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is perfect Buddhahood, by that it is good in the beginning because it originates from that. The entire abandonment of defilements and the perfection of purification is the excellent nature of the Dhamma, by that it is good in the middle because it has that as its essence. The practice as instructed by the Teacher is the good practice of the Saṅgha, by that it is good in the end, because by that the Dispensation is well-established in the world. This is the Dispensation-Dhamma. "For suchness" means for the true nature, for that state, the Dhamma was taught by the Blessed One. But that (suchness) is of three kinds: perfect enlightenment, solitary enlightenment, and disciple's enlightenment, because otherwise than this, there is no attainment of Nibbāna. In that, the goodness in the beginning is stated for the first enlightenment because of its foremost nature in all qualities and because it is the root of the other two enlightenments; the goodness in the middle for the second because of its middle position in qualities; and the goodness in the end for the third, either because of both or because of its culmination of the Dispensation-Dhamma. "This" means the Dispensation-Dhamma. "By the suppression of hindrances" means standing at the head of the sphere of liberation, listening to the good Dhamma. due to the suppression of hindrances. For this has been said: “Just as, friend, when the Teacher teaches the Dhamma to a bhikkhu, or another respected co-practitioner, so does he therein obtain the meaning, obtain the Dhamma.” “At whatever time, bhikkhus, a noble disciple listens to the Dhamma with an attentive ear, at that time his five hindrances are abandoned.” And so on. Bringing the bliss of calm and insight: meaning, bringing about the bliss of calm and the bliss of insight. And this has also been said: “He, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and abides in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, and filled with rapture and bliss,” and so on. Likewise: “From wherever one contemplates the arising and passing away of the aggregates, one obtains rapture and joy; that is the Deathless for those who know. An unhuman delight arises for one who rightly discerns the Dhamma.” (Dhp. 374-373) Similarly, practiced thus: the teaching-Dhamma is practiced in such a way as to bring about the bliss of calm and insight, or as instructed by the Teacher. Bringing about suchness: meaning, bringing about suchness in desirable things and so on, by way of six-limbed equanimity, non-adherence to worldly conditions. Because of the Nātha’s origin: that from which it originates is the origin, the place of arising. That whose origin is the Nātha himself is Nāthappabhava. Its state is Nāthappabhavattaṃ. Therefore, the meaning is that the teaching-Dhamma has the Nātha as its cause. Good in the middle due to purity of meaning: purity of meaning is being free from defilements, leading to liberation. By that, it is good in the middle. Good at the end due to purity of function: it is good at the end due to the purity of the function called right practice, because the teaching-Dhamma has right practice as its culmination. Concluding the aforementioned meaning, it says “therefore,” and so on. In “the holy life of the Dispensation,” and so on, without distinction, the three trainings and the entire textual Dhamma constitute the holy life of the Dispensation. Referring to which it was said: “Which Buddhas, Bhante, had a holy life that did not last long?” and so on. The Noble Eightfold Path is the holy life of the path. Regarding which it is said: “Destroyed is birth, lived is the holy life, done is what had to be done.” “As is fitting” means as is appropriate. For the holy life of the Teaching, which comprises the three trainings, is meaningful through the attainment of purpose, and so is the holy life of the path. The other holy life of the Teaching, which is called the doctrine of the texts, is meaningful and well-expressed in the sense already stated. “Through the attainment of purpose” means through the accomplished purpose. For here, the word “sa” (with) means “attainment.” “Through the attainment of expression” – the same method applies here. For if a discourse is based on descriptions of gruel, rice, women, men, and so on, that discourse is not meaningful, because it lacks the purpose of liberation. But the Blessed One, abandoning such a discourse, teaches a discourse based on the four foundations of mindfulness and so on. Therefore, it is said, “He teaches meaningfully through the attainment of purpose.” But if a discourse, due to being composed of expressions of only one kind or two kinds among the divisions of loose and firm, or due to being composed of one kind of expression, like the Tamil language, or due to being pronounced without the lips touching, because it must be uttered with an open mouth, like the Kirata language, or due to being always accompanied by a visarga, like the Yavana language, or due to being always accompanied by an anusāra, like the language of the Padasika and other barbarians, then, due to the lack of completeness of expression, it is called a discourse without expression. For all of this, due to its occurrence only in parts of expression, is called “incomplete in expression,” and thus “without expression.” But the Blessed One— “Loose and firm, long and short, heavy and light, and nasalized; connected, distinct, and released— this is the ten-fold division in the understanding of expression.” Thus, without corrupting the ten kinds of expression mentioned, but making them perfectly expressed, he teaches the Dhamma. Therefore, it is said, “byañj is said to be "with meaning and with the letter." Now, to show the meaning of "with meaning and with the letter" according to the method of the Nettī, it is said: "elucidation...and...with the letter." There, although in the Nettī, the terms for the letter are first enumerated, such as "the grasping of meaning through the letter is the letter, the word," here, because "with meaning and with the letter" appears in the Pāli text, to first show the terms for meaning, it is said: "elucidation, manifestation," and so on. There, in brief, elucidation, illumination, is elucidation. And "elucidation" means it is elucidated, illuminated, made clear. Like in "A bhikkhu who conceives is bound by Māra, one who does not conceive is freed," brief illumination is called elucidation. For by that much, that bhikkhu penetrated. Therefore, it is said: "Understood, Blessed One," and so on. The first illumination is manifestation. Like in "All, bhikkhus, is burning," to illuminate by speech first the meaning that is to be spoken later is called manifestation. For in the sense of beginning, this prefix "pa-" is like in "he makes known, he establishes," and so on. And these two terms are for those with keen faculties, being in the nature of an outline. For one with keen faculties practices the meaning that is spoken briefly and first. The detailed explanation of what is condensed, and the repetition of what is said once, are explanation and analysis, just as the meaning of "wholesome states," which is briefly and only once stated, is repeated in a detailed way and in an analytical way, such as "What states are wholesome? At the time when wholesome consciousness of the sense-sphere..." and so on. These two terms are for those with medium faculties, being in the nature of a detailed exposition. The more detailed statement of what is open, and the making known of what is analyzed by types, the gladdening of the minds of those to be trained, are making clear and making known, just as the meaning of "there is contact," and so on, which is open and analyzed, is explained by "What is contact at that time? Whatever contact, touching, complete touching at that time..." and so on. Making clear and making known. This pair of words, referring to the dull faculties, is in the nature of an explanation. Or, "All, monks, is burning," thus, having first made clear the meaning, and then making it manifest again, by making clear, "And what, monks, is all burning? The eye, monks, is burning, forms are burning," and so on, by explaining the concise in detail, by stating again what was said once, teaching by elaborating is called 'elaboration' (vivaraṇa). Of "wholesome states" which was briefly stated, "What states are wholesome? At the time when a wholesome consciousness of the sense-sphere arises," by explaining the wholesome states in the manner of a definition, "At that time there is contact, there is feeling," making a division is called 'division' (vibhajana). Making clear (uttānīkaraṇa) is by elaborating what is revealed, and by explaining with similes what is divided, it makes it clear. For example, "What contact is there at that time? Whatever contact, touching, complete touching is at that time," speaking by over-elaborating what is revealed by elaboration. And, "Just as, monks, a cow without hide, even so, monks, the nutriment of contact is to be seen, I say," and so on, speaking with similes what is divided by division, is called 'making clear' (uttānīkaraṇa). Causing joy to arise in those listening to the Dhamma, by a varied and manifold teaching of the Dhamma, and sharpening the knowledge of those with very keen intellects in various ways, is called 'making known' (paññatti), because it delights the minds of listeners and sharpens their minds, it is called 'making known'. Because of the combination of meaning and words, it is 'meaningful' (sātthaṃ), because it is in the form of words of meaning such as making clear the meaning of the scriptures, it is 'meaningful' due to the combination of the six words of meaning as stated. Indeed, making clear, making manifest, and so on, are called 'words of meaning' (atthapadāni) because they are aspects of meaning.