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is called one liberated in both ways. And, Ānanda, there is no other liberation in both ways higher or more excellent than this liberation in both ways." This was said in terms of the supreme liberation in both ways. There, since even by one of the formless attainments the physical body is indeed suppressed, therefore, in terms of those who have gained the four formless attainments and the attainment of cessation, five kinds of liberation in both ways should be understood. The same method applies to the body-witness. For even in a part of the eight liberations, there is the designation of the eight liberations, just as "beings in the world." Among the thirteen categories, the category of impediments and so on, and the category of continuity, are to be exhausted. The category of conviction and so on are the exhausters. The category of range is the fruit of the exhausters. For that is the fruit within the sphere, and liberation is the object of the exhausting path and of the fruit. The category of formations, which is cessation, being the detachment from formations, to show the equivalence of categories by demonstrating the accomplishment of the sphere together with what is to be exhausted and the fruits of the exhausters, thirteen categories are stated in the Paṭisambhidāmagga. But here, because it is stated in the Puggalapaññatti, "for that person whose exhaustion of defilements and exhaustion of life occur neither before nor after each other," making the application only in terms of the categories of defilements and continuity, he says "the category of defilements" and so on. There, even though the category of continuity is exhausted by the path, rising up from continuity, by making it not continue after death, yet, as long as there is death, because continuity is possible, he says, "the category of continuity, the life faculty, exhausts the death-consciousness." By the exhaustion of defilements, they should be produced as if immediately following. And the moments of reviewing are worthy of being called the moments of defilement's exhaustion itself. For by the saying: "In the liberated, there is the knowledge 'I am liberated'," by the completion of reviewing, the exhaustion of defilements is said to be completed. If that completion occurs with the death-consciousness, then by that very fact, the completion of life also occurs. Thus, by this simultaneity of moment and death, there is no prior or later sequence for the exhaustion of defilements and the exhaustion of life. Therefore, it is said: "by the simultaneity of moments." In "descending into the life-continuum and attaining Nibbāna," it should be understood that the Nibbāna-consciousness itself is spoken of as the state of descending into the life-continuum. "Habit" (carita) means the habitual activity of body, speech, and mind. And here, that by which a person is characterized as "lustful" due to a predominance of lust, this is the characteristic. Therefore, it is said: "One whose disposition is lustful means one who is predominant in lust." By this, it should be understood that the strength of lust, having become firm in the mental continuum due to its unabandoned state, is characterized. The same method applies to the rest. Showing that the designation "by the virtuous" is made by omitting the word "etcetera," it says: "by the virtuous, etcetera." By the word "etcetera," the inclusion of donors, etcetera, should be understood. "To be known as objects" means "to be known as objects themselves." "In the ordinary person's stage, etcetera" means in the stages of ordinary persons, trainees, and perfected ones. There, by way of the ordinary person's stage, there is restraint; by way of the trainee's stage, there is abandonment and development; by way of the perfected one's stage, there is realization; or, by way of the ordinary person's stage and the trainee's stage, there is, as appropriate, restraint, abandonment, and development. For preliminary restraint, abandonment, and development are possible for the ordinary person; the others are for the trainee; and by way of the perfected one's stage, there is realization. It is shown by method, as declared by way of showing the method, with: "Whatever, monks, has not been forbidden by me as 'this is not allowable,' if it conforms to what is allowable and rejects what is not allowable, that is allowable for you," and so on. "Leading to lust, etcetera" means the states of being lustful, etcetera. which is conducive to. Mutual connection means the mutual connection of terms like "conducive to defilement and conducive to latent tendencies," and so on, from the terms conducive to defilement, etc. Of many kinds means of twelve kinds, up to four thousand ninety-two kinds, of many types. Connection with worldly beings' abodes, etc., means that the word "etc." here includes the classification of conditions that arise, such as worldly knowledge, supramundane knowledge, worldly and supramundane knowledge, worldly knowables, supramundane knowables, worldly and supramundane knowables, worldly knowledge and knowables, supramundane knowledge and knowables, and worldly and supramundane knowledge and knowables. In both places means in the conducive to defilement, etc., and in the worldly, etc. As appropriate means that whatever phenomenon is suitable for connection by way of association, that phenomenon is connected. Indeed, the connection is made without contradiction of what is possible. For example, a connection like "worldly penetrative" is not possible. Found in the three Pitakas means existing, being present, in the Tepiṭaka Buddha-word that has been recited in the three recitations. This shows that not only is the compilation a reason for determining the aforementioned divisions of conditions, but also that it is seen in the Pāli text. Therefore, it says, "which is seen in those various planes." By "Therefore," etc., it shows the textual correspondence of the aforementioned meaning. The description of the section on the conditions of the Dispensation is finished. Description of the Concluding Remarks In the place where the True Dhamma descends means this is said with reference to the dwelling place of those who have come from other lands and are abundant in hearing, upholding, familiarizing, questioning, and reflecting on the True Dhamma, which is the occasion for the descent of the True Dhamma, or it is said thus because it is the place for the entry of the True Dhamma of the scriptures into one's own continuum. The rest is easily understandable. The description of the subtle meanings in the Netti commentary is finished. The commentary on the Nettippakaraṇa is finished. Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. In the Khuddaka Nikāya Nettivibhāvinī Introduction to the Work To be worshipped Having worshipped, I bow to what should be bowed. By power of worship and more, May I always cast off hindrances. By whom this Netti was made, By whom it was approved; By whom the commentary was done, Relying on their power. Recalling some things, The linked and unlinked connections; I shall make a Netti explanation, Beneficial to the Conqueror's Suttas. May there be the Great Dhamma King, Of immeasurable virtues; Who is wondrous, amazing, Fulfilling Bodhi's requisites. Lord of many lands, Chief supporter of the Teaching; Praised by kings worthy of praise, Thinker of human unthinkables. The king who makes thoughts real, Protector of the head-relic garland; Conqueror of the unconquerable, Always making great stupas and more. By his wise minister, Desiring the Conqueror's Wheel's good; Named Anantasuti, Earnestly implored. Indeed, a deep commentary was made, By the chief elders; But due to its depth, it is hard, For the Conqueror's sons to know. Therefore, as requested, I shall make it, listen with care; A suitable Netti explanation, Following the students' learning way. 1. Elucidation of the meaning of the Compendium Chapter Here, desiring to make the Netti treatise, which is an elucidation of the meaning of the excellent teaching of the Master, comprising the three trainings and the nine divisions, its basis, the subject matter to be elucidated, or simply that which is to be elucidated, is the excellent teaching of the Master, the supreme man, who is always to be worshipped and bowed to by the world with its guardians, and by the three worlds, and which should be known by the wise. Now, showing this excellent teaching, and to define it by its originator, and by the wise who understand it, and to make an exposition of the qualities of the Triple Gem – "That which the world worships, And the world-guardian always bows; This is the excellent teaching Of that supreme man, to be known by the wise." — thus he spoke the first verse; Indeed, by this first verse, only this much, "This excellent teaching is to be known," is intended as a specific mode of action. By this specific mode of action, the excellent teaching, which is the sole intended subject of the Netti, is thus shown. Only the excellent teaching, which is solely intended, is for the Netti commentary... because it is to be praised, the subject. Therefore, the commentator will say: “This teaching, which is the subject of our analysis, of the method of division, of the establishment, and of the investigation, is excellent, supreme, and ultimate due to its possession of qualities like being beautiful in the beginning, and it is to be known only by the wise due to its being within the range of subtle knowledge.” And: “This threefold teaching is encompassed by the phrase ‘the supreme teaching,’ and among these, the first is the means of attainment for the others, and it is the teaching of study, which is the root of all teachings and the subject of one’s own treatise.” And: “Now, what was said ‘the supreme teaching is to be known by the wise,’ there, to show the teaching of study, which is the subject