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Or, the basis is the cause of the offense, and the kammavācā is the cause of emergence; thus, in the sense of knowing the result together with the cause, it is said, "saha vatthunā saha kammavācā." is said. 1338. This very meaning, with the preliminary work, is stated here. By the wisdom of emergence: by the preliminary wisdom that is the cause of emergence. 1340. All wisdom related to elements is skill in elements. A part of it is skill in attention. With this intention, in the former phrase, wisdom knowing apprehension and attention was stated. Or, in the former phrase, attending to the memorized elemental recitation is called "attention." There, wisdom that apprehends, attends, hears the meaning of the elemental recitation, retains it by text and by meaning, and knows the classification by counting that "this is called the eye-element," etc., and that there are eighteen by nature, is called wisdom of apprehension, etc. In the latter phrase, all five kinds of that wisdom, apprehension, and the attention to impermanence, etc., that arises from it, is called "apprehension-attention." Knowing it is just its occurrence. Or, knowing the apprehension as it occurred, and that the apprehension occurred in that way, is knowing apprehension. Attention, too, knowing "it should be practiced thus, and it occurred thus," is knowing attention. Both of these are called skill in attention. For apprehension, being associated with attention, is fit to acquire the term "attention." So, whatever is to be attended to, and whatever is the means of attention, all of it can be called attention. And skill in that is skill in attention. 1342. In all three... (etc.)... it is fitting. Its nature as apprehension, etc., is stated. Contemplation is wisdom. Associated with the path, it accomplishes the task of contemplating impermanence, etc., by abandoning the perception of permanence, etc. Attention, associated with contemplation, likewise accomplishes the task of attention to impermanence, etc., associated with the path. Therefore, it is said, "contemplation and attention are mixed, worldly and supramundane." By this, it is shown that knowing the causal nature of dependent origination, such as "this arises from this cause," like formations from ignorance, etc., is skill in dependent origination. 1344. Mango seeds, etc., are mentioned to show what is not clung to. The dissimilarity of ear-consciousness, etc. The eye and so on, which are not in harmony, and do not produce, are called "dissimilar conditions." And the ear-consciousness and so on, which do not arise from them, are called "phenomena arisen from dissimilar conditions." Or, a dissimilar condition is a condition for the eye-consciousness, which is dissimilar to the ear-consciousness. That which has arisen from a dissimilar condition, namely the ear-ayatana, which is dissimilar to the eye-ayatana, is "arisen from a dissimilar condition." 1346. In the explanation of straightforwardness, "straightforwardness is being straightforward," means "uprightness, being upright." Thus, in the explanations of straightforwardness and gentleness, the word "low-mindedness" mentioned in the explanation of gentleness, is a distinction from the explanations of uprightness and gentleness. There, "low-mindedness is gentleness" - the repetition of "gentleness" is for the purpose of specifying low-mindedness. For even humility is low-mindedness, but it is not gentleness. 1348. They take the wrongdoings and harsh words of others upon themselves, by not opposing them, and make them dwell. "The mind's own state" means the mind's unperturbed, its own mental state. Or, taking the mind-continuum as one, it speaks of the mind's own state through the joy-accompanied mind that arises within it. Or, a person is contented, and that state is contentedness. That it is "of the mind" is said to prevent the view of a being, since it is not of a being. 1349. It should be understood that one acts with the mind as well, by not doing what should be done with body and speech, and by doing what should not be done. Or, this is said in terms of breaking the restraint of the faculties and so on. 1350. In trees with defects, gum lumps, or mushrooms that have grown, are called "eggs." But in a rotten fig tree, the powdery lumps or knots that have grown like eggs, should be understood as "eggs." That which is harsh, entering as if scraping the ear like a lotus stalk, should be seen. Those born of anger, its attendants, are the kinsmen of anger. A "porī" is a woman who has been raised from before. A speech that is delicate and soft like her, is "porī." There, the connection is also possible with the verb "is spoken" as mentioned. There, or by speech. By "gentle speech" and so on, he shows the volition that makes that speech arise. 1351. The flaw that arises from the gain of requisites is called a "flaw" due to the gain of requisites. "Only two" refers to the flaws that arise from the gain of requisites as stated. "In the manner of going" means in the appropriate direction of the path of going. "Having stood on the side of collection" means "I will perform collection" is what should be said, not out of desire for gain, honor, etc. A "duty" is what must be done, the other is what should be done. Any rising from an offense other than "abbhāna" is called "rising." 1352. "A talk with ingredients" means a talk with reasons for seeing, or a talk about seeing that has ingredients. It is said, "for the cause of the non-restraint of the eye faculty," and then again, "for the purpose of closing that eye faculty with the bolt of mindfulness," not of non-restraint. This means that the covetousness, etc., that is shown as the cause of the non-restraint of the eye faculty is to be understood as stated, having shown it as arising from the cause of the unrestrained eye faculty. For "yatvādhikaraṇaṃ" means "for the cause of which eye faculty." And for the cause of what? Of the unrestrained. And what is unrestrained? That which is characterized by the influxes that are the cause of the non-restraint of the eye faculty. This is the meaning of the construction, "for its restraint." As for "dussīlyaṃ vātiādi" (immorality, etc.) at the moment of impulsion, all this is stated here so that it need not be said again, and should be applied to the six doors as appropriate. For there is no immorality, which is misconduct of body and speech, at the five doors. "Just as what?" and so on, just as when there is non-restraint at the city gate, there is non-restraint of the houses, etc., connected with it, so too when there is non-restraint in impulsion, there is non-restraint of the doors, etc., connected with it. Thus it illustrates the commonality of restraint in some things, and the commonality of being restrained in others, not a commonality of prior and posterior, or a commonality of inside and outside. Or, making the impulsion that arises again in the door-life-continuum, etc., like an external thing, it is compared to a city gate. That, and the other, are like the inner city gate. Or, when unconstrained impulsion arises, from that point onwards, due to the door-life-continuum and so on becoming causes of unconstraint, it should be understood that by entering with an impulsion like a city gate, the stealing of the door-life-continuum and so on by thieves of immorality and so forth, and the destruction of the merchandise of wholesome deeds, is spoken of. 1353. By this food, in the sense of overcoming, the state of being essential is "this-is-the-purpose." "Dissatisfaction in consuming food" means dissatisfaction occurring at the moment of consuming food, it means craving for things like wealth. And here, dissatisfaction is greed, immoderation and non-reflection are delusion; these two qualities should be understood as "immoderation in food." 1355. "I am superior" and so on, this is the pride and conceit that arises. Pride arising from inability to practice the good Dhamma, or indeed, lust is the intoxication of a person. Food cooked thickly by adding sugar, ghee, milk, and so on, is "food of concentrated essence," or food cooked thickly with meat essence and so on. "Little" means a small amount. "For stability" means for the purpose of stability. And because one eats for that purpose, saying "I will sustain the body," therefore it is said "for the purpose of sustaining." "Arising from not having eaten" – this is an attribute of hunger, to show that its non-occurrence should be brought about by food. "The entire teaching" includes the Pāli Dhamma and all wholesome deeds. What is the difference between "feelings arising from not having eaten" and "feelings not arising from having eaten"? The former are feelings that arise as hunger symptoms. For indeed, they arise more and more for one who does not eat. The latter are also hunger symptoms, feelings like burning in the limbs or sharp pains, which do not arise. For indeed, they will not arise, having not arisen before, due to having eaten. And their characteristic of being a cause of harm is the distinction for harm. "Maintenance" is said to be sustenance. Previously too, "for sustenance" was said. What is the difference here? Previously, "for sustenance" was said to mean "for the sustenance of the life faculty." But here, "maintenance" (yātrā) is sustenance in the sense of the uninterrupted continuation of the four postures. Herein is the distinction. Receiving gifts from donors and their offerings, without knowing one's own measure, or receiving them for the ruin of offerings made with faith, is unrighteous receiving, whereby one incurs an offense. Unreflecting consumption is unrighteous consumption. In blameless, unblameworthy requisites, one makes oneself blameworthy, censurable by consumption. And blamelessness will be, knowing one's own natural strength of digestion and so on, "Thus will my blamelessness be," meaning, one eats in a measured way.