1. Thus I heard. At one time the venerable Ānanda was living at Kosambi in Ghosita's Park. There he addressed the bhikkhus thus: “Friends, Bhikkhus”.—“Friend” they replied. The venerable Ānanda said this:
“Friends, bhikkhus, when any bhikkhu or bhikkhuni declares in my presence to have reached arahantship, it is always by four paths or by one or other of them. What four?
“Here a bhikkhu develops insight preceded by serenity. As he does so, the path is produced in him. He repeats, develops and makes much of that path. As he does so, his fetters are abandoned, and his underlying tendencies are exterminated.
“Again a bhikkhu develops serenity preceded by insight. As he does so, the path is produced in him. He repeats, develops and makes much of that path. As he does so, his fetters are abandoned, and his underlying tendencies are exterminated.
“Again a bhikkhu develops serenity and insight coupled together. As he does so, the path is produced in him. He repeats, develops and makes much of that path. As he does so, his fetters are abandoned, and his underlying tendencies are exterminated.
“Again a bhikkhu's mind is agitated by overestimation of ideas [manifested in contemplation]. There is [later] an occasion when his cognizance is internally recomposed, resettled, restored to singleness, and reconcentrated. Then the path is produced in him. He repeats, develops and makes much of that path. As he does so, his fetters are abandoned, and his underlying tendencies are exterminated.
“When any bhikkhu or bhikkhuni declares in my presence to have reached arahantship, it is always by four paths or by one or other of them”.
2. How does he develop insight preceded by serenity?
Unification of cognizance and non-distraction through renunciation are concentration. Insight is in the sense of contemplation of ideas produced therein as impermanent, in the sense of contemplation of ideas produced therein as painful, in the sense of contemplation of ideas produced therein as not self. Thus there is serenity first and afterwards insight. Hence it was said “He develops insight preceded by serenity”.
He develops: there are four kinds of development: development in the sense of non-excess of ideas produced therein, development in the sense of single function (taste) of the faculties, development in the sense of effectiveness of the appropriate energy, and development in the sense of repetition.
The path is produced: How is the path produced? Right view in the sense of seeing is the path produced, right thought in the sense of directing onto is the path produced, right speaking in the sense of embracing is the path produced, right acting in the sense of originating is the path produced, right living in the sense of cleansing is the path produced, right effort in the sense of exerting is the path produced, right mindfulness in the sense of establishing is the path produced, and right concentration in the sense of non-distraction is the path produced. That is how the path is produced.
He repeats, develops and makes much of that path.
He repeats: How does he repeat? When he adverts, he repeats. When he knows, he repeats. When he sees, … reviews, … steadies his cognizance, … resolves with faith, … exerts energy, … establishes (founds) mindfulness, … concentrates cognizance, … When he understands with understanding, … When he directly knows what is to be directly known, … When he fully understands what is to be fully understood, … When he abandons what is to be abandoned, … When he develops what is to be developed, … When he realizes what is to be realized, he repeats. That is how he repeats.
He develops: How does he develop? When he adverts, he develops. When he knows, he develops … [and so on as last up to] … When he realizes what is to be realized, he develops. That is how he develops.
He makes much of: How does he makes much of? When he adverts, he makes much of. When he knows, he makes much of … [and so on as last up to] … When he realizes what is to be realized, he makes much of. That is how he makes much of.
As he does so, his fetters are abandoned, and his underlying tendencies are exterminated: How are his fetters abandoned and his underlying tendencies exterminated?
With the stream-entry path: the three fetters, namely, [wrong] view of individuality, uncertainty, and misapprehension of virtue and duty, are abandoned; and the two underlying tendencies, namely, the underlying tendency to views and the underlying tendency to uncertainty, are exterminated.
With the once-return path: the two fetters, namely, the gross fetter of greed for sensual-desires and the gross fetter of resistance, are abandoned; and the two underlying tendencies, namely, the gross underlying tendency to greed for sensual-desires and the underlying tendency to resistance, are exterminated.
With the non-return path: the two fetters, namely, the secondary fetter of greed for sensual-desires and the fetter of resistance, are abandoned; and the two underlying tendencies, namely the secondary underlying tendency to greed for sensual-desires and the underlying tendency to resistance, are exterminated.
With the arahant path: the five fetters, namely, greed for material [being], greed for immaterial [being], conceit (pride), agitation, and ignorance, are abandoned; and the three underlying tendencies, namely, the underlying tendency to conceit (pride), the underlying tendency to greed for being, and the underlying tendency to ignorance, are exterminated.
That is how the fetters are abandoned and the underlying tendencies are exterminated.
3. Unification of cognizance and non-distraction through non-ill-will … [repeat § 2].
4.–70. … [repeat § 2 in the case of each of the following: the opposites of the rest of the 7 hindrances (I § 36), 4 jhanas, 4 immaterial attainments, 10 kasinas, 10 recollections, 10 kinds of foulness and 32 modes of mindfulness of breathing, up to] …
71. Unification of cognizance and non-distraction through out-breaths contemplating relinquishment are concentration. Insight … [and so on as in § 2 up to the end].
That is how he develops insight preceded by serenity.
72. How does he develop serenity preceded by insight? Insight is in the sense of contemplation as impermanent, in the sense of contemplation as painful, in the sense of contemplation as not self. Unification of cognizance and non-distraction due to ideas produced therein having relinquishment as their supporting-object is concentration. Thus there is insight first and afterwards serenity. Hence it was said “He develops serenity preceded by insight”.
He develops: … [as in § 2].
How is the path produced? …
73. Insight is in the sense of contemplation of materiality as impermanent, in the sense of contemplation of materiality as painful, in the sense of contemplation of materiality as not self. Unification of cognizance and non-distraction due to … [and so on, repeating § 72] …
74.–272. … [repeat § 72 in the case of each of the rest of the 201 ideas listed in Tr. I § 5 up to] …
273. Insight is in the sense of contemplation of ageing-and-death as impermanent, … [repeat as in § 72].
That is how he develops serenity preceded by insight.
274. How does he develop serenity and insight coupled together?
He develops serenity and insight coupled together in sixteen aspects: (1) in the sense of supporting object, (2) in the sense of domain, (3) in the sense of abandoning, (4) in the sense of giving up, (5) in the sense of emerging, (6) in the sense of turning away, (7) in the sense of the peaceful, (8) in the sense of the sublime, (9) in the sense of liberation, (10) in the sense of cankerlessness, (11) in the sense of crossing over, (12) in the sense of the signless, (13) in the sense of the desireless, (14) in the sense of the void, (15) in the sense of single function (taste), (16) in the sense of non-excess, and in the sense of coupling.
275. (1) How does he develop serenity and insight coupled together in the sense of supporting-object?
When he abandons agitation, then his unification of cognizance and non-distraction are concentration with cessation as supporting object. When he abandons ignorance, then his insight in the sense of contemplation has cessation as its supporting object. Thus serenity and insight in the sense of supporting object have a single function (taste), are coupled together, and do not exceed each other. Hence it was said “He develops serenity and insight coupled together in the sense of supporting object”.
He develops: There are four kinds of development: … [repeat as in § 2].
That is how he develops serenity and insight coupled together in the sense of supporting object.
276. (2) How does he develop serenity and insight coupled together in the sense of domain?
When he abandons agitation, then his unification of cognizance and non-distraction are concentration with cessation as its domain. When he abandons ignorance, then his insight in the sense of contemplation has cessation as its domain. Thus serenity and insight in the sense of domain have a single function (taste), are coupled together, and do not exceed each other. Hence it was said “He develops serenity and insight coupled together in the sense of domain”.
He develops: …
277. (3) How does he develop serenity and insight coupled together in the sense of abandoning?
When he abandons defilements associated with agitation and [resultant] aggregates, then his unification of cognizance and non-distraction are concentration with cessation as its domain. When he abandons defilements associated with ignorance and [resultant] aggregates, then his insight in the sense of contemplation has cessation as its domain. Thus serenity and insight in the sense of abandoning have a single function (taste), are coupled together, and do not exceed each other. Hence it was said: “He develops serenity and insight coupled together in the sense of abandoning”.
He develops: …
278. (4) How does he develop serenity and insight coupled together in the sense of giving up?
When he gives up defilements associated with agitation and [resultant] aggregates, then his unification of cognizance and non-distraction are concentration with cessation as its domain. When he gives up defilements associated with ignorance and [resultant] aggregates, then his insight … has cessation as its domain. Thus serenity and insight in the sense of giving up have a single function (taste), are coupled together, and do not exceed each other. Hence it was said “He develops serenity and insight coupled together in the sense of giving up”.
He develops: …
279. (5) How does he develop serenity and insight coupled together in the sense of emerging?
When he emerges from defilements associated with agitation and from [resultant] aggregates, then his unification of cognizance and non-distraction are concentration with cessation as its domain. When he emerges from defilements associated with agitation and from [resultant] aggregates, then his insight in the sense of contemplation has cessation as its domain. Thus serenity and insight in the sense of emerging have a single function (taste), are coupled together, and do not exceed each other. Hence it was said “He develops serenity and insight coupled together in the sense of emerging”.
He develops: …
280. (6) How does he develop serenity and insight coupled together in the sense of turning away?
When he turns away from defilements associated with agitation and from [resultant] aggregates, then his unification of cognizance and non-distraction are concentration with cessation as its domain. When he turns away from defilements associated with ignorance and from [resultant] aggregates, then his insight in the sense of contemplation has cessation as its domain. Thus serenity and insight in the sense of turning away have a single function (taste), are coupled together, and do not exceed each other. Hence it was said “He develops serenity and insight coupled together in the sense of turning away”.
He develops: …
281. (7) How does he develop serenity and insight coupled together in the sense of the peaceful?
When he abandons agitation, then his unification of cognizance and non-distraction are peaceful concentration with cessation as its domain. When he abandons ignorance, then insight in the sense of contemplation is peaceful, having cessation as its domain. Thus serenity and insight in the sense of the peaceful … said “He develops serenity and insight coupled together in the sense of the peaceful”.
He develops: …
282. (8) How does he develop serenity and insight coupled together in the sense of the sublime?
When he abandons agitation, then his unification of cognizance and non-distraction are sublime concentration with cessation as its domain. When he abandons ignorance, then his insight in the sense of contemplation is sublime, having cessation as its domain. Thus serenity and insight in the sense of the sublime … said “He develops serenity and insight coupled together in the sense of the sublime”.
He develops: …
283. (9) How does he develop serenity and insight coupled together in the sense of liberation?
When he abandons agitation, then his unification of cognizance and non-distraction are liberated concentration with cessation as its domain. When he abandons ignorance, then his insight in the sense of contemplation is liberated, having cessation as its domain. Thus serenity and insight in the sense of liberation … said “He develops serenity and insight coupled together in the sense of liberation”.
He develops: …
284. (10) How does he develop serenity and insight coupled together in the sense of cankerlessness?
When he abandons agitation, then his unification of cognizance and non-distraction are concentration free from the canker of sense-desire and with cessation as its domain. When he abandons ignorance, then his insight in the sense of contemplation is free from the canker of ignorance, having cessation as its domain. Thus serenity and insight in the sense of freedom from cankers … said “He develops serenity and insight coupled together in the sense of cankerlessness”.
He develops: …
285. (11) How does he develop serenity and insight coupled together in the sense of crossing over?
When he crosses over from defilements associated with agitation and from [resultant] aggregates, then his unification of cognizance and non-distraction are concentration with cessation as its domain. When he crosses over from defilements associated with ignorance and from [resultant] aggregates, then his insight in the sense of contemplation has cessation as its domain. Thus serenity and insight in the sense of crossing over … said “He develops serenity and insight coupled together in the sense of crossing over”.
He develops: …
286. (12) How does he develop serenity and insight coupled together in the sense of the signless?
When he abandons agitation, then his unification of cognizance and non-distraction are concentration free from all signs with cessation as its domain. When he abandons ignorance, then his insight in the sense of contemplation is free from all signs, having cessation as its domain. Thus serenity and insight in the sense of the signless … said “He develops serenity and insight coupled together in the sense of the signless”.
He develops: …
287. (13) How does he develop serenity and insight coupled together in the sense of the desireless?
When he abandons agitation, then his unification of cognizance and non-distraction are concentration free from all desires with cessation as its domain. When he abandons ignorance, then his insight in the sense of contemplation is free from all desires, having cessation as its domain. Thus serenity and insight in the sense of the desireless … said “He develops serenity and insight coupled together in the sense of the desireless”.
He develops: …
288. (14) How does he develop serenity and insight coupled together in the sense of the void?
When he abandons agitation, then his unification of cognizance and non-distraction are concentration void of all misinterpretations with cessation as its domain. When he abandons ignorance, then his insight in the sense of contemplation is void of all misinterpretations, having cessation as its domain. Thus serenity and insight in the sense of the void … said “He develops serenity and insight coupled together in the sense of the void”.
He develops: …
289. How is his mind agitated by overestimation of ideas [manifested in contemplation]?
While he is giving attention as impermanent, illumination arises in him. He adverts to the illumination thus “illumination is a [Noble One's] idea”. The distraction due to that is agitation. When his mind is thus agitated by overestimation, he does not correctly understand appearance as impermanent, he does not correctly understand appearance as painful, he does not correctly understand appearance as not self. Hence it was said “His mind is agitated by overestimation of ideas [manifested in contemplation]. There is [later] an occasion when his cognizance is internally composed again, resettled, restored to singleness, and reconcentrated. Then the path is produced in him …”
How is the path produced? … [repeat as in § 2] … That is how the path is produced.
… [repeat as in § 2] …
That is how the fetters are abandoned and the underlying tendencies are exterminated.
290. While he is giving attention as impermanent, knowledge arises in him.
291. While he is giving attention as impermanent, happiness arises …
292. While he is giving attention as impermanent, tranquillity arises …
293. While he is giving attention as impermanent, pleasure arises …
294. While he is giving attention as impermanent, resolution arises …
295. While he is giving attention as impermanent, exertion arises …
296. While he is giving … establishment arises … equanimity arises …
297. While he is giving attention as impermanent, attachment arises in him. He adverts to the attachment thus “Attachment is a [Noble One's] idea”. The distraction due to that is agitation. When his mind is thus agitated by overestimation, he does not correctly understand appearance as impermanent, he does not correctly understand appearance as painful, he does not correctly understand appearance as not self. Hence it was said “His mind is agitated by overestimation of ideas [manifested in contemplation]. There is [later] an occasion when his cognizance is internally composed again, resettled, restored to singleness, and reconcentrated. Then the path is produced in him …”
How is the path produced? … That is how the path is produced. …
That is how the fetters are abandoned and the underlying tendencies are exterminated.
298.–306. While he is giving attention as painful, … [repeat §§ 289–97 substituting painful for impermanent] …
307.–15. While he is giving attention as not self, … [repeat §§ 289–97 substituting not self for impermanent] … … That is how the fetters are abandoned and the underlying tendencies are exterminated.
316.–42. While he is giving attention to materiality as impermanent, … as painful, … as not self …
343.–5714. While he is giving attention to feeling as impermanent, … as painful, … as not self, … [and so on in the case of each of the 201 ideas listed in Tr. I § 5 up to] …
5715.–42. While he is giving attention to ageing-and-death as impermanent, … as painful, … as not self, … That is how the fetters are abandoned and the underlying tendencies are exterminated.
That is how his mind is agitated by overestimation of ideas [manifested in contemplation].
5743. He wavers about illumination, And knowledge, rapturous-happiness, About the tranquilness, the pleasure Whereon his cognizance becomes confused; He wavers about the resolution, Exertion, and establishment, Adverting-equanimity And equanimity, and attachment. But when he comes to scrutinize And understand these ten ideas, He treats with skill such agitation And comes no more to be confused. Now if distracted and defiled, Cognizance's development recedes; And if distracted and defiled, Development diminishes. But purified and undefiled, Development does not diminish; If undistracted, undefiled, Development will not recede. So he whose cognizance is not distracted With respect to these ten ideas Can understand in these four ways Cognizance's distraction and non-distraction.
End of Treatise on Coupling.