[830] Bhikkhus, knowing and seeing the ear (sota) as it really is (yathābhūta) ... Bhikkhus, knowing and seeing the nose as it really is ... Bhikkhus, knowing and seeing the tongue as it really is ... Bhikkhus, knowing and seeing the body as it really is ... Bhikkhus, knowing and seeing the mind (mano) as it really is, knowing and seeing mind-objects (dhammā) as they really are, knowing and seeing mind-consciousness as it really is, knowing and seeing mind-contact as it really is, and knowing and seeing as it really is whatever is felt—pleasant, or painful, or neither-painful-nor-pleasant—that arises with mind-contact as condition, one is not impassioned by the mind, not impassioned by mind-objects, not impassioned by mind-consciousness, not impassioned by mind-contact; and by whatever is felt—pleasant, or painful, or neither-painful-nor-pleasant—that arises with mind-contact as condition, one is not impassioned by that either.
For one who dwells unimpassioned, unfettered, unconfused, contemplating danger (ādīnava), the five aggregates subject to clinging (upādānakkhandha) go to diminution in the future; and his craving (taṇhā)—which leads to renewed existence, accompanied by delight and lust, delighting now here and now there—is abandoned. His bodily distresses are abandoned and his mental distresses are abandoned; his bodily torments are abandoned and his mental torments are abandoned; his bodily fevers are abandoned and his mental fevers are abandoned. He experiences bodily pleasure and mental pleasure.
The view of one who is such is right view; the intention of one who is such is right intention; the effort of one who is such is right effort; the mindfulness of one who is such is right mindfulness; the concentration (samādhi) of one who is such is right concentration. And his bodily action, verbal action, and livelihood have already been fully purified beforehand. Thus this Noble Eightfold Path comes to fulfillment by development in him.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.