[643] When his mind (citta) is thus concentrated, purified, cleansed, unblemished, rid of defilements, become 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 path 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 path of practice 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 of this state of being.' This, brahmin, is called the individual who neither torments himself nor is committed to the practice of tormenting himself, and who neither torments others nor is committed to the practice of tormenting others. He, tormenting neither himself nor others, in this very life dwells without hunger, quenched, become cool, experiencing bliss, with self become divine (brahmabhūtena attanā).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.