KN.PS2.1 — Yuganaddhakathā
Thus have I heard:
At one time, the Venerable Ānanda was dwelling at Kosambi in Ghosita's Park.
There, the Venerable Ānanda addressed the disciples:
Friends, disciples.
Friend, those disciples replied to the Venerable Ānanda.
The Venerable Ānanda said this:
Friends, any disciple or nun who declares the attainment of arahantship in my presence does so by one or another of these four paths.
What are these four?
Here, friends, a disciple develops insight preceded by tranquility.
As he develops insight preceded by tranquility, a path is born in him.
He follows that path, develops it, and makes much of it.
As he follows that path, develops it, and makes much of it, the fetters are abandoned and the underlying tendencies come to an end.
Again, friends, a disciple develops tranquility preceded by insight.
As he develops tranquility preceded by insight, a path is born in him.
He follows that path, develops it, and makes much of it.
As he follows that path, develops it, and makes much of it, the fetters are abandoned and the underlying tendencies come to an end.
Again, friends, a disciple develops tranquility and insight yoked together.
As he develops tranquility and insight yoked together, a path is born in him.
He follows that path, develops it, and makes much of it.
As he follows that path, develops it, and makes much of it, the fetters are abandoned and the underlying tendencies come to an end.
Again, friends, a disciple's mind is seized by agitation concerning the Dhamma;
there comes a time when that mind becomes internally steady, settles down, becomes unified, and is composed in concentration.
A path is born in him.
He follows that path, develops it, and makes much of it.
As he follows that path, develops it, and makes much of it, the fetters are abandoned and the underlying tendencies come to an end.
Friends, any disciple or nun who declares the attainment of arahantship in my presence does so by one or another of these four paths.
2.1.1. Suttantaniddesa
How does one develop insight preceded by tranquility?
Through renunciation, the mind's one-pointedness and non-distraction is concentration.
When that is established, insight is the contemplation of impermanence, insight is the contemplation of suffering, insight is the contemplation of non-self.
First, tranquility, then insight.
Therefore, it is said:
Developing insight preceded by tranquility.
Developing means four types of development:
Development in the sense of not transgressing the arisen states, development in the sense of unifying the faculties, development in the sense of carrying the associated energy, development in the sense of cultivation.
The path arises: how does the path arise?
Right view arises as the path in the sense of seeing, right intention arises as the path in the sense of directing, right speech arises as the path in the sense of grasping, right action arises as the path in the sense of arising, right livelihood arises as the path in the sense of purification, right effort arises as the path in the sense of exertion, right mindfulness arises as the path in the sense of establishment, right concentration arises as the path in the sense of non-distraction:
Thus, the path arises.
He cultivates, develops, and frequently practices that path: how does he cultivate?
He cultivates by reflecting, by knowing, by seeing, by reviewing, by determining the mind, by being resolved with faith, by exerting energy, by establishing mindfulness, by concentrating the mind, by understanding with wisdom, by knowing what should be known, by fully understanding what should be fully understood, by abandoning what should be abandoned, by developing what should be developed, by realizing what should be realized:
Thus, he cultivates.
Developing: how does he develop?
He develops by reflecting, by knowing, by seeing, by reviewing, by determining the mind, by being resolved with faith, by exerting energy, by establishing mindfulness, by concentrating the mind, by understanding with wisdom, by knowing what should be known, by fully understanding what should be fully understood, by abandoning what should be abandoned, by developing what should be developed, by realizing what should be realized:
Thus, he develops.
Frequently practicing: how does he frequently practice?
He frequently practices by reflecting, by knowing, by seeing, by reviewing, by determining the mind, by being resolved with faith, by exerting energy, by establishing mindfulness, by concentrating the mind, by understanding with wisdom, by knowing what should be known, by fully understanding what should be fully understood, by abandoning what should be abandoned, by developing what should be developed, by realizing what should be realized:
Thus, he frequently practices.
Thus, he cultivates it.
By cultivating, developing, and frequently practicing that path, the fetters are abandoned, and the underlying tendencies are eradicated.
How are the fetters abandoned, and the underlying tendencies eradicated?
With the path of stream-entry, self-identity view, doubt, and clinging to rites and rituals:
these three fetters are abandoned;
the underlying tendencies of self-identity view and doubt:
these two underlying tendencies are eradicated.
With the path of once-returning, the coarse fetters of sensual desire and ill-will:
these two fetters are abandoned;
the coarse underlying tendencies of sensual desire and ill-will:
these two underlying tendencies are eradicated.
With the path of non-returning, the subtle fetters of sensual desire and ill-will:
these two fetters are abandoned;
the subtle underlying tendencies of sensual desire and ill-will:
these two underlying tendencies are eradicated.
With the path of arahantship, the fetters of desire for form, desire for the formless, conceit, restlessness, and ignorance:
these five fetters are abandoned;
the underlying tendencies of conceit, desire for existence, and ignorance:
these three underlying tendencies are eradicated.
Thus, the fetters are abandoned, and the underlying tendencies are eradicated.
Through non-ill-will, the mind's one-pointedness and non-distraction is concentration...
Through the perception of light, the mind's one-pointedness and non-distraction is concentration...
By observing relinquishment with each in-breath and out-breath, the mind's one-pointedness and non-distraction is concentration.
There, the arising of phenomena is observed as impermanent, which is insight; as suffering, which is insight; as non-self, which is insight.
Thus, first tranquility, then insight.
Therefore, it is said:
One develops insight preceded by tranquility.
Developing means four types of development:
development in the sense of not transgressing the arisen phenomena, development in the sense of the faculties having a single flavor, development in the sense of carrying the associated energy, development in the sense of frequent practice.
How is the path born?
Right view is the path born in the sense of seeing, right intention is the path born in the sense of directing...
right concentration is the path born in the sense of non-distraction.
Thus, the path is born.
How does he cultivate that path, develop it, and frequently practice it?
He cultivates it by reflecting...
by realizing what should be realized, he cultivates it; thus, he cultivates it.
How does he develop it?
Reflecting, he develops, knowing, he develops ... thus he develops.
Realizing what should be realized, he develops, thus he develops.
How does he cultivate frequently?
Reflecting, he cultivates frequently, knowing, he cultivates frequently ... thus he cultivates frequently.
How are the fetters abandoned, and the underlying tendencies eradicated by cultivating that path, developing, and frequently practicing it?
With the path of stream-entry, identity view, doubt, and clinging to rites and rituals: these three fetters are abandoned; the underlying tendencies of views and doubt: these two underlying tendencies are eradicated.
With the path of once-returning, the coarse fetters of sensual desire and ill-will: these two fetters are abandoned; the coarse underlying tendencies of sensual desire and ill-will: these two underlying tendencies are eradicated.
With the path of non-returning, the subtle fetters of sensual desire and ill-will: these two fetters are abandoned; the subtle underlying tendencies of sensual desire and ill-will: these two underlying tendencies are eradicated.
With the path of arahantship, the fetters of desire for form, desire for formless, conceit, restlessness, and ignorance: these five fetters are abandoned; the underlying tendencies of conceit, desire for existence, and ignorance: these three underlying tendencies are eradicated.
Thus, the fetters are abandoned, and the underlying tendencies are eradicated.
Thus, he develops insight preceded by tranquility.
How does he develop tranquility preceded by insight?
Insight is the contemplation of impermanence, insight is the contemplation of suffering, insight is the contemplation of non-self.
There, the mind's one-pointedness and non-distraction arise from the relinquishment of arisen phenomena.
Thus, first insight, then tranquility.
Therefore, it is said:
He develops tranquility preceded by insight.
There are four developments:
Development by repetition ... thus the path arises.
Thus, the path arises.
Thus, the fetters are abandoned, and the underlying tendencies are eradicated.
Form is insight through the contemplation of impermanence, form is insight through the contemplation of suffering, form is insight through the contemplation of non-self.
There, the mind's one-pointedness and non-distraction arise from the relinquishment of arisen phenomena.
Thus, first insight, then tranquility.
It is said:
He develops tranquility preceded by insight.
Developing means four types of development:
Development in the sense of cultivation ...
How does the path arise? ...
Thus the path arises.
Thus the fetters are abandoned, and the underlying tendencies are eradicated.
Feeling ...
Perception ...
Formations ...
Consciousness ...
Eye ...
Old age and death are seen as impermanent through insight, old age and death are seen as suffering ...
Old age and death are seen as non-self through insight.
There, the mind's one-pointedness and non-distraction, with the relinquishment of arisen phenomena as the object, is concentration.
Thus, first insight, then tranquility.
Therefore, it is said:
He develops tranquility preceded by insight.
Developing means four types of development:
Development in the sense of cultivation ...
How does the path arise? ...
Thus the path arises.
Thus the fetters are abandoned, and the underlying tendencies are eradicated.
Thus he develops tranquility preceded by insight.
How does he develop tranquility and insight yoked together?
He develops tranquility and insight yoked together in sixteen ways.
In the sense of object, in the sense of domain, in the sense of abandonment, in the sense of relinquishment, in the sense of emergence, in the sense of turning away, in the sense of peace, in the sense of excellence, in the sense of liberation, in the sense of being without defilements, in the sense of crossing over, in the sense of signlessness, in the sense of desirelessness, in the sense of emptiness, in the sense of having one taste, in the sense of not transgressing, in the sense of being yoked together.
How does he develop tranquility and insight yoked together in the sense of object?
By abandoning restlessness, the mind's one-pointedness and non-distraction is concentration with cessation as its object; by abandoning ignorance, insight with the contemplation of cessation as its object.
Thus, in the sense of object, tranquility and insight have one taste, are yoked together, and do not transgress each other.
Therefore, it is said:
He develops tranquility and insight yoked together in the sense of object.
Developing means four types of development:
Development in the sense of cultivation ...
How does the path arise? ...
Thus the path arises.
Thus the fetters are abandoned, and the underlying tendencies are eradicated.
Thus he develops tranquility and insight yoked together in the sense of object.
How does he develop tranquility and insight yoked together in the sense of domain?
By abandoning restlessness, the mind's one-pointedness and non-distraction is concentration with cessation as its domain; by abandoning ignorance, insight with the contemplation of cessation as its domain.
In terms of the object, tranquility and insight are of one taste, they are yoked together, and they do not surpass each other.
Therefore, it is said:
One develops tranquility and insight yoked together in terms of the object.
How does one develop tranquility and insight yoked together in terms of abandonment?
By abandoning defilements associated with restlessness and aggregates, the mind's one-pointedness and undistractedness, concentration is the domain of cessation. By abandoning defilements associated with ignorance and aggregates, insight in terms of observation is the domain of cessation.
Thus, in terms of abandonment, tranquility and insight are of one taste, they are yoked together, and they do not surpass each other.
Therefore, it is said:
One develops tranquility and insight yoked together in terms of abandonment.
How does one develop tranquility and insight yoked together in terms of relinquishment?
By relinquishing defilements associated with restlessness and aggregates, the mind's one-pointedness and undistractedness, concentration is the domain of cessation. By relinquishing defilements associated with ignorance and aggregates, insight in terms of observation is the domain of cessation.
Thus, in terms of relinquishment, tranquility and insight are of one taste, they are yoked together, and they do not surpass each other.
Therefore, it is said:
One develops tranquility and insight yoked together in terms of relinquishment.
How does one develop tranquility and insight yoked together in terms of emergence?
By emerging from defilements associated with restlessness and aggregates, the mind's one-pointedness and undistractedness, concentration is the domain of cessation. By emerging from defilements associated with ignorance and aggregates, insight in terms of observation is the domain of cessation.
Thus, in terms of emergence, tranquility and insight are of one taste, they are yoked together, and they do not surpass each other.
Therefore, it is said:
One develops tranquility and insight yoked together in terms of emergence.
How does one develop tranquility and insight yoked together in terms of turning away?
By turning away from defilements associated with restlessness and aggregates, the mind's one-pointedness and undistractedness, concentration is the domain of cessation. By turning away from defilements associated with ignorance and aggregates, insight in terms of observation is the domain of cessation.
Thus, in terms of turning away, tranquility and insight are of one taste, they are yoked together, and they do not surpass each other.
Therefore, it is said:
One develops tranquility and insight yoked together in terms of turning away.
How does one develop tranquility and insight yoked together in terms of peace?
By abandoning restlessness, the mind's one-pointedness and undistractedness, concentration is peaceful and the domain of cessation. By abandoning ignorance, insight in terms of observation is peaceful and the domain of cessation.
Thus, with calmness, tranquility and insight become of one taste, they are yoked together, they do not transcend each other.
Therefore it is said:
With calmness, he develops tranquility and insight yoked together.
How does he develop tranquility and insight yoked together in terms of excellence?
By abandoning restlessness, the one-pointedness of the mind, undistracted concentration, becomes excellent, having the domain of cessation. By abandoning ignorance, insight in terms of observation becomes excellent, having the domain of cessation.
Thus, in terms of excellence, tranquility and insight become of one taste, they are yoked together, they do not transcend each other.
Therefore it is said:
With excellence, he develops tranquility and insight yoked together.
How does he develop tranquility and insight yoked together in terms of liberation?
By abandoning restlessness, the one-pointedness of the mind, undistracted concentration, becomes liberated from the taints of sensuality, having the domain of cessation. By abandoning ignorance, insight in terms of observation becomes liberated from the taints of ignorance, having the domain of cessation.
Thus, with the fading of lust, liberation of the mind, with the fading of ignorance, liberation by wisdom, in terms of liberation, tranquility and insight become of one taste, they are yoked together, they do not transcend each other.
Therefore it is said:
With liberation, he develops tranquility and insight yoked together.
How does he develop tranquility and insight yoked together in terms of being taintless?
By abandoning restlessness, the one-pointedness of the mind, undistracted concentration, becomes taintless from the taints of sensuality, having the domain of cessation. By abandoning ignorance, insight in terms of observation becomes taintless from the taints of ignorance, having the domain of cessation.
Thus, in terms of being taintless, tranquility and insight become of one taste, they are yoked together, they do not transcend each other.
Therefore it is said:
With being taintless, he develops tranquility and insight yoked together.
How does he develop tranquility and insight yoked together in terms of crossing over?
By crossing over the defilements and aggregates associated with restlessness, the one-pointedness of the mind, undistracted concentration, becomes having the domain of cessation. By crossing over the defilements and aggregates associated with ignorance, insight in terms of observation becomes having the domain of cessation.
Thus, in terms of crossing over, tranquility and insight become of one taste, they are yoked together, they do not transcend each other.
Therefore it is said:
With crossing over, he develops tranquility and insight yoked together.
How does he develop tranquility and insight yoked together in terms of being signless?
By abandoning restlessness, the one-pointedness of the mind, undistracted concentration, becomes signless from all signs, having the domain of cessation. By abandoning ignorance, insight in terms of observation becomes signless from all signs, having the domain of cessation.
In the sense of being without a sign, tranquility and insight are of one taste, they are yoked together, they do not surpass each other.
Therefore, it is said:
In the sense of being without a sign, one develops tranquility and insight yoked together.
How does one develop tranquility and insight yoked together in the sense of being without inclination?
By abandoning restlessness, the mind's one-pointedness, undistractedness, and concentration are without inclination, oriented towards cessation. By abandoning ignorance, insight in the sense of observation is without inclination, oriented towards cessation.
Thus, in the sense of being without inclination, tranquility and insight are of one taste, they are yoked together, they do not surpass each other.
Therefore, it is said:
In the sense of being without inclination, one develops tranquility and insight yoked together.
How does one develop tranquility and insight yoked together in the sense of emptiness?
By abandoning restlessness, the mind's one-pointedness, undistractedness, and concentration are empty of all attachments, oriented towards cessation. By abandoning ignorance, insight in the sense of observation is empty of all attachments, oriented towards cessation.
Thus, in the sense of emptiness, tranquility and insight are of one taste, they are yoked together, they do not surpass each other.
Therefore, it is said:
In the sense of emptiness, one develops tranquility and insight yoked together.
Develops means the four developments:
In the sense of cultivation... etc.
Path arises means how does the path arise... etc.
Thus, the path arises.
Thus, fetters are abandoned, underlying tendencies are eradicated.
Thus, in the sense of emptiness, one develops tranquility and insight yoked together.
In these sixteen ways, one develops tranquility and insight yoked together, thus one develops tranquility and insight yoked together.
Explanation from the Suttanta.
2. Explanation of the Section on Mental Agitation
How does the mind become seized by mental agitation?
When contemplating impermanence, a light arises, and one considers the light as a phenomenon, then distraction and restlessness occur.
With that restlessness, the mind seized by agitation does not understand the true nature of impermanence, suffering, and non-self.
Therefore, it is said:
The mind seized by mental agitation is that time when the mind remains internally, settles, becomes unified, and is concentrated.
Path arises means how does the path arise... etc.
Thus the path is born, thus the fetters are abandoned, the underlying tendencies are eradicated.
When one contemplates impermanence, knowing arises, joy arises, tranquility arises, happiness arises, determination arises, effort arises, mindfulness arises, equanimity arises, attachment arises, and one reflects on attachment as a state.
Then there is distraction and restlessness.
With that restlessness, the mind affected by it does not understand the reality of impermanence, suffering, and non-self.
Therefore it is said:
The mind affected by restlessness is such that it does not settle internally, does not become unified, and does not become concentrated.
Thus the path is born.
How is the path born...
Thus the path is born, thus the fetters are abandoned, the underlying tendencies are eradicated.
When one contemplates suffering...
When one contemplates non-self, light arises, knowing arises, joy arises, tranquility arises, happiness arises, determination arises, effort arises, mindfulness arises, equanimity arises, attachment arises, and one reflects on attachment as a state.
Then there is distraction and restlessness.
With that restlessness, the mind affected by it does not understand the reality of non-self, impermanence, and suffering.
Therefore it is said:
The mind affected by restlessness...
Thus the fetters are abandoned, the underlying tendencies are eradicated.
When one contemplates form as impermanent...
When one contemplates form as suffering...
When one contemplates form as non-self...
When one contemplates feeling...
When one contemplates perception...
When one contemplates formations...
When one contemplates consciousness...
When one contemplates the eye...
When one contemplates aging and death as impermanent...
When one contemplates aging and death as suffering, when one contemplates aging and death as non-self, light arises, knowing arises, joy arises, tranquility arises, happiness arises, determination arises, effort arises, mindfulness arises, equanimity arises, attachment arises, and one reflects on attachment as a state.
Then there is distraction and restlessness.
With that restlessness, the mind affected by it does not understand the reality of aging and death as non-self.
When one contemplates aging and death as impermanent, when one contemplates aging and death as suffering, when one contemplates aging and death as non-self, one does not understand the reality.
It is said:
The mind is seized by restlessness and agitation.
That is the time when the mind settles internally, becomes steady, unified, and concentrated.
The path arises for him.
How does the path arise...?
Thus the path arises.
Thus the fetters are abandoned, and the underlying tendencies are eradicated.
Thus the mind is seized by restlessness and agitation.
It trembles with light and knowing,
and with rapture;
It shakes with tranquility and happiness,
by which the mind is stirred.
It trembles with resolution and exertion,
and with mindfulness;
It shakes with equanimity and attention,
and with equanimity and inclination.
These ten states,
whose wisdom is well developed;
He is skilled in the restlessness of the mind,
and does not fall into delusion.
He is both distracted and defiled,
and the cultivation of the mind declines;
He is distracted but not defiled,
and the cultivation of the mind declines.
He is distracted but not defiled,
and the cultivation of the mind does not decline;
The mind is neither distracted nor defiled,
and the cultivation of the mind does not decline.
With these four states, he comprehends the ten states of the mind seized by restlessness and agitation.
The discourse on the union is concluded.