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being abundant in penetration, attains the Emptiness Liberation." (Paṭi. Ma. 1.223) "Aññeti" refers to worldly supernormal powers and the like. Wandering in existences by way of defilements and volitional formations, and that is predominantly craving, thus it is called "the going that is craving." "Vanta" (expelled) means expelled through the mouth of the Noble Path. This is again abandoned in the sense of not returning. Showing that "Bhagavā" is said by way of etymology, he said, "Just as in the world," and so on. Just as in the world, by way of etymology, taking one letter from each word, "mekhalā" is said, so too here, is the meaning. Of *mehana* means of the private part. Of *kha* means of space. Another method (Itivuttaka Commentary, Description of the Introduction) – *Bhāgavā* means Bhagavā. *Bhatavā* means Bhagavā. *Bhāge vanī* means Bhagavā. *Bhage vanī* means Bhagavā. *Bhattavā* means Bhagavā. *Bhage vamī* means Bhagavā. *Bhāge vamī* means Bhagavā. Possessor of portions, nourished, in portions, and desired in portions, nourished; In portions he vomited, likewise in portions, he vomited, thus Bhagavā, the Conqueror. Therein, how is *Bhāgavā* Bhagavā? Those aggregates of phenomena, beginning with virtue, those portions of qualities, they are unique, unsurpassed, existing and found in the Tathāgata. Thus, for him, virtue, concentration, wisdom, liberation, knowledge and vision of liberation, shame, dread of wrongdoing, faith, energy, mindfulness, clear comprehension, purity of virtue, purity of view, tranquility, insight, three roots of skillfulness, three good conduct, three right thoughts, three blameless perceptions, three elements, four foundations of mindfulness, four right exertions, four bases of psychic power, four noble paths, four noble fruits, four analytical knowledges, knowledges discerning the four origins, four noble lineages, four knowledges of self-confidence, five factors of exertion, five-factored right concentration, five-knowledge right concentration, five faculties, five powers, five elements of escape, five knowledges of the spheres of liberation, five perceptions ripening liberation, six objects of recollection, six respects, six elements of escape, six constant abidings, six unsurpassed things, six perceptions leading to penetration, six supernormal powers, six unique knowledges, seven conditions of non-decline, seven noble treasures, seven factors of awakening, seven qualities of a good person, seven bases for wearing out (defilements), seven perceptions , the teaching of seven persons worthy of offerings, the teaching of seven powers of the Arahants, the teaching of eight causes for the attainment of wisdom, the eight rightnesses, the transcendence of the eight worldly conditions, the eight bases for exertion, the teaching of eight inopportune moments, the eight great thoughts of a great man, the teaching of eight spheres of mastery, the eight liberations, the nine qualities rooted in wise attention, the nine limbs of purification and exertion, the teaching of nine abodes of beings, the nine ways of subduing resentment, the nine perceptions, the nine diversities, the nine successive abodes, the ten qualities that make one a protector, the ten kasina spheres, the ten courses of wholesome action, the ten rightnesses, the ten noble dwellings, the ten qualities of one beyond training, the ten powers of the Tathāgata, the eleven benefits of loving-kindness, the twelve aspects of the Wheel of Dhamma, the thirteen ascetic practices, the fourteen Buddha-knowledges, the fifteen qualities that ripen liberation, the sixteen kinds of mindfulness of breathing, the sixteen qualities to be abandoned in the future, the eighteen Buddha-qualities, the nineteen knowledges of review, the forty-four knowledge-bases, the fifty knowledges of rise and fall, the fifty-five wholesome qualities, the seventy-seven knowledge-bases, the great adamantine knowledge that pervades a hundred thousand times twenty-four crores of attainments, the knowledges of teaching and reviewing the analysis of infinite aspects of dependent origination, and likewise the knowledges of discerning the dispositions and so forth of infinite beings in infinite world-systems— thus, these and other infinite, immeasurable, distinct, unique, unsurpassed portions of qualities, shares of qualities, exist and are found. Therefore, because he possesses these portions of qualities as described, he is called Bhāgavā. By shortening the long vowel in "ākāra" to "a", he is called "Bhagavā". Thus, in this way, Bhāgavā is Bhagavā. Because all the portions of qualities, such as virtue, completely, are found in the Fortunate One, therefore he is called Bhagavā. How is he Bhagavā by "bhatavā"? Those perfections of giving which must be fulfilled by the Great Bodhisattas who, having combined the eight qualities such as human existence, and having made great aspirations for perfect self-awakening, were zealous for the welfare of all the world— The ten perfections: virtue, renunciation, wisdom, energy, patience, truthfulness, determination, loving-kindness, equanimity; ten minor perfections, ten ultimate perfections, thus thirty perfections; the four bases of sympathy, beginning with giving; the four determinations; the five great sacrifices: self-sacrifice, sacrifice of eyes, wealth, kingdom, children and wife; former striving, former conduct, teaching the Dhamma, working for the welfare of relatives, working for the welfare of the world, working for the welfare of a Buddha – these and similar, in brief, are the factors that make one a Buddha, the accumulations of merit and wisdom, which, from the time of the great aspiration, for four incalculable eons and a hundred thousand eons, were not of the nature of decline, defilement, or stagnation, but rather were of the nature of increasing excellence. Thus, diligently, continuously, and completely nourished and accumulated by him, therefore he is "Bhatavā" (one who has nourished), and by a grammatical rule, changing 'ta' to 'ga', he is "Bhagavā". Or, "Bhatavā" means he bore and accumulated those very factors that make one a Buddha, as described, and fulfilled them. Thus also, "Bhatavā" means Bhagavā. Because all for enlightenment, beginning with the perfection of giving, The Lord accumulated the requisites, therefore he is known as Bhagavā. How is he "Bhāgevanī", thus Bhagavā? Those portions of attainment for daily use, numbering twenty-four hundred thousand crores, he resorted to, served, and made abundant without remainder, for the welfare of the world and for his own comfortable abiding in this very life, always. Thus, he is "Bhāgevanī", hence Bhagavā. Or, among the knowable phenomena, such as wholesome states and aggregates, those portions of realization, briefly fourfold in terms of full understanding, etc., or extensively, as in "the eye is to be fully understood, the ear is to be fully understood... old age and death are to be fully understood" and so on, many portions to be fully understood; and in the manner of "the origin of the eye is to be abandoned... the origin of old age and death is to be abandoned", portions to be abandoned; "the cessation of the eye... the cessation of old age and death is to be realized..." to be realized," and so on, the parts to be realized; "the path leading to the cessation of the eye," and so on, "the four foundations of mindfulness," and so on, the many kinds of parts to be developed were taught as doctrines. All of these the Blessed One appropriately enjoyed, by way of the practice of the objects of meditation and the cultivation of meditation. Thus, "he enjoyed the parts" means the Blessed One. Or else, these groups of doctrines, such as virtue, which are common portions of qualities, portions of virtues, "how indeed might I establish them in the minds of those to be trained?" Thus, with great compassion, he desired. And that desire of his brought about the intended fruit. Thus, "he desired the parts" means the Blessed One. Because the Tathāgata enjoyed and desired the portions of qualities of the knowledge-attainment for the welfare of beings, therefore he is Bhagavā. How is he Bhagavā, "one who enjoyed portions"? Briefly, the portions are the worldly and supramundane attainments that are enjoyed by those who have done good deeds and are endowed with effort, according to their means. Among these, in the worldly realm, before his enlightenment, as a Bodhisatta, the Tathāgata enjoyed and practiced the highest portions, whereby, having established himself, he perfected the qualities of a Buddha, fully endowed with the Buddha-making qualities. Having become a Buddha, he also enjoyed and practiced those blameless, blissful, and incomparable supramundane portions. In detail, he enjoyed and practiced many kinds of incomparable portions, such as the attainment of provincial kingship, sovereignty, universal monarchy, and divine kingship, and the higher human qualities such as jhāna, vimokkha, samādhi, samāpatti, knowledge, vision, path development, and fruit realization. Thus, "he enjoyed portions" means the Blessed One. All those attainments in the world, and the various supramundane ones, the Fully Enlightened One enjoyed them all; therefore, he is also considered Bhagavā. How is he Bhagavā, "one who has devotees"? He has many devotees, firmly devoted to him; thus, he is "one who has devotees." For the Tathāgata, being endowed with immeasurable, incomparable, and powerful special qualities such as great compassion and omniscience, is the highest of all beings, and is intent on providing all welfare and happiness, preceded by the removal of all harm. Due to his unsurpassed perfection in effort, Due to his extreme helpfulness to the populace, gods and humans, Due to his physical body adorned with thirty-two marks of a Great Man, eighty minor characteristics, the radiance of a fathom, and other unique distinctions.