‘‘Padhānanti katamaṃ padhānaṃ?
Ñ(VIII,203): ' "Effort": what is the effort?
Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti, idaṃ padhānaṃ.
Ñ: The body and the mind of one who is energetic become wieldy—this is the effort.
Ñ: What is the task?
Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasamanti, ayaṃ payogo.
Ñ: Imperfections come to be abandoned in one who is energetic, and his applied thoughts are stilled—this is the task.
Ñ: What is the effect?
Āraddhavīriyassa saṃyojanā pahīyanti, anusayā byantī honti, ayaṃ viseso.
Ñ: Fetters come to be abandoned in one who is energetic, and his inherent tendencies come to be done away with—this is the effect.
Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati (paṭi. ma. 1.159).
Ñ: 'So these three things are not the object of a single consciousness, and they are nevertheless not unknown, and the mind does not become distracted, and he manifests effort, carries out a task, and achieves an effect.
‘‘Ānāpānassati yassa, paripuṇṇā subhāvitā;
Anupubbaṃ paricitā, yathā buddhena desitā;
So imaṃ lokaṃ pabhāseti, abbhā muttova candimā’’ti. (paṭi. ma. 1.160);
Ñ: 'Whose mindfulness of breathing in
And out is perfect, well developed,
And gradually brought to growth
According as the Buddha taught,
'Tis he illuminates the world
Just like the full moon free from cloud' (Ps.i, 170-72; last line Dh. 172: whole verse Thag. 548).
Ñ: This is the simile of the saw.
Idha panassa āgatāgatavasena amanasikāramattameva payojananti veditabbaṃ.
Ñ: But here it is precisely his not giving attention [to the breaths] as [yet to] come and [already] gone that should be understood as the purpose.