1On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's Park. There the Venerable Ānanda addressed the bhikkhus:

"Friends, bhikkhus!"

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"Friend," those bhikkhus replied. The Venerable Ānanda said this:

2"Friends, whatever bhikkhu or bhikkhunī has declared the attainment of arahantship in my presence has done so by these four paths [n.857] With Ce and Be I read maggehi, as against Ee aṅgehi. The latter is likely to be an editorial error. Though Mp does not provide a gloss here, the passage is cited at Paṭis II 92,9, and commented on at Paṭis-a III 584,24–25, in a way that requires maggehi: Catūhi maggehī ti upari vuccamānehi catūhi paṭipadāmaggehi, na ariyamaggehi ("By four paths: by the four paths of practice spoken about below, not by the noble paths"). or by a certain one among them.

3What four? (1) "Here, a bhikkhu develops insight preceded by serenity. As he is developing insight preceded by serenity, the path is generated. [n.858] Mp explains this as the first world-transcending path, but Mp-ṭ says: "This is said with reference to the path of stream-entry (sotāpattimagga), but the meaning of this passage can be understand simply by way of the mundane (preparatory) path" (lokiyamaggavasen’eva). He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted. [n.859] Mp and Mp-ṭ, read together, say that because there is no development and cultivation of the world-transcending path, which lasts for only one mind-moment, he develops and cultivates the preparatory mundane path (pubbabhāgiyo lokiyamaggo) for the purpose of attaining the higher world-transcending paths. Then the fetters are abandoned and the underlying tendencies are uprooted by the successive paths (maggappaṭipāṭiya pahīyanti byantī honti).

4(2) "Again, a bhikkhu develops serenity preceded by insight. [n.860] Mp: "This is a person who naturally gains insight. Based on insight, he produces concentration." As he is developing serenity preceded by insight, the path is generated. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.

5(3) "Again, a bhikkhu develops serenity and insight in conjunction. [n.861] Yuganaddhaṁ bhāveti. Mp says that each time he attains a meditative attainment (samāpatti), he explores it by way of its conditioned phenomena. And having explored its conditioned phenomena, he enters the next attainment. Thus, having attained the first jhāna, he emerges and explores its conditioned phenomena as impermanent, etc. Then he enters the second jhāna, emerges, and explores its conditioned phenomena, and so on up to the base of neither-perception-nor-non-perception. Since, however, yuganaddha means literally "yoked together," some interpret the term to mean that in this mode of practice serenity and insight occur simultaneously. The commentarial system does not acknowledge this possibility but several suttas might be read as suggesting that insight can occur within the jhāna and does not require the meditator to withdraw before beginning contemplation. In AN, see in particular AN9.36; see too MN 52.4–14, I 350–52; MN 64.17–21, I 435–37. As he is developing serenity and insight in conjunction, the path is generated. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.

6(4) "Again, a bhikkhu's mind is seized by restlessness about the Dhamma. [n.862] The readings vary. Ee has dhammuddhaccaviggahītamanā; the termination -manā is suspicious. Be has -viggahitaṁ mānasaṁ. Ce has -viggahītaṁ mānaṁ. While manā and mānasaṁ can both be translated as "mind," mānaṁ normally means "conceit." The Sinhala translation seems to support this by rendering mānaṁ as adhimānaya (Pāli adhimāna), "overestimation of oneself," but to speak of "conceit"—as opposed to "mind"—as being "grasped by restlessness" does not make good sense. Mp glosses the term without specifying the subject: "Grasped, thoroughly grasped, by restlessness, which consists of the ten corruptions of insight (dasa vipassan’upakkilesā; see Vism 633–38, Ppn 20.105–28) in regard to the dhammas of serenity and insight." Nothing in the text itself suggests the corruptions of insight are involved. I understand the person being described here as a practitioner who reflects deeply on the Dhamma, acquires a sense of urgency, and then finally settles down and gains insight when meeting with favorable supporting conditions. In the next sentence of the text, the word rendered "mind" is cittaṁ. But there comes an occasion when his mind becomes internally steady, composed, unified, and concentrated. Then the path is generated in him. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.

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7"Whatever bhikkhu or bhikkhunī, friends, has declared the attainment of arahantship in my presence has done so by these four paths or by a certain one among them."

1Evaṁ me sutaṁ—​ ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi:

"āvuso bhikkhave"ti.

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"Āvuso"ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. Āyasmā ānando etadavoca:

2"Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so catūhi maggehi, etesaṁ vā aññatarena.

3Katamehi catūhi? Idha, āvuso, bhikkhu samathapubbaṅgamaṁ vipassanaṁ bhāveti. Tassa samathapubbaṅgamaṁ vipassanaṁ bhāvayato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti.

4Puna caparaṁ, āvuso, bhikkhu vipassanāpubbaṅgamaṁ samathaṁ bhāveti. Tassa vipassanāpubbaṅgamaṁ samathaṁ bhāvayato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti.

5Puna caparaṁ, āvuso, bhikkhu samathavipassanaṁ yuganaddhaṁ bhāveti. Tassa samathavipassanaṁ yuganaddhaṁ bhāvayato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti.

6Puna caparaṁ, āvuso, bhikkhuno dhammuddhaccaviggahitaṁ mānasaṁ hoti. Hoti so, āvuso, samayo yaṁ taṁ cittaṁ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti.

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7Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so imehi catūhi maggehi, etesaṁ vā aññatarenā"ti.

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Dasamaṁ.
Paṭipadāvaggo dutiyo.

8Saṅkhittaṁ vitthārāsubhaṁ,
Dve khamā ubhayena ca;
Moggallāno sāriputto,
Sasaṅkhāraṁ yuganaddhena cāti.