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reach full understanding and abandonment through which door to liberation?” it is said, “Among them, whatever is physical nutriment,” and so on. Thus means of the kind stated. All means all phenomena, such as nutriments, follow the cycle of the world. They means all those phenomena, such as nutriments. From the world means from the cycle. They lead out through the three doors to liberation, such as the contemplation of impermanence. 86. The ten tetrads of phenomena, such as the tetrad of nutriments, which are directions on the side of defilement, have been determined and shown by the teacher, and understood by us. “On the side of purification, which phenomena are directions?” Because it is to be asked, to show the qualities that are like directions in the aspect of purification, it is said, "the four paths" and so on. The four abodes are: divine abodes, Brahma abodes, noble abodes, imperturbable abodes. These are the four abodes. Among these, the attainments of the form realm are the divine abodes. The four immeasurables are the Brahma abodes. The four fruition attainments are the noble abodes. The four formless attainments are the imperturbable abodes. The four wonderful and amazing qualities are: abandonment of conceit, eradication of attachment, abandonment of ignorance, and cessation of becoming. These are the four wonderful and amazing qualities. The four determinations are: determination of truth, determination of relinquishment, determination of wisdom, and determination of peace. These are the four determinations. The four developments of concentration are: development of concentration through desire, development of concentration through effort, development of concentration through thought, and development of concentration through investigation. These are the four developments of concentration. The four conducive to happiness are: restraint of the faculties, austerity, factors of enlightenment, and relinquishment of all attachments. These are the four conducive to happiness. The rest are clear. Because it is to be asked: "Among the four paths and so on, which path is the first? Which is the first foundation of mindfulness and so on?" it is said: "The first path is the first foundation of mindfulness" and so on. Because it is to be said: "The paths and so on are based on wisdom, while the foundations of mindfulness and so on are based on mindfulness. Therefore, the connection 'the first path is the first foundation of mindfulness' and so on should be made," it is said: "The first path, developed and cultivated, fulfills the first foundation of mindfulness" and so on. The intention is that such a connection should be made due to the relationship of fulfiller and fulfilled. Or, because it is to be asked: "Which paths and so on, when developed and cultivated, fulfill which foundations of mindfulness and so on?" it is said: "The first path, developed and cultivated, fulfills the first foundation of mindfulness" and so on. 87. Because it is to be asked: "Among those ten sets of four paths and so on, which qualities are which direction? Which qualities are which direction?" it is said: "There, these four directions are the first path..." the first path, the first foundation of mindfulness, and so on, was said. Therein, in those ten sets of four paths, and so on. These first paths, and so on, which I am speaking of, become the four directions. Since it should be asked: "Among these four sets of four paths, and so on, which are like directions, which direction-like meaning is a remedy for which person?" it was said: "Therein, the first path... ...is a remedy for one of lofty view." Since it should be asked: "Among these ten sets of four paths, and so on, which dharma is which door to liberation?" it was said: "Therein, the painful path," and so on. The meaning, however, is clearly explained in detail in the commentary. In the defilement aspect, the ten sets of four, such as the sets of four foods, are determined as to be overcome and abandoned, being like directions. In the purification aspect, however, the ten sets of four, such as the sets of four paths, are determined as to be overcome and abandoned, being like directions. Since it should be asked: "The sport, which is called overcoming and abandoning of those ten sets of four, such as the sets of four foods, and the sport, which is called development of those ten sets of four, such as the sets of four paths, and the sport, which is called realization, this threefold sport, is the sport of which persons?" it was said: "Their sport." Or, since the consideration arises: "Among those Buddhas, Paccekabuddhas, and disciples who were liberated by the aforementioned doors to liberation, is it only the sport of the Buddha? Is it only the sport of the Paccekabuddha? Is it only the sport of the disciple? Or is it the sport of all Buddhas, Paccekabuddhas, and disciples?" it was said: "Their sport." It is the sport of those Buddhas, Paccekabuddhas, and disciples who were liberated by the aforementioned doors to liberation. The overcoming of the ten sets of four, such as the sets of four foods, in one's own and others' continuums. And the non-abandonment, which is the accomplishment of development and the accomplishment of realization in one's own and others' continuities, of the ten tetrads, such as the tetrad of paths, all this is called 'play' (vikkīḷita), this is the meaning. Because a deliberation is possible, "Are all ten tetrads, such as the tetrad of paths, opponents to all ten tetrads, such as the tetrad of nutriment? Or are the tetrads opponents to the tetrads in their respective order?" showing that the tetrads are opponents to the tetrads in their respective order, in the sense of what is to be abandoned and what abandons, he said, "The four nutriments, their opponent is the four paths," and so on. In the Commentary, however, it is said: "Now, showing that the overcoming of nutriments and so on by paths and so on, is their opposition, he said, 'The four nutriments, their opponent is the four paths,' and so on." (Netti. Aṭṭha. 87). There, the four nutriments that are determined in the defilement aspect, for those four nutriments, the four paths that are determined in the purification aspect, those four paths are the opponents, because the nutriments are to be abandoned, and the paths are the abandoners. Even though the nutriments are not to be abandoned, being objects of insight, their abandonability is spoken of in terms of abandoning the desire and lust connected with nutriments, such an interpretation should be made. "Lions" (Sīhā) means Buddhas who are like lions, Paccekabuddhas who are like lions, and disciples who are like lions, thus "lion-like" should be applied separately to each. But there are also disciples who have not destroyed greed, hatred, and delusion, and they might also be considered "lions," to prevent that, "those who have destroyed greed, hatred, and delusion" is said. "To be destroyed" means "destroyed." Greed and hatred and delusion are greed-hatred-delusion. Greed-hatred-delusion are destroyed by these disciples, thus "those who have destroyed greed, hatred, and delusion." This interpretation should be made for disciples, as only among disciples is such a deviation possible. For those lions, the Buddhas, for those lions, the Paccekabuddhas, for those lions, the disciples, the development is the development of the factors of awakening, which are to be developed in the purification aspect. And growth, and realization, the realization of fruits and Nibbāna to be realized in the purification aspect, and eradication, the eradication which is the abandoning of what is to be abandoned in the defilement aspect, this is called 'vikkīḷita'. 'Establishment of faculties' means the establishment, activation, development, and realization of faculties like faith, and so on. 'Non-establishment of perversions' means the non-activation and non-arising of perversions by way of abandoning them; this is briefly understood as 'vikkīḷita'. The faculties, like the faculty of faith, are intended as the sphere of the True Dhamma, the sphere of the purification aspect of the True Dhamma, and the cause of its activation. The perversions are intended as the sphere of defilements, the sphere of the defilement aspect, and the cause of their activation. Since it is to be asked: "The determination made by the teacher, starting with 'the four nutriments', explaining defilements for the ten tetrads like the tetrad of nutriments, and the four types of individuals like those of craving-nature, in the defilement aspect; and the determination made by the teacher, starting with 'the four paths', explaining purification for the ten tetrads like the tetrad of paths, and the four types of individuals like those of craving-nature, in the purification aspect— of which method is this determination the ground of origination?" Therefore, it is said: "This is called the ground of the lion's play method." There, 'this' refers to this two-fold determination made in the aforementioned manner. This two-fold determination is called the ground, the place of activation, the origination of the lion's play method by persons skilled in the origination of methods; this is how it should be construed. Since it is to be said: "How is the ground-status of the method, determined in the aforementioned manner, understood?" Therefore, "He said," and so on, is stated. By that, the ground-status of the method for the determination made in the aforementioned manner is understood by the words which the teacher spoke: "He who leads... and also 'skillful'." The ground of the lion's play method has been explained by the teacher, we... Come, friends, because it must be asked, "What is the ground of the three-person method?" desiring to explain the ground of the three-person method, he said, starting with: "There, those who by the painful path..." This being so,