1"Bhikkhus, the Tathāgata has fully awakened to the world; [n.655] Mp identifies the world (loka) with the truth of suffering. The four tasks that the Tathāgata has accomplished here correspond to the four tasks regarding the four noble truths—fully understanding the truth of suffering, abandoning the truth of its origin, realizing its cessation, and developing the path—but with "fully awakened" (abhisambuddha) replacing "fully understood" (pariññāta) in regard to the first truth. See SN 56:11, V 422. the Tathāgata is detached from the world. The Tathāgata has fully awakened to the origin of the world; the Tathāgata has abandoned the origin of the world. The Tathāgata has fully awakened to the cessation of the world; the Tathāgata has realized the cessation of the world. The Tathāgata has fully awakened to the way leading to the cessation of the world; the Tathāgata has developed the way leading to the cessation of the world.

2(1) "Bhikkhus, in this world with its devas, Māra, and Brahmā, among this population with its ascetics and brahmins, its devas and humans, whatever is seen, heard, sensed, cognized, reached, sought after, examined by the mind—all that the Tathāgata has fully awakened to; therefore he is called the Tathāgata. [n.656] Mp, like other commentaries, explains the seen (diṭṭha) as the visible-form base; the heard (suta) as the sound base; the sensed (muta) as the bases of odour, taste, and tactile sensations; and the cognized (viññātaṁ) as the mental-phenomena base. The three terms "reached, sought after, examined by the mind" (pattaṁ pariyesitaṁ anuvicaritaṁ manasā) are simply elaborations of the cognized. Mp also explains that the suffix –gata, lit. "gone," in the derivation of the word "Tathāgata," means the same as abhisambuddha, "fully awakened to."

3(2) "Bhikkhus, whatever the Tathāgata speaks, utters, or expounds in the interval between the night when he awakens to the unsurpassed perfect enlightenment and the night when he attains final nibbāna, [n.657] Ce and Ee have merely parinibbāyati, as against Be anupādisesāya nibbānadhātuyā parinibbāyati, "attains final nibbāna by way of the nibbāna element without residue remaining." The latter reading may have entered Be from It §112, 121,21–22. all that is just so and not otherwise; therefore he is called the Tathāgata. [n.658] Sabbaṁ taṁ tath’eva hoti, no aññathā. Tasmā ‘tathāgato’ ti vuccati.

4(3) "Bhikkhus, as the Tathāgata speaks, so he does; as he does, so he speaks. Since he does as he speaks and speaks as he does, therefore he is called the Tathāgata. [n.659] Yathāvādī tathākārī, yathākārī tathāvādī …. Tasmā ‘tathāgato’ ti vuccati.

5(4) "Bhikkhus, in this world with its devas, Māra, and Brahmā, among this population with its ascetics and brahmins, its devas and humans, the Tathāgata is the vanquisher, the unvanquished, the universal seer, the wielder of mastery; therefore he is called the Tathāgata."

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6Having directly known all the world—
all in the world just as it is—
he is detached from all the world,
disengaged from all the world.

7He is the vanquisher of all,
the wise one who has untied all knots.
He has reached the supreme peace,
nibbāna, inaccessible to fear.

8He is the Buddha, his taints destroyed,
untroubled, all doubts cut off;
having reached the destruction of all kamma,
he is liberated in the extinction of acquisitions.

9He is the Blessed One, the Buddha,
he is the lion unsurpassed;
in this world with its devas,
he set in motion the wheel of Brahmā.

10Thus those devas and human beings
who have gone for refuge to the Buddha
assemble and pay homage to him,
the great one free from diffidence:

11"Tamed, he is the best of tamers;
peaceful, he is the seer among peace-bringers;
freed, he is the chief of liberators;
crossed over, he is the best of guides across."

12Thus indeed they pay him homage,
the great one free from diffidence.
In this world together with its devas,
there is no one who can rival you.

1"Loko, bhikkhave, tathāgatena abhisambuddho. Lokasmā tathāgato visaṁyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho. Lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddho. Lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā. Lokanirodhagāminī paṭipadā tathāgatassa bhāvitā.

2Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ taṁ tathāgatena abhisambuddhaṁ. Tasmā ‘tathāgato’ti vuccati.

3Yañca, bhikkhave, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati sabbaṁ taṁ tatheva hoti, no aññathā. Tasmā ‘tathāgato’ti vuccati.

4Yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā ‘tathāgato’ti vuccati.

5Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. Tasmā ‘tathāgato’ti vuccati.

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6Sabbaṁ lokaṁ abhiññāya,
sabbaṁ loke yathātathaṁ;
Sabbaṁ lokaṁ visaṁyutto,
sabbaloke anūpayo.

7Sa ve sabbābhibhū dhīro,
sabbaganthappamocano;
Phuṭṭha'ssa paramā santi,
nibbānaṁ akutobhayaṁ.

8Esa khīṇāsavo buddho,
anīgho chinnasaṁsayo;
Sabbakammakkhayaṁ patto,
vimutto upadhisaṅkhaye.

9Esa so bhagavā buddho,
esa sīho anuttaro;
Sadevakassa lokassa,
brahmacakkaṁ pavattayī.

10Iti devā manussā ca,
ye buddhaṁ saraṇaṁ gatā;
Saṅgamma taṁ namassanti,
mahantaṁ vītasāradaṁ.

11Danto damayataṁ seṭṭho,
santo samayataṁ isi;
Mutto mocayataṁ aggo,
tiṇṇo tārayataṁ varo.

12Iti hetaṁ namassanti,
mahantaṁ vītasāradaṁ;
Sadevakasmiṁ lokasmiṁ,
natthi me paṭipuggalo"ti.

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Tatiyaṁ.