so on. With the fourth, "the exposition of the meaning of a word, the Pāvacana," and so on. "Nemittika" (prophetic) is said to establish the meaning stated, by way of exclusion, as in "not of Mahāmāyā," and so on. "Vimokkhantika" (culminating in liberation) shows that this name arose at the very moment of birth into the noble lineage. If it is "vimokkhantika," then why is it not common to other Arahants? It says: "with the attainment of omniscience." For Buddhas, the fruit of Arahantship, when it comes to fruition, comes to fruition together with omniscience and all other qualities of a Buddha. Therefore, it is called "vimokkhantika." "Sacchikā paññatti" (realized designation) is a designation that is a sign for the realization of all phenomena. Or, "sacchikā paññatti" is a designation established by direct perception. For the qualities that are its signs, they are directly perceived by the Teacher; just as those qualities, so too is that designation realized, not merely by the usage of others—this is the intention. "Vadanti" (they say) uses the plural due to the venerable status of the Great Elder, or it refers to the recitation performed by the compilers of the council. "Bhagī" (possessor of portions) means one who has portions, such as sovereignty. "Bhajī" (one who resorted to) means one who resorted to, served, and was endowed with the noble Dhamma-gems like the path and fruits, and remote forest dwellings, and quiet places, and so on, by virtue of his virtue; meaning, one who was accustomed to resorting. "Bhāgī" (partaker) means one who partakes in the four requisites like robes and alms-food, and in the taste of Dhamma, meaning, liberation, and in higher virtue, and so on. "Vibhattavā" (one who divided) means one who divided and distributed the Dhamma-gem. "Akāsi bhaggaṃ" (made broken) means one who made evil qualities like passion broken; this is the meaning of "Bhagavā." It says "garū" (venerable) because a venerable one is also called "Bhagavā" in the world. Since he is venerable, he is therefore called "Bhagavā." The reason is... This is indeed the word "iti". And where the word "iti" is not present, as in "bhagī" and so on, it should be supplied individually there. "He has fortune" means "fortunate one". "By many methods" means by various stages of development, such as the development of the body. "Of one whose self is well-developed" means of one whose nature is well-developed. And this is a possessive case in the sense of "self", so it means "of one whose self is well-developed", which means "of one whose nature is well-developed". But in the Mahāgaṇṭhipada, it is said: "of one whose self is well-developed, whose body is well-developed." "He has gone to the end of existences, Nibbāna" means "ender of existences". "In the manner stated in the Niddesa" – here is that manner of explanation: "Bhagavā" is a term of respect. Moreover, "he has broken lust" means Bhagavā. "he has broken hatred" means Bhagavā. "he has broken delusion" means Bhagavā. "he has broken conceit" means Bhagavā. "he has broken wrong views" means Bhagavā. "he has broken craving" means Bhagavā. "he has broken defilements" means Bhagavā. "he has resorted to, divided, distributed the jewel of the Dhamma" means Bhagavā. "he makes an end of existences" means Bhagavā. "he whose body is developed, whose virtue is developed, whose mind is developed, whose wisdom is developed" means Bhagavā. Or, "Bhagavā resorted to remote forest and jungle dwellings, quiet, with little noise, with lonely breezes, hidden from humans, suitable for seclusion" means Bhagavā. Or, "Bhagavā is a partaker of robes, almsfood, dwellings, medicinal requisites for the sick" means Bhagavā. Or, "Bhagavā is a partaker of the flavor of meaning, the flavor of Dhamma, the flavor of liberation, of higher virtue, higher mind, higher wisdom" means Bhagavā. Or, "Bhagavā is a partaker of the four jhānas, the four immeasurables, the four formless attainments" means Bhagavā. Or, "Bhagavā is a partaker of the eight liberations, the eight mastery-bases, the nine successive abidings" means Bhagavā. Or, "Bhagavā is a partaker of the ten perception-developments, the ten kasiṇa-attainments, the concentration of mindfulness of breathing, the attainment of impurity" means Bhagavā. Or, "Bhagavā is a partaker of the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five faculties, the five powers..." of the seven factors of awakening, of the noble eightfold path, thus said the Blessed One. Or, the Blessed One is a partaker of the ten powers of a Tathāgata, of the four intrepidities, of the four analytical knowledges, of the six supernormal powers, of the six Buddha-qualities, thus said the Blessed One. "Blessed One" is not a name... ...it is a true designation, that is, "Blessed One." Here, "term of reverence," and so on, even if they are not stated in the order of the words that appeared in the verse, they should be understood as being stated appropriately for all of them. Therein, "term of reverence" is a word that expresses the venerable state of the venerable ones. "Bhaji" means "explained in parts." Therefore it is said, "He divided, he subdivided the jewel of the Dhamma." The noble Dhamma, such as the path and its fruits, is the jewel of the Dhamma. Again, "bhaji" here means "served." "Bhāgī" means "having a share." Again, "bhāgī" here means "of a serving nature." "Of the flavor of meaning" means of the flavor based on meaning. For one who teaches the Dhamma standing at the head of the abode of liberation, and for one who listens, the joy and happiness that arise concerning that meaning is the flavor of meaning. Concerning the Dhamma, it is the flavor of Dhamma. Regarding which it is said, "He obtains the taste of meaning, he obtains the taste of Dhamma." "Of the flavor of liberation" means of the flavor that is liberation, or based on liberation. "Of the developments of perception" means of the ten developments of perception, such as the perception of impermanence. "Of the six Buddha-qualities" is said referring to the six uncommon knowledges. In each case, the derivation of the word "Bhagavā"