[61] For one striving to obtain the contemplation of impermanence (aniccānupassanā), the contemplation of impermanence is obtained; thus that dhamma is both fully understood (pariññāta) and judged (tīrita). For one striving to obtain the contemplation of suffering (dukkhānupassanā), the contemplation of suffering is obtained; thus that dhamma is both fully understood and judged. For one striving to obtain the contemplation of non-self (anattānupassanā), the contemplation of non-self is obtained; thus that dhamma is both fully understood and judged. For one striving to obtain the contemplation of disenchantment (nibbidānupassanā), the contemplation of disenchantment is obtained; thus that dhamma is both fully understood and judged. For one striving to obtain the contemplation of dispassion (virāgānupassanā), the contemplation of dispassion is obtained; thus that dhamma is both fully understood and judged. For one striving to obtain the contemplation of cessation (nirodhānupassanā), the contemplation of cessation is obtained; thus that dhamma is both fully understood and judged. For one striving to obtain the contemplation of relinquishment (paṭinissaggānupassanā), the contemplation of relinquishment is obtained; thus that dhamma is both fully understood and judged. For one striving to obtain the contemplation of destruction (khayānupassanā), the contemplation of destruction is obtained; thus that dhamma is both fully understood and judged. For one striving to obtain the contemplation of fall (vayānupassanā), the contemplation of fall is obtained; thus that dhamma is both fully understood and judged. For one striving to obtain the contemplation of change (vipariṇāmānupassanā), the contemplation of change is obtained; thus that dhamma is both fully understood and judged. For one striving to obtain the contemplation of the signless (animittānupassanā), the contemplation of the signless is obtained; thus that dhamma is both fully understood and judged. For one striving to obtain the contemplation of the desireless (appaṇihitānupassanā), the contemplation of the desireless is obtained; thus that dhamma is both fully understood and judged. For one striving to obtain the contemplation of emptiness (suññatānupassanā), the contemplation of emptiness is obtained; thus that dhamma is both fully understood and judged.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.