[73] How is there development (bhāvanā) in the sense that the dhammas arisen therein do not exceed one another?
For one abandoning sensual desire (kāmacchanda), the dhammas arisen by way of renunciation (nekkhamma) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning ill will (byāpāda), the dhammas arisen by way of non-ill will (abyāpāda) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning dullness and drowsiness (thīna-middha), the dhammas arisen by way of the perception of light (ālokasaññā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning restlessness (uddhacca), the dhammas arisen by way of non-distraction (avikkhepa) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning doubt (vicikicchā), the dhammas arisen by way of the defining of dhammas (dhammavavatthāna) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning ignorance (avijjā), the dhammas arisen by way of knowledge (ñāṇa) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning discontent (arati), the dhammas arisen by way of gladness (pāmujja) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning the hindrances (nīvaraṇa), the dhammas arisen by way of the first jhāna do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning thought and examination (vitakka-vicāra), the dhammas arisen by way of the second jhāna do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning rapture (pīti), the dhammas arisen by way of the third jhāna do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning pleasure and pain, the dhammas arisen by way of the fourth jhāna do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another.
For one abandoning the perception of form, the perception of repulsion, and the perception of diversity, the dhammas arisen by way of the attainment of the Sphere of Infinity of Space (ākāsānañcāyatana) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning the perception of the Sphere of Infinity of Space, the dhammas arisen by way of the attainment of the Sphere of Infinity of Consciousness (viññāṇañcāyatana) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning the perception of the Sphere of Infinity of Consciousness, the dhammas arisen by way of the attainment of the Sphere of Nothingness (ākiñcaññāyatana) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning the perception of the Sphere of Nothingness, the dhammas arisen by way of the attainment of the Sphere of Neither Perception Nor Non-Perception (nevasaññānāsaññāyatana) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another.
For one abandoning the perception of permanence, the dhammas arisen by way of the contemplation of impermanence (aniccānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning the perception of pleasure, the dhammas arisen by way of the contemplation of suffering (dukkhānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning the perception of self, the dhammas arisen by way of the contemplation of non-self (anattānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning delight (nandi), the dhammas arisen by way of the contemplation of disenchantment (nibbidānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning lust (rāga), the dhammas arisen by way of the contemplation of dispassion (virāgānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning origin (samudaya), the dhammas arisen by way of the contemplation of cessation (nirodhānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning grasping (ādāna), the dhammas arisen by way of the contemplation of relinquishment (paṭinissaggānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning the perception of compactness (ghanasaññā), the dhammas arisen by way of the contemplation of destruction (khayānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning accumulation (āyuhana), the dhammas arisen by way of the contemplation of fall (vayānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning the perception of stability (dhuvasaññā), the dhammas arisen by way of the contemplation of change (vipariṇāmānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning the sign (nimitta), the dhammas arisen by way of the contemplation of the signless (animittānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning wishing (paṇidhi), the dhammas arisen by way of the contemplation of the wishless (appaṇihitānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning adherence (abhinivesa), the dhammas arisen by way of the contemplation of emptiness (suññatānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning adherence through grasping at a core (sārādānābhinivesa), the dhammas arisen by way of insight into dhammas that is higher wisdom (adhipaññādhammavipassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning adherence through confusion (sammohābhinivesa), the dhammas arisen by way of knowledge and vision as it really is (yathābhūtañāṇadassana) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning adherence through attachment (ālayābhinivesa), the dhammas arisen by way of the contemplation of danger (ādīnavānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning non-reflection (appaṭisaṅkhā), the dhammas arisen by way of the contemplation of reflection (paṭisaṅkhānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning adherence through bondage (saññogābhinivesa), the dhammas arisen by way of the contemplation of turning away (vivaṭṭanānupassanā) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another.
For one abandoning the defilements that stand together with views (diṭṭhekaṭṭhā kilesā), the dhammas arisen by way of the Path of Stream-Entry (sotāpattimagga) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning the gross defilements, the dhammas arisen by way of the Path of Once-Returning (sakadāgāmimagga) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning the subtle defilements, the dhammas arisen by way of the Path of Non-Returning (anāgāmimagga) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another. For one abandoning all defilements, the dhammas arisen by way of the Path of Arahantship (arahattamagga) do not exceed one another: thus there is development in the sense that the dhammas arisen therein do not exceed one another.
Thus there is development in the sense that the dhammas arisen therein do not exceed one another.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.