English
Due to being endowed with a very extensive, very pure sound of praise, pervading the three worlds, proceeding in the manner of "Thus indeed is that Blessed One," which is based on truly attained qualities. Due to his well-established state in the highest perfections such as little-desire and contentment. And due to his possession of unsurpassed special qualities such as the ten powers and the four fearlessnesses. He is one pleased by form, one pleased by sound, one pleased by austerity, one pleased by Dhamma. Thus, in this world of four types of measure, due to his being pleasing in every way, universally inspiring confidence, he is the supreme object of love and devotion, the abode of respect, reverence, and veneration for innumerable beings, gods and humans. And those who are established in his advice, endowed with unwavering faith, their devotion cannot be shaken by anyone, whether by a recluse, or a brahmin, or a god, or Māra, or Brahmā. For indeed, even at the sacrifice of their own lives, they do not abandon their faith in him, or his command, due to their firm devotion. Therefore it is said: "He who is truly grateful, a wise one, a good friend, and firmly devoted." "Just as, monks, the great ocean, being of a fixed nature, does not overstep its shore, even so, monks, the training rule that I have laid down for my disciples, my disciples do not transgress it even for the sake of life." Thus, "bhattavā" becomes "Bhagavā" by the rule of etymology, by dropping one 't' and changing the other 't' to 'g'. Because many are devoted to the Teacher, who is endowed with supreme qualities and beneficial to the world, therefore he is called Bhagavā. How is he Bhagavā by "vomiting forth bhaga (fortune/defilements)"? Because the Tathāgata, even as a Bodhisatta, fulfilling the perfections in previous births, the sum of bhaga (fortune/defilements)... That glory, sovereignty, and fame he vomited, he spewed forth, like a lump of spittle, without attachment, he cast it away. Thus, in his Somanassa Kumāra existence, in his Hatthipāla Kumāra existence, in his Ayoghara Paṇḍita existence, in his Mūgapakkha Paṇḍita existence, in his Cūḷasutasoma existence, and so on, by way of fulfilling the perfection of renunciation, there is no measure to the existences where he sacrificed the glory of kingship, which was like the sovereignty of the devas. Even in his final existence, the glory of a universal monarch in his hand, the aspiration for sovereignty over the deva realms, the dominion over the four continents, the foundation of a universal monarch's prosperity, and fame resplendent with the seven jewels, considering it not even a blade of grass, without attachment, he abandoned it, and having gone forth, he fully awakened to perfect self-enlightenment. Therefore, because he vomited these portions (bhaga) of glory and so forth, he is Bhagavā. Or, "bhāni" are the constellations. Those that go along with them, that proceed with them, are "bhagā" (portions/fortunes). These are the splendors associated with the special worlds that serve as receptacles, such as Sineru, Yugandhara, Uttarakuru, Himavanta, and so on, due to their enduring for an eon. These too, Bhagavā vomited, by transcending the abodes of beings dwelling therein, by abandoning the desire and lust bound to them, he cast them away. Thus too, because he vomited these portions (bhaga), he is Bhagavā. Because the glory of a universal monarch, fame, sovereignty, and happiness; And the mind of the world, he abandoned, Therefore, the Fortunate One is Bhagavā. How did he vomit portions (bhāgā), so he is Bhagavā? "Bhāgā" are portions of homogeneous phenomena. These are of many kinds, by way of aggregates, sense bases, elements, and so on, and even within those, by way of form, feeling, and so on, and by way of past, and so on. And Bhagavā, having utterly cut off all proliferation, all bonds, all ties, all fetters, and having attained the deathless element, he vomited, he spewed forth, without attachment, he cast it away, he did not return to it. Thus, he utterly abandoned earth, water, fire, wind, eye, ear, nose, tongue, body, mind, forms, sounds, odors, tastes, tactile objects, mental objects, eye-consciousness... and so on... mind-consciousness, eye-contact... and so on... mind-contact, feeling born of eye-contact... ...and so on... feeling born of mind-contact, perception born of eye-contact...and so on... perception born of mind-contact, volition born of eye-contact...and so on... volition born of mind-contact, craving for forms...and so on... craving for dhammas, thought of forms...and so on... thought of dhammas, sustained thought of forms...and so on... sustained thought of dhammas. In this way, by means of the analysis of individual dhammas, he vomited, disgorged all constituents of dhammas without remainder, he cast them away with unattached relinquishment. For it has been said: "That, Ānanda, which has been abandoned, vomited, released, given up, relinquished, for the Tathāgata to return to it again, that is not possible." Thus, too, he vomited portions, therefore he is Bhagavā. Or, he vomited portions, meaning he vomited, disgorged all wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and bright, corresponding dhammas through the knowledge of the Noble Path; he relinquished, abandoned them without attachment, and he taught the Dhamma for others to do likewise. And it has been said: "Even dhammas, monks, are to be abandoned, how much more so non-dhammas. I will teach you the Dhamma, monks, as a raft for crossing over, not for holding on to," and so on. Thus, too, he vomited portions, therefore he is Bhagavā. The divisions of dhammas, such as aggregates, sense-bases, and elements, by the Great Seer; Since the dark and bright were vomited, from that too he is known as Bhagavā. Therefore it was said: "Bhāgavā, one who has eaten portions, and one who has eaten portions in portions; He vomited in portions, and likewise in portions, the Conqueror is Bhagavā because he vomited." And here, since the Buddha's qualities are briefly twofold: the accomplishment of one's own welfare and the practice for the welfare of others. Among these, the accomplishment of one's own welfare is twofold, by way of the accomplishment of abandonment and the accomplishment of knowledge, as the accomplishment of power and so on are included within them, being inseparable from them. The practice for the welfare of others is twofold, by way of effort and intention. Therein, by way of effort, it is the teaching of Dhamma leading to the cessation of all suffering by a mind unattached to gain, honor, and so on; by way of intention, it is constant wishing for welfare even for those who are hostile, and the practice for the welfare of others such as the arrival of the time for the ripening of knowledge. Doing good even by accepting material things... Indeed, there is the practice for others' welfare, therefore, for the manifestation of these too, the taking of words like "Arahant" in Pāli should be understood. There, by the word "Arahant," the Lord's own welfare, in terms of the perfection of abandonment, is manifested; and by the words "Perfectly Self-Enlightened" and "Knower of the Worlds," in terms of the perfection of knowledge. But is not "Knower of the Worlds" also manifested by "Perfectly Self-Enlightened"? Indeed, it is manifested. But there is a distinction: by "Perfectly Self-Enlightened," the power of omniscience is manifested; but by "Knower of the Worlds," the power of knowledge of dispositions and latent tendencies, and so on, is manifested. By "Endowed with Knowledge and Conduct," all of the Lord's own welfare is manifested. But by "Well-Gone," from the beginning of his arising, the Lord's own welfare and the practice for others' welfare are manifested. By the words "Unsurpassed Trainer of Persons to be Tamed," "Teacher of Devas and Humans," the Lord's practice for others' welfare is manifested. By "Buddha," the Lord's own welfare and the practice for others' welfare are manifested. And having done so, the saying "Buddha" after saying "Perfectly Self-Enlightened" is justified. Therefore, it is said: "He himself awakened, and he awakened other beings," and so on. And by "Blessed One," from the beginning of his arising, all of the Lord's own welfare and the practice for others' welfare are manifested. Another method – In brief, the Buddha's qualities are threefold, in terms of cause, fruit, and benefit to beings. There, by the words "Arahant," "Perfectly Self-Enlightened," "Endowed with Knowledge and Conduct," "Knower of the Worlds," the Buddha's qualities are manifested in terms of the perfection of fruit. By these words "Unsurpassed Trainer of Persons to be Tamed," "Teacher of Devas and Humans," the Buddha's qualities are revealed in terms of benefit to beings. By "Buddha," the Buddha's qualities are manifested in terms of fruit and benefit to beings. But by the words "Well-Gone" and "Blessed One," the Buddha's qualities are manifested in terms of cause, fruit, and benefit to beings, so it should be understood. In "He this world," and so on, "He, the Blessed One," is the one who, by "Arahant," and so on... of such qualities, that Blessed One. This word “world” is not said referring only to what is in front of the multitude, but to show that it encompasses everything without remainder, it is said “with devas” and so on. Therefore, it says, “now it indicates what is to be said.” “Born” means born from their respective kamma and defilements. By the word “with devas,” it should be understood that the devas of the five sense-sphere realms are taken, by the method of elimination, as others are included by other terms. And “with devas” is a compound meaning a collection of parts. By the word “with Māra,” it should be seen that the devas of the sixth sense-sphere realm are taken, by the method of proximity. For there he was born