[180] **"Gone to the far shore, he does not come back — one who is such (tādī)":** the far shore (pāraṃ) is called the Deathless, Nibbāna — that is, the stilling of all formations, the relinquishment of all acquisitions (upadhi), the destruction of craving (taṇhā), dispassion, cessation, Nibbāna. Whoever has gone to the far shore, attained the far shore; gone to the end, attained the end; gone to the terminus, attained the terminus … "there is no renewed existence for him" — hence, "gone to the far shore." **"Does not come back":** whatever defilements (kilesa) have been abandoned by the path of stream-entry (sotāpattimagga), to those defilements he does not come again, does not come back, does not return; whatever defilements have been abandoned by the path of once-returning (sakadāgāmimagga), to those defilements he does not come again, does not come back, does not return; whatever defilements have been abandoned by the path of non-returning (anāgāmimagga), to those defilements he does not come again, does not come back, does not return; whatever defilements have been abandoned by the path of Arahantship (arahattamagga), to those defilements he does not come again, does not come back, does not return — hence, "gone to the far shore, he does not come back." **"One who is such":** the Arahant is such in five ways: he is such amid the desirable and the undesirable; he is such as "one who has given up"; he is such as "one who has crossed over"; he is such as "one who is freed"; he is such by the description of that [quality].
How is the Arahant such amid the desirable and the undesirable? The Arahant is such in gain and such in loss; such in fame and such in disrepute; such in praise and such in blame; such in pleasure and such in suffering (dukkha). If they were to anoint one arm with perfume and hew the other arm with an adze, there is no lust for the one, no repulsion toward the other; he has abandoned favor and repugnance, passed beyond elation and dejection, transcended compliance and opposition. Thus the Arahant is such amid the desirable and the undesirable.
How is the Arahant such as "one who has given up"? The Arahant's lust has been given up, disgorged, released, abandoned, relinquished; his hatred, delusion, anger, hostility, denigration, insolence, envy, avarice, deceit, hypocrisy, obstinacy, contentiousness, conceit, arrogance, vanity, negligence — all defilements, all misconduct, all disturbances, all fevers, all torments, all unwholesome volitional formations have been given up, disgorged, released, abandoned, relinquished. Thus the Arahant is such as "one who has given up."
How is the Arahant such as "one who has crossed over"? The Arahant has crossed the flood of sensuality, crossed the flood of existence, crossed the flood of views, crossed the flood of ignorance; he has crossed, crossed up out of, crossed beyond, gone past, gone quite past, and transcended the whole course of saṃsāra. He has lived out the life, completed the conduct … "there is no renewed existence for him." Thus the Arahant is such as "one who has crossed over."
How is the Arahant such as "one who is freed"? The Arahant's mind (citta) is freed, liberated, well liberated from lust; his mind is freed, liberated, well liberated from hatred; his mind is freed, liberated, well liberated from delusion; his mind is freed, liberated, well liberated from anger, from hostility, from denigration, from insolence, from envy, from avarice, from deceit, from hypocrisy, from obstinacy, from contentiousness, from conceit, from arrogance, from vanity, from negligence, from all defilements, from all misconduct, from all disturbances, from all fevers, from all torments, from all unwholesome volitional formations. Thus the Arahant is such as "one who is freed."
How is the Arahant such by the description of that [quality]? There being virtue, the Arahant is described as "virtuous" — thus he is such by the description of that. There being faith, he is described as "faithful" — thus he is such by the description of that. There being energy, he is described as "energetic" — thus he is such by the description of that. There being mindfulness, he is described as "mindful" — thus he is such by the description of that. There being concentration (samādhi), he is described as "concentrated" — thus he is such by the description of that. There being wisdom, he is described as "wise" — thus he is such by the description of that. There being true knowledge, he is described as "one with the threefold knowledge" — thus he is such by the description of that. There being superknowledge (abhiññā), he is described as "one with the sixfold superknowledge" — thus he is such by the description of that. Thus the Arahant is such by the description of that [quality] — hence, "gone to the far shore, he does not come back — one who is such." Therefore the Blessed One said:
They do not formulate, they do not give preference,
nor have they accepted any dhammas;
the brahmin is not to be led by rule and vow;
gone to the far shore, such a one does not come back.
The Fifth, the Exposition of the Paramaṭṭhaka Sutta, is finished.
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Sixth: the Exposition of the Jarā Sutta
[Variant footnotes in the Siam Raṭṭha text: #1 M(yanmar ed.): "na paṭicchitāse." #1 P(otthaka): "sabbasaṃsārapaṭipathaṃ"; Yu(ropean/PTS): "sabbasaṅkhārapaṭipathaṃ."]
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.