English
But whether it be real, or unreal. Whatever one knows with the six consciousnesses, or discerns with wisdom. After that, making it not forgotten, it is said, "it makes a sign for knowing again." There, "saññāṇa" means making a mark. The meaning is, it achieves the state of not being forgotten even when reaching another existence, for spontaneously arisen beings. By that, they know their previous existence. Some womb-born beings also know their previous existence, they are called 'jātissara' persons. There, "appamuṭṭhabhāva" means the state of not being lost. Wrongly fixed perception is the perception that operates, for example, 'impermanent is permanent'. "Bodhetuṃ" means to awaken. "It is also said to be like a carpenter." A carpenter is a woodworker. He makes marks on logs of wood. He makes marks on well-cut and split wood and sets them aside. Later, looking at them, he applies the wood to the work. "Like the blind men who saw an elephant." Here, a certain king was fond of sport. He brought an elephant to the place of the born-blind and, placing it, said to the born-blind, "Do you know, sirs, the elephant?" They, saying "We will know the elephant," touched it and became convinced that the part they touched was the elephant. They firmly perceived it. Again, the king asked them, "What kind of elephant is it, sirs?" They, describing the form of the elephant to the king, fell into dispute. Because their description was the king's "seeing" of the elephant, they are called the blind men who saw the elephant. "In the grasping of an object that has appeared." At night, in the darkness, to one seeing a piece of rope, the form of a snake appears. He grasps that mere appearing form as a snake. Thus is the grasping of an object that has appeared. And for young deer in the middle of a field in the forest, a grass figure in the form of a man... A human-like form appears to them. Taking that mere form that has appeared as a human, they think, "He will strike us!" and flee. This is stated in the Aṭṭhasālinī. 72. In the meaning of the word 'Cetanā'. 'Cetanā' means 'it intends'. And 'cetanā' here is said to be either 'abhisandhāna' (binding together), or 'pakappana' (planning), or 'āyūhana' (exerting). To show this three-fold meaning variation, it says, "associated phenomena," and so on. There, "abhisandahati" means it binds together, it makes a connection. Therefore, it says, "it repeatedly joins." "Ghaṭeti" means it connects. "Or it plans" means or it plans those associated phenomena in a special way, it arranges them. Therefore, it says, "it arranges." "Saṃvidahati" means it arranges as if saying, "You perform the function of touching, you perform the function of feeling, you perform the function of cognizing," and so on. "Or it exerts" means or it greatly gathers those associated phenomena, it heaps them up. Therefore, it says, "it collects on the object." "Samosarante" means coming together, meeting. "Sā" means cetanā. "Tāyā" means by that cetanā. "Tasmiṃ" means on that object such as form, or in the function of merit and demerit. When mindfulness is active. A chief disciple is the foremost disciple among many disciples. When he recites, all the others recite. Therefore, he accomplishes both functions. So too, a great carpenter. 73. In the meaning of the word 'Ekaggatā'. 'Ekattārammaṇa' means an object that is counted as one characteristic among many characteristics, even of a single object. "Tasmiṃ" means in that mind. "Nivāte" means in a place free from wind. "Dīpaccīnaṃ" means of lamp flames. 74. In the meaning of the word 'Jīvitindriya'. "Sovereignty is said" is the intention by way of the noun-predominant method. "Having overcome" means it has brought the function of living under its own control. The mind-continuum being alive is the connection. 75. In the meaning of the word 'Manasīkāra'. The addition of 's' in the middle of the compound. And the addition of 'ī' when joined with the root 'kara' should be understood. A non-elided seventh case ending. There is nothing. Thus, in this case, the lengthening does not occur. "Undefiled" means not empty. "Causes to be accomplished" means causes the performance of a duty to be done. In essence, it means to appoint, so it says "appoints." "This very pair" means the pair of advertences. "That" means that pair. The connection is that it becomes supported and inclines towards the object. "Wisely" means by means of skill, by the path of welfare and happiness. "Unwisely" means by means of unskillfulness, by the path of harm and unhappiness. In "Samudāciṇṇa-ninna-niyāmita, etc.," "samudāciṇṇa" means that which is well and repeatedly practiced due to the practice of action. "Ninna" means that which is inclined by prior intention, thinking "I will see this," "I will do this." "Niyāmita" means that which is regulated, thinking "This should be done," "This should not be done," "I will do what should be done," "I will not do what should not be done." "In the absence of a specific cause" means when the bhavanga-citta is absent from the arising of a thought-process, and when thought-processes are absent from the unsuitability of body-thoughts, etc., or from the presentation of an excessive different object. In "Sādhāraṇā," the dot (ṃ) in "saṃ" is dropped, and there is lengthening, so it says "they hold equally, thus 'sādhāraṇā'." 76. In the meaning of the word "vitakka." "Having resolved in various ways" means having thought well in various ways, in terms of sensual thoughts, renunciation thoughts, etc. "That" means the object. "They" means the associated mental states. "Even a thought without vitakka" means the five-sense consciousness and the second jhāna consciousness. "Moreover" means there is something to be said. "And the second jhāna, etc." means the second jhāna consciousness, etc. "By means of access development" means by means of access development that has become habitual and mastered. "What is the use of this reasoning?" means what is the purpose of reasoning such as "in the continuum of thoughts with vitakka," etc. The intention is that there is no purpose. It certainly ascends to the object, being inseparably connected with the object. "That" means the mind. A regulator is one who directs a boat to the desired direction. not an appointer. It is said, "having met with unwholesome." But what about having met with wholesome? Having met with wholesome, when there are conditions obtained through dwelling in a suitable region, etc., and through accumulated inclinations, etc., the mind, and faith, mindfulness, etc., are also firm in grasping the object. But when conditions are not obtained, it remains in the state of unwholesome and becomes firm. "Of attention, effort, and mindfulness" means that they have attained the power of development. But if this is so, is there no scope for initial application? There is. Because it is a special function of conceiving. That function is not common to others, it is only the function of initial application. Showing this, it says, "initial application, etc." "Having the nature of an object" is a special reason for this. "Thus spoken" means spoken as initial application. 77. In the meaning of the word 'sustained application'. "It applies" means it moves, it proceeds in various ways on each single object. "Nature and aspect" means the shallow nature of the object, such as blue, yellow, etc., and the various modes of the object's occurrence. "By way of repeated rubbing" means by way of repeated rubbing, by way of purification. "Initial application is gross," etc., should be connected in this way. "Gross" means grosser than sustained application. And so in the remaining terms. "Like the striking of a bell" they say, is like the sound first produced by the striking of a bell. Thus, sustained application is said to be like the reverberation of a bell. Or, the act of striking the bell with a stick is the striking of a bell. Thus, the first impact of the mind on the object is called initial application, and it is said to have the flavor of striking and re-striking. "Like the reverberation of a bell" is like the reverberating sound of a bell. 78. In the meaning of the word 'determination'. "Wavering" means instability. "By way of release from a side" means, "Is it so?" is one side, "Is it not so?" is the second side. By way of release from such a side. 79. In the meaning of the word 'effort'. "Of the hero" means of the released one. And he acts without clinging out of fear of suffering from cold, heat, etc., when bodily, verbal, and mental actions are present. Therefore, it says, "action" "A bad hero." By this, he turns back the unashamed. By the unashamed, a bad hero, this one is a hero of action. "A great deed," to the lazy, a deed considered great. Thus in the rest. "Takes little," takes it as little. It is said that he considers it as little. "Self-torment," weariness of body and mind. "That," is energy. "By such a course," by a course of being a hero of action. "And by cause," by this, he states the meaning of the word 'bhāva' (state of being). "Consisting of bodily and mental action," by this, the meaning of the word 'kamma' (action). "By method," by the prior preparation for its occurrence. That very preparation is called 'naya' (method) because it is to be led in actions, and 'upāya' (means) because it is to be approached, so he says, "by method, by means." He shows that very preparation with "of the energetic," and so on. "They move," they cause to move. "For the attainment of purpose," for the attainment of purpose such as knowing and touching the object. The analysis is: whose bodies and minds are busy. "Busy," are encouraged. "Like propping up with a pillar," like propping up an old house with a strong pillar to prevent its falling. Some say, like a supporting pillar. "The root of all attainments," the root of all worldly attainments and supramundane attainments. Why? Because it is the foundation