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"But only for the maintenance and sustenance of this body" is one, "For the cessation of discomfort and for the support of the holy life" is one, "Thus, I will ward off old feelings and not create new feelings" is one, "And I will maintain myself" is one factor. Blamelessness and ease: These are the benefits of eating. But Mahāsīva Thera said: The first four factors are called rejection. But the eight factors above should be combined: "Only for the maintenance of this body" is one factor, "For sustenance" is one, "For the cessation of discomfort" is one, "For the support of the holy life" is one, "Thus, I will ward off old feelings" is one, "And I will not create new feelings" is one, "And I will maintain myself" is one, "And blamelessness" is one. Ease, however, is the benefit of eating. Thus, eating food endowed with eight factors, But one is moderate in eating. This is said, This, in seeking, receiving, and consuming, Knowing the right measure, Practicing reflective consumption, Is called moderation in eating. 1356. In the exposition of muddled mindfulness, "Without mindfulness" means the four aggregates devoid of mindfulness. "Without recollection, without remembrance" Is the phrase extended with prefixes. "Without refuge" means the state of being without refuge. "Without retention" means the inability to retain. For a person endowed with that, Is not fit for depositing or storing, Like a gourd in water, He floats on the object, that is, he is fickle. "Confusion" means lost mindfulness. For a person endowed with that, Is like a crow with discarded food, And like a jackal with discarded meat. 1361. In the exposition of the power of cultivation, "Of wholesome qualities" means the cultivation of qualities pertaining to enlightenment. "Cultivation" means development. "Frequent practice" means doing repeatedly. 1368. The exposition of moral corruption Should be understood as the opposite of the exposition of moral accomplishment. And the exposition of wrong view As the opposite of the exposition of right view, And the exposition of right view As the opposite of the exposition of clinging to views. Although the exposition of purity of virtue Is similar to the exposition of moral accomplishment, There, the virtue of restraint according to the Pātimokkha, Which leads to purity, is spoken of, Here, the virtue that has attained purity. But with these six pairs, Mindfulness and clear comprehension, The power of reflection and the power of cultivation, Tranquility and insight, The sign of tranquility and the sign of exertion, Exertion and non-distraction, Moral accomplishment and right view, Even the four-level mundane and supramundane qualities are spoken of. 1373. In the exposition of purity of view, Knowledge of ownership of action Is the wisdom that knows, 'This action is mine, this is not mine.' There, whether done by oneself or by another, All unwholesome action is not one's own. Why? Because it destroys benefit and generates harm. But wholesome action, Because it destroys harm and generates benefit, Is 'one's own.' Indeed. There, just as a wealthy and affluent man, traveling a road, and in the villages and towns along the way, at a festival proclaimed, without thinking, "I am a guest, relying on whom should I enjoy the festival?" but enjoying the festival with whatever means he wishes, happily crosses the wilderness, just so, standing in this knowledge of the ownership of deeds, these beings, accumulating much round-wandering karma, experiencing happiness upon happiness, attain arahantship, having transcended the path of calculation. Knowledge conforming to the truth means the insight knowledge conforming to the four truths. Knowledge associated with the path, knowledge associated with the fruit, are simply path knowledge and fruit knowledge. 1374. In the explanation of the phrase "Purification of view," the four knowledges, beginning with the knowledge of the ownership of deeds, which were mentioned below with the words "that wisdom which knows," are distinguished. 1375. In the explanation of the phrase "And exertion according to what is seen," the energy indicated by the words "that mental effort of exertion," is simply energy guided by wisdom; for wisdom is to be understood as worldly in a worldly situation, and supramundane in a supramundane situation. 1376. In the explanation of the pair of feelings of dismay, fear of birth means the knowledge standing firm, seeing birth as fearful. The same method applies to fear of old age and death, and so on. 1377. With "Of evil things not yet arisen," and so on, the exertion of means is spoken of for one who, seeing birth and so on as fearful, desires to be freed from birth, old age, sickness, and death. But the meaning of the analysis of terms will become clear in the commentary to the Vibhaṅga (Vibha. aṭṭha. 367 bojjhaṅgapabbavaṇṇanā). 1378. In the explanation of the phrase "And dissatisfaction in wholesome things," bhiyyokamyatā means desiring more. Here, a certain person gives from the beginning a fortnightly meal, a ticket meal, an uposatha meal, or a pāṭipadika meal; not being satisfied with that, he then gives a regular meal, a Saṅgha meal, a rains-residence meal, provides dwellings, and gives the four requisites. Not being satisfied even with that, he takes refuge, undertakes the five precepts. i. Even there, being discontented, he goes forth. Having gone forth, he masters one Nikāya, two Nikāyas, the Tipiṭaka, the Buddha's word, develops the eight attainments, cultivates insight, and attains Arahantship. From the attainment of Arahantship onwards, he is called greatly content. Thus, up to Arahantship, the desire for distinction is called 'striving for the superior.' 1379. In the explanation of the phrase 'and unrepelled in striving,' because one who is eager for the cultivation of higher skillful qualities in secluded forest dwellings repels striving, while one who is not eager does not repel it, therefore, to show that method, beginning with 'as to skillful qualities,' etc., was stated. There, 'doing with respect' means doing with respect in the performance of skillful qualities. 'Doing constantly' means doing continuously. 'Doing without interruption' means doing without breaking off, establishing and doing. 'Living without sluggishness' means living without sluggishness, or proceeding without sluggishness. 'Not abandoning zeal' means not abandoning zeal for skillful qualities. 'Not abandoning the burden' means not abandoning the burden of effort in the performance of skillful qualities. 1380. In 'knowledge of recollection of past lives is knowledge,' 'past lives' means the aggregates previously lived and what is connected to the aggregates. Recollection of past lives is recollection of past lives. The knowledge associated with that is knowledge of recollection of past lives. That, indeed, pierces the darkness covering previously lived aggregates, therefore it is knowledge. Having pierced that darkness, it makes those aggregates known and manifest, therefore it is knowledge in the sense of making known. Knowledge of the passing away and reappearance means knowledge of the passing away and the reappearance. This too pierces the darkness covering the passing away and rebirth of beings, therefore it is knowledge. Having pierced that darkness, it makes the passing away and rebirth of beings known and manifest, therefore it is knowledge in the sense of making known. Knowledge of the destruction of the āsavas means knowledge at the time of the destruction of all defilements. This pierces the darkness covering the four truths, therefore it is knowledge. Having pierced that darkness, it makes the four truths known and manifest, therefore it is knowledge in the sense of making known. 1. ‘The resolution of the mind and Nibbāna’: Here, the eight attainments are the resolution of the mind because of resolving on an object, and because of being well-freed from opposing states. But the other, Nibbāna, is ‘there is no craving called a thicket here,’ ‘gone out from that thicket,’ so it is Nibbāna. There, the eight attainments are called liberation because of being liberated by suppressing the defilements themselves, but Nibbāna is liberation because of being completely liberated from all defilements. 1382. Knowledge associated with the path means the four path knowledges. Knowledge associated with the fruit means the four fruit knowledges. There, the knowledge of the first path arises destroying, stopping, calming, and allaying the five defilements, so it is called ‘knowledge of destruction.’ The knowledge of the second path, the four defilements. Likewise, the knowledge of the third path. But the knowledge of the fourth path arises destroying, stopping, calming, and allaying the eight defilements, so it is called ‘knowledge of destruction.’ But that knowledge of the respective path and fruit arises as the destruction, cessation, calming, and allaying, non-arising, non-occurrence of those respective defilements, so it is called ‘knowledge of non-arising.’ The Nikkhepakaṇḍa commentary on the Dhammasaṅgaha Aṭṭhakathā is finished. 4. The Aṭṭhakathākaṇḍa Explanation of the Extraction of Meanings from the Triads 1384. Now, the order of explanation of the Aṭṭhakathākaṇḍa, placed after the Nikkhepakaṇḍa, has arrived. But why is this called the Aṭṭhakathākaṇḍa? Because it extracts and establishes the meaning of the Buddha's word in the three Piṭakas. Indeed, when another teaching comes in the three Piṭakas, it is only by deciding and well-deciding with the Aṭṭhakathākaṇḍa that it becomes well-decided. Even without considering the method of exposition, the great treatise, the extraction of questions, and the course of calculation in the entire Abhidhamma Piṭaka, it is fitting to bring it together only from the Aṭṭhakathākaṇḍa.