[23] Bhikkhus, the world has been fully awakened to by the Tathāgata; the Tathāgata is detached from the world. The origin of the world, bhikkhus, has been fully awakened to by the Tathāgata; the origin of the world has been abandoned by the Tathāgata. The cessation of the world, bhikkhus, has been fully awakened to by the Tathāgata; the cessation of the world has been realized by the Tathāgata. The way of practice leading to the cessation of the world, bhikkhus, has been fully awakened to by the Tathāgata; the way of practice leading to the cessation of the world has been developed by the Tathāgata.
Bhikkhus, whatever in this world with its devas, with Māra, with Brahmā, in this generation with its ascetics and brahmins, with its devas and humans, is seen, heard, sensed, cognized, attained, sought after, and ranged over by the mind — that has been rightly and fully awakened to by the Tathāgata; therefore he is called the Tathāgata.
And, bhikkhus, from the night when the Tathāgata fully awakens to the unsurpassed perfect awakening until the night when he attains final Nibbāna in the Nibbāna-element without residue remaining, whatever in that interval he speaks, utters, and expounds — all that is just so and not otherwise; therefore he is called the Tathāgata.
Bhikkhus, as the Tathāgata speaks, so he acts; as he acts, so he speaks. Thus, since as he speaks, so he acts, and as he acts, so he speaks, therefore he is called the Tathāgata.
Bhikkhus, in the world with its devas, with Māra, with Brahmā, in this generation with its ascetics and brahmins, with its devas and humans, the Tathāgata is the vanquisher, unvanquished, the universal seer, the wielder of mastery; therefore he is called the Tathāgata.
Having directly known all the world —
all in the world as it really is —
he is detached from all the world,
without underlying tendency (anusaya) toward all the world.
He indeed is the wise one, vanquisher of all,
released from every knot (gantha);
by him is touched the supreme peace,
Nibbāna, which fears nothing from any quarter.
This is the Buddha whose taints (āsava) are destroyed,
untroubled, with doubt cut off,
who has attained the destruction of all kamma,
liberated in the extinction of acquisitions (upadhi).
Such is he, the Blessed One, the Buddha;
this is the unsurpassed lion
who set rolling the wheel of Brahmā (brahmacakka)
for the world with its devas.
Thus the devas and humans
who have gone to the Buddha for refuge,
having gathered together, pay homage to him,
the great one free from diffidence:
'Tamed, he is the best of those who tame;
at peace, the seer among those who bring peace;
freed, he is the foremost of those who free;
crossed over, the most excellent of those who help others cross.'
Thus indeed they pay homage to him,
the great one free from diffidence:
'In the world with its devas
there is no person who is your equal.'
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.