The Buddha shares the similarities and differences between him and another liberated by wisdom.

At Sāvatthi.

"Bhikkhus, the Tathāgata, the Arahant, the Perfectly Enlightened One is called a Sammāsambuddha because he is liberated by not clinging to form through dispassion, through the fading of, and complete ending of desire towards form. Likewise, bhikkhus, a bhikkhu who is liberated by wisdom is also liberated by not clinging to form through dispassion, through the fading of, and complete ending of desire towards form.

The Tathāgata, bhikkhus, the Arahant, the Perfectly Enlightened One is called a Sammāsambuddha because he is liberated by not clinging to feeling through dispassion, through the fading of, and complete ending of desire towards feeling. Similarly, bhikkhus, a bhikkhu who is liberated by wisdom is also liberated by not clinging to feeling through dispassion, through the fading of, and complete ending of desire towards feeling.

The Tathāgata, bhikkhus, the Arahant, the Perfectly Enlightened One is called a Sammāsambuddha because he is liberated by not clinging to perception through dispassion, through the fading of, and complete ending of desire towards perception. Likewise, bhikkhus, a bhikkhu who is liberated by wisdom is also liberated by not clinging to perception through dispassion, through the fading of, and complete ending of desire towards perception.

The Tathāgata, bhikkhus, the Arahant, the Perfectly Enlightened One is called a Sammāsambuddha because he is liberated by not clinging to formations through dispassion, through the fading of, and complete ending of desire towards formations. Likewise, bhikkhus, a bhikkhu who is liberated by wisdom is also liberated by not clinging to formations through dispassion, through the fading of, and complete ending of desire towards formations.

The Tathāgata, bhikkhus, the Arahant, the Perfectly Enlightened One is called a Sammāsambuddha because he is liberated by not clinging to consciousness through dispassion, through the fading of, and complete ending of desire towards consciousness. Similarly, bhikkhus, a bhikkhu who is liberated by wisdom is also liberated by not clinging to consciousness through dispassion, through the fading of, and complete ending of desire towards consciousness.

Thus, bhikkhus, what is the distinction, what is the difference, what is the distinguishing factor between the Tathāgata, the Arahant, the Perfectly Enlightened One and a bhikkhu who is liberated by wisdom?"

“Venerable sir, the teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”

“Therefore, bhikkhus, listen, pay careful attention, I will speak.”

“Yes, venerable sir,” the bhikkhus responded to the Blessed One. The Blessed One said:

"Bhikkhus, the Tathāgata, the Arahant, the Perfectly Enlightened One is the originator of the path unarisen before, the producer of the path unproduced before, the declarer of the path undeclared before, he is the knower of the path, the discoverer of the path, the one skilled in the path; and now, bhikkhus, his disciples now dwell following that path and become possessed of it afterwards.

This, bhikkhus, is the distinction, this is the difference, this is the distinguishing factor between the Tathāgata, the Arahant, the Perfectly Enlightened One and a bhikkhu who is liberated by wisdom."

Related Teachings:

Teachings on Living Beings and the Five Aggregates - A series of teachings that the Buddha shared on living beings and the five aggregates. The five aggregates of form, feeling, perception, volitions (choices) and consciousness, when fully understood, lead to freedom from strong feelings, to wisdom, to liberation.

A teaching on the Turning of the Aggregates of Clinging (SN 22.56) - The Buddha did not claim to be awakened until he had fully understood each of the five aggregates in the light of each of the four noble truths. This discourse includes definitions of each of the aggregates.

Why does the Buddha teach the removal of desire and lust (SN 22.2) - A number of mendicants are heading for lands west, but the Buddha advises them to speak with Sāriputta before they go. Sāriputta reminds them that in foreign lands they will be scrutinized for their understanding, so they need to be able to answer questions on the teaching. He goes on to explain that the Dhamma is for the removal of desire for the five aggregates.