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Pleasant posture and living is comfortable living. Having eaten this much... and so on... they proceed, meaning, eating and drinking, being the cause of the pleasant proceeding of postures, are spoken of as if accomplished by them, being taken as causes through the postures. They write, "Having not eaten, one should drink water," but the reading is "having eaten." Again, by way of allowing only a little— "If this robe covers you, it is sufficient for comfort. "For one seated cross-legged, it does not rain on the knees; it is sufficient for comfort." (Theragāthā 984-985)— He said. The advantages of food, meaning, the blamelessness and comfortable living of food endowed with the eight factors as stated, are the advantages. Knowing the proper and faultless food and its measure is called knowing the proper measure. 1356. Lost and ruined, overcome by adversaries, and whose mindfulness is lost, he is one whose mindfulness is lost and ruined; that state is the state of lost and ruined mindfulness. 1368. Attained purity is called path, fruit, and virtue. Supramundane qualities are supramundane mindfulness and other qualities. But virtue-accomplishment is not of the form or formless realms, so it should be connected according to possibility. 1373. Endowed with possessions through requisites. In conformity with the four truths, meaning, in conformity with the penetration of the four truths. For "truths" refers to penetration with what is to be penetrated, or the condition for the penetration of the four truths. is called the accordance with the four truths to be abandoned. 1378. When one says, “Making my house the chief, enter for alms,” the alms given are called chief-alms. Or, having commanded others to give regular alms, etc., and oneself being the chief, the alms given are chief-alms. 1379. “Paṭivāseti nāma” means to turn back, to draw back. 1380. “Pubbe nivutthakkhandhā” refers to the aggregates that have been settled in previous existences, belonging to the continuity. “Khandhapaṭibaddhaṃ” refers to things like clothes, ornaments, vehicles, villages, and countries. “Khayasamaye” refers to the moment of the path. 1381. “Adhimuccanaṭṭhena” means by way of unhindered, unconstrained, free movement. 1382. “Khīṇānaṃ anto” means the end, the completion, the finished state of those that are exhausted; or the initial period of those that are exhausted; in that exhausted end. The same method applies to “niruddhanto,” etc. The explanation of the Dukanikkhepa is finished. The explanation of the Nikkhepa section is finished. 4. The Aṭṭhakathā Section Explanation of the Tikaatthuddhāra 1384. “Nayamaggaṃ” refers to following the method of the Suttanta-bhājanīya, etc., and following the method of accordance, etc. For when the meanings are determined here, they are easily brought together. “Pañhuddhāraṃ” is the extraction of what is found in the forty-nine questions and in the nine questions; the setting down of the calculations found in those very questions is the method of calculation. “Atthuddhāraṃ” is the extraction, saying, “These mental states, etc., are wholesome, etc.” “Kaṇṇikaṃ kaṇṇikaṃ” means, in the sections of mental states and material forms, the diffused and spread out phenomena are woven together in groups, saying, “Wholesome in the four planes, twelve unwholesome mental states,” etc. Ghaṭagocchakā are synonyms for kaṇṇikā. Here, the singular designation “wholesome in the four planes” is due to the coming together into a single state of the wholesomeness of wholesome contacts, etc., belonging to the four planes. This teaching of the extraction of meaning is begun with reference to the phenomena understood in the sections of mental states and material forms, in terms of mental states, etc., of the four planes. There, whatever wholesome is distinguished in the four planes, as far as it is understood, these phenomena are k is the meaning of wholesome. Although the detailed explanation of the wholesome triad was understood before, yet the phenomena there were understood as divided and distinct according to their occasions and according to their nature as contact, etc., but not by bringing them together under a single characteristic. Therefore, to teach by bringing all the distinct divisions, apart from the divisions of occasion, etc., mentioned there, together under a single characteristic of wholesome, etc., the explanation of the wholesome triad is again divided here. And the reason for explaining wholesome in the singular and concluding in the plural has already been stated. If there is a coming together into a single wholesome nature for phenomena, why was the question not also asked in the singular? In the enumeration, the word 'wholesome' is an adjective for phenomena, and since phenomena, which are qualified by it, are questioned, and their specific number is not determined, it is appropriate in the explanation to qualify and show wholesome by the four planes, understood in detail, thus speaking in the singular, "wholesome in the four planes," bringing it to a single entity. For the word 'wholesome' here is primary, and it, not depending on what is to be qualified, but taking the wholesome aspect itself as existing in its own nature, proceeds by taking a single entity, not division. 1385. In "twelve unwholesome mind-arisings" here, the first unwholesome mind-arising is stated by bringing it to a single entity as a mind-arising accompanied by joy and associated with wrong view, without touching upon divisions based on occasion, contact, etc. Thus, up to the twelfth, it is said, "twelve unwholesome mind-arisings." Similarly, in "result in the four planes," etc., it should be applied as appropriate. In "mind-arising," 'arising' is that in which it arises. What arises? Mind. The arising of mind is mind-arising. Thus, the meaning is possible by way of indicating the whole by a part. In this way, the aggregate of mind and mental factors is established as mind-arising. However, in the commentary, "mind itself is arising, mind-arising," the word 'mind' is used to prevent something else from arising, and the word 'arising' is used to prevent mind from not arising, in the section on mind-arising. Because the nature of the mind's arising is evident in "mind arises," it is said, "mind itself is arising." It should be understood that the term "arising" is used because there is the existence of the non-arising mind that should be averted. This meaning, like in "the two five-fold consciousnesses" and so on, should be understood as stated because it is an exposition where mind is primary. 1420. In the six doors, there is nothing to be said about the five doors. Even at the mind-door, only limited javana follows the bhavaṅga, which is called tadārammaṇa. For it is the result of limited kamma. And result is the experience of desirable and undesirable objects. And result is in accordance with kamma, thus the result of limited kamma is the experience of only limited objects. Therefore, all tadārammaṇa is called "limited object." If so, does the result of exalted kamma also become the experience of exalted objects? No, because kamma that is primary in concentration, having attained absorption, with an object that is a sign of perception, must have such a result. Therefore, concentration is of the nature of experiencing happiness. And that too, in accordance with kamma, should be understood as having kamma as its object. And in accordance with kamma, tadārammaṇa, even if it is a limited object, does not follow exalted javana. For this very reason, the kāmāvacara result, which is the basis for rebirth and so on, makes even the kamma-sign a limited object, not an exalted or immeasurable one. But since it is said, "a phenomenon with an exalted object is a condition by way of kamma for a phenomenon with a limited object, a phenomenon with an immeasurable object is a condition by way of kamma for a phenomenon with a limited object," and there is no result of exalted or immeasurable kamma that has a limited object, and here, the limited object nature of all kāmāvacara results has been stated, therefore, in accordance with kamma, if limited kamma with an exalted or immeasurable object gives rebirth, it gives only a kamma-sign object related to the destination. And the result in the course of life, too, should be understood as having limited objects like form and so on. Due to the latent tendencies of those whose defilements are destroyed, disconnected from mindfulness... The defilement that arises, arises only in the limited, not in others. Because in the absence of defilements, there is no such co-arising condition. Therefore, its limited object is said. For those whose defilements are destroyed, acts like giving without care should be understood as due to non-attachment, not due to unwholesome states like laziness. For they are supreme persons, all their striving has ceased. And their non-attachment should be understood as non-striving itself. 1421.The saying "for the very skilled" shows the object of non-attentive reviewing disconnected from knowledge, it is not a restriction of the object to that alone. For even for that connected with knowledge, the object of the very skilled is indeed excellent. Just as one reciting a well-learned text, even after two or three lines, does not notice it, because it is recited with mindfulness disconnected from knowledge; similarly, this occurs in well-practiced jhānas, thus it is said "for the very skilled," etc. "Conceptualization of kasiṇa-signs, etc." refers to all that was previously shown as dependent conceptualization. But the teachers say that it is like form and so on, both non-existent and existent. However, in conventional truth, what is spoken of as kasiṇa-signs, etc., is called conceptualization merely by way of verbal object, by verbal usage alone. For its designation is non-existent conceptualization, and its non-existence is stated in the commentary.