bondage to the gods, and is free from all and every bondage.

418. Him I call indeed a Brahmana who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds.

419. Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha).

[418. Upadhi, if not used in a technical sense, is best translated by 'passions or affections.' Technically there are four upadhis or substrata, viz. the kandhas, kama, 'desire,' kilesa, 'sin,' and kamma, 'work.' The Brahmana may be called nirupadhi, as being free from desire, misery, and work and its consequences, but not yet of the kandhas, which end through death only. The commentator explains nirupadhi by nirupakkilesa, 'free from sin.' See Childers, s.v. nibbana, p. 268 a.

419. Sugata is one of those many words in Buddhist literature which it is almost impossible to translate, because they have been taken in so many acceptations by the Buddhists themselves. Sugata etymologically means 'one who has fared well,' sugati means 'happiness and blessedness.' It is wrong to translate it literally by 'welcome,' for that in Sanskrit is svagata; and we cannot accept Dr. Eitel's staternent (Handbook, p. 138) that sugata stands incorrectly for svagata. Sugata is one of the not very numerous technical terms in Buddhism for which hitherto we know of no antecedents in earlier Brahmanism. It may have been used in the sense of 'happy and blessed,' but it never became a title, while in Buddhism it has become, not only a title, but almost a proper name of Buddha. The same applies to tathagata, lit. 'thus come,' but used in Sanskrit very much like tathavidha, in the sense of talis, while in Buddhism it means a Buddha. There are of course many interpretations of the word, and many reasons are given why Buddhas should be called Tathagata (Burnouf, Introduction, p. 75, &c.) Boehtlingk s.v. supposed that, because Buddha had so many predicates, he was, for the sake of brevity, called 'such a one as he really is.' I think we may go a step further. Another word, tadrisa, meaning talis, becomes in Pali, under the form of tadi, a name of Buddha's disciples, and afterwards of Buddha himself. If applied to Buddha's disciples, it may have meant originally 'such as he,' i.e. his fellows; but when applied to Buddha himself, it can only mean 'such a one,' i.e. 'so great a man.' The Sanskrit marsha is probably the Pali mariso, which stands for madiso, Sk. madrisa, 'like me,' used in Pali when a superior addresses others as his equals, and afterwards changed into a mere title of respect.]

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