The Buddha describes the Arahant, stating that a disciple achieves liberation through not clinging by discerning as they truly are the gratification, drawback, and escape in regard to the five faculties.
“Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.
“|Bhikkhus,::::| there are these five faculties. What five? The |faculty of faith::mental faculty of confidence, conviction, trust [saddhindriya]|, the |faculty of energy::mental faculty of willpower, determination [vīriya]|, the |faculty of mindfulness::mental faculty of awareness, presence [satindriya]|, the |faculty of collectedness::mental faculty of stability of mind, mental composure [samādhindriya]|, and the |faculty of wisdom::mental faculty of discernment [paññindriya]|.
Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— ayaṁ vuccati, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti.
When|, bhikkhus,::::| having discerned |as they truly are::as they have come to be, in reality [yathābhūta]| the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to these five faculties, a disciple of the Noble Ones is liberated through |not clinging::not grasping, not holding (onto), detaching (from), not taking possession (of); lit. not taking near [anupāda]|, then he is called a bhikkhu who is an Arahant, |whose taints have worn away::who is awakened through the complete exhaustion of the taints of sensuality, becoming, and ignorance; an epithet for an Arahant [khīṇāsava]|, who has fulfilled his training, who has done what needed to be done, who has put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and |who is freed through complete comprehension::one who is liberated by perfect understanding, epithet of an Arahant [sammadaññāvimutta]|.”
“|Bhikkhus,::::| there are these five faculties. What five? The |faculty of faith::mental faculty of confidence, conviction, trust [saddhindriya]|, the |faculty of energy::mental faculty of willpower, determination [vīriya]|, the |faculty of mindfulness::mental faculty of awareness, presence [satindriya]|, the |faculty of collectedness::mental faculty of stability of mind, mental composure [samādhindriya]|, and the |faculty of wisdom::mental faculty of discernment [paññindriya]|.
When|, bhikkhus,::::| having discerned |as they truly are::as they have come to be, in reality [yathābhūta]| the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to these five faculties, a disciple of the Noble Ones is liberated through |not clinging::not grasping, not holding (onto), detaching (from), not taking possession (of); lit. not taking near [anupāda]|, then he is called a bhikkhu who is an Arahant, |whose taints have worn away::who is awakened through the complete exhaustion of the taints of sensuality, becoming, and ignorance; an epithet for an Arahant [khīṇāsava]|, who has fulfilled his training, who has done what needed to be done, who has put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and |who is freed through complete comprehension::one who is liberated by perfect understanding, epithet of an Arahant [sammadaññāvimutta]|.”
“Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.
Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— ayaṁ vuccati, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti.