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is to be applied by way of the six doors. Because of the nature of unmindfulness and so on, which are unwholesome states opposed to mindfulness, there may be an arising in the five doors. But not the arising there of immorality, which consists of bodily and verbal transgressions, because the five-door impulsion does not generate non-intimation. This is explained as appropriate by "for not in the five doors," and so on. What is the meaning of "just as" and "in what way" when uncontrol arising in impulsion is called "uncontrol in the eye faculty"? That is the meaning of the example. Here is the sequence of occurrence: When wholesome or unwholesome impulsion arises in the five doors, with visual objects and so on having come into range, in a determined way, and then sinks into the life-continuum, the mind-door impulsion takes that very object and sinks into the life-continuum. Again, in that very door, having determined "man or woman," and so on, impulsion sinks into the life-continuum. Again, in its turn, impulsion impels due to delight, attachment, and so on. Again, if that object comes into range, it is said, referring to the impulsion arising at that time in the five doors, and so on, which is similar to it: "Just so, when immorality and so on have arisen in impulsion, if there is uncontrol, the door is also unguarded." This excellent method, however, is stated with reference to a familiar object. In the case of an unfamiliar object, it arises intermittently in the five doors and then similarly in the mind door. The connection of the doors, life-continuum, and so on, with impulsion should be understood as belonging to one continuous stream. It is said that "when there are doors, life-continuum, and so on" means that the life-continuum, and so on, though not existing at the time of impulsion, having arisen previously as a condition, is indeed considered to exist for the production of results, like the eye, and so on. For it is not only what is presently existing that is called existing. "Making it as if external" means that even though in ultimate reality there is no externality of impulsion and no internality of the other, from the saying: "This mind, monks, is luminous, but it is defiled by adventitious defilements" (A.N. 1.49), the impulsion, being adventitious and arising occasionally, is external, while the other, being of a different nature, is internal... It shows that the intermediate state is spoken of by way of explanation. Regarding the phrase "becomes a cause of non-restraint," it refers to the clear manifestation of the doors, etc., becoming a cause of non-restraint. For when non-restraint arises, its causal relationship with the doors, etc., becomes apparent. "Corrupting the doors, the bhavanga, etc." means corruption in the doors, the bhavanga, etc. For when non-restraint arises at a certain door, it operates by cutting off the supportive condition of restraint for the doors, etc., there. Therefore, it is said, "destruction of wholesome resources." Here, in the Pāli passage beginning "seeing a form with the eye," restraint, that which is to be restrained, the method of restraining, that from which restraint arises, and that in which restraint exists— this classification should be shown and applied. How? "Protects... etc.... enters into restraint"— by this, restraint is spoken of. "He establishes mindfulness"— this is the meaning here. The eye, etc., are to be restrained. "He is not a grasper of signs, nor a grasper of secondary characteristics"— this is the method of restraining. "By what basis," etc.— this is the limit of restraining. Forms, etc., are the objects of restraint. Moreover, how is the restraint of the faculties, being twofold, encompassed by the power of reflection and development? In the former, there is the seeing of danger in objects; in the latter, the abandoning of danger. Similarly, in the former, the abandoning of defilements; in the latter, the abandoning of latent tendencies. Similarly, the former is encompassed by the mundane path; the latter by the supramundane path— this distinction should also be understood. 1353. "Desire for gain, etc." "Gain" is the meaning, the purpose; thus, "gain-purpose" (davattho). Those for whom these are primary are "gain-purpose-etc." (davatthādayo). Among these, or of these, is the desire. Or, "gain" is the purpose of this, thus "gain-purpose" (davattho). That which has this as its beginning is "gain-purpose-etc." (davatthādi). "What is that?" he asks, and replies, "desire." "Dissatisfaction in consuming food" means insatiability in consuming food. "Excessive desire, operating by way of wishing for much and for the excellent, is dissatisfaction"— this is how the meaning fits here. 1355. Since it is the conceit that operates in the manner of intoxication, it is said, "conceit is the intoxication of conceit." Thus, the intoxication of birth, etc., are explained as being of the nature of conceit, by phrases like "conceit, thinking." Thus. Hunger is the energy born of kamma. It arises, both when one has not eaten and when one has eaten. That which is called harm, from the torment of the body part called the stomach, that alone should be shown. The other should be excluded. Thus, hunger is distinguished by its arising due to not eating. Therefore, it is said, "the distinction of hunger." But for those who say, "Hunger is painful feeling due to the energy born of kamma," the distinction of "arising due to not eating" is not appropriate. Even if that is a true statement, there would be no distinction between harm, cessation, and the striking down of old feelings. Therefore, the former meaning is intended here. What is the distinction among these? Feeling arising due to not eating, and feeling not arising due to eating. Both these feelings, to that extent, are future. This is the intention. Even in their futurity, the former is like what has arisen, while the latter is unlike it, as if it had not arisen at all. This is the distinction here. Therefore, "as it occurs" is said for the former, and "not occurring" for the latter. Or, feeling arising due to not eating, being the result of kamma done previously, is called old feeling. Feeling not arising due to eating, which will not arise in the future due to consumption accompanied by reflection, as opposed to consumption not accompanied by reflection, is called new feeling. The cause of harm is the production of harm. "They sustain by this," thus it is called sustenance. To show the distinction that food is the cause of sustaining the life faculty, which is the cause of sustaining the body, having said "for the sustenance of the life faculty," it is not merely the cause of sustaining the life faculty, but also the cause of sustaining the entire body, which is endowed with specific modes of activity such as standing. To illustrate this, the word "yātrā" (journey/sustenance) is used. Showing that "sustenance will be mine" is said without distinction, it is said, "yātrā is the sustenance, which is the uninterrupted continuation of the four postures." The destruction of what is given in faith, by way of improper use, such as using it in unsuitable places, or misusing it, is called harm to faith. causing the destruction of the heart. What is it? It is by receiving a heap of food, etc., that has the characteristics of a communal meal. Or the meaning is that one partakes of it with fault and blame. Postures… (etc.)… said: Because the postures are taken as the cause for their smooth functioning, the eating and drinking, spoken of as prior actions, are said as if the postures were the agents. Just as it is said, "Having seen with wisdom, his defilements are destroyed" (MN 1.271; 2.182), showing that seeing is the cause of destruction; and "Having drunk ghee, one becomes strong; having seen a lion, one becomes afraid," showing that drinking and seeing are the causes of strength and fear, so too is the smooth functioning of the postures said to be caused by eating and drinking. This is how the meaning should be understood here. Just as the ease of blamelessness, even a small amount of requisites, is sufficient for the comfortable dwelling of those with supreme ascetic practice, so too, by the subsequent verses that allow for a small amount and excellence of robes, dwellings, and seats, it is understood here that the Dhamma general has also allowed for a small amount and excellence sufficient for comfortable dwelling. Thus, the text "again" (punapi) and "having eaten" (bhutvāna) are justified. 1368. Mindfulness and other qualities: These are mindfulness, wisdom, concentration, effort, right speech, and other qualities, which are encompassed by the six pairs. 1373. Penetration is spoken of by what is to be penetrated. Indeed, the subject is also called by its object due to their association. For example, "Having aroused urgency, by suffering and its cause; Having cultivated and contemplated, he spoke of the path to liberation." And "at the conclusion of the truths." Just as the knowledge of penetration, which proceeds by way of understanding suffering, etc., proceeds without confusion, without contradicting or opposing them, so too the insight knowledge, which is its prerequisite, proceeds without contradicting them according to its strength. Thus, "in conformity with the four truths" is said, stating the second alternative meaning. And here, the phrase "of the four truths" is spoken metaphorically, without the word "of." It should be understood as 'in this' by way of convention. Or, because of the pre-eminence of right view among the other path factors, the penetration of a part of the path truth is said to be in harmony with the collection, or of the path, which is a part of the four truths. 1380. "At the time of destruction" means "in the collection of destructions". And they say, "in the mass of phenomena occurring by way of the destruction of defilements." 1381.