Dear Ole and Keren,
it is interesting Ole uses santaana. Visuddhimagga VIII, 39, note 11
gives an explanation of the whole passage: <the ultimate sense will
allow this concept of continuity, which is what the expression of
common usage "Tissa lives, Phussa lives" refers to, and which is
based on consciousnesses [momentary] existing along with a physical
support; this belongs to the ultimate sense here, since, as they say,
"It is not the name and surname that lives.">
In the same note there is a long explanation of pa~n~natti.
twentyfour kinds being dealt with in the Commentary to the
Puggalapa~n~natti.
You suggested description, and true, it is derived from pa`n~napana:
making known, and .thapana. placing.
Vijamaana-pa~nanatti, avijamaana-pa~n`natti, etc. . I have no time to
elaborate further.

More on loka in the sutta on the cave: apaaya loka, manussaloka,
devaloka, khandhaloka, dhaatuloka, aayatanaloka. Depending on the
context it can refer to sammuti sacca or to paramamattha sacca.
The Co. to the satipa.t.thaanasutta: loka: the five khandhas.
For the time being I give my attention now to Yong Peng's sutta.
Nina.

Op 17-feb-2007, om 11:51 heeft Ole Holten Pind het volgende geschreven:

> loka does not denote the world. The present usage is somewhat
> unusual. In
> the plural lokaa denotes people, persons. I take the singular to
> denote a
> person. loka in the sense of world does not make sense in the present
> context which is concerned with santaana.

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