[226] How is the wisdom in the exhaustion of occurrence (pavatta-pariyādāna), in one who is clearly comprehending (sampajāna), knowledge (ñāṇa) of final Nibbāna (parinibbāna)?
Here, one who is clearly comprehending exhausts the occurrence of sensual desire (kāmacchanda) through renunciation (nekkhamma); exhausts the occurrence of ill will (byāpāda) through non-ill will; exhausts the occurrence of dullness and drowsiness (thīna-middha) through the perception of light; exhausts the occurrence of restlessness (uddhacca) through non-distraction; [exhausts the occurrence] of doubt (vicikicchā) through the defining of dhammas … of ignorance (avijjā) through knowledge; of discontent through gladness; exhausts the occurrence of the hindrances (nīvaraṇa) through the first jhāna … exhausts the occurrence of all defilements (kilesa) through the path of Arahantship.
Or else, for one clearly comprehending who is attaining Nibbāna by the Nibbāna element without residue remaining (anupādisesā nibbānadhātu), this very occurrence of the eye is exhausted and another occurrence of the eye does not arise; this very occurrence of the ear … the occurrence of the nose, the occurrence of the tongue, the occurrence of the body, the occurrence of the mind is exhausted, and another occurrence of the mind does not arise. This, in one who is clearly comprehending, is the wisdom in the exhaustion of occurrence, knowledge of final Nibbāna. That is knowledge (ñāṇa) in the sense of what is known, and wisdom (paññā) in the sense of understanding. Hence it is said: wisdom in the exhaustion of occurrence, in one who is clearly comprehending, is knowledge of final Nibbāna.
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English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.