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cessation by means of the path called complete fading away, Nibbāna, complete extinguishing. Thus, by this passage of the sutta, this path, this penetration, is shown. The penetration is shown by "Thus it is," etc. Since it is to be said, "By what is the Asekha shown?" "For that one who is extinguished," etc., is said. For that bhikkhu, extinguished of craving and views, because there is no arising, no grasping of defilements and formations without clinging, there is no rebirth. By such an Ariyan person, the five kinds of Māra, who previously overwhelmed oneself, were conquered. By this Ariyan person, the battle with the five Māras was won. In battle, or regarding desirable and undesirable things, the Ariyan person, having attained the characteristic of being steadfast, has transcended all existences, has become one who has gone beyond. Thus, by this passage of the sutta, this Asekha is shown. This sutta, "This world," etc., of the kind described, because it operates in parts as a speaker and indicator regarding the defilement aspect, the penetration aspect, and the Asekha aspect, is called a sutta pertaining to defilement, pertaining to penetration, and pertaining to the Asekha. Since it is to be said, "Only this much," "These four," etc., is said. The blind ordinary person, because he goes in conformity with the stream of saṃsāra, is called one who goes with the stream. The virtuous ordinary person, because he proceeds contrary to the stream of saṃsāra through disenchantment and insight, etc., is called one who goes against the stream. The Sekha, because he is established by being endowed with unshakeable confidence, etc., is called one whose self is firm. The Asekha, because he stands having crossed over to the other shore of saṃsāra, is said to "stand on dry land." Among these four persons, which person is pertaining to defilement? since it is to be said as "dī'", "there, whichever" and so on is stated. 110. The teacher has determined various suttas that are conducive to defilement, conducive to penetration, and conducive to the unconditioned; and we have known them. Since it is to be asked, "Which sutta is conducive to defilement and conducive to penetration?", "there, which" and so on is stated. Six kinds of individuals are found in the world by birth. One born in a dark, low family is of dark birth. Or, being dark due to possessing dark qualities, he, being of dark birth, gives rise to, produces, dark, black, ten-fold immoral qualities. Such an individual exists. Being dark and of dark birth in the manner stated, he gives rise to bright, ten-fold wholesome qualities. Such an individual exists. Being dark and of dark birth, he attains the non-dark, non-bright, non-dark-non-bright fruition, the absolutely seen Nibbāna. Such an individual exists. Three individuals should be known in the reverse manner of what was stated. Since it is to be said, "Among these, which individuals are conducive to defilement?", "there, whichever" and so on is stated. Since it is to be said, "Only this much", "these four" and so on is stated. 111. The teacher has determined various suttas that are conducive to defilement, conducive to accumulation, and conducive to penetration; and we have known them. Since it is to be asked, "Which sutta is conducive to accumulation and conducive to penetration?", "there, which is conducive to accumulation and conducive to penetration?" and so on is stated. Having obtained human existence, the human state, there are two kinds of tasks: what is to be done and what is not to be done. Only two tasks are to be done. Therefore, the commentator says (Netti. Atth. 111), showing "what is to be done". Since it is to be said, "Which task is to be done?", to show the task to be done, "both good deeds" and so on is stated. And since merits are to be done, it is a good deed. Or, since the abandonment of fetters is to be done, it is called a good deed—this is the connection. "There, by which in the sutta, which is shown?" Merits are good deeds, this is inclination. Or the abandoning of fetters, this is disenchantment, it is said. Because it was said "Only this much," "Having done merits" and so on was said. Persons who have done merits, having done merits, from heaven, from heaven, go to heaven itself. Noble ones who have abandoned fetters, from old age and death, from old age and death, are released. Because it was asked, "In that Sutta, by which is which shown?" "Having done merits, persons who have done merits go to heaven from heaven," this is inclination. "Noble ones who have abandoned fetters are released from old age and death," this is disenchantment, it was said. Because it was said "Only this much," "These two" and so on was said. Because it was asked, "By which is which shown?" "Among these, that which... ...this is disenchantment" was said. Various suttas pertaining to inclination and pertaining to disenchantment were determined by the teacher, and known by us. Because it was asked, "Which is the sutta pertaining to defilement of craving?" "Among these, the one pertaining to defilement of craving" and so on was said. "Among these" means among those sixteen suttas pertaining to defilement and so on. The sutta pertaining to defilement of craving should be designated by the side of craving itself. "Because it has many aspects, I will determine it by specifying," was said. Because it was asked, "In what way should it be designated?" "By the three cravings" and so on was said. "Craving for existence" means craving for form-existence. "Craving for non-existence" means craving for formless-existence. Or by whatever object, by an object like the classification or eradication of craving, it is pervaded, pervaded in terms of craving for existence and so on. By that very way, by craving and so on, or by an object like the classification or eradication of craving, the sutta pertaining to defilement of craving should be designated. The sutta pertaining to defilement of craving should be designated by the side of craving itself, was said by the teacher, and understood by us. Because it was asked, "By which side should the sutta pertaining to defilement of views be designated?" "Among these, the one pertaining to defilement of views" and so on was said. Or by whatever object, that is, by the prevalence of views... with objects such as scattering. It was said by the teacher, and understood by us, that a discourse pertaining to defilement of view should be indicated by the aspect of view itself. Since it is to be said, “in what way should a discourse pertaining to defilement of misconduct be indicated?”, therefore “therein, pertaining to defilement of misconduct,” and so on, was said. Since it is to be said in the same way, “therein, pertaining to purification from craving,” and so on, was said; “pertaining to purification from view,” and so on, was said; “pertaining to purification from misconduct,” and so on, was said. 112. The teaching-establishment where eighteen root-terms are to be seen, that teaching-establishment is divided by way of determining a part by sixteen discourses such as those pertaining to defilement. And it was known by us, since it is to be said, “is that teaching-establishment to be divided by those sixteen discourses only, or is it to be divided by other discourses also?”, therefore, to divide it by twenty-eight other discourses also, “therein, what are the eighteen root-terms? Worldly, supramundane,” and so on, was said. If it is to be divided by twenty-eight other discourses also, then only the statement “worldly,” and so on, should be said. Why was it said, “therein, what are the eighteen root-terms?” If so, the division of that teaching-establishment is comprised of eighteen root-terms. The eighteen root-terms are also to be seen in the divided teaching-establishment. Therefore, the root-terms are already divided. To divide those root-terms, “therein, what are the eighteen root-terms?” was said. In the Commentary (Netti. Atth. 112), however— “Having thus divided the teaching-establishment by sixteen kinds by way of examples from various discourses, now, in showing the teaching-establishment by twenty-eight kinds, since this division of establishment is also comprised of root-terms, and there is no part of it that is not comprised of them, therefore, to show the root-term and its divisibility, by way of the question ‘therein, what are the eighteen root-terms?’, the root-terms are extracted, and ‘worldly, supramundane,’ and so on, is said.” These nine sections, and the praise, are the twenty-eight kinds of the foundation of the Teaching, as declared. It is said. There, among those sixteen modes, fivefold methods, and eighteen root-terms, which terms are root-terms? — this is asked. That which is appointed in the world, a natural phenomenon, is worldly. Or that which is known by the wise in the world as a natural phenomenon, is worldly. A special discourse that has this worldly natural phenomenon is called a worldly discourse. This method should also be understood in "supramundane" and so on. That which knows is knowledge. A special discourse that has knowledge is knowledge. That which is to be known is the knowable. A special discourse that has the knowable is the knowable. This same method should be understood in "knowledge and the knowable" as well. That which first sees Nibbāna is vision, the knowledge of the first path. A special discourse that has vision is vision. A special discourse that has development in its Pāli text is development. In "vision and development" also, this method should be understood. One's own word is one's own. One's own word is one's own word, meaning the word of the Blessed One. Another's word is another's word. A special discourse that has an answer is that which has an answer. A special discourse that has no answer is that which has no answer. A special discourse that has action is action. A text that has result is result.