Him I call indeed a Brâhma n a 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 Brâhma n a 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, kâma, 'desire,' kilesa, 'sin,' and kamma, 'work.' The Brâhmana 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.
nibbâna, 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 svâgata; and we cannot accept Dr.
Eitel's staternent (Handbook, p.
138) that sugata stands incorrectly for svâgata.
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 tathâgata, lit.
'thus come,' but used in Sanskrit very much like tathâvidha, 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 Tathâgata (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, tâd ris a, meaning talis, becomes in Pâli, under the form of tâdi, 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 mârsha is probably the Pâli mâriso, which stands for mâdiso, Sk.
mâd ris a, 'like me,' used in Pâli when a superior addresses others as his equals, and afterwards changed into a mere title of respect.] p.
95 420.
Him I call indeed a Brâhma n a whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable).
421.
Eckhart's Abgeschiedenheit/Gelassenheit — radical letting-go of will, image, and grasping that opens the soul to God; distinct from inner_silence (quietness) and from material renunciation, and adjacent to Sufi tark and Buddhist non-grasping as a practice rather than a metaphysical claim.
The passage explicitly describes the Brâhmana who has left what gives pleasure and what gives pain, embodying radical non-grasping.
Eckhart's radical reading of Matthew 5:3 — the saint as one who wants nothing, knows nothing, and has nothing, having emptied even the will and the self with which to receive God; distinct from renunciation_of_wealth (material poverty).
The text describes the enlightened one as having passions extinct and being free from desire.
The Buddhist doctrine that all phenomena lack independent self-nature; emptiness as the positive recognition that things arise only in dependence on conditions — distinct from kenoma's mere deficiency.
The state is described as free from germs of renewed life, implying emptiness of potential rebirth.