English
2. The Chapter on Yoked Development 1. Discourse on Yoked Development 1. Thus have I heard – on one occasion the venerable Ananda was staying in Kosambi, at Ghosita's Park. There, the venerable Ananda addressed the bhikkhus, saying: “Friends, bhikkhus!” “Friend!” replied those bhikkhus to the venerable Ananda. The venerable Ananda spoke this: “Whoever, friends, bhikkhu or bhikkhuni, declares to me the attainment of arahantship, does so by these four paths, or by one of them. Which are these four? “Here, friends, a bhikkhu develops insight preceded by tranquility. As he develops insight preceded by tranquility, the path arises for him. He cultivates that path, develops it, makes it abundant. As he cultivates that path, develops it, makes it abundant, his fetters are abandoned, his underlying tendencies are eliminated. “Again, friends, a bhikkhu develops tranquility preceded by insight. As he develops tranquility preceded by insight, the path arises for him. He cultivates that path, develops it, makes it abundant. As he cultivates that path, develops it, makes it abundant, his fetters are abandoned, his underlying tendencies are eliminated. “Again, friends, a bhikkhu develops tranquility and insight in tandem. As he develops tranquility and insight in tandem, the path arises for him. He cultivates that path, develops it, makes it abundant. As he cultivates that path, develops it, makes it abundant, his fetters are abandoned, his underlying tendencies are eliminated. “Again, friends, a bhikkhu's mind is seized by agitation concerning the Dhamma. That, friends, is the time when that mind becomes internally steady, settles down, becomes unified, and is concentrated. For him, the path arises. He cultivates that path, develops it, makes it abundant. For him, practicing that path, developing it, making much of it, the fetters are abandoned, the latent tendencies are eliminated. "Whoever indeed, friends, a monk or a nun, declares the attainment of arahantship in my presence, it is entirely by these four paths, or by one of them." 1. Exposition of Discourses 2. How does one develop insight preceded by tranquility? By way of renunciation, one-pointedness of mind, non-distraction, is concentration. Therein, the arisen phenomena, insight by way of contemplating as impermanent, insight by way of contemplating as suffering, insight by way of contemplating as non-self. Thus, first tranquility, then insight. Therefore it is said: "One develops insight preceded by tranquility." "Develops" means four kinds of development: development by way of not transgressing the phenomena arisen therein, development by way of the faculties having one taste, development by way of carrying on the energy conducive to that, development by way of practice. "The path arises" – how does the path arise? By way of seeing, Right View, the path arises. By way of directing, Right Intention, the path arises. By way of comprehending, Right Speech, the path arises. By way of originating, Right Action, the path arises. By way of purification, Right Livelihood, the path arises. By way of exertion, Right Effort, the path arises. By way of establishing, Right Mindfulness, the path arises. By way of non-distraction, Right Concentration, the path arises. Thus the path arises. He practices that path, develops it, makes much of it. "Practices" – how does he practice? He practices by attending, he practices by knowing, he practices by seeing, he practices by reviewing, he practices by resolving the mind, he practices by being resolved with faith, he practices by exerting energy, he practices by establishing mindfulness, he practices by concentrating the mind, he practices by understanding with wisdom, he practices by fully knowing what is to be fully known, he practices by fully understanding what is to be fully understood, he practices by abandoning what is to be abandoned. , developing what is to be developed, one practices, realizing what is to be realized, one practices – thus one practices. How does one develop? Attending, one develops. Knowing, one develops. Seeing, one develops. Reviewing, one develops. Directing the mind, one develops. Resolving with faith, one develops. Exerting energy, one develops. Establishing mindfulness, one develops. Concentrating the mind, one develops. Understanding with wisdom, one develops. Directly knowing what is to be directly known, one develops. Fully understanding what is to be fully understood, one develops. Abandoning what is to be abandoned, one develops. Developing what is to be developed, one develops. Realizing what is to be realized, one develops – thus one develops. How does one make much of? Attending, one makes much of. Knowing, one makes much of. Seeing, one makes much of. Reviewing, one makes much of. Directing the mind, one makes much of. Resolving with faith, one makes much of. Exerting energy, one makes much of. Establishing mindfulness, one makes much of. Concentrating the mind, one makes much of. Understanding with wisdom, one makes much of. Directly knowing what is to be directly known, one makes much of. Fully understanding what is to be fully understood, one makes much of. Abandoning what is to be abandoned, one makes much of. Developing what is to be developed, one makes much of. Realizing what is to be realized, one makes much of – thus one makes much of. As one practices that path, develops it, makes much of it, how are the fetters abandoned and the latent tendencies cease? By the stream-entry path, self-identity view, doubt, adherence to rites and rituals – these three fetters are abandoned. The latent tendency of views, the latent tendency of doubt – these two latent tendencies cease. By the once-returner path, the gross fetter of sensual desire, the fetter of aversion – these two fetters are abandoned. The gross latent tendency of sensual desire, the latent tendency of aversion – these two latent tendencies cease. By the non-returner path, the latent tendency of sensual desire... Envy, the fetter of aversion – these two fetters are abandoned; the underlying tendency of sensual desire, the underlying tendency of aversion – these two underlying tendencies vanish. By the path of Arahantship, attachment to form, attachment to the formless, conceit, restlessness, ignorance – these five fetters are abandoned; the underlying tendency of conceit, the underlying tendency of craving for existence, the underlying tendency of ignorance – these three underlying tendencies vanish. Thus the fetters are abandoned, the underlying tendencies vanish. 3. Concentration is the one-pointedness of mind, non-distraction, by way of non-ill-will… Concentration is the one-pointedness of mind, non-distraction, by way of the perception of light… Concentration is the one-pointedness of mind, non-distraction, by way of observing relinquishment with in-breaths, by way of observing relinquishment with out-breaths. Therein, insight is by way of observing arisen phenomena as impermanent, insight is by way of observing them as suffering, insight is by way of observing them as not-self. Thus, first tranquility, then insight. Therefore it is said: "He develops insight preceded by tranquility." "Develops" means four kinds of development: development by way of not transgressing the arisen phenomena therein, development by way of the faculties having one taste, development by way of carrying on the corresponding effort, development by way of repeated practice. "The path arises" – how does the path arise? Right view, by way of seeing, the path arises. Right intention, by way of directing the mind, the path arises… Right concentration, by way of non-distraction, the path arises. Thus the path arises. He practices, develops, makes much of that path. "Practices" – how does he practice? He practices by attending… He practices by realizing what is to be realized. Thus he practices. "Develops" – how does he develop? He develops by attending, he develops by knowing… He develops by realizing what is to be realized. Thus he develops. "Makes much of" – how does he make much of? He makes much of by attending, he makes much of by knowing… He makes much of by realizing what is to be realized. Thus he makes much of. For him who practices that path, develops it, makes it abundant, the fetters are abandoned, the latent tendencies cease. How are the fetters abandoned, the latent tendencies cease? By the stream-entry path, self-identity view, doubt, adherence to rites and rituals – these three fetters are abandoned; the latent tendency of view, the latent tendency of doubt – these two latent tendencies cease. By the once-returner path, the gross fetter of sensual desire, the fetter of ill-will – these two fetters are abandoned; the gross latent tendency of sensual desire, the latent tendency of ill-will – these two latent tendencies cease. By the non-returner path, the latent fetter of sensual desire, the fetter of ill-will – these two fetters are abandoned; the latent tendency of sensual desire, the latent tendency of ill-will – these two latent tendencies cease. By the arahant path, desire for form, desire for formless, conceit, restlessness, ignorance – these five fetters are abandoned; the latent tendency of conceit, the latent tendency of craving for existence, the latent tendency of ignorance – these three latent tendencies cease. Thus the fetters are abandoned, the latent tendencies cease. Thus one develops insight preceded by tranquility. 4. How does one develop tranquility preceded by insight? Insight is by way of contemplating impermanence, Insight is by way of contemplating suffering, Insight is by way of contemplating non-self. And the one-pointedness of mind, non-distraction, by abandoning the phenomena arisen there, is Concentration. Thus, first insight, then tranquility. Therefore it is said – "one develops tranquility preceded by insight." Developing means four kinds of development –