[17] When his mind (citta) is thus concentrated (samādhi), purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs the mind toward 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 way of practice 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 way of practice leading to the cessation of the taints.'
When he knows thus and sees thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of existence, and his mind is liberated from the taint of ignorance. When it is liberated, there comes the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what was to be done has been done; there is nothing further for this state of being.'
Bhikkhus, this is called the person who neither torments himself nor is devoted to the practice of tormenting himself, and who neither torments others nor is devoted to the practice of tormenting others. He, tormenting neither himself nor others, dwells in this very life hungerless, quenched, become cool, experiencing bliss, with a self become divine (brahmabhūta).
Thus spoke the Blessed One. Delighted, those bhikkhus rejoiced in the Blessed One's words.
The Kandaraka Sutta, the first, is concluded.
Aṭṭhakanāgara Sutta
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.