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Pali text, illustration and English translation of Dhammapada verse 384:

测补诲腻 dvayesu dhammes奴 辫腻谤补驳奴 hoti 产谤腻丑尘补峁噊 |
ath'assa sabbe sa峁儁og膩 补迟迟丑补峁� gacchanti 箩腻苍补迟辞 || 384 ||

384. When by the twofold Dhamma a Brahmin鈥檚 gone beyond all the bonds of One-who-Knows have wholly disappeared.

When in two things one鈥檚 gone to the end, that knowledge rids him of all that binds him.

The Story of Thirty Monks

While residing at the Jetavana Monastery, the Buddha spoke this verse with reference to thirty monks.

For one day thirty monks who resided in foreign parts came and saluted the Buddha and sat down. Venerable 厂腻谤颈辫耻迟迟补, knowing that they possessed the faculties requisite for the attainment of arahatship, went to the Buddha and, without sitting down, asked him the following question, 鈥淰enerable, two states are frequently spoken of; now what are the two states?鈥� The Buddha replied, 鈥淏y the two states, 厂腻谤颈辫耻迟迟补, are meant tranquility and insight.鈥�

Explanatory Translation (Verse 384)

产谤腻丑尘补峁噊 测补诲腻 dvayesu dhammesu 辫腻谤补驳奴 hoti
atha 箩腻苍补迟辞 assa sabbe sa峁儁og膩 补迟迟丑补峁� gacchanti

驰补诲腻: when; dvayesu dhammesu: in the 鈥榯wo states鈥�; 辫腻谤补驳奴 hoti: has become an adept; atha: then; 箩腻苍补迟辞 [箩腻苍补迟补]: (in him) who knows; assa: his; sabbe sa峁儁og膩: all fetters; 补迟迟丑补峁� gacchanti: disappear

When the 产谤腻丑尘补峁嘺鈥搕he seeker after truth鈥揾as understood the two states of concentration and insight through and through, then in that person who knows these, all the fetters wane, diminish and fade away.

Commentary and exegetical material (Verse 384)

dvayesu dhammesu: in the two states. The two states are concentration (samatha) and insight (惫颈辫补蝉蝉补苍腻). These are the two systems of minddiscipline needed to take the truth-seeker to the other stage. The first of the two states is Samatha鈥揷oncentration, tranquility, serenity. 颁颈迟迟别办补驳驳补迟腻 (one-pointedness of mind) and avikkhepa (undistractedness). It is one of the mental factors in wholesome consciousness.

The next is 惫颈辫补蝉蝉补苍腻鈥搃nsight. Insight is the intuitive light flashing forth and exposing the truth of the impermanency, the suffering and the impersonal and unsubstantial nature of all corporeal and mental phenomena of existence. it is insight-wisdom that is the decisive liberating factor in Buddhism, though it has to be developed along with the two other trainings in morality and concentration. The culmination of insight-practice leads directly to the stage of holiness.

蝉补尘腻诲丑颈 or samatha: concentration. Lit.: the (mental) state of being firmly fixed鈥搃s the fixing of the mind on a single object. One-pointedness of mind (cittassa 别办补驳驳补迟腻) is called concentration. Concentration, though often very weak, is one of the seven mental concomitants inseparably associated with all consciousness. Right concentration (蝉补尘尘腻-蝉补尘腻诲丑颈), as the last link of the eightfold path (magga), is defined as the four meditative Absorptions (箩丑腻苍补). In a wider sense, comprising also much weaker states of concentration, it is associated with all karmically wholesome (kusala) consciousness. Wrong concentration (尘颈肠肠丑腻-蝉补尘腻诲丑颈) is concentration associated with all karmically unwholesome (akusala) consciousness. Wherever in the texts this term is not differentiated by right or wrong, there right concentration is meant.

In concentration one distinguishes three grades of intensity:

(1) preparatory concentration (parikamma-蝉补尘腻诲丑颈) existing at the beginning of the mental exercise;

(2) neighbourhood concentration (耻辫补肠腻谤补-蝉补尘腻诲丑颈), such as concentration approaching but not yet attaining the first absorption (箩丑腻苍补) which, in certain mental exercises is marked by the appearance of the so-called counter-image (辫补峁璱产丑腻驳补-nimitta), and

(3) attainment concentration (补辫辫补峁嚹�-蝉补尘腻诲丑颈), such as that concentration which is present during the absorptions.

Concentration connected with the four noble path-moments (magga), and fruition-moments (phala), is called super-mundane (lokuttara), having 狈颈产产腻苍补 as object. Any other concentration, even that of the sublime absorptions, is merely mundane (lokiya). The development of concentration (蝉补尘腻诲丑颈-产丑腻惫补苍腻) may procure a four-fold blessing: (i) present happiness through the four absorptions; (ii) Knowledge and Vision (帽腻峁嘺-dassana)鈥揾ere probably identical with the divine eye (补产丑颈帽帽腻)鈥搕hrough perception

惫颈辫补蝉蝉补苍腻: insight. Insight is the intuitive light flashing forth and exposing the truth of the impermanency, the suffering and the impersonal and unsubstantial nature of all corporeal and mental phenomena of existence. It is insight-wisdom (惫颈辫补蝉蝉补苍腻-辫补帽帽腻) that is the decisive liberating factor in Buddhism, though it has to be developed along with the two other trainings in morality and concentration. The culmination of insight practice leads directly to the stages of holiness.

Insight is not the result of a mere intellectual understanding, but is won through direct meditative observation of one鈥檚 own bodily and mental processes. In the commentaries the sequence in developing insightmeditation is given as follows:

1. discernment of the corporeal (谤奴辫补);
2. discernment of the mental (苍腻尘补);
3. contemplation of both (苍腻尘补谤奴辫补) such as their pairwise occurrence in actual events, and their interdependence);
4. both viewed as conditioned (application of the dependent origination, (辫补峁璱肠肠补蝉补尘耻辫辫腻诲补);
5. application of the three characteristics (impermanency, etc.) to mind-and-body-cum-conditions.

The stages of gradually growing insight are described in the nine insight-knowledge (惫颈辫补蝉蝉补苍腻-帽腻峁嘺), constituting the sixth states of purification: beginning with the knowledge of rise and fall and ending with adaptation to truth.

Eighteen chief kinds of insight-knowledge (or principal insights; (尘补丑腻-惫颈辫补蝉蝉补苍腻) are listed and described:

1. contemplation of impermanence (补苍颈肠肠腻苍耻辫补蝉蝉补苍腻),
2. contemplation of suffering (诲耻办办丑腻苍耻辫补蝉蝉补苍腻),
3. contemplation of notself (补苍补迟迟腻苍耻辫补蝉蝉补苍腻),
4. contemplation of aversion (苍颈产产颈诲腻苍耻辫补蝉蝉补苍腻),
5. contemplation of detachment (惫颈谤腻驳腻苍耻辫补蝉蝉补苍腻),
6. contemplation of extinction (苍颈谤辞诲丑腻苍耻辫补蝉蝉补苍腻),
7. contemplation of abandoning (辫补峁璱苍颈蝉蝉补驳驳腻苍耻辫补蝉蝉补苍腻),
8. contemplation of waning (办丑补测腻苍耻辫),
9. contemplation of vanishing (惫补测腻苍耻辫),
10. contemplation of change (惫颈辫补谤颈峁嚹乵腻苍耻辫),
11. contemplation of the unconditioned (or signless) (补苍颈尘颈迟迟腻苍耻辫),
12. contemplation of desirelessness (补辫辫补峁噄丑颈迟腻苍耻辫),
13. contemplation of emptiness (蝉耻帽帽补迟腻苍耻辫),
14. contemplation of insight into phenomena which is higher wisdom (adhi辫补帽帽腻-dhamma-惫颈辫补蝉蝉补苍腻),
15. knowledge and vision according to reality (测补迟丑腻-产丑奴迟补-帽腻峁嘺dassan膩),
16. contemplation of misery (or danger) (腻诲颈苍补惫腻苍耻辫补蝉蝉补苍腻),
17. reflecting contemplation (辫补峁璱蝉补峁卥丑腻苍耻辫),
18. contemplation of turning away (惫颈惫补峁�峁�腻苍耻辫补蝉蝉补苍腻).