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is to be expounded in due order. The supramundane discourse concerning the beings' foundation is to be expounded by discourses pertaining to vision, pertaining to wholesome tendencies, and pertaining to those beyond training. Thus it was determined and divided by the teacher, and understood by us. Thus, because it is to be said, "The supramundane discourse based on Dhamma, by how many discourses should it be designated?" "The supramundane discourse based on Dhamma... (and so on)... by the portion of the perfected one" is said. Because it is to be said, "The mundane and the supramundane, based on beings and based on Dhamma, by how many should they be designated?" "The mundane... (and so on)... by both should be designated" is said. "By both" means by the mundane and the supramundane, by based on beings and based on Dhamma, in the sense of having the same meaning, it should be designated. Because it is to be said, "Knowledge, by how many should it be designated?" "Knowledge by wisdom" and so on is said. In whichever discourse knowledge appears, in that discourse knowledge should be designated by a synonym for knowledge, such as wisdom. Because it is to be said, "The knowable, by how many should it be designated?" "The knowable by past, future, and present" and so on is said. In whichever discourse the knowable appears, in that discourse the knowable should be designated by a synonym for the knowable. Because it is to be said, "Knowledge and the knowable, by how many should they be designated?" "Knowledge and the knowable by both of these" and so on is said. In whichever discourse knowledge and the knowable appear, in that discourse knowledge and the knowable should be designated by synonyms for knowledge and the knowable. In the discourse on insight, as designated, so by observing what is obtained, it should be designated. In the discourse on development, as designated, so by observing what is obtained, it should be designated. Both of these, insight and development, in the discourse, as designated, so by observing what is obtained, it should be designated. Even in "one's own word and another's word" and so on, in the same way, separately and together, in the discourse, as designated, so by observing what is obtained, it should be designated - this connection should be made. Because it is to be said, "Only this much should be designated," "or whatever else" and so on is said. Because it is to be said, "The cause of result is only kamma," "The cause is twofold" and so on is said. Defilements, by the discourse on the portion of defilement, together with... should be indicated by its meaning. The origin called craving, or the origin called defilement, or the origin called unwholesome, should be indicated by its meaning with the discourse pertaining to defilement. The origin called mundane wholesome cause, or the origin called mundane wholesome, should be indicated by its meaning with the discourse pertaining to latent tendencies. Karma and its result, as appropriate, are indicated by the available discourse— thus it is generally divided. Because it is to be asked, "By what should wholesome be indicated?" "Therein, wholesome" and so on is said. Therein, among those twenty-eight discourse foundations of the teaching, wholesome should be indicated by its meaning with four discourses. Because it is to be asked, "By which four?" "Pertaining to latent tendencies" and so on is said. Mundane wholesome should be indicated by that pertaining to latent tendencies, because of sameness of meaning. Supramundane wholesome should be indicated by that pertaining to vision, by that pertaining to latent tendencies, and by that pertaining to the asekha (one beyond training), as appropriate, by sameness of meaning. Having determined and divided that wholesome should be indicated by these, because it is to be asked, "By what should unwholesome be indicated?" "Unwholesome" and so on is said. Because it is to be asked, "By what should wholesome and unwholesome be indicated?" "Wholesome and unwholesome should be indicated by both of them" is said. In whichever discourse both of them appear, by both of them appearing in that discourse, they should be indicated. Because it is to be asked, "By what should the permitted be indicated?" "The permitted" and so on is said. The permitted should be indicated by its sameness with what is permitted by the Blessed One. Because it is to be asked, "How many kinds of permitted are there?" "That is fivefold" and so on is said. Whatever is permitted, in whichever planes it is seen, that permitted should be indicated by what is similar and allowable, appearing in those planes. The teacher, having determined and divided that the permitted should be indicated by this, because it is to be said, "By what should the prohibited be indicated?" The eighteen root terms “Forbidden by the Blessed One,” and so on, was said. What is forbidden by the Blessed One should be indicated by the reason for its being forbidden, by the story that appears in the Sutta, as cause and effect. What is forbidden, in whatever planes it appears, that forbidden thing should be indicated by what is manifest, by what is not allowable, by what is in accordance with it, as it appears in those planes. Since it is to be asked, “By what should what is allowed and what is forbidden be indicated?” it was said, “What is allowed and what is forbidden should be indicated by both.” In whatever Sutta what is allowed and what is forbidden appear, in that Sutta, it should be indicated by both as they appear. Since it is to be asked, “By what should praise be indicated?” it was said, “Praise is by commendation,” and so on. In whatever Sutta whatever commendation appears, in that Sutta, praise should be indicated by that commendation as it appears. Since it is to be asked, “The praise that is to be indicated by commendation, of how many kinds is that praise to be indicated?” it was said, “It is of five kinds,” and so on. Praise of the Blessed One, praise of the Dhamma, praise of the Noble Saṅgha, praise of the training in the Noble Dhamma, and praise of the attainment of worldly qualities— these are to be understood as five kinds. Thus, praise should be indicated in these five ways as stated. Our teacher, our teacher said that eighteen root terms are to be seen in the Sāsanapaṭṭhāna. Since it is to be asked, “What are those eighteen root terms?” it was said, “The plane of faculties,” and so on. In the Sāsanapaṭṭhāna, the plane of faculties, the plane of faculties such as the faculty of faith, by which nine terms it should be indicated. In the Sāsanapaṭṭhāna, the plane of defilements, by which nine terms it should be indicated. Thus, in this way, these root terms are nine skillful terms and nine unskillful terms, making eighteen root terms. They are to be seen in the Sāsanapaṭṭhāna. Since it is to be asked, “By what reason is it understood that the eighteen root terms are to be seen in the Sāsanapaṭṭhāna?” 'Thus indeed' and so on, was said. Thus indeed, because the eighteen root-terms are to be seen in the establishment of the Teaching, the statement, "Where are the eighteen root-terms to be seen? In the establishment of the Teaching," is understood by that statement. Because it should be said, "By what is the eighteen-fold nature of the root-terms, as nine wholesome and nine unwholesome terms, understood?" 'Therefore he said' and so on, was said. Therefore, regarding the eighteen-fold nature of the root-terms as nine wholesome and nine unwholesome terms, Venerable Mahākaccāna said: "With nine terms wholesome, And with nine terms unwholesome factions contend; These indeed are the root-terms, They become eighteen terms." By this statement, "With nine... and so on... terms," the eighteen-fold nature of the root-terms, as nine wholesome and nine unwholesome terms, is understood. Because it should be said, "Whatever sixteen kinds of establishment of the Teaching, such as those pertaining to defilement, and whatever twenty-eight kinds of establishment of the Teaching, such as those pertaining to the mundane, have been determined by the teacher, only this much is complete; there is no other establishment of the Teaching that should be determined and appropriately applied," 'the determined establishment of the Teaching' was said. The meaning to be taken is that whatever other establishment of the Teaching has been determined apart from the determined establishment of the Teaching, that other establishment of the Teaching should be determined appropriately and applied. Because it should be said, "Is the method complete or incomplete with the extent of the discourse spoken, 'What the world reveres... and so on... the determined establishment of the Teaching'?" 'By this much' and so on, was said. The method spoken by Venerable Mahākaccāna, that method was approved by the Blessed One, the method recited by the elder arahants at the original council, that method, "What the world reveres... and so on... the determined establishment of the Teaching," is complete and perfect by this much discourse. Thus, the method spoken by Venerable Mahākaccāna, approved by the Blessed One, and recited at the original council, being complete... This is an explanation of the meaning of the Netti, chanted by the venerable elders who recited it, composed by the great elder, the great Dhamma-king's guru, named Saddhammapāla, a beneficial exposition of the Netti for the Buddha's sons, completed in the Sakka era nine hundred and twenty-six, in the month of Sāvaṇa, on the ninth day of the bright half, at the time of sunrise. Thus, this exposition was composed in the establishment of the Dispensation, according to one's strength and ability. Finished. Concluding Words The Lord, supreme among all beings, the leader, arose in the world; The Fully Awakened One, Gotama, the Conqueror, adorned with countless virtues. The Dispensation of that excellent one,