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the four immeasurables beginning with the development of loving-kindness, the four formless attainments, the factors of dependent origination in reverse order, beginning with old age and death, and in direct order, beginning with ignorance, should be connected. Herein, this is the connection of a single term: Old age and death are the truth of suffering, birth is the truth of origin, the escape from both is the truth of cessation, the knowing of cessation is the path of practice, the truth of the path. Thus, by extracting each single term, the Buddha correctly, by himself, understood and awakened to all phenomena. Therefore it is said: “Because he correctly and by himself understood all phenomena, he is a Perfectly Self-Enlightened One.” 133. Because he is endowed with knowledge and conduct, he is "endowed with knowledge and conduct." Herein, "knowledge" means the three knowledges and the eight knowledges. The three knowledges should be understood in the way stated in the Bhayabherava Sutta, the eight in the Ambaṭṭha Sutta. There, the six supernormal powers, together with insight-knowledge and mind-made power, are included and called the eight knowledges. "Conduct" means the restraint of morality, the guarding of the sense doors, moderation in eating, devotion to wakefulness, the seven good qualities, the four form-sphere jhānas. These fifteen qualities should be understood. Indeed, these fifteen qualities are called "conduct" because by these the noble disciple conducts himself, he goes to the deathless direction. As it is said: "Here, Mahānāma, a noble disciple is moral," all should be understood in the way stated in the Middle Fifty Discourses. The Blessed One is endowed with these knowledges and this conduct. Therefore he is called "endowed with knowledge and conduct." Herein, the perfection of knowledge fulfilled the Buddha's omniscience. The perfection of conduct fulfilled his great compassion. By his omniscience, he knew the benefit and harm for all beings, and by his great compassion, he made them avoid harm and engaged them in benefit. Such is he who is endowed with knowledge and conduct. Therefore his disciples are well-practiced. they are, not those who are wrongly practicing, like the disciples of those deficient in knowledge and conduct, who torment themselves. 134. Because of his beautiful going, because he has gone to a good place, because he has gone rightly, and because he has spoken rightly, he is Sugata (Well-gone/Well-spoken). Going is also called 'gone'. And that of the Blessed One is beautiful, pure, blameless. What is that? The Noble Path. By that going, he has gone to the secure direction, without clinging, thus, because of his beautiful going, he is Sugata. And he has gone to a good place, the deathless Nibbāna, thus, because he has gone to a good place, he is Sugata. And he has gone rightly, not returning again to the defilements abandoned by this and that path. For this has been said: "The defilements abandoned by the path of stream-entry, he does not return to those defilements, does not come back to them, does not come back again to them, thus he is Sugata... ...The defilements abandoned by the path of arahantship, he does not return to those defilements, does not come back to them, does not come back again to them, thus he is Sugata." Or, he has gone rightly from the foot of Dīpaṅkara up to the Bodhi-maṇḍa, by the right practice of fulfilling the thirty perfections, always bringing only welfare and happiness to all the world, not approaching these extremes: eternalism, annihilationism, sensual pleasure, self-mortification, thus, because he has gone rightly, he is Sugata. And he speaks rightly, he speaks only what is appropriate in an appropriate place, thus, because he has spoken rightly, he is Sugata. Here is the supporting Sutta for this: "Whatever speech the Tathāgata knows to be untrue, incorrect, unbeneficial, and which is unloved, disagreeable to others, that speech the Tathāgata does not utter. And whatever speech the Tathāgata knows to be true, correct, unbeneficial, and which is unloved, disagreeable to others, that speech too the Tathāgata does not utter. But whatever speech the Tathāgata knows to be true, correct, beneficial, and which is unloved, disagreeable to others, there the Tathāgata is a knower of the right time for explaining that speech. Whatever speech the Tathāgata knows to be untrue, incorrect, unbeneficial, and which is loved, agreeable to others, that speech the Tathāgata does not utter. And whatever speech the Tathāgata knows to be true, true, not conducive to welfare, and it is dear and pleasing to others, that too the Tathāgata does not speak. But when the Tathāgata knows a speech to be factual, true, conducive to welfare, and it is dear and pleasing to others, then the Tathāgata is one who knows the right time for explaining that speech." (MN 2.86) Thus, because he speaks rightly, he is to be known as Sugata. 135. And because he knows the world in every way, he is a knower of the world. For the Blessed One knew, understood, and penetrated the world in every way: its nature, its origin, its cessation, and the path to its cessation. As it is said: "Friends, where there is no birth, no aging, no death, no passing away, no reappearing, I do not say that by going one can know, see, or reach the end of the world. Nor do I say, friends, that without reaching the end of the world, there is an end to suffering. But I, friends, in this very fathom-long body, with its perceptions and mind, declare the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world. By going, one cannot reach the world's end, ever. Nor without reaching the world's end, is there release from suffering. Therefore, indeed, the wise knower of the world, who has gone to the world's end, who has lived the holy life, having known the world's end, tranquil, does not long for this world or the next." (SN 1.107; AN 4.45) 136. Furthermore, there are three worlds: the world of formations, the world of beings, and the world of space. Among these, where it is said, "One world: all beings subsist on food" (Paṭisambhidāmagga 1.112), there the world of formations is to be understood. Where it is said, "The world is eternal" or "The world is not eternal" (Dīgha Nikāya 1.421), there the world of beings is to be understood. As far as the sun and moon revolve, illuminating the directions, so far extends the world in a thousand ways, there your power prevails." (MN 1.503) – Where this is said, the world of space is to be understood. And this too the Blessed One knew in every way. Thus for him: "One world: all beings subsist on food. Two worlds: name and form. Three worlds: three feelings. Four worlds: four One world is food. Five worlds are the five aggregates of clinging. Six worlds are the six internal sense bases. Seven worlds are the seven stations of consciousness. Eight worlds are the eight worldly conditions. Nine worlds are the nine abodes of beings. Ten worlds are the ten sense bases. Twelve worlds are the twelve sense bases. Eighteen worlds are the eighteen elements. Thus, this world of formations is known in every way. And because he knows the disposition of all beings, he knows their latent tendencies, he knows their character, he knows their inclinations, he knows beings with little dust and much dust, with keen faculties and dull faculties, of good disposition and bad disposition, easy to instruct and difficult to instruct, capable and incapable. Therefore, the world of beings is known to him in every way. Just as the world of beings, so too the world of space. For this one universe, in length and breadth, is one million two hundred thousand yojanas, and three thousand four hundred and fifty yojanas. Its circumference, however, is— All one hundred thousand, thirty-six in circumference; and ten thousand, and five hundred. Therein— Two hundred thousand, and forty thousand; such is the thickness, of this earth, so reckoned. Supporting that very earth— Four hundred thousand, and eighty thousand; such is the thickness, of the water, established on the wind. Supporting that too— Nine hundred thousand, the wind risen into the sky; and sixty thousand, this is the stability of the world. And when thus established, here, of yojanas— Eighty-four thousand, is submerged in the great ocean; and risen just as high, is the supreme mountain Sineru. From there, by half and half, in due proportion; submerged and risen, divine, adorned with various gems. Yugandhara, Īsadhara, Karavīka, Sudassana; Nemindhara, Vinataka, Assakaṇṇa, the great mountain. These are the seven great mountains, all around Sineru; abodes of the Great Kings, resorted to by gods and yakkhas. One hundred yojanas high, is the five-peaked Himavā; which Thousands of people, three leagues in length and breadth. Adorned with eighty-four thousand peaks; The mountain, named Naga, has a trunk circumference of three and five leagues. Its branches extend fifty leagues in circumference all around; A hundred leagues wide, and equally high; The Jambu tree, by whose power, Jambudīpa is illuminated. And the measure of this Jambu tree, is the same as the Citrapāṭalī tree of the Asuras, the Simbalī tree of the Garuḷas, the Kadamba tree in Aparagoyāna, the Kapparuakkha tree in Uttarakuru, the Sirīsa tree in Pubbavideha, and the Pāricchattaka tree in Tāvatiṃsa. Therefore, the ancients said: “Pāṭalī, Simbalī, Jambu, the Pāricchattaka of the devas; Kadamba, and Kapparukkha, and Sirīsa makes the seventh.” “Eighty-two thousand plunged into the great ocean; Equally high above, the Cakkavāḷa mountain range; Surrounding all of that, it stands as the world-element.” Therein, the moon's orb is forty-nine leagues. The sun's orb is fifty leagues. The Tāvatiṃsa abode is ten thousand leagues. Likewise, the Asura abode, the Avīci Great Hell, and Jambudīpa.