1"Bhikkhus, these two things pertain to true knowledge.[n.249] Vijjābhāgiyā. See AN1.575. What two? Serenity and insight. When serenity is developed, what benefit does one experience? The mind is developed. When the mind is developed, what benefit does one experience? Lust is abandoned. When insight is developed, what benefit does one experience? Wisdom is developed. When wisdom is developed, what benefit does one experience? Ignorance is abandoned.[n.250] For more on the relationship of serenity (samatha) and insight (vipassanā), see AN4.92 –94 and AN4.170.

1"Dve me, bhikkhave, dhammā vijjābhāgiyā. Katame dve? Samatho ca vipassanā ca. Samatho, bhikkhave, bhāvito kamatthamanubhoti? Cittaṁ bhāvīyati. Cittaṁ bhāvitaṁ kamatthamanubhoti? Yo rāgo so pahīyati. Vipassanā, bhikkhave, bhāvitā kamatthamanubhoti? Paññā bhāvīyati. Paññā bhāvitā kamatthamanubhoti? Yā avijjā sā pahīyati.

"A mind defiled by lust is not liberated, and wisdom defiled by ignorance is not developed. Thus, bhikkhus, through the fading away of lust there is liberation of mind, and through the fading away of ignorance there is liberation by wisdom."[n.251] Mp interprets the mind being developed as the "mind of the path" (maggacitta) and the wisdom being developed as the "wisdom of the path" (maggapaññā). However, it seems to me that the text itself intends "mind" and "wisdom" generically, not specifically as the mind and wisdom of the noble path attainment. The development of the mind through samatha and of wisdom through vipassanā, however, culminate in the "taintless liberation of mind, liberation by wisdom" (anāsavā cetovimutti paññāvimutti), the final goal of the Dhamma. Here, samatha is the condition for liberation of mind and vipassanā for liberation by wisdom.

Rāgupakkiliṭṭhaṁ vā, bhikkhave, cittaṁ na vimuccati, avijjupakkiliṭṭhā vā paññā na bhāvīyati. Iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī"ti.

Bālavaggo tatiyo.