I will start the ball rolling on this one.
I believe that that the Buddha was expalaining the second link in
the chain of dependent origination in this Sutta. In brief, this is
the link whereby sankhara is a condition for vinnana to arise. Let
me first give the Abhidhamma perspective on this link and then try
to relate it to this Sugga.
Abhidhamma Perspective on Second Link
Sankhara (kamma-formations) is cetana in 29 cittas:
- Merit (cetana in 8 kamavacara kusala and 5 rupavacara kusala)
- Demerit (cetana in 12 akusala)
- Imperturbable (cetana in 4 arupavacara)
The two modes of conditioning of this link are asynchronous kamma
and natural decisive support.
Vinnana (consciousness) arises at two times (kala)
- At rebith (patisandhi-kala)
- During life (pavatti-kala)
One can read more about this in Visuddhi Magga XVII, 177-179.
Relating this to the Sutta
I see intend = cetana and arrange / obsess as being different
degrees of papanca (conceptual proliferation). I see "stationing of
consciousness" as referring to rebirth linking. Patisandhi-citta is
a base of support for the various vipaka citta that arise during
life (pavatti-kala). The "landing and growing" refers to the new
kamma and new papanca in the subsequent existence that arises and
binds to samsara. This is my undestanding of the first paragraph.
I see the second paragraph referring to the rupavacara and
arupavacara planes of existence; in these planes of existence, there
is no new object, but there continues to be obsession with the
object of the jhanic state and therefore rebirth continues.
I see the third paragraph as referring to the Arahant.
My analysis could probably use some fine tuning, but does this make
Rob M :-)
--- In firstname.lastname@example.org
, "kenhowardau" > At the
Cooran meeting, Andrew handed out copies of the
> Cetana Sutta (Samyutta Nikaya XII.38 (translated by B.
> Thanisssaro)) and asked for comments. Even the bookworms
> (Christine and Steve), couldn't come up with much on the
> key terms, "intend," "arrange," and "obsess." Steve
> pointed out that the third paragraph described the
> Arahant (and, presumably, the second; the Noble Learner
> and the first; the Worldling(?)). But apart from that,
> we were struggling for ideas.
> The translation consists of just three paragraphs so
> hopefully, it can be explained quite briefly. If any dsg
> members are prepared to do so, I'll put their suggestions
> to the next Cooran meeting. Thanks in advance.
> Ken H
> CETANA SUTTA
> "Staying at Savatthi . . [the Blessed One said,] "What
> one intends, what one arranges, and what one obsesses
> about; this is a support for the stationing of
> consciousness. There being a support, there is a landing
> [or; an establishing] of consciousness. When that
> consciousness lands and grows, there is the production of
> renewed becoming in the future. When there is the
> production of renewed becoming in the future, there is
> future birth, aging & death, sorrow, lamentation, pain,
> distress and despair. Such is the origination of the
> entire mass of suffering and stress.
> "If one doesn't intend and doesn't arrange, but one still
> obsesses [about something], this is a support for the
> stationing of consciousness. There being a support,
> there is . . [as above]. . . and despair. Such [too] is
> the origination of this entire mass of suffering and
> "But when one doesn't intend, arrange or obsess [about
> anything], there is no support for the stationing of
> consciousness. There being no support, there is no
> landing of consciousness. When that consciousness
> doesn't land and grow, there is no production of renewed
> becoming in the future. When there is no production of
> renewed becoming in the future, there is no future birth,
> aging & death, sorrow, lamentation, pain, distress or
> despair. Such is the cessation of this entire mass of
> suffering and stress.""
> Note 
> The seven obsessions are; the obsession of sensual
> passion, the obsession of resistance, the obsession of
> views, the obsession of uncertainty, the obsession of
> conceit, the obsession of passion for becoming and the
> obsession of ignorance. See AN VII.12.