Translation of PatiSambhidamagga( a treatise on coupling--Yuganaddhavaggo )

Patisambhidamagga a canonical text found in sutta pitaka-khuddaka nikaya
 An Interesting section is found in Yuganaddhavaggo ( section on coupling) which deals with samatha /vipassana and the path

-----------------YUGANADDHA-VAGGO------------------
Yuganaddhakathā
Thus I have heard---At one time venerable Ananda was residing at kosambhi in monastery known as ghosita.Now there venerable ananda addressed the monks--"friend monks"---"yes friend" replied the monks to venerable ananda.
Venerable Ananda addressed thus---friends, any monks or nuns who declares in my presence that they have attained path of arahant,everyone of them attains it through one of the four paths --what four paths?
Here now friends, A monk cultivates or develops insight(vipassana) only after he has achieved calmness(samatha).This condition of cultivation of calmness preceding insight produces the path.
The more he cultivates and develops and practices the path the more is the increase in that path.
Therefore that path when practiced and cultivated and which increases helps in getting rid of fetters and destruction of latent tendencies

Again,further,friends, a monk cultivates tranquility preceded by insight.So that preceded by insight and by cultivating calmness the path is produced.That path when practiced further cultivates in increase of that.Practising that leads to abandonment of fetters and destruction of latent tendencies.

Again further,friends, a monk cultivates both insight and tranquility in congruent as if both are connected to yoke.Cultivating both tranquility and insight together helps in producing the path.Cultivating and practising that path further helps in increasing and strengthening
Doing that he eventually abandons fetter and gets rid of latent tendencies.

Again further,friends,a monk is agitated by higher states of mind.friends there comes a time one internally settles the mind and makes it calm and unified and concentrated and then the path arises in him.He now pursues, develops, and cultivates that path, and while he is doing so the fetters are abandoned and the underlying tendencies eliminated.
Friends, whatever monks or nuns declare before me that they have attained the final knowledge of arahatship, all these do so in one of these four ways.

Detailed Explanation of that Sutta--
How is cultivation of insight preceded by tranquility done?
On account of renunciation with one pointedness of mind and with equanimity and calmness is concentration(achieved). Insight born due to the contemplation and thereby on account of impermanence,suffering and not self in phenomena.Thus tranquility develops first and insight later.On account of it is said---Insight is cultivated preceded by tranquility.Thus he develops four cultivation of mind---There arises the dhamma which is in the sense of irreversible of cultivation of mind,cultivation of faculty in sense of one function,development in the sense of
effectiveness of the appropriate energy, and development in the sense of
repetition.

Path is produced---How is the path produced?In the sense of insight arising from knowledge, the path of right view is produced,in the sense of application of one's mind the path of right intention gets produced,in the sense of embracing/grace the path of right speech gets produced,in the sense of origination or cause the path of right conduct is produced,on account of( sense of) purification the path of right living is produced,on the account of exerting the path of right effort is produced,on account of attention or attending to the path of right mindfulness if produced,on account of calmness or balance of mind the path of right concentration is produced--Thus path is produced.

He now pursues, develops, and cultivates that path.

how does he pursue (the path)?He pursues by reflecting upon( by adverting)( ie to take notice),
when he knows he pursues,seeing or understanding he pursues,by reviewing or contemplating he pursues,by unwavered mind he pursues,by settling in faith he pursues,by applying vigorously effort one pursues,establishing mindfulness one pursues,by composing or concentrating the mind one pursues,by clearly in thorough realisation or knowledge one pursues,by knowing which should be fully understood one pursues,by comprehending what should be known accurately one pursues,by abandoning what is to be rejected he pursues,cultivating what should be cultivated he pursues,realising what should be realised he puruses..Thus he pursues

Develops--How does he develops?He develops reflecting upon( by adverting)( ie to take notice),
when he knows he develops,seeing or understanding he develops,by reviewing or contemplating he develops,by unwavered mind he develops,by settling in faith he develops,by applying vigorously effort one develops,establishing mindfulness one develops,by composing or concentrating the mind one develops,by clearly in thorough realisation or knowledge one develops,by knowing which should be fully understood one develops,by comprehending what should be known accurately one develops,by abandoning what is to be rejected he develops,cultivating what should be cultivated he develops,realising what should be realised he develops..Thus he develops..

He increases or cultivates.how does he cultivates(the path)?He cultivates reflecting upon( by adverting)( ie to take notice),
when he knows he cultivates,seeing or understanding he cultivates,by reviewing or contemplating he cultivates,by unwavered mind he cultivates,by settling in faith he cultivates,by applying vigorously effort one cultivates,establishing mindfulness one cultivates,by composing or concentrating the mind onecultivates ,by clearly in thorough realisation or knowledge one cultivates,by knowing which should be fully understood one cultivates,by comprehending what should be known accurately one cultivates,by abandoning what is to be rejected he cultivates,cultivating what should be cultivated hecultivates ,realising what should be realised he cultivates..Thus he cultivates.

On pursuing, developing and cultivating that path he abandons fetters and removes latent tendencies.

How are fetters abaondoned and latent tendencies removed?

By entering on the noble path,view on individuality,doubts ,contagion of ceremonial observances(rites)--these three fetters are abandoned;two latent tendencies which are latent tendencies of view(speculation) and latent tendencies to doubt are removed.

For one who has attained the second stage of the Path (sakadagami),gross fetter of sensual passion and aversion, those two fetters get abandoned;as well as gross latent tendency towards sensual passion and aversion are removed.

For one who has attained the third stage of path(anagamini)--residual fetter of sensual passion and aversion are abandoned ;as well as residual tendency towards sensual passion and aversion are removed.

With the path of arahantship,desire to be born in world of form,desire to be born on world of formless,conceit,agitation,ignorance---these five fetters are abandoned; as well as latent tendencies of conceit,bias of passion for being,ignorance --these three latent tendencies are removed.
Thus fetters are abandoned and latent tendencies removed.

On account of good will or benevolence there is one pointed concentration of mind which is undistracted( and hence calm)---repeat---on account of conscious of sight or insight is one pointed concentration of mind which is undistracted( and hence calm)...repeat....realising or observing renunciation( forsaking) on account of inhaling and exhaling there is one pointed concentration of mind which is undistracted( and hence calm).
There arises insight on account of contemplation of impermanence, suffering and not self in the phenomena. Thus first calmness and hence insight proceeds.
On account of it this is said---Insight is cultivated preceded by tranquility.Thus he develops four cultivation of mind---There arises the dhamma which is in the sense of irreversible of cultivation of mind,cultivation of faculty in sense of one function,development in the sense of
effectiveness of the appropriate energy, and development in the sense of
repetition.

Path is arisen or produced---
How does the path arises?

In the sense of insight arising from knowledge, the path of right view is produced,in the sense of application of one's mind the path of right intention gets produced,in the sense of embracing/grace the path of right speech gets produced,in the sense of origination or cause the path of right conduct is produced,on account of( sense of) purification the path of right living is produced,on the account of exerting the path of right effort is produced,on account of attention or attending to the path of right mindfulness if produced,on account of calmness or balance of mind the path of right concentration is produced--Thus path is produced.


He now pursues, develops, and cultivates that path.
repetition for pursue,develop and cultivation of path...


On pursuing, developing and cultivating that path he abandons fetters and removes latent tendencies.

How are fetters abaondoned and latent tendencies removed?

repetition of the same as mentioned above
Thus the insight is cultivated preceded by calmness(samatha).


How does tranquility preceded by insight develops?On account of realisation of impermanence there is insight,On account of realisation of unsatisfactoriness is insight,On account of realisation of no self is insight.There produces or arises the mental concomitant (cetasikka) factors which is the basis of nibbana(vosagga) which is undistracted one pointed concentration.
On this account it is said---Tranquility preceded by insight develops.
One develops four mental cultivation---cultivation in the sense or on account of reason of pursuit---repeat from previous(look for mental cultivation in previous post)---
Path gets arised---how is the path arisen?---repeat---
Thus in this way the path is arisen.Thus the fetters are abandoned and latent tendencies removed.

On account of the reason of Realising impermanence in material form(rupa) there is insight,On account of the reason of Realising unsatisfactoriness in material form(rupa) there is insight,On account of the reason of Realising not self in material form(rupa) there is insight.There produces or arises the mental concomitant (cetasikka) factors which is the basis of nibbana(vosagga) which is undistracted one pointed concentration.Thus here insight develops first and calmness develops later.On this account it is said---Tranquility preceded by insight develops.
One develops four mental cultivation---cultivation in the sense or on account of reason of pursuit---repeat from previous(look for mental cultivation in previous post)---
Path gets arised---how is the path arisen?---repeat---
Thus in this way the path is arisen.Thus the fetters are abandoned and latent tendencies removed.
For feelings ( repeat same)--and so on for apperception and formative factors( sankhara) and consciousness and eye.....repeat.....On account of reason of realisation of impermanence in old age and death in this sense it is vipassana, repeat for unsatisfactoriness and not self in old age and death.
.There produces or arises the mental concomitant (cetasikka) factors which is the basis of nibbana(vosagga) which is undistracted one pointed concentration.Thus here insight develops first and calmness develops later.On this account it is said---Tranquility preceded by insight develops.
One develops four mental cultivation---cultivation in the sense or on account of reason of pursuit---repeat from previous(look for mental cultivation in previous post)---
Path gets arised---how is the path arisen?---repeat---
Thus in this way the path is arisen.Thus the fetters are abandoned and latent tendencies removed.
Thus tranquility preceded by insight develops.


How does the coupling of insight and tranquility develops?IN sixteen modes or manners or states or conditions does the coupling of insight and tranquility develops.
On account of sense object, on account of sphere of that sense,On account of avoidance or giving up,On account of renunciation,On account of ordination ,On account of turning away,On account of being good or true, On account of being excellent,on account of being emancipated, on account of being passionless ie free from 4 asavas,On account of going across , On account of signless, On account of desireless,On account of emptiness, On account of one function, On account of unsurpassiblity-

How in the sense or on account of reason of sense object or sense of supporting object does the coupling of tranquility and insight develops?

When one abandons agitation, then ones unification of cognizance and non-distraction are concentration with cessation as supporting object.When one abandons ignorance,the ones insight in the sense of contemplation has cessation as its supporting object.Thus calmness (samatha) and insight(vipassana) 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 calmness and insight coupled together in the sense of supporting object '

One develops: There are four kinds of developed:----( repeated as above in earlier parts)

That is how One develops calmness and insight coupled together in the sense of supporting object

How does one develop calmness and insight coupled together in the sphere of that sense or the sense of ones domain?
When one abandons agitation,then ones unification of cognizance and non-distraction are concentration with cessation as it domain or sphere of sense.When one abandons ignorance, then ones insight in the sense of contemplation has cessation as its domain,Thus calmness 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 " One develops calmness and insight coupled together in the sense of domain"

How does one develop calmness 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 calmnessand insight in the senseof abandoning have a single function (taste),are coupled together,and do not exceed each other.Hence it was said:'He develops calmness and insight coupled together in the sense of abandoning'.
He develops:...

(to be continued)