English
development by way of practice... (etc.)... the path arises. How does the path arise?... (etc.)... Thus the path arises. Thus the fetters are abandoned, the latent tendencies cease. Insight is by way of contemplating form as impermanent, Insight is by way of contemplating form as suffering, Insight is by way of contemplating form as non-self. And the phenomena arisen there... And the mind's one-pointedness, undistractedness, concentration, having relinquishment as its object. Thus, first insight, then tranquility. Therefore it is said: "He develops tranquility preceded by insight." "Develops" means four kinds of development: development by way of cultivation... ...how does the path arise? ...thus the path arises. Thus fetters are abandoned, latent defilements cease. Feeling... ...perception... ...formations... ...consciousness... ...eye... ...old age and death, insight by way of contemplating them as impermanent. Old age and death as suffering... ...as not-self, insight by way of contemplating them. And for those arisen phenomena, the mind's one-pointedness, undistractedness, concentration, having relinquishment as its object. Thus, first insight, then tranquility. Therefore it is said: "He develops tranquility preceded by insight." "Develops" means four kinds of development: development by way of cultivation... ...how does the path arise? ...thus the path arises. Thus fetters are abandoned, latent defilements cease. Thus he develops tranquility preceded by insight. 5. How does one develop tranquility and insight in tandem? One develops tranquility and insight in tandem in sixteen ways. By way of object, by way of range, by way of abandoning, by way of relinquishing, by way of emergence, by way of turning away, by way of peacefulness, by way of sublimity, by way of liberation, by way of freedom from taints, by way of crossing over, by way of signlessness, by way of desirelessness, by way of emptiness, by way of single taste, by way of non-transgression, by way of being yoked together. How does one develop tranquility and insight in tandem by way of object? For one abandoning restlessness, the mind's one-pointedness, undistractedness, concentration, has cessation as its object. For one abandoning ignorance, insight by way of contemplation has cessation as its object. Thus, by way of object, tranquility and insight are of a single taste, they are yoked together, they do not transgress each other. Therefore it is said: "By way of object, tranquility and insight are yoked together..." develops.” “Develops” means four kinds of development: development in the sense of cultivation… …the path arises. How does the path arise? …Thus the path arises. Thus the fetters are abandoned, the latent tendencies are eradicated. Thus, in the sense of object, one develops serenity and insight in tandem. How does one develop serenity and insight in tandem in the sense of range? For one abandoning restlessness, the one-pointedness of mind, non-distraction, concentration, has cessation as its range. For one abandoning ignorance, insight, in the sense of contemplation, has cessation as its range. Thus, in the sense of range, serenity and insight become of one taste, they become in tandem, they do not go beyond each other. Therefore it is said: “One develops serenity and insight in tandem in the sense of range.” How does one develop serenity and insight in tandem in the sense of abandonment? For one abandoning defilements associated with restlessness and the aggregates, the one-pointedness of mind, non-distraction, concentration, has cessation as its range. For one abandoning defilements associated with ignorance and the aggregates, insight, in the sense of contemplation, has cessation as its range. Thus, in the sense of abandonment, serenity and insight become of one taste, they become in tandem, they do not go beyond each other. Therefore it is said: “One develops serenity and insight in tandem in the sense of abandonment.” How does one develop serenity and insight in tandem in the sense of relinquishment? For one relinquishing defilements associated with restlessness and the aggregates, the one-pointedness of mind, non-distraction, concentration, has cessation as its range. For one relinquishing defilements associated with ignorance and the aggregates, insight, in the sense of contemplation, has cessation as its range. Thus, in the sense of relinquishment, serenity and insight become of one taste, they become in tandem, they do not go beyond each other. Therefore it is said: “One develops serenity and insight in tandem in the sense of relinquishment.” How does one develop serenity and insight in tandem in the sense of emergence? For one emerging from defilements associated with restlessness and the aggregates, the one-pointedness of mind, non-distraction, concentration, has cessation as its range. Ignorance From defilements accompanied by ignorance and from aggregates, rising up, by way of insight, vipassanā has cessation as its object. Thus, by way of rising up, samatha and vipassanā are of one taste, they are yoked together, they do not go beyond each other. Therefore it is said: "One develops samatha and vipassanā yoked together by way of rising up." How does one develop samatha and vipassanā yoked together by way of turning away? From defilements accompanied by restlessness and from aggregates, turning away, the mind's one-pointedness, non-distraction, samādhi, has cessation as its object. From defilements accompanied by ignorance and from aggregates, turning away, by way of insight, vipassanā has cessation as its object. Thus, by way of turning away, samatha and vipassanā are of one taste, they are yoked together, they do not go beyond each other. Therefore it is said: "One develops samatha and vipassanā yoked together by way of turning away." How does one develop samatha and vipassanā yoked together by way of being peaceful? Abandoning restlessness, the mind's one-pointedness, non-distraction, samādhi, is peaceful, has cessation as its object. Abandoning ignorance, by way of insight, vipassanā is peaceful, has cessation as its object. Thus, by way of being peaceful, samatha and vipassanā are of one taste, they are yoked together, they do not go beyond each other. Therefore it is said: "One develops samatha and vipassanā yoked together by way of being peaceful." How does one develop samatha and vipassanā yoked together by way of being refined? Abandoning restlessness, the mind's one-pointedness, non-distraction, samādhi, is refined, has cessation as its object. Abandoning ignorance, by way of insight, vipassanā is refined, has cessation as its object. Thus, by way of being refined, samatha and vipassanā are of one taste, they are yoked together, they do not go beyond each other. Therefore it is said: "One develops samatha and vipassanā yoked together by way of being refined." How does one develop samatha and vipassanā yoked together by way of being liberated? Abandoning restlessness, the mind's one-pointedness, non-distraction, samādhi, is liberated from the influx of sensuality, has cessation as its object. Insight, by way of contemplation, abandoning ignorance, is freed from the influx of ignorance, having cessation as its object. Thus, liberation of mind through dispassion for lust, and wisdom through dispassion for ignorance, by way of liberation, serenity and insight are of one taste, they are yoked together, they do not go beyond each other. Therefore it is said: "One develops serenity and insight yoked together by way of liberation." How does one develop serenity and insight yoked together by way of being without influxes? The one-pointedness of mind, undistracted, concentration, abandoning restlessness, is without influx of sensuality, having cessation as its object. Insight, by way of contemplation, abandoning ignorance, is without influx of ignorance, having cessation as its object. Thus, by way of being without influxes, serenity and insight are of one taste, they are yoked together, they do not go beyond each other. Therefore it is said: "One develops serenity and insight yoked together by way of being without influxes." How does one develop serenity and insight yoked together by way of crossing over? The one-pointedness of mind, undistracted, concentration, crossing over defilements and aggregates accompanied by restlessness, has cessation as its object. Insight, by way of contemplation, crossing over defilements and aggregates accompanied by ignorance, has cessation as its object. Thus, by way of crossing over, serenity and insight are of one taste, they are yoked together, they do not go beyond each other. Therefore it is said: "One develops serenity and insight yoked together by way of crossing over." How does one develop serenity and insight yoked together by way of being signless? The one-pointedness of mind, undistracted, concentration, abandoning restlessness, is signless regarding all signs, having cessation as its object. Insight, by way of contemplation, abandoning ignorance, is signless regarding all signs, having cessation as its object. Thus, by way of being signless, serenity and insight are of one taste, they are yoked together, they do not go beyond each other. Therefore it is said: "One develops serenity and insight yoked together by way of being signless." How does one develop serenity and insight yoked together by way of being desireless? Restlessness... For one abandoning desire, the singleness of mind, the non-distraction, the concentration, is unconditioned by all aspirations, having cessation as its object. For one abandoning ignorance, the insight through the mode of contemplation, is unconditioned by all aspirations, having cessation as its object. Thus, by the mode of unconditionedness, calm and insight are of one taste, they are yoked together, they do not go beyond each other. Therefore it is said: "One develops calm and insight yoked together