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Examples of things arisen from dissimilar conditions. 'Neither cause nor condition' means The eye-sensitivity, taking sound as its object, Is neither cause nor condition for the arising of ear-consciousness. Likewise, the ear-sensitivity etc. for the remaining consciousnesses etc. And mangoes etc. for the arising of palmyra palms etc. Thus, the meaning should be understood. 1346. In the analysis of uprightness and gentleness, Only the word 'lowliness of mind' is different. Its meaning is: one whose mind is low due to the absence of conceit, One whose mind is low is a lowly-minded person. The state of being a lowly-minded person is lowliness of mind. The rest is as it appears in the analysis of the terms Uprightness of mind and gentleness of mind. 1348. In the analysis of patience, patience is in terms of forbearance. The manner of forbearance is forbearance. They endure with it, placing it upon themselves, They do not reject it, they do not stand in opposition, thus it is endurance. The state of being non-fierce is non-fierceness. 'Not a harsh speaker' means a harsh speaker is called one who speaks unpleasantly Because of not being properly spoken. From its opposite, 'not a harsh speaker' means a pleasant speaker. Thus, here the cause is indicated by way of the result. 'Contentment of mind' means the mind's own desire in terms of joy, It is the very nature of one's own mind, not a hostile mind. 1349. In the analysis of docility, 'non-transgression in bodily action' Is the three kinds of good bodily conduct. 'Non-transgression in verbal action' Is the four kinds of good verbal conduct. Bodily and verbal means this. It does not violate the noble eightfold precepts that arise from bodily and verbal doors. This is called gentleness, because it is well restrained from evil, it is called gentleness. All are included in moral restraint, because it is not only through body and speech that one commits misconduct, but also through the mind, therefore it is said to show the inclusion of mental morality. 1350. In the Sākhalyaniddesa, "aṇḍakā" means that just as tumors arise in a diseased tree, so too, tumors are born from words of scorn and contempt due to the state of being diseased. "Kakkasā" means foul, just as a foul tree is rough and sheds powder, so too it is rough. It enters as if grating on the ear. Therefore it is said, "kakkasā." "Parakaṭukā" means bitter and unpleasant to others, causing offense. "Parābhisajjanī" means like a crooked thorny branch, piercing the skin and causing offense to others, clinging even to those who wish to leave, not allowing them to go. "Kodhasāmantā" means near to anger. "Asamādhisaṃvattanikā" means not conducive to either appanāsamādhi or upacārasamādhi. Thus, all these are synonyms for diseased speech. "Tathārūpiṃ vācaṃ pahāya" is said to indicate that even gentle speech that occurs intermittently is still considered harsh speech if the harsh speech has not been abandoned. "Neḷā" means eḷaṃ, which is called fault. "Nāssā eḷanti neḷā" means faultless; it means without defect. Like the "neḷaṃ" mentioned in "Neḷaṅgo setapacchādo" (Ud. 65; Saṃ. Ni. 4.347; Peṭako. 25). "Kaṇṇasukhā" means pleasing to the ears due to the sweetness of the expression, it does not cause ear pain like a needle prick. "Pemanīyā" means generating love by not causing anger in the body due to the sweetness of the meaning. "Hadayaṅgamā" means going to the heart, entering the mind easily without obstruction. "Porī" means ancient due to the perfection of qualities. "Porī" also means very delicate, like a woman raised in ancient times. "Purassa esātipi porī" means belonging to the city; it means the speech of city dwellers. For city dwellers have well-reasoned speech. "Pitimattaṃ pitāti" means as much as joy, a brother. "Bhātimattaṃ bhātāt" means as much as sharing, a brother. They say. Such talk is pleasing to many people, thus pleasing to many people. Being pleasing, it is agreeable and heartening to many people, thus agreeable to many people. "Which is there" means which is in that person. "Gentle speech" means smooth speech. "Affable speech" means soft speech. "Non-harsh speech" means non-rough speech. 1351. In the exposition of hospitality, "material hospitality" means hospitality with material things, such that when material things are lacking, the gap between oneself and others is covered and concealed. "Dhamma hospitality" means hospitality with the Dhamma, such that when the Dhamma is lacking, the gap between oneself and others is covered and concealed. "Is hospitable" means he is the one who bridges the two gaps in the world. "By material hospitality or by Dhamma hospitality" means he is hospitable by these two kinds of hospitality, he practices hospitality, he does it continuously. Here is the story from the beginning: When a hospitable monk sees a newcomer arriving, he should go to meet him, take his bowl and robe, offer him a seat, fan him with a palm leaf, wash and anoint his feet, offer medicine if there is ghee and molasses, ask for water, and prepare lodging. In this way, material hospitality is partly done. In the evening, even if he is newer and not yet in attendance, one should go to him, sit down, and without asking about irrelevant matters, ask questions about his field. Without asking "Which reciter are you?", one should ask "Which text do your teachers and preceptors recite?" and ask questions in a suitable place. If he is able to speak, that is good. If he is not able, one should speak and give it oneself. In this way, Dhamma hospitality is partly done. If he stays near oneself, one should regularly go for alms with him. If he wants to leave, on the next day... Taking that, with a share of the going, he should go for alms in a village and provide for him. If monks are invited in another direction, the monk should be taken along if he wishes. If he doesn't want to go, saying, "This direction is not suitable for me," the remaining monks should be sent, and he should be taken along for alms. The alms received should be given to him. This is called "hospitality with material things." But to whom should the one who offers hospitality with material things give what he receives? First, it should be given to a newcomer. If there is a sick or needy person, it should also be given to them. It should be given to teachers and preceptors. It should be given to the storekeeper. But one who fills up with Dhamma that is pleasing should give from the seat of the elders onwards, even to those who come a hundred or a thousand times. But the one who offers hospitality should give to each one what he has not received. Going outside the village, seeing an old or destitute monk or a nun, it should also be given to them. In this regard, this is the story: It is said that when the village of Guttasāla was attacked by thieves, a fully liberated elder nun, just arisen from cessation, had a young nun take her bowl, and setting out on the road with the crowd, reached the gate of Nakulanagara village at midday and sat at the foot of a tree. At that time, the elder Mahānāga, who resided at Kāḷavallimaṇḍapa, having gone for alms in Nakulanagara village, saw the elder nun and asked about food. She said, "I don't have a bowl." The elder said, "Eat from this," and gave it along with the bowl. The elder nun, having finished her meal, washed the bowl and gave it to the elder, saying, "Today you will be tired from the alms round, but from now on, dear, you will never have to worry about alms." From then on, the elder never received an alms portion worth less than a kahāpaṇa. This is called "hospitality with material things." Having offered this hospitality, the monk, standing on the side of support, should teach that monk the meditation subject. The Dhamma should be taught, doubts dispelled, and arising duties should be done and performed. Abbhāna-vuṭṭhāna, mānatta, and parivāsa should be given. One worthy of ordination should be ordained, and one worthy of higher ordination should be given higher ordination. For a bhikkhuni who desires higher ordination in her presence, it is proper to recite the Kammavāca. This is called ‘Dhamma-paṭisanthāra’. With these two paṭisanthāras, a bhikkhu who practices paṭisanthāra generates unarisen gain, establishes arisen gain, and protects his life in a dangerous place, like the elder who, holding the edge of the bowl with the hand of a thief-catcher or a king's officer, fills the bowl with food. Regarding the generation of unarisen gain, the story should be told of Setambaṅgaṇa, who, having fled from here and received support from an elder of a great king across the river, returned and established himself in the kingdom, and maintained a great medicinal gift for life. Regarding the establishment of arisen gain, the story should be told of how the goods of the Dīghabhāṇaka Abhaya Thera were not plundered by thieves on Cetiyapabbata after receiving paṭisanthāra from his hand. 1352. In the designation of unguarded doors of the senses, "having seen a form with the eye" means, by way of cause, "with the eye," which is a term for eye-consciousness capable of seeing forms. But the ancients say, "The eye does not see a form, because it is non-conscious; the mind does not see, because it is without an eye; but it sees with the mind that is the basis of the sense faculty, through the collision of the door and the object." But this is like a circumstantial account, as in "he shoots with a bow." Therefore, "having seen a form with eye-consciousness," this is the meaning here. "Seizes upon signs" means he grasps a sign that is the basis of defilements, such as a male or female sign, or a beautiful sign, with desire and lust, and does not remain merely seeing. "Seizes upon details" means details, because they make the defilements apparent, are a term for the hands, feet, smiles, laughter, speech, and glances. He grasps the appearance, distinguished as "good-looking," etc.