[477] When his mind (citta) is thus concentrated (samādhi), purified, bright, unblemished, rid of defilements, malleable, wieldy, steady, and attained to imperturbability, he directs his mind to the knowledge (ñāṇa) of the destruction of the taints (āsava). He understands as it really is: 'This is suffering (dukkha).' He understands as it really is: 'This is the origin of suffering.' He understands as it really is: 'This is the cessation of suffering.' He understands as it really is: 'This is the path leading to the cessation of suffering.' He understands as it really is: 'These are the taints.' He understands as it really is: 'This is the origin of the taints.' He understands as it really is: 'This is the cessation of the taints.' He understands as it really is: 'This is the path leading to the cessation of the taints.' When he knows thus and sees thus, his mind is liberated from the taint of sensuality, his mind is liberated from the taint of existence, his mind is liberated from the taint of ignorance. When it is liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'
Bhikkhus, suppose in a mountain glen there were a lake of water — clear, limpid, unclouded. A man with good eyes standing on the bank would see the shellfish and mollusks, the gravel and pebbles, and shoals of fish, whether standing still or moving about. It would occur to him: 'This lake of water is clear, limpid, unclouded; and here are these shellfish and mollusks, the gravel and pebbles, and shoals of fish, standing still and moving about.' So too, bhikkhus, a bhikkhu understands as it really is: 'This is suffering' … He understands: '… there is no more coming to any state of being.'
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.