Evaṃ karonto hi seyyathāpi nāma balavā puriso kūṭāgārakaṇṇikatthāya mahārukkhaṃ chindanto sākhāpalāsacchedanamatteneva pharasudhārāya vipannāya mahārukkhaṃ chindituṃ asakkontopi dhuranikkhepaṃ akatvāva kammārasālaṃ gantvā tikhiṇaṃ pharasuṃ kārāpetvā puna āgantvā chindeyya, puna vipannāya ca punapi tatheva kāretvā chindeyya.
Ñ(XIII,26): Just as when a strong man is felling a big tree for the purpose of making the peak of a gable, but is unable to fell the big tree with an axe blade blunted by lopping the branches and foliage, still he does not give up the task; on the contrary, he goes to a smithy and has his axe sharpened, after which he returns and continues chopping the tree; and when the axe again gets blunt, he does as before and continues chopping it;
So evaṃ chindanto chinnassa chinnassa puna chetabbābhāvato acchinnassa ca chedanato nacirasseva mahārukkhaṃ pāteyya,
Ñ: and as he goes on chopping it in this way, the tree falls at length, because each time there is no need to chop again what has already been chopped and what has not yet been chopped gets chopped;
evamevaṃ pādakajjhānā vuṭṭhāya pubbe āvajjitaṃ anāvajjitvā paṭisandhimeva āvajjanto nacirasseva paṭisandhiṃ ugghāṭetvā cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ kareyyāti.
Ñ: so too, when he emerges from the basic jhāna, instead of adverting to what he has already adverted to, he should advert only to the rebirth-linking, and at length he removes the rebirth-linking and makes the mentality-materiality that occurred at the death moment his object.
Kaṭṭhaphālakakesohārakādīhipi ayamattho dīpetabbo.
Ñ: And this meaning should also be illustrated by means of the wood cutter and the hair-cutter as well.