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the phenomena that appear in the Sutta to be explained can be easily reversed from their opposite. Indeed, in the explanation of the Reversing Mode, phenomena whose nature is distinguished, such as "for a person with right view, wrong view is destroyed" (Netti. 35), will be exemplified by the Distinguishing Mode. After the Reversing Mode, the Synonym Mode follows, to show that even phenomena reversed from their opposite by the Reversing Mode should be understood by synonymous terms, and not only by the terms found in the Sutta to be explained. After the Synonym Mode, the Designation Mode follows, for by the Synonym Mode, the division of phenomena explained by synonyms into their types by way of designation can be easily known. After the Designation Mode, the Descending Mode follows, for when the phenomena in the Sutta are distinguished by the Designation Mode, through the division of designations such as origin and full understanding, and through the division of phenomena such as dependent origination and truths, the descent of these phenomena through dependent origination and so on can be shown. After the Descending Mode, the Purifying Mode follows, for by the Descending Mode, the purification of the beginning of questions regarding the terms in the Sutta to be explained, which have been descended into elements, sense bases, and so on, can be easily accomplished. By the Purifying Mode, In the Na Saṃvaṇṇetabba Sutta, when the word-by-word meanings are clarified, to show that the general and specific nature obtained there, by unity or by difference, is easily achieved, after the Clarification Method, the Basis Method is presented. When the common and uncommon phenomena, which are of general and specific natures, are revealed by the Basis Method, the classification of the collection of conditions and causes, of the common and uncommon form called 'requisites', is easily understood; therefore, after the Basis Method, the Requisites Method is presented. When the uncommon and common causes are shown by the Requisites Method, its causal aspect in its own results, the teaching aspect by the classification of those causes and results, and the development and abandonment of phenomena to be developed and abandoned, when determined and spoken, lead to the understanding of the true nature of the meaning of the Na Saṃvaṇṇetabba Sutta; therefore, after the Requisites Method, the Imposition Method is presented. This should be seen as the reason for the sequence of presentation of the methods. Just as the Summary serves to help the 'one who understands at a hint', so too the Nandiyāvaṭṭana Method serves to help the 'one who understands at a hint'; therefore, the Nandiyāvaṭṭana Method is presented first. Just as the Elaboration serves to help the 'one who understands after detailed explanation', so too the Tipukkhalana Method serves to help the 'one who understands after detailed explanation'; therefore, after the Nandiyāvaṭṭana Method, the Tipukkhalana Method is presented. Just as the Counter-Elaboration serves to help the 'one who needs guidance', so too the Sīhavikkīḷita Method serves to help the 'one who needs guidance'. Therefore, after the Tipukkhalana Method, the Sīhavikkīḷita Method is presented; thus, the sequence of presentation of the three methods of meaning should be understood. Having looked at the ground that is the direction of the methods of meaning, there is a bringing together of them to that ground, that direction. For it is not possible to bring them together without looking; having shown the Direction-Looking Method, the Goad Method is presented. Expert elephant riders, having looked at the elephant's path in all directions, guide it with a goad to the desired place. Some very expert ones guide it without looking. For them, it is merely a matter of guidance... , not bringing together. Thus, it should be understood that the wise, explaining the meaning of the suttas, should lead the ways by observing and looking with the mind. Explanation of origin, explanation of intention, explanation of word-meaning, explanation of method and repetition, explanation of conclusion, or explanation of purpose, explanation of summary, explanation of connection, explanation of questioning, explanation of refutation, or explanation of introduction, explanation of word-analysis, explanation of word-meaning movement, explanation of manifestation, or the one-tube discourse, the four-square discourse, the seated-wick discourse, have been mentioned. Among these, origin is the cause. Method and repetition is a special statement. Introduction is the cause. Movement is questioning. Manifestation is refutation. The explanation called the one-tube discourse is stating the Pāli and then explaining the meaning of each word. The explanation called the four-square discourse is showing the opposing side, showing an analogy for the opposing side, showing one's own side, and showing an analogy for one's own side. The explanation called the seated-wick discourse is reaching a conclusion by means of dissimilar qualities, and then again reaching a conclusion by means of similar qualities. All these explanations are included in the Netti explanations among the ways of teaching and so on. Therefore it is said: “As many special explanations of the sutta as there are, all of them depend on the Netti instructions.” Thus, this ultimate point should be understood so far. The ways of cause, effect, ground, condition, similar, dissimilar, and characteristic, are extensively stated in the commentary (Netti Commentary, 4, twelve terms), so I will not elaborate. Thus, composed according to one's strength and ability, The explanation of the Niddesavāra is finished. 4. Explanation of the Paṭiniddesavāra 1. Explanation of the Desanāhāra Vibhaṅga 5. If it is asked: “Thus, the ways and so on have been indicated by the teacher in their own nature, by way of summary, and explained by way of detailed exposition, and understood by us, then why is it again begun with ‘Among these, what is the Desanāhāra?’ and so on?” (It is) for the sake of those to be trained. Being of three kinds. Indeed, those to be trained are of three kinds: of extremely sharp wisdom, of not extremely sharp wisdom, of dull wisdom. For those of extremely sharp wisdom, the methods are mentioned briefly. For those of not extremely sharp wisdom, they are explained in detail. Now, to show the methods, divided for those of dull wisdom, the section of analysis beginning "Among these, what is the method of exposition?" has been commenced. In the Commentary, it is said: "Thus, to make the methods easy to grasp, after describing their nature in verse, now, to analyze these methods by way of counter-description, 'Among these, what is the method of exposition?' and so on, has been commenced." (Netti. Atthakatha 5). Among those methods indicated in brief mention and detailed explanation, if one asks: "Among these methods, what is the method of exposition?" The verse beginning "With delight and danger" (Netti. 4), which was spoken, that verse is called the method of exposition by way of detailed explanation. And the detailed explanation beginning "With delight and danger" (Netti. 4), the specific extensive commentary beginning "What does this method of exposition expound?" which is now being spoken by me, is called the analysis of the method of exposition – this is the connection. Because it is to be asked: "What does this method of exposition expound?" setting aside the question, to show by determining "It expounds this," it is said: "What does this method of exposition expound? Delight, danger," and so on. There, if one asks: "What does this method of exposition expound?" It expounds, explains, elaborates on delight. It expounds...etc...elaborates on danger. It expounds...etc...elaborates on escape. It expounds...etc...elaborates on the fruit. It expounds...etc...elaborates on the means. It expounds, explains, elaborates on the command – this is the connection. And here, the phrase "this method of exposition" should be understood as referring to what precedes and follows. Because it is to be asked: "Where in the Pāli Dhamma, which is to be expounded, do these delight and so on, shown in the verse beginning 'With delight and danger' (Netti. 4), occur?" it is said: "Monks, I will teach you the Dhamma," and so on. Shown in the verse beginning 'With delight and danger' (Netti. 4)... "These pleasures, etc., where are they to be described? In which Pāli teaching do they appear?" Because it is to be asked thus, "Monks, I will teach you the Dhamma, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning, with phrasing, completely perfect, pure, I will proclaim the holy life." In the Pāli teaching where this is declared, where these pleasures, etc., appear, this mode of discourse explains them – this is the intention. Therein, the word 'Dhamma' is used in many senses, such as scripture, truth, concentration, that which makes known, merit, attainment, and what is to be known. Nevertheless, here it should be understood as referring only to the Dhamma of scripture. The summary of meaning, however, is stated in the commentary (Netti. Aṭṭha. 5), therefore it is not stated by me here. The particle 'vo' is also seen in the senses of use, instrument, word-filler, and dative. Nevertheless, here it should be understood as only in the dative sense. They beg for the aggregates of virtue, etc., or they beg for requisites by bodily intimation – thus they are 'bhikkhus'. Or they see and reflect upon the danger in transmigration – thus they are 'bhikkhus'. 'Bhikkhave' (O Monks) addresses those bhikkhus. For what purpose? It should be understood that he addresses them to make them face him and to engage them in great enthusiasm for listening to the Dhamma. "I will teach the Dhamma" – "I will not, by my power, make you do anything else.