[895] **"One who is such (tādi)"**: the Blessed One 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 released"; he is such by way of the description of that [quality].
How is the Blessed One such amid the desirable and the undesirable? The Blessed One 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 pain (dukkha). If some were to anoint one arm with scents, and if some were to hew the other arm with an adze — regarding the former there is no lust (rāga), regarding the latter there is no repulsion. He has abandoned attraction and repulsion, gone beyond elation and dejection, transcended compliance and opposition. Thus the Blessed One is such amid the desirable and the undesirable.
How is the Blessed One such as "one who has given up"? The Blessed One's lust has been given up, vomited forth, released, abandoned, relinquished; hatred… delusion… anger, hostility, denigration, insolence, envy, avarice, deceit, hypocrisy, obstinacy, contentiousness, conceit, arrogance, vanity, heedlessness — all defilements, all misconduct, all disturbances, all fevers, all torments, all unwholesome volitional formations have been given up, vomited forth, released, abandoned, relinquished. Thus the Blessed One is such as "one who has given up."
How is the Blessed One such as "one who has crossed over"? The Blessed One has crossed the flood (ogha) of sensuality, crossed the flood of existence, crossed the flood of views, crossed the flood of ignorance, crossed every pathway of saṃsāra; he has crossed over, crossed beyond, passed beyond, passed altogether beyond, gone past. He has lived out the dwelling [of the holy life], fulfilled the conduct, completed the journey, reached the destination, reached the end, guarded the holy life, attained the supreme view, developed the path (magga), abandoned the defilements, penetrated the unshakeable, realized cessation (nirodha). Suffering has been fully understood by him, the origin has been abandoned, the path has been developed, cessation has been realized; what is to be directly known has been directly known, what is to be fully understood has been fully understood, what is to be abandoned has been abandoned, what is to be developed has been developed, what is to be realized has been realized. He has lifted the cross-bar, filled in the moat, drawn out the pillar; he is without bolts — a noble one whose banner is lowered, whose burden is laid down, who is detached; he has abandoned the five factors, is endowed with the six factors, has the single guard, has the four supports, has dispelled the individual truths, has utterly relinquished seeking; his intention is unclouded, his bodily formation is tranquilized, his mind (citta) is well liberated, his wisdom is well liberated — a consummate one (kevalī), one who has lived [the life], the supreme person, the ultimate person, one who has attained the ultimate attainment.
He neither accumulates nor disperses: having dispersed, he stands. He neither abandons nor clings: having abandoned, he stands. He neither unbinds nor binds up: having unbound, he stands. He neither extinguishes nor kindles: having extinguished, he stands. He stands as one endowed with the aggregate (khandha) of virtue of one beyond training (asekha); he stands as one endowed with the aggregate of concentration (samādhi) of one beyond training; he stands as one endowed with the aggregate of wisdom of one beyond training; he stands as one endowed with the aggregate of liberation of one beyond training; he stands as one endowed with the aggregate of the knowledge (ñāṇa) and vision of liberation of one beyond training. He stands having attained the truth; he stands having thus passed beyond; he stands having exhausted the fire of the defilements; he stands through not circling on [in rebirth]; he stands having taken up the summit; he stands through the practice of liberation; he stands in the purity of loving-kindness; he stands in the purity of compassion; he stands in the purity of altruistic joy; he stands in the purity of equanimity; he stands in absolute purity; he stands in the purity of unworkability [by defilement]; he stands because he is liberated; he stands because he is contented; he stands at the limit of the aggregates; he stands at the limit of the elements (dhātu); he stands at the limit of the sense bases (āyatana); he stands at the limit of destinations; he stands at the limit of rebirths; he stands at the limit of rebirth-linking; he stands at the limit of existence; he stands at the limit of saṃsāra; he stands at the limit of the round; he stands in his final existence; he stands in his final bodily frame; the Blessed One is the bearer of his last body.
"This is his last existence; this is his final bodily frame;
birth, death, and saṃsāra — there is for him no renewed existence."
Thus the Blessed One is such as "one who has crossed over."
How is the Blessed One such as "one who is released"? The Blessed One's mind is released, liberated, well liberated from lust; his mind is released, liberated, well liberated from hatred; his mind is released, liberated, well liberated from delusion; 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 heedlessness, from all defilements, from all misconduct, from all disturbances, from all fevers, from all torments, from all unwholesome volitional formations his mind is released, liberated, well liberated. Thus the Blessed One is such as "one who is released."
How is the Blessed One such by way of the description of that? Virtue existing, the Blessed One is such by the description "virtuous." Faith existing, he is such by the description "faithful." Energy existing, he is such by the description "energetic." Mindfulness existing, he is such by the description "mindful." Concentration existing, he is such by the description "concentrated." Wisdom existing, he is such by the description "wise." True knowledge existing, he is such by the description "possessed of the threefold knowledge." Superknowledge existing, he is such by the description "possessed of the six superknowledges." Power existing, he is such by the description "possessed of the ten powers." Thus the Blessed One is such by way of the description of that. Hence, "that Buddha, the independent one, the one who is such."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.