English
with initial application... By the power of familiarization that arises with initial application, it ascends (to the object). Thus, it is called 'initial application'. Moreover, even the fivefold consciousness, without initial application, ascends by way of the impingement of object and base. And the second jhānas and so on ascend by way of access meditation. But in the Majjhima Commentary, saying "What is this reasoning?", it explains this matter. Indeed, consciousness too ascends to the object. But its constant companion is attention. For when that is absent, it is like a rudderless boat, taking whatever object, it would proceed. Thus, the fivefold consciousness, having attention as its companion, ascends to the object by its own power of knowing the object. But when it comes to unwholesome states, consciousness and greed and so on are indeed strong in ascending to the object. For it is said: "The mind delights in evil." And the consciousness of the second jhānas and so on ascend by way of attention, effort, and mindfulness. But initial application, having conceived in various ways, makes the conjoined states much stronger in ascending to the object. Thus, in that function, because of the predominant activity of others, this is called 'initial application'. But it should be said thus: Do not other formless states, being object-natured, also ascend to the object? But then, why is only this called 'initial application'? But the ascent of others is accomplished only by the connection to another function. But for this, there is no other function than this. Therefore, this alone is so called. 77. It roams, thus 'sustained application'. Or it examines the conjoined states, or those states roam by it, thus 'sustained application'. And here, 'roaming' should be seen as the repeated stroking on that very object which initial application has ascended to, for the manifestation of its nature and characteristics. And here, initial application is gross, a forerunner, and is the first impingement of consciousness on the object; it should be seen like the striking of a bell. Sustained application is subtle, a follower, and is the continued engagement of consciousness with that same object; it should be seen like the reverberation of a bell. 78. Adhimuccana is determination. It is said that the mind's activity is a release, a breaking off, an overcoming of the wavering that goes, "Is it so or not?" regarding the object. And so, it is called the characteristic of decision regarding the object, and like an Indra's post in its steadfastness regarding the object. 79. The state of a hero, of one skilled in action, is action, is energy. Indeed, a person endowed with it is skilled in action. Even great work he takes as small. Even difficult work as easy, even heavy work as not heavy. He does not count self-weariness. He is always with body and mind exerted for the success of work. Therefore, it is the cause of that person's such activity, and it is the body and mind's action of that person who acts thus. Energy is that which should be moved, should be set in motion, by a prior resolve, such as "What work will not succeed for one with energy by method, by means, by skill?" Or, energy is that by which those endowed with it move, stir, especially for the sake of their own and others' welfare. And here, the co-arisen states, supported by energy, are always like those with unabandoned burdens, with uplifted heads, always full of zeal for the accomplishment of their respective tasks. And when they are so, the persons endowed with it are always with body and mind engaged for the welfare of themselves or others. Therefore, they are said to move, to stir. Thus, it is called the characteristic of support, the characteristic of exertion, the characteristic of zeal, and like the supporting pillar of a house, and the root of all accomplishments when rightly undertaken. 80. It trains the body and mind, satisfies, generates contentment and well-being, or makes it grow like a blossoming lotus— that is joy. Or, by it, those endowed with it have bodies and minds shining like the full moon— that is joy. It is of five kinds: minor joy, momentary joy, showering joy, uplifting joy, pervading joy. 81. Wishing is will. Desire. It is said that aspiration is intention. That is of two kinds: craving-desire and desire for action. Here, desire for action is intended. And here, one who desires to act, wishes to act, is one who desires to act. A person endowed with desire. Its state is desire for action. That itself is desire for action, just as a god is divinity. And here, the word "kattu" (to act) is used to encompass the meaning of all root words. Therefore, it should be understood that by "desire for action" all verbs are included, such as desire to speak, desire to think, desire to see, desire to hear, and so on. But that desire, even when desiring an object, does not desire it in the way of craving, which is for enjoyment, attachment, or clinging. Rather, whatever one is concerned with, one desires that thing only with the wish to achieve that purpose. Just as archers of a king, who are concerned with wealth or fame, desire many arrows, even those fit to be shot for piercing the king's enemies. In the same way, this one desires to obtain even objects of giving that are fit to be given to others, even if not yet obtained. And desires to protect them even if obtained. And this meaning is also stated in the Vibhāvanī. For it is said there: "Even at the time of proceeding to give away objects of giving, he is still concerned with that which is to be given away, like an archer concerned with taking arrows to be shot." Here, the preliminary volition that arises from the thought, "I will give the best gift," such as searching for objects of giving, is included in the act of giving, which is the giving away of objects of giving. The time during which that preliminary volition operates is to be understood here as "the time of proceeding to give away objects of giving." "By that which is to be given away" means by that which is fit to be given away. The intention is that he is concerned with it for the purpose of giving it to others. "Taking arrows to be shot" means taking them by making those that are not yet made, and by searching for those that are not yet obtained. Here, however, some say that even after shooting arrows, the archer is still concerned with those arrows. That is not appropriate. Thus, Then it would be said, "He throws arrows." As spoken, as declared by the Tathāgata. So it should be explained here too. Some say that an archer does not throw arrows without purpose. Being purposeful, desiring some other benefit, he throws them. They say this is the meaning. That too is not appropriate. For if it were so, it would be said that he, being purposeful with arrows, throws them like an archer. But in reality, both of these are to be rejected. And because the mind associated with desire, when grasping an object, grasps it as if excessively desiring, as if seizing it, by way of desire. Therefore, this is called "the stretching out of the mind's hand in grasping an object." And here, "stretching out of the hand" should be understood as a figurative expression. For the mind does not actually have a hand. But for the sake of clarifying a specific meaning, it should be understood that what is unreal is spoken of as if it were real. Moreover, this desire, having attained strength, is more powerful than craving. For it becomes a dominant factor and a basis for success. If it were equal in strength to craving, these beings, held in the hand of craving, would not be able to abandon the wealth, enjoyments, sovereignty, and happiness, or divine and Brahma realms grasped by craving, and escape from the suffering of the cycle of existence. 82. Beautiful (factors) are scattered among beautiful minds, thus they are "scattered." How are they scattered? They are "similar to others," similar to others or to other things. When they are associated with beautiful minds, then they are similar to others, different from the unbeautiful. When they are associated with unbeautiful minds, then they are similar to others, different from the beautiful, it is said. An exposition of the ultimate meaning regarding the group of "similar to others." 83. Now, showing the group of unwholesome states, he says "delusion" and so on. There, "he is deluded" is delusion. Or, "beings are deluded by this" is delusion. Or, mere delusion is delusion; it is said to be the blinding of the mind, completely covering the wholesome aspect, like a four-cornered cataract of the eye. But having reached the unwholesome side, it becomes knowledge-oriented. It should be understood. Thus, indeed, it is called wrong knowledge in the Pāli. And in the commentaries, wrong knowledge is said to be delusion that arises through devising means in evil actions. And ignorance is said to have a twofold nature: non-practice and wrong practice. Here, non-practice is simply called ignorance in the wholesome side. Wrong practice is simply called wrong knowledge in the unwholesome side. Thus, indeed, when it comes to the unwholesome side, five phenomena are of the nature of knowledge: delusion, greed, wrong view, initial application, and sustained application. But together with consciousness, they are sixfold. When these arise in naturally intelligent people, and in those accomplished in learning and study, they bring about their cleverness and capability in evil actions by showing various means for them there. 84. Not ashamed of bodily misconducts and the like, not embarrassed, not disgusted, that is shamelessness (ahirī). Or, ahirī is the opposite of shame (hiri); that itself is ahirika. For when evil actions are present, it arises by not giving room to shame, and by generating delight in them.