Dighanikaya 29.188_2

29.188_2

Yañhi, cunda, imesaṃ sattānaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ tattha tathāgatena adiṭṭhaṃ vā asutaṃ vā amutaṃ vā aviññātaṃ vā natthi. Imassa mahājanassa pariyesitvā pattampi atthi, pariyesitvā appattampi atthi. Apariyesitvā pattampi atthi, apariyesitvā appattampi atthi. Sabbampi taṃ tathāgatassa appattaṃ nāma natthi, ñāṇena asacchikataṃ nāma. ‘‘Tasmā tathāgatoti vuccatī’’ti. Yaṃ yathā lokena gataṃ tassa tatheva gatattā ‘‘tathāgato’’ti vuccati. Pāḷiyaṃ pana abhisambuddhanti vuttaṃ, taṃ gatasaddena ekatthaṃ. Iminā nayena sabbavāresu ‘‘tathāgato’’ti nigamanassa attho veditabbo, tassa yutti brahmajāle tathāgatasaddavitthāre vuttāyeva.

For whatever, Cunda, is seen, heard, sensed, and cognized by these beings, therein there is nothing that is unseen, unheard, unsensed, or uncognized by the Tathāgata. For these people, there is what is reached having sought, and there is what is unreached having sought; there is what is reached having not sought, and there is what is unreached having not sought. There is nothing of all that which is unreached by the Tathāgata, that is, unrealized by knowledge. 'Therefore he is called Tathāgata': because of having gone in that very manner as the world has gone, he is called 'Tathāgata'. But in the Pāli text it is stated 'fully understood' (abhisambuddha); that has the same meaning as the word 'gone' (gata). By this method, the meaning of the conclusion 'Tathāgata' in all occurrences should be understood; its justification was indeed stated in the Brahmajāla in the detailed exposition of the word 'Tathāgata'.