Dighanikaya 1.31

1.31

Ātappamanvāyātiādīsu vīriyaṃ kilesānaṃ ātāpanabhāvena ātappanti vuttaṃ. Tadeva padahanavasena padhānaṃ. Punappunaṃ yuttavasena anuyogoti. Evaṃ tippabhedaṃ vīriyaṃ anvāya āgamma paṭiccāti attho. Appamādo vuccati satiyā avippavāso. Sammā manasikāroti upāyamanasikāro, pathamanasikāro, atthato ñāṇanti vuttaṃ hoti. Yasmiñhi manasikāre ṭhitassa pubbenivāsānussati ñāṇaṃ ijjhati, ayaṃ imasmiṃ ṭhāne manasikāroti adhippeto. Tasmā vīriyañca satiñca ñāṇañca āgammāti ayamettha saṅkhepattho. Tathārūpanti tathājātikaṃ. Cetosamādhinti cittasamādhiṃ. Phusatīti vindati paṭilabhati. Yathā samāhite citteti yena samādhinā sammā āhite suṭṭhu ṭhapite cittamhi anekavihitaṃ pubbenivāsantiādīnaṃ attho visuddhimagge vutto.

In 'by means of ardour' (ātappamanvāya) and so forth, energy is called 'ardour' (ātappa) because it burns up the defilements. That very [energy], by way of striving, is 'exertion' (padhāna). By way of repeated application, it is 'application' (anuyoga). Thus, 'by means of' (anvāya) means resorting to, depending on, energy of these three types. 'Heedfulness' (appamāda) is said to be non-absence of mindfulness. 'Right attention' (sammā manasikāro) means attention to means, attention to the method; in terms of meaning, it is stated to be knowledge. For that attention established in which the knowledge of recollection of past lives succeeds is the attention intended in this context. Therefore, 'depending on energy, mindfulness, and knowledge'—this is the concise meaning here. 'Of such a kind' (tathārūpaṃ) means of such a nature. 'Immersion of mind' (cetosamādhiṃ) means concentration of the mind. 'He attains' (phusati) means he experiences, he obtains. 'When the mind is thus immersed' (yathā samāhite citte): the meaning of 'by which immersion the mind is rightly positioned, properly placed', [and the meaning of] 'various past lives', and so forth, is explained in the Path of Purification.