[536] One-pointedness of mind (citta), non-distraction, through non-ill will is concentration (samādhi). One-pointedness of mind, non-distraction, through the perception of light is concentration … one-pointedness of mind, non-distraction, through contemplating relinquishment with the in-breath (assāsa), through contemplating relinquishment with the out-breath (passāsa), is concentration. Insight (vipassanā) in the sense of contemplating the dhammas born 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 (samatha) comes first, insight afterwards; therefore it is said: he develops insight preceded by serenity.
"He develops": there are four kinds of development (bhāvanā): development in the sense of the dhammas born therein not exceeding one another; development in the sense of the faculties (indriya) having a single function; development in the sense of carrying forward the energy (vīriya) appropriate thereto; development in the sense of repeated cultivation.
"The path (magga) is produced": how is the path produced? Right view, in the sense of seeing, is the path that is produced; right intention, in the sense of directing thereon, is the path that is produced … right concentration, in the sense of non-distraction, is the path that is produced. Thus the path is produced.
"He cultivates, develops, and makes much of that path": "he cultivates" — how does he cultivate? Adverting, he cultivates; knowing, he cultivates … realizing what is to be realized, he cultivates. Thus he cultivates.
"He develops": how does he develop? Adverting, he develops; knowing, he develops … realizing what is to be realized, he develops. Thus he develops.
"He makes much of": how does he make much of it? Adverting, he makes much of it; knowing, he makes much of it … realizing what is to be realized, he makes much of it. Thus he makes much of it.
"As he cultivates, 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 (sotāpattimagga), personality view (sakkāyadiṭṭhi), doubt (vicikicchā), and adherence to rules and rituals (sīlabbataparāmāsa) — these three fetters are abandoned; the latent tendency of views and the latent tendency of doubt — these two latent tendencies are brought to an end.
By the path of once-returning (sakadāgāmimagga), the gross fetter of sensual lust and the fetter of repulsion — these two fetters are abandoned; the gross latent tendency of sensual lust and the latent tendency of repulsion — these two latent tendencies are brought to an end.
By the path of non-returning (anāgāmimagga), the subtle residual fetter of sensual lust and the fetter of repulsion — these two fetters are abandoned; the subtle residual latent tendency of sensual lust and the latent tendency of repulsion — these two latent tendencies are brought to an end.
By the path of Arahantship (arahattamagga), greed for fine-material existence, greed for immaterial existence, conceit, restlessness, and ignorance (avijjā) — these five fetters are abandoned; the latent tendency of conceit, the latent tendency of lust for existence, and the latent tendency of ignorance — these three latent tendencies are brought to an end. Thus the fetters are abandoned and the latent tendencies are brought to an end. Thus he develops insight preceded by serenity.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.