[543] When one attends to form as impermanent … when one attends to form as suffering (dukkha), when one attends to form as non-self; [when one attends to] feeling (vedanā), perception, volitional formations, consciousness, the eye … when one attends to aging and death as impermanent, when one attends to aging and death as suffering, when one attends to aging and death as non-self — illumination (obhāsa) arises, knowledge (ñāṇa) arises, rapture (pīti) arises, tranquility (passaddhi) arises, pleasure arises, resolution (adhimokkha) arises, exertion (paggāha) arises, establishment [of mindfulness] (upaṭṭhāna) arises, equanimity (upekkhā) arises, delight (nikanti) arises. He adverts to that delight, [thinking], "Delight is dhamma"; from that adverting there is distraction (vikkhepa), which is restlessness (uddhacca). With his mind gripped by that restlessness, he does not understand as it really is (yathābhūta) aging and death appearing as non-self; he does not understand as it really is aging and death appearing as impermanent; he does not understand as it really is aging and death appearing as suffering. Therefore it is said that his mind is gripped by agitation about dhammas (dhammuddhacca). [But] there comes a time when that mind (citta) settles internally upon [the object] as impermanent, becomes composed, unified, and concentrated; for him the path (magga) is born. How is the path born? … Thus the path is born. … Thus the fetters (saṃyojana) are abandoned and the latent tendencies (anusaya) are done away with. Thus the mind is gripped by agitation about dhammas.
At illumination, at knowledge, and at rapture it wavers;
at tranquility and at pleasure — by these the mind trembles;
at resolution, at exertion, and at establishment it wavers,
and at adverting to equanimity, at equanimity, and at delight.
When these ten grounds have been mastered by his wisdom,
he is skilled regarding agitation about dhammas and does not fall into confusion.
[If the mind] wavers and is defiled, the mind's development (cittabhāvanā) falls away;
[if it] wavers and is defiled, the development declines;
[if it] is purified and is not defiled, the development does not decline;
[if] the mind is not distracted, is not defiled, the mind's development does not fall away —
by these four grounds, one clearly comprehends the contraction and the distraction of the mind gripped by the ten grounds.
The Discussion of Coupling (Yuganaddhakathā) [is concluded].
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In the Chapter on Coupling: the Discussion of Truth (Saccakathā)
The setting (nidāna) of the complete discussion.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.