[198] **Crossed over to the far shore, without barrenness, free of doubt** — *Crossed over*: he has crossed the flood (ogha) of sensuality, crossed the flood of existence, crossed the flood of views, crossed the flood of ignorance (avijjā); he has crossed over it, crossed beyond it, gone past it, passed beyond it. He has lived out the dwelling, fulfilled the conduct, completed the journey, reached the destination, reached the end-point, guarded the holy life (brahmacariya), attained the supreme view, developed the path (magga), abandoned the defilements, penetrated the unshakable, realized cessation (nirodha). Suffering (dukkha) has been fully understood by him, the origin (samudaya) 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 crossbar, filled in the moat, pulled up the pillar; he is without a bolt, a noble one; his banner is lowered, his burden is laid down; he is detached; he has abandoned the five factors, is endowed with the six factors, has the single guard and the four supports; he has dispelled the individual [sectarian] truths, has entirely relinquished seeking; his intention is unclouded, his bodily formation is tranquilized, his mind (citta) is well liberated, his wisdom is well liberated; he is consummate, one who has lived the life, the highest of persons, the supreme person, one who has attained the supreme attainment.
He neither accumulates nor demolishes: having demolished, he stands. He neither abandons nor clings: having abandoned, he stands. He neither scatters nor binds up: having scattered, he stands. He neither extinguishes nor kindles: having extinguished, he stands. He stands because he is endowed with the aggregate (khandha) of virtue of one beyond training; he stands because he is endowed with the aggregate of concentration (samādhi) of one beyond training, with the aggregate of wisdom of one beyond training, with the aggregate of liberation of one beyond training, with the aggregate of the knowledge and vision of liberation of one beyond training. Having brought everything to accomplishment, he stands; having thus transcended, he stands; having exhausted the fire of defilements, he stands; he stands through not circling on; having taken up the winning throw, he stands; he stands through resorting to liberation; he stands in the purity of loving-kindness; he stands in the purity of compassion, of altruistic joy, of equanimity; he stands in absolute purity; he stands in the state of unworkability; he stands because he is liberated; he stands through peacefulness of mind; he stands at the end of the aggregates, he stands at the end of the elements (dhātu), he stands at the end of the sense bases (āyatana), he stands at the end of destinations, he stands at the end of rearising, he stands at the end of rebirth-linking, he stands at the end of existence, he stands at the end of saṃsāra, he stands at the end of the round; he stands in his final existence, he stands in his final bodily frame; he is an arahant bearing his last body.
For him this is the last existence,
this the final bodily frame;
the round of birth, aging, and death —
for him there is no renewed existence.
**Crossed over to the far shore**: the far shore is called the Deathless (amata), Nibbāna — that which is the stilling of all formations, the relinquishing of all acquisitions (upadhi), the destruction of craving (taṇhā), dispassion, cessation, Nibbāna. He has gone to the far shore, attained the far shore; gone to the end, attained the end; gone to the limit, attained the limit; gone to the utmost bound, attained the utmost bound; gone to the conclusion, attained the conclusion; gone to the shelter, attained the shelter; gone to the retreat, attained the retreat; gone to the refuge, attained the refuge; gone to fearlessness, attained fearlessness; gone to the imperishable, attained the imperishable; gone to the Deathless, attained the Deathless; gone to Nibbāna, attained Nibbāna. He has lived out the dwelling, fulfilled the conduct, … for him there is no round of birth, aging, and death, no renewed existence. Hence, "crossed over to the far shore."
**Without barrenness**: lust is barrenness (khila), hatred is barrenness, delusion is barrenness, anger is barrenness, resentment is barrenness … all unwholesome volitional activities (abhisaṅkhāra) are barrenness. In whom these barrennesses have been abandoned, cut off, stilled, tranquilized, made incapable of arising, burnt up by the fire of knowledge (ñāṇa), he is called "without barrenness."
**Free of doubt**: doubt about suffering, doubt about the origin of suffering, doubt about the cessation of suffering, doubt about the way of practice leading to the cessation of suffering; doubt about the past, doubt about the future, doubt about the past and the future; doubt about dhammas dependently arisen through specific conditionality — whatever doubt of this kind there is: doubting, the state of doubting, perplexity, doubt (vicikicchā), being of two minds, standing at a forked path, uncertainty, grasping at manifold sides, hesitancy, vacillation, indecision, consternation of mind, mental perplexity. In whom these doubts have been abandoned, cut off, stilled, tranquilized, made incapable of arising, burnt up by the fire of knowledge, he is called "free of doubt." Hence, "crossed over to the far shore, without barrenness, free of doubt." Therefore the Blessed One said:
That brahmin whom one should know as a master of knowledge (vedagū),
owning nothing, unattached to sensual existence —
certainly he has crossed this flood:
crossed over to the far shore, without barrenness, free of doubt.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.