[535] How does one develop insight (vipassanā) preceded by serenity (samatha)?
One-pointedness of mind (citta) and non-distraction through the power of renunciation (nekkhamma) is concentration (samādhi). Insight is so called in the sense of contemplating the dhammas arisen therein as impermanent; insight in the sense of contemplating them as suffering (dukkha); insight in the sense of contemplating them as not-self. Thus serenity comes first, insight afterwards. Therefore it is said: "one develops insight preceded by serenity."
"Develops": there are four developments (bhāvanā): development in the sense that the dhammas arisen therein do not exceed one another; development in the sense that the faculties (indriya) have a single function; development in the sense of carrying out the energy (vīriya) appropriate thereto; development in the sense of repeated practice.
"The path is generated": how is the path (magga) generated? Right View, in the sense of seeing, is the path that is generated; Right Thought, in the sense of directing [the mind] onto [its object], is the path that is generated; Right Speech, in the sense of laying hold, is the path that is generated; Right Action, in the sense of originating, is the path that is generated; Right Livelihood, in the sense of cleansing, is the path that is generated; Right Effort, in the sense of exertion, is the path that is generated; Right Mindfulness (sati), in the sense of establishing, is the path that is generated; Right Concentration, in the sense of non-distraction, is the path that is generated. Thus the path is generated.
"He repeatedly practises, develops, and makes much of that path." "Repeatedly practises": how does he repeatedly practise? Adverting, he repeatedly practises; knowing, he repeatedly practises; seeing, he repeatedly practises; reviewing, he repeatedly practises; resolving the mind, he repeatedly practises; resolving with faith, he repeatedly practises; exerting energy, he repeatedly practises; establishing mindfulness, he repeatedly practises; concentrating the mind, he repeatedly practises; understanding with wisdom, he repeatedly practises; directly knowing what should be directly known, he repeatedly practises; fully understanding what should be fully understood, he repeatedly practises; abandoning what should be abandoned, he repeatedly practises; developing what should be developed, he repeatedly practises; realizing what should be realized, he repeatedly practises. Thus he repeatedly practises.
"Develops": how does he develop? Adverting, he develops; knowing, he develops; seeing, he develops; reviewing, he develops; resolving the mind, he develops; resolving with faith, he develops; exerting energy, he develops; establishing mindfulness, he develops; concentrating the mind, he develops; understanding with wisdom, he develops; directly knowing what should be directly known, he develops; fully understanding what should be fully understood, he develops; abandoning what should be abandoned, he develops; developing what should be developed, he develops; realizing what should be realized, he develops. Thus he develops.
"Makes much of": how does he make much of it? Adverting, he makes much of it; knowing, he makes much of it; seeing, he makes much of it; reviewing, he makes much of it; resolving the mind, he makes much of it; resolving with faith, he makes much of it; exerting energy, he makes much of it; establishing mindfulness, he makes much of it; concentrating the mind, he makes much of it; understanding with wisdom, he makes much of it; directly knowing what should be directly known, he makes much of it; fully understanding what should be fully understood, he makes much of it; abandoning what should be abandoned, he makes much of it; developing what should be developed, he makes much of it; realizing what should be realized, he makes much of it. Thus he makes much of it.
"As he repeatedly practises, develops, and makes much of that path, the fetters (saṃyojana) are abandoned and the latent tendencies (anusaya) are brought to an end": how are the fetters abandoned and the latent tendencies brought to an end?
By the path of stream-entry these three fetters are abandoned: personality-view (sakkāyadiṭṭhi), doubt (vicikicchā), and adherence to rules and rituals (sīlabbataparāmāsa); these two latent tendencies are brought to an end: the latent tendency to views and the latent tendency to doubt.
By the path of once-returning these two fetters are abandoned: the gross fetter of sensual lust (kāmarāga) and the fetter of aversion (paṭigha); these two latent tendencies are brought to an end: the gross latent tendency to sensual lust and the latent tendency to aversion.
By the path of non-returning these two fetters are abandoned: the subtle fetter of sensual lust and the fetter of aversion; these two latent tendencies are brought to an end: the subtle latent tendency to sensual lust and the latent tendency to aversion.
By the path of Arahantship these five fetters are abandoned: lust for form (rūparāga), lust for the formless (arūparāga), conceit (māna), restlessness (uddhacca), and ignorance (avijjā); these three latent tendencies are brought to an end: the latent tendency to conceit, the latent tendency to lust for existence (bhavarāga), and the latent tendency to ignorance. Thus the fetters are abandoned and the latent tendencies are brought to an end.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.