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Kathaṃ tathadassitāya tathāgato?
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Why is he called the Tathāgata because he is a seer of the real?
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Bhagavā yaṃ sadevake loke - pe -, sadevamanussāya pajāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthamāgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ sabbākārato jānāti passati.
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In this world together with its gods, etc., in this generation with its rulers and its men, whatever visible-form object there is that enters the threshold of the eye-door of the innumerable beings throughout the innumerable world systems—that the Exalted One knows and sees in all its modes.
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Evaṃ jānatā passatā ca, tena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānakapadavasena vā.
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And knowing and seeing it thus, ... as desirable or undesirable, etc., and as found under the applicable term among the seen, heard, sensed, and cognized, according to the method given thus:
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"Katamaṃ taṃ rūpaṃ rūpāyatanaṃ?
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“What is the material form that is the visible-form base?
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Yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka"ntiādinā (dha. sa. 616) nayena anekehi nāmehi terasahi vārehi dvepaññāsāya nayehi vibhajjamānaṃ tathameva hoti, vitathaṃ natthi.
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The material form derivative upon the four primary elements that is of colored appearance, visible, impinging, blue, yellow,” etc. (Dhs 616). ...he has analyzed it under numerous names, in thirteen sections, and by fifty-two methods... This is real, not unreal.
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Esa nayo sotadvārādīsupi āpāthaṃ āgacchantesu saddādīsu.
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The same method applies to sounds entering the threshold of the ear-door (and the other sense objects in their respective sense doors).
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Vuttañcetaṃ bhagavatā – "yaṃ bhikkhave, sadevakassa lokassa - pe - sadevamanussāya pajāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi.
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For the Exalted One has said: “In this world, bhikkhus, together with its gods, etc., in this generation with its rulers and its men, whatever is seen, heard, sensed, cognized, reached, sought after, or examined by the mind—that I know,
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Tamahaṃ abbhaññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī"ti (a. ni. 4.24).
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that I have directly known. That the Tathāgata has understood. But the Tathāgata does not take a stand upon it” (AN 4:24).
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Evaṃ tathadassitāya tathāgato.
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Hence he is the Tathāgata because he is a seer of the real.
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Tattha tathadassī atthe tathāgatoti padasambhavo veditabbo.
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Here the term “Tathāgata” should be understood to mean a seer of the real.
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