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and the standing of his consciousness, which is a tumor of form, goes to full understanding, and his passion for the form element is abandoned, and he does not go by the path of desire, and in feelings, and so on, this is the imposition of abandonment, and so on, this is the imposition, the method is employed. Thus it was composed according to the strength of the beings. The explanation of the sixteen methods is finished. Explanation of the Ways 17. The explanations of the methods have been pointed out, and we have understood them. Because it is to be asked, "What are the explanations of the ways?" the statement "and craving" and so on, was made. Or, having thus explained the methods in the order of the outline, now, in order to explain the ways, "and craving" and so on, was said. There, the particular explanation that, by way of determining the meaning of "craving" and "ignorance" that appear in the Sutta, leads "craving" and "ignorance" to the side of defilement; or that, by way of determining the meaning of "calm" that appears in the Sutta, and "insight" that appears in the Sutta, leads the grasped "calm" and the grasped "insight" to the side of purification; and leading, joins them with the truths and leads them—this particular explanation is called the Nandi-āvatta Way—this is the interpretation of the meaning. And here, the ground of the meaning-way, and the explanation, are called "way" in the verse. Therefore, "particular explanation" was said. For the meaning-way is not the explanation. The way of support in the preliminary stage, suitable for the penetration of the four truths, is indeed the meaning-way. But the explanation of that meaning-way, by which the construction of the ground of the way proceeds through craving and so on, for those who are quick to understand and so on—that explanation itself is called the way-designation. This will come in detail in the compilation of methods (Netti. 78-79). The explanation of the Nandi-āvatta Way has been pointed out, and we have understood it. Because it is to be asked, "What is the explanation of the Tipukkhalanaya Way?"— 18. He who leads the unwholesome with their roots, and the wholesome with their wholesome roots. The real, the true, It is real, it is true, it is unfailing, that method they call "three-pronged." The verse has been stated. In that, the specific commentary which leads the unwholesome, with its roots, with its three roots of greed and so on, to the side of defilement; and the wholesome, with its wholesome roots, with its three roots of non-greed and so on, to the side of purification; and leading, it leads the existent wholesome and unwholesome, not the non-existent like illusions or mirages; it leads the true wholesome and unwholesome, not merely conventional truth like pots and so on; it leads the unfailing wholesome and unwholesome, not the failing. Because the wholesome and unwholesome exist by nature, they are existent; because they are ultimate truths, they are true; because there is no pleasant result for the unwholesome, and no unpleasant result for the wholesome, when there is a result, they are unfailing in not deceiving. Indeed, the wholesome and unwholesome are to be seen as qualifiers of these three terms: "existent, true, unfailing." Or, this method, leading the unwholesome by unwholesome roots, and the wholesome by wholesome roots, leads to the existent, true, unfailing, by determining and applying the four truths. For suffering and so on, because they are of the nature of affliction and so on, and because there is no other way, they are existent; because they are of the nature of truth, they are true; because they are not deceptive, they are unfailing. For this was said by the Blessed One: "These four, monks, are true, unfailing, not otherwise." The meaning is that the specific commentary, which is the characteristic of leading the meaning of the discourse on the unwholesome and so on through the application of the four truths, they call "three-pronged." In that, "three-pronged" means excellent due to three causes. The method of meaning concerning the unwholesome and so on, which is a specific commentary, is called the "three-pronged method" by way of a figurative expression of place. The detailed explanation will come in the collection of methods. The exposition of the three-pronged method has been expounded, and understood by us. Since it is to be asked, "What is the exposition of the lion's sport method?" — 19. "Whoever leads from perversions, defilements, and senses to the good Dhamma. That method, the knowers of methods, call the lion's sport." The verse has been stated. In that, The special explanation which, by means of the perversions stated in the Sutta, leads defilements to the side of defilement; and by means of the faculties stated in the Sutta, leads the True Dhamma to the side of purification; this special explanation, the experts in method, the skilled in the method of the True Dhamma, or indeed the skilled in the method of meaning, they say, lead like a lion's play—this is the meaning construction. Therein, by perversions means: the beautiful in the ugly, happiness in suffering, permanence in the impermanent, self in the non-self—by these four perversions. By faculties means: by faculties such as faith. True Dhamma means: the True Dhamma of practice and penetration. The rest here is just as stated. The detailed explanation, however, will come in the collection of sections (Netti. 86-87). The exposition of the Lion's Play method has been expounded, and understood by us. Since it is to be asked, "What is the exposition of the Direction-Viewing method?" – 20. "Indeed, in the explanations, the wholesome and unwholesome, stated here and there. One observes with the mind, that, they say, is direction-viewing." – The verse has been stated. The reading "they say, lion-viewing" is written, but it should be understood that it is not the Elder's reading, due to its differing characteristic. Therein, the wholesome and unwholesome states, which are the directions of the method, stated here and there in the explanations, the observation that one makes of those wholesome and unwholesome states, which are the directional states of the method, internally within the mind itself, that observation, indeed, is called direction-viewing—this is the meaning construction. Therein, by explanations means: in the expositions of the Sutta's meaning made for the application of each method of meaning. Wholesome means: purifying. Unwholesome means: defiling. Stated means: extracted from the Sutta and declared. Observes means: he examines and considers those wholesome and other states with the mind itself, saying "this is the first direction, this is the second direction," and so on, as the direction of that particular method. 'Khu' is a particle in the sense of emphasis, thereby showing that the direction-viewing method is not some special kind of meaning. 21. The exposition of the Direction-Viewing method has been expounded. And understood by us. Since it is to be asked, "What is the exposition of the Goad method?" – the verse beginning "having observed"… Indeed, it is said. Here, having observed all wholesome and unwholesome things, which are like the various directions and ways, by means of directional scrutiny, having taken them up and extracted them from the suttas, that which is brought together, that which is a bringing together, this way called bringing together is named the hook way—this is the explanation of the meaning. And here, a hook is a special implement, made of diamond or the like, with a sharp point, straight and curved, which is the cause for bringing elephants to the desired place. This way is like a hook, hence it is a hook in meaning. For by this way, one leads to the desired meaning of the sutta. Primarily, however, it is a hook because it is extracted from the place where it pierces the flank (aṅka), and if it were not there, it would enter within. It is formed from the root ‘as’ preceded by ‘aṅka’ and followed by the suffix ‘u’. This way also has no particular special meaning. The sixteen modes of leading and the five ways were taught by the teacher. And they were known by us, because it was to be asked, “In the sutta to be expounded, should the sixteen modes of leading be applied first, or the ways?”— 22. “The sixteen modes of leading first, having observed the directions by directional scrutiny. Having condensed with the hook, he should expound the sutta with the three ways.” – He spoke this verse. In the Commentary, however, it is said, “Having thus expounded the modes of leading and the ways, now showing the order of their application, he said, ‘The sixteen modes of leading first,’ and so on” (Netti. Aṭṭha. 22). Here, the sixteen modes of leading, being the search for expressions, should be applied first in the sutta to be expounded as an exposition. When applying them, they should be applied in the order of the taught modes of leading, not in reverse order. The intention is that, having first expounded according to the order of the exposition of the modes of leading, afterwards, having observed by directional scrutiny, having led by the hook way, he expounds with the three ways of meaning. Thus composed according to one’s strength The explanation of the exposition of the ways is finished. Explanation of the Twelve Terms In the summary section, it is said, “The twelve terms are the sutta,” referring to the sutta to be expounded, which is the excellent teaching within the scope of the Netti, in terms of its expressive terms and meaning terms. Because it is to be asked, “Which are they?” to describe from the formless – 23. “Letter, word, syllable, description, just so. The sixth mode of expression, all this is the syllable. 24. Illumination, manifestation, explanation, analysis, clarification, designation. By these six terms, the meaning and action are described.” –