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saying, "This one is a resident, this one is a newcomer" – so should this be seen. And this was said by the great elder: "Just as, O great king, a city guard, sitting in the middle of the city at a crossroads, might see a man coming from the eastern direction… from the western… from the southern… from the northern direction, just so, O great king, that which one sees a form with the eye, one knows with consciousness, that which one hears a sound with the ear, smells a scent with the nose, tastes a flavor with the tongue, touches a tangible object with the body, knows a mental object with the mind, that one knows with consciousness" (MN 2.3.12). Thus, having reached the door, in the place of discerning the object, consciousness itself is the forerunner, the scout. Therefore, it is called "having the rasa of being the forerunner." And this, arising successively, by connecting the preceding to the preceding without interruption, stands by as the act of joining together; thus, it has the characteristic of joining together. But in the five-aggregate existence, name and form are necessarily the base for it, in the four-aggregate existence, name alone is the base. Therefore, it is said to have name and form as its base. But is this consciousness one and the same with the previously indicated consciousness, or is it different? It is one and the same. Then why is what was previously indicated mentioned again? This was not considered in the commentary. Here is the reasoning in this matter: just as the sun and other things that are designated in dependence on form and other things are not, in reality, different from form and other things, so at the time when the sun rises, its so-called radiance Even when saying "form," there is no sun other than form, etc. But the mind is not like that; it is designated by depending on phenomena such as contact, etc. But in reality, it is different from them. Therefore, to illuminate the meaning that "at whatever time the mind arises, at that very time, in reality, it is different from contact, etc.," this is said again, it should be understood. And just as in "at whatever time one cultivates the path for the attainment of form… …earth kasina, at that time there is contact, there is feeling," etc. But at the time determined by the cultivator, the one who cultivates does not actually arise, therefore there it is said "there is contact, there is feeling," but it is not said "the one who cultivates arises." But in "at whatever time a wholesome mind of the sense-sphere arises," etc., at the time determined by the mind, the mind determined by the time does not actually not arise. Just as then "there is contact, there is feeling," so also "there is mind," to illuminate this meaning too, this is said again, it should be understood. Here is the conclusion in this matter: for inclusion in the enumeration section, and for distinction in the exposition section. For by the former word "mind," only the time is determined. But to show the phenomena that exist at that time determined by the mind, "there is contact," etc., is begun. And the mind also exists at that time. Therefore, for the inclusion of that too, this is said again. And in this place, if this were not said, it would not be possible to distinguish in the exposition section, "which is the mind at that time?" Thus its distinction itself would be lost. Therefore, for its distinction in the exposition section too, this is said, it should be understood. Or, because in "arises," "the mind arises" here is the very essence of the teaching, but "the mind does not arise alone" is discussed in the commentary, Even here, when we say "cittaṃ uppanna" (mind arose), it is not merely the mind that is taken, but the mind together with the wholesome qualities that pertain to the other fifty. Thus, having comprehensively taken all mental and mental factors there, here, to show them distinctly by their own nature, "phasso hotī" (contact exists) etc. is begun. Thus, it should be understood that even the mind is spoken of, just like contact and the others. The Section on the Enumeration of Dhammas Description of the Constituents of Jhāna Vitakketi (it thinks), therefore it is vitakko (initial application); or vitakkanaṃ (the act of thinking) is vitakko; it means ūhanaṃ (directing the mind). This has the characteristic of directing the mind onto the object. For just as someone, relying on a favorite or friend of the king, ascends to the royal palace, so too, relying on initial application, the mind ascends to the object. Therefore, it is said to have the characteristic of directing the mind onto the object. But Venerable Nāgasena said: Initial application has the characteristic of striking. "Just as, O great king, when a drum is struck, it then resounds and echoes, even so, O great king, initial application should be seen as the striking. Just as the resounding and echoing afterwards, so should sustained application be seen" (Miln 2.3.14, slightly different). This has the function of striking and surrounding. For it is said that by it, the yogi makes the object struck and surrounded by initial application. It has the manifestation of bringing the mind to the object. Because the mind moves around on the object with it, it is vicāro (sustained application); or vicaraṇaṃ (the act of moving around) is vicāro. It means anusañcaraṇaṃ (continued movement). This has the characteristic of closely examining the object. It has the function of applying to its co-arisen factors. It has the manifestation of sustaining the mind. Even when these are inseparable somewhere, initial application is the first occurrence of the mind, due to its grossness, its being the forerunner, and its nature of directing, like the striking of a bell. Sustained application is the continued occurrence, due to its subtlety, its nature of closely examining, and like the resounding of a bell. Here, initial application is expansive, being the agitation of the mind at the time of its first arising. Like the wings of a bird wanting to fly into the sky, Like a bird flapping its wings. Like a bee, its mind drawn by fragrance, falling upon a lotus. Tranquil activity, investigation, not excessive agitation of the mind, like a bird spreading its wings when rising into the sky, and like a bee hovering above a lotus after falling upon it. However, the commentary says, "Like a large bird flying in the sky, taking the wind with both wings and settling them, the thought arises by directing the mind towards the object. Indeed, it applies itself, becoming one-pointed, like the movement of flapping wings to catch the wind. Investigation proceeds by thoroughly examining. It is said that it thoroughly examines the object, which is very suitable for continuous progression. However, their distinction is evident in the first and second jhānas. Moreover, like holding a brass bowl firmly with one hand while cleaning it with the other hand using powder, oil, and cotton, the hand holding firmly is like thought, and the hand cleaning is like investigation. Similarly, like a potter spinning the wheel with a stick and making a pot, the hand pressing up is like thought, and the hand moving here and there is like investigation. Likewise, when drawing a circle, the point fixed in the center is like the applying thought, and the point moving around the outside is like the investigating thought." It pleases, therefore it is joy. It has the characteristic of delighting. It has the function of gladdening the body and mind, or the function of pervading. It manifests as exultation. This joy is of five kinds: minor joy, momentary joy, showering joy, uplifting joy, and pervading joy. Here, minor joy is only able to cause goosebumps on the body. Momentary joy is like flashes of lightning occurring moment by moment. Showering joy, like waves on the seashore, breaks over the body again and again. Uplifting joy is powerful, making the body uplifted and almost able to leap into the air. They are capable of performing miracles. For example, the Elder Mahātissa, who lived at Puṇṇavallika, on a full-moon day, in the evening, went to the Cetiya courtyard, saw the moonlight, and facing the Great Cetiya, thinking, "At this time, the four assemblies are worshipping the Great Cetiya," due to the object seen naturally, aroused mindfulness of the Buddha, excitement, and joy, and like a painted ball thrown on a smooth surface, rose into the sky and stood right in the Great Cetiya courtyard. Similarly, in the village of Vattakālaka, dependent on the Girikaṇḍaka Vihāra, a daughter of a good family, too, with strong mindfulness of the Buddha, excitement, and joy, leapt into the sky. It is said that her parents, going to the monastery in the evening to hear the Dhamma, said, "Dear, you are heavy with child, you cannot wander at an unsuitable time, we will transfer merit to you and listen to the Dhamma." Unable to refuse their words, though she wanted to go, she remained at home, standing at the doorway, looking at the sky-Cetiya courtyard at Girikaṇḍaka in the moonlight, she saw the lamp offering to the Cetiya. And she heard the sound of the four assemblies worshipping the Cetiya with flowers, incense, and other offerings, circumambulating, and the chanting of the Sangha of monks. Then, as she looked at the Cetiya, resembling a heap of pearls, the excitement and joy arose in her, "Blessed indeed are these people who are able to go to the monastery, wander in such a Cetiya courtyard, and hear such sweet Dhamma." She leapt into the sky, descending from the sky into the Cetiya courtyard even before her parents, worshipped the Cetiya, and stood listening to the Dhamma. Then her parents came and asked her, "Dear, by which path did you come?" She said, "I came by the sky, not by the path." When asked, "Dear, only the arahants travel by the sky, how did you come?" she said, "As I stood looking at the Cetiya in the moonlight,