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by entering into all five great Nikāyas, and the absence of an exposition for them. There, bringing in the Pāli teaching from the Peṭaka, such as “What is the gratification and what is the danger?” (Peṭako. 23), the determination of the meaning of words for the Desanāhāra and so forth here, is called comparison with the Peṭaka. By “according to my ability,” he shows his humility, that he is not able to make an exposition of the Netti in every way, in every part, but will do so according to the strength of his own knowledge. “Suvisuddhaṃ” means very pure, meaning unmixed, not interspersed with the errors of doctrines from other Nikāyas. “Asaṃkiṇṇaṃ” means unmixed even within its own Nikāya, by the conceptualization of other meanings of words, free from such confusion, unperplexed, well-defined. “Vinicchayo” is that which determines by various modes. The determination of meanings is “atthavinicchayo.” A discussion that cuts off doubt, proceeding in the manner of crushing a knot in places that are difficult to understand; “nipuṇatthavinicchayo” is that which has a subtle, fine, and delicate determination of meanings. Or, “atthavinicchayo” is that which determines meanings, knowledge concerning the meanings as stated; “nipuṇo cheko atthavinicchayo” is a skillful, expert determination of meanings. This is a deep analysis of meaning, that deep analysis of meaning. They agree on the doctrine. This is said to be – the doctrine of the Mahāvihāra residents, as stated, is very pure, unconfused, and a subtle and precise determination. Without disturbing that doctrine, in accordance with it, revealing the established Dhamma-netti therein, I will make an explanation of the meaning of the Netti-pakaraṇa. "Pamādalekha" means a negligent reading, which arose from writing carelessly when it was inscribed into books later on. "Vajjetvā" means removing. "Pāḷiṃ sammā niyojayanti" means properly applying the Pāli, properly applying that Netti-Pāli to the suttas brought in as examples here and there, or for the explanation of meaning, properly applying that Pāli, which is counted as an example sutta, to each Netti text that serves as a characteristic. "Upadesanti" means the instruction, the essence of the Netti, the heart of the Netti. That which is the distinct domain, unmixed with the division of signs, of the thirty-three kinds of Netti terms with their respective divisions. "Vibhāvento" means clarifying, explaining. The connection is: "I will make an explanation of the meaning of that Netti." Here, by "being requested," the cause for the explanation of meaning is shown. By "desiring the long-lasting establishment of the true Dhamma-netti," the purpose is shown. By "I will make an explanation of meaning," the summary meaning is shown. For the meanings of the text being explained are the summary meaning of the explanation. By "relying on that," etc., the method of doing is shown. Now, engaging in the listening of the explanation, he speaks the concluding verse, "Thus the meaning." There, the word "sakkaccaṃ" (carefully) should be applied in both places: "for one who carefully analyzes," and "may you carefully listen." The explanation of the introductory discourse to the text is finished. Explanation of the Introductory Narrative. The discourse on the text, when spoken, would be beautiful for one who knows the general meaning of the text through understanding the meaning of the words. Therefore, knowing the meaning of the Netti terms is appropriate at the beginning. For that purpose, he asks: "There, in what sense is it Netti?" "There, there" "We will explain the meaning of that Netti," this was said, concerning that. Of which it was declared, "we will explain the meaning," what is the meaning of that Netti? By what sense is it Netti? Or in that, in the phrase "of the Netti treatise," the Netti that was spoken of, what is its meaning? By what sense is it Netti? "By the sense of leading" - this is a common word for agent, instrument, and locus. Having first stated the meaning of the word Netti in the sense of an agent, as in "it leads to the noble Dhamma," now, to speak in the sense of instrument and locus, "they lead by it," etc., was said. Thus it was said, because the understanding of the suttas is dependent on the Netti's instructions. In the Petaka, it is said: "Therefore, by one desiring Nibbāna, meanings should be sought through what is heard. For that seeking, this is the sequence: sixteen modes, five ways, eighteen root-words," etc. (Petaka 3). He says there is no special explanation of meaning apart from the consideration of modes and ways: "The explanation of the meaning of the suttas is dependent on the Netti's instructions." This meaning will become clear later in the miscellaneous discussion. This Netti, being so extensive, from where does it arise? He says, "It arises from the suttas." By this, he shows the Netti's authoritative nature. And this is for clarifying the suttas' dependence on the Netti, not for refuting its origin from the Elder. For the Elder, having delved into the five great Nikāyas, spoke this treatise, which is an explanation of them, precisely by relying on them. Therefore, this is the very nature of explanation: dependence on the Dhamma to be explained. "By the division of the treatise" means by the sections of the treatise. For the consideration of modes and so on are the three divisions of the Netti treatise, or by the divisions that constitute the treatise. For these three treatises are three main topics, namely, the consideration of modes and so on. "By the arrangement of the Pāli" means by the arrangement of the text. By "Indeed, all the meaning of the treatise," etc., he shows the appropriateness of the name "Chapter on Comprehension." The questioner raises an objection, saying, "But is not the Paṭṭhāna not comprehended here?" The other (answers) y... Even though it is not included in its own form, but showing that it is included in meaning, he refutes it with "not this alone," and so on. Again, with "thus indeed," and so on, he makes that very meaning clearer in the Pāli text. The meaning-methods are Nandiyāvaṭṭa and so on. The three groups of formations are meritorious formations and so on, and bodily formations and so on. Among these, the mutual inclusion of the meaning-methods will become clear later. But the others: wholesome volitions of the sense-sphere and form-sphere are meritorious formations; unwholesome volitions are unmeritorious formations; wholesome volitions of the formless-sphere are imperturbable formations. Meritorious formations and unmeritorious formations, when occurring through the body-door, are bodily formations; the same, when occurring through the speech-door, are verbal formations; but when occurring through the mind-door, all three are mental formations. Thus, the very same phenomena stated in the first triad by way of kind, are stated in the second triad by way of door; and these very same are the first triad. Thus, mutual inclusion should be understood. "Where" means in which turn. "In the Peṭaka" means in the Peṭaka instruction. "Coming together" means assembling by way of commentary. "Due to the diversity of expression methods" this is the reason given for the convergence of many modes in a single discourse. For thus, "words are endowed with many powers," say the grammarians. By "not in its own form," he shows that the Paṭṭhāna is extracted in meaning even in the enumeration and explanation sections, just as in the inclusion section. Since it is grasped by the taking of the root terms, let it be so in the enumeration section; but how in the explanation section? Even there, it should be understood that the root terms are grasped by the taking of the methods. For no application of methods is possible without the root terms. But others say: "The Paṭṭhāna, like the modes and methods, is not a special commentary on the discourse, but merely a special quality obtained in each discourse, such as being conducive to defilement. Therefore, there is no inclusion of the meaning of that treatise. And having done so, the Paṭṭhāna is not included among the thirty-three Netti-pada meanings, and it is not extracted in the enumeration and explanation sections." "To be understood from the Pāli text itself..." Supporting the meaning stated as "future," he said "thus indeed... (etc.)... brought forth." This shows that just as it was spoken by that Elder, so too its approval by the Blessed One is in accordance with the Pāli. Challenging the idea that "because it was spoken by a disciple, the introduction was not stated, and it cannot be said," he said "disciple... (etc.)... spoken." And this is not absolute, that the fact of being spoken by a disciple or spoken by the Buddha is the reason for not stating the introduction, or that stating the introduction is not a reason, because both are seen in both cases. Therefore, he shows that the Netti's not being spoken by a disciple is not established by the non-statement of the introduction. Therefore, he said, "Nor are they thereby without authority; thus it should be understood here too." He shows that for the very reason that the statement of the introduction is proof of authority, for that very reason the authority of this treatise is established, beginning with "and the introduction is called." Now, beginning with "or else," he states the invariable reason for the Netti's non-statement of the introduction. Here is the application: the introduction of the Netti should not be stated because it is an explanation of the meaning of the Pāli. For an explanation of the meaning of the Pāli, no introduction is seen for it, as in the Paṭisambhidāmagga, and the Niddesas, etc. Beginning with "This division," from one kind up to eighty-four thousand distinctions, this is the conclusion for the treatise division shown, "the division of the treatise should be understood by the method beginning with."