[120] And whatever, Cunda, in the world with its devas, with its Māras, with its Brahmās, in this generation with its ascetics and brahmins, with its devas and humans, has been seen, heard, sensed, cognized, attained, sought after, and pondered over by the mind—all that has been rightly and fully awakened to by the Tathāgata; therefore he is called 'Tathāgata.'
And, Cunda, from the night on which the Tathāgata fully awakens to the unsurpassed perfect awakening (anuttara sammāsambodhi) until the night on which he attains final Nibbāna (nibbāna) in the Nibbāna-element without residue remaining (anupādisesā nibbānadhātu)—whatever in the interval between he speaks, utters, and points out, all of that is just so and not otherwise; therefore he is called 'Tathāgata.'
Cunda, as the Tathāgata speaks, so he does; as he does, so he speaks. Thus he is one who speaks as he does and does as he speaks; therefore he is called 'Tathāgata.'
In the world with its devas, with its Māras, with its Brahmās, in this generation with its ascetics and brahmins, with its devas and humans, the Tathāgata is the vanquisher, the unvanquished, the universal seer, the wielder of mastery; therefore he is called 'Tathāgata.'
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.