1. And how is a monk skilled in reading his own mind?
Imagine a young woman — or man — fond of adornment, examining the image of her own face in a bright, clean mirror or bowl of clear water: If she saw any dirt or blemish there, she would try to remove it. If she saw no dirt or blemish there, she would be pleased, her resolves fulfilled: ‘How fortunate I am! How clean I am!’ In the same way, a monk’s self-examination is very productive in terms of skillful qualities:[2] ‘Am I one who achieves internal tranquility of awareness, or am I one who does not achieve internal tranquility of awareness? Am I one who achieves insight into phenomena through heightened discernment, or am I one who does not achieve insight into phenomena through heightened discernment?”
1.1. If, on examination, he knows, ‘I am one who achieves internal tranquility of awareness but not insight into phenomena through heightened discernment,’ then his duty is to make an effort for the maintenance of internal tranquility of awareness and for insight into phenomena through heightened discernment. At a later time he will then be one who achieves both internal tranquility of awareness and insight into phenomena through heightened discernment.
1.2. But if, on examination, the monk knows, ‘I am one who achieves insight into phenomena through heightened discernment but not internal tranquility of awareness,’ then his duty is to make an effort for the maintenance of insight into phenomena through heightened discernment and for internal tranquility of awareness. At a later time he will then be one who achieves both insight into phenomena through heightened discernment and internal tranquility of awareness.
1.3. But if, on examination, the monk knows, ‘I am one who achieves neither internal tranquility of awareness nor insight into phenomena through heightened discernment,’ then he should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for gaining those very same skillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness to put out the fire on his turban or head; in the same way, the monk should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for gaining those very same skillful qualities.
1.4. But if, on examination, the monk knows, ‘I am one who achieves both internal tranquility of awareness and insight into phenomena through heightened discernment,’ then his duty is to make an effort in maintaining those very same skillful qualities to a higher degree for the ending of the effluents. (AN 10.54)
2. Ven. Ananda said: “Friends, whoever — monk or nun — declares the attainment of arahantship in my presence, they all do it by means of one or another of four paths. Which four?
2.1. There is the case where a monk has developed insight preceded by tranquillity. As he develops insight preceded by tranquillity, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed.
2.2. Then there is the case where a monk has developed tranquillity preceded by insight. As he develops tranquillity preceded by insight, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed.
2.3. Then there is the case where a monk has developed tranquillity in tandem with insight. As he develops tranquillity in tandem with insight, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed.
2.4. Then there is the case where a monk’s mind has its restlessness concerning the Dhamma [Comm: the corruptions of insight] well under control. There comes a time when his mind grows steady inwardly, settles down, and becomes unified & concentrated. In him the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed. (AN 4.170)
3. Assisted by five factors, right view has awareness-release as its fruit & reward, and discernment-release as its fruit & reward. There is the case where right view is assisted by virtue, assisted by learning, assisted by discussion, assisted by tranquility, assisted by insight. Assisted by these five factors, right view has awareness-release as its fruit & reward, and discernment-release as its fruit & reward. (MN 43)
4. These two qualities have a share in clear knowing. Which two?
Tranquillity (samatha) & insight (vipassana).
5. When tranquillity is developed, what purpose does it serve?
The mind is developed.
5.1. And when the mind is developed, what purpose does it serve?
Passion is abandoned.
6. When insight is developed, what purpose does it serve?
Discernment is developed.
6.1 . And when discernment is developed, what purpose does it serve?
Ignorance is abandoned.
7. Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop. Thus from the fading of passion is there awareness-release. From the fading of ignorance is there discernment-release.” (AN 2.30 – Vijja-bhagiya Sutta)
8. And what, bhikkhus, are the things to be developed by direct knowledge?
Serenity and insight. (SN 45.159) (MN 149)
9. How many mental qualities are of great help in the attainment of the cessation of perception & feeling?
Actually, householder, you have asked last what should have been asked first. Nevertheless, I will answer you. Two qualities are of great help in the attainment of the cessation of perception & feeling: tranquillity & insight. (SN 41.6)