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the foundation of the Dhamma-wheel. Dividing the words in the Dhamma-wheel Sutta to match the verse, "the twelve stages of the Sutta," he says, "There, immeasurable..." and so on. "There, there" refers to the teaching of the Dhamma-wheel (Saṃ. Ni. 5.1081; Mahāva. 13 ff.; Paṭi. Ma. 2.30). By not saying, "immeasurable letters, immeasurable words," but "immeasurable words, immeasurable letters," with inverted order of words, it shows that they are mostly comprised of words. Words, letters, and syllables should be seen as gender inversions. "Of this very meaning" means the genitive case in the sense of the possessive relationship between the manner and the possessor of the manner, of the very meaning, which is the Four Noble Truths, which is to be expressed, its manifestation, its proclamation, the manner of proclamation, the manner of designation. And "the manner of manifestation" means mani The aspect of the meaning that is to be sat upon. This method applies to the rest as well. "Thus also" means that in this way, and in this way, this suffering, beginning with birth, should be understood as a noble truth. This refers to craving, which has divisions such as sensual craving. "Origin of suffering" means the origin of suffering because it is the cause of the arising of suffering. This refers to the unconditioned element, which is free from all conditioned things. "Cessation of suffering" means the cessation of suffering because it is the condition for the non-arising and cessation of suffering, which has divisions such as birth. This refers to the Noble Eightfold Path, beginning with right view. The path leading to the cessation of suffering is so called because it proceeds by making Nibbāna, which is the cessation of suffering, its object, and because it is the practice for the attainment of the cessation of suffering. The rest is as explained. Beginning with "there are immeasurable," by dividing the terms of expression and the terms of meaning, and to show their mutual relationship as subject and object, it is said, "There the Blessed One reveals with letters," and so on. Or, because the question arises whether the Blessed One reveals or makes known with ordinary letters and so on, or whether he reveals and makes known appropriately, to determine and show the relationship as subject and object, it is said, "There the Blessed One reveals with letters," and so on. In this regard, why is it said, "reveals with letters"? Is it not that in "dukkhasacca" (truth of suffering) and so on, the meaning of the truth of suffering should be revealed by the word itself? True, but by taking the letter, which is a part of the word, the word, which is a collection of letters, is also taken. And when the word is taken, the understanding of the meaning of the truth of suffering and so on certainly occurs. If this is the case, since it is accomplished by the word itself, should the letter not be taken separately? No, because there is a special arising of understanding of the meaning of the truth of suffering and so on. Indeed, by the letter "Du," the meaning of wretchedness is grasped, as it is the basis of many afflictions. By the letter "Kha," the meaning of emptiness is grasped, due to the absence of permanence, beauty, and happiness. In this way, a special understanding arises. Therefore it is said, "for the grasping of the meaning of the word, a special..." the remaining wealth arises.” (Netti. Atthakatha. 9). Since there is no sentence completion at the end of a word, the meaning briefly indicated by letters is said to be revealed by words, thus it is said: “reveals by words.” But at the end of a sentence, the meaning that is shown and revealed is said to be explained and made clear, thus it is said: “explains by expressions.” And when the sentence is divided into modes, that meaning is said to be analyzed, thus it is said: “analyzes by modes.” When the words, which are parts of the sentence, are individually analyzed and distinguished, that meaning is said to be made clear, thus it is said: “makes plain by etymologies.” When the parts of the sentence, which have been analyzed, are fully taught in detail, there is satisfaction all around in the minds of those to be trained, and an increase in wisdom, thus it is said: “makes known by expositions.” In phrases like “The Blessed One indicates by letters,” if the emphasis were placed on “the Blessed One only” or “by letters only,” the meaning would be: “a disciple does not indicate, does not indicate by words and so on.” But a disciple also indicates, and indicates by words and so on. Where then should the emphasis be placed? The emphasis should be placed as: “The Blessed One indicates by letters only.” In this way, the meaning indicated by a disciple or indicated by words and so on is included. And the distinct domains of meaning-words such as letters are established. Therefore, in a single continuous discourse, only six meaning-words should be determined; in a discourse with multiple continuities, six meaning-words should be determined separately for each break in continuity. Since it is to be asked: “By which of the six expressive words does one accomplish which function?” To specify and show: “By this, this function; by this, this function is accomplished,” it is said: “Therein, the Blessed One unfolds by letters and by words,” and so on. “Therein” refers to the expressive words such as letters. “Unfolds” means accomplishes the function of unfolding. Although teaching itself accomplishes the function of unfolding, the Blessed One, however, is the teaching. It is said to accomplish the act of unveiling. The meaning should be understood thus in the remaining cases too. Because it should be asked: "Is the teaching that accomplishes the act of unveiling also the one that generates the teaching accomplishing the acts of elaborating and expanding, or are there other teachings, each accomplishing a distinct act?" To show by determining that there are other teachings, each accomplishing a distinct act, he said, "Therein, unveiling, etc." Or, because it should be asked: "What is unveiling? What is elaborating? What is expanding?" it was said, "Therein, unveiling, etc." "Therein, therein" refers to the teachings that accomplish the acts of unveiling, etc. "Unveiling" means the teaching that accomplishes the act of unveiling is the initial teaching. "Elaborating" means the teaching that accomplishes the act of elaborating is the middle teaching. "Expanding" means the teaching that accomplishes the act of expanding is the final teaching; this meaning should be understood. Because it should be asked: "When the Dhamma-Vinaya, which is the meaning of the recitation, is unveiled and pointed out, which person does it discipline? When the Dhamma-Vinaya, which is the meaning of the recitation, is elaborated and indicated, which person does it discipline? When the Dhamma-Vinaya, which is the meaning of the recitation, is expanded and re-indicated, which person does it discipline?" he said, "This Dhamma-Vinaya, etc." However, in the Commentary, it is said: "Having thus shown the function of the six terms of expression, such as 'reveals with letters,' now, to show the function of the terms of meaning, 'this Dhamma-Vinaya, etc.' was stated." (Netti. Aṭṭha. 9) Therein, this Dhamma-Vinaya, being the meaning of the recitation of the outline, when unveiled and pointed out, disciplines the person who understands by mere unveiling. By disciplining that person who understands by mere unveiling, they call that Vinaya, which is the meaning of the recitation of the outline, when unveiled and pointed out, "beautiful in the beginning." When this Dhamma-Vinaya, being the meaning of the recitation of the elaboration, is elaborated and indicated, it disciplines the person who understands by elaboration. By disciplining that person who understands by elaboration, that which is being elaborated... The discipline, being indicated, being the meaning of the recitation of the teaching, they call "good in the middle." This Dhamma-Vinaya, being expanded, being re-indicated, being the meaning of the re-recitation of the teaching, disciplines the person to be trained, generates discipline. By that disciplining of the person to be trained, that discipline, being expanded, being re-indicated, being the meaning of the re-recitation of the teaching, they call "good in the end." This is to be understood as the meaning of the connection. Or else, by "illuminates with letters" and so on, the function of the six terms is shown. If so, the meaning would be without function. And the meaning, directly, is indeed with function. Having considered this objection, he says, "this Dhamma-Vinaya" and so on. By this, the meaning itself primarily accomplishes the disciplining of the three types of trainees. But the word expressing the meaning accomplishes the disciplining of the three types of trainees by way of transference of locus, thus he shows. But for one who is word-bound, since there is no establishment of the penetration of truth, he is not mentioned here. Or, by the inclusion of "trainee," just as with the virtuous ordinary person, by the inclusion of "to be trained," the word-bound person is also to be understood as included. In "by letters" and so on, the instrumental case is for an instrument, not for a cause. For letters and such are the means for disclosure and such. Disclosure and such are not the means for letters and such. So, the causal meaning is not to be taken, as in "he lives by food" and so on. There, he lives by food as a cause, or he gets food by living as a cause. The result of living is taken as the cause of living. In "he lives by invitation" and so on, the same applies. Therefore, he says, "That for the sake of which an action occurs, that is the cause" (Netti. Aṭṭha. 9). There, "yadatthā" means that food and such is the purpose for which the act of living and such exists. "Yadatthā" means