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which are also of the same nature, are understood there as having the same function as binding friendships, because they are bases of inclusion. In phrases like "feeling conditioned by contact" (Ma. Ni. 3.126; Saṃ. Ni. 2.1, 39; Mahāva. 1; Vibha. 225; Udā. 1; Netti. 24), sameness of cause is implied. Just as contact is for feeling, so too perception, etc. even to these, there is a condition by way of co-arising, etc., so these too are stated as such due to having a common cause. Thus it is said: “volition born of the contact of the mind-consciousness element that is of that kind” and “having been touched, one perceives; having been touched, one wills,” etc. Similarly, “from craving, clinging” and so on, should also be exemplified. In “from ignorance, formations,” etc., a common result should be seen. Just as formations are the fruit of ignorance, so too are craving, clinging, etc., and thus these too are included there. Therefore it is said: “In the former existence of becoming, delusion is ignorance, accumulation is formations, delight is craving, approach is clinging.” When it is said: “One enjoys and delights in form, and regarding that, lust arises,” the feelings, etc., associated with that, are implicitly stated due to having a common object. For without them, its arising does not exist. In “by these and so on,” the word “and so on” should be understood to include meaning, context, gender, proximity of other words, capacity, etc. For even of those not stated in the Suttas, a determination is possible as if they were stated, by way of meaning, etc. By the method stated, meaning “having one characteristic by way of being a killer,” etc., in the Pāḷi, and “co-existence,” etc., in the commentary, by the method stated. 6. To state after determining by “contact by way of touching,” etc., is etymology, but that is of a word, not of a sentence, so it says, “word etymology.” Intentions and origins here are to be determined through the expression itself. There is nothing to be said regarding the connections between prior and subsequent etymologies, so it says, “the search for meaning is especially through the expression.” The cause of occurrence is intention, etc. 7. “In the proximate cause,” this means that even in the case of phenomena that are causes of the phenomena mentioned in the Sutta, a determination should be made, and a turning over should be done by way of similarity and dissimilarity. was said for the purpose of showing, not in the sense of a system. Therefore, it is proven that it is proper to determine the basis of a word even without repetition. Or, the basis of a word is the place where the word originates, the meaning of the word. In this case, where it is said, “Begin, set forth” (S. I. 185; Nett. 29; Peṭ. 38; Mil. 5.1.4) is the basis of energy (Nett. 29), the meaning, such as the element of beginning, that is stated, should be understood as: that is the place where the word 'energy' originates, it is the meaning denoted by the word 'energy'. The same method applies to the rest. "The rest" means that which is other than what is named; it might be its opposite, or something else, thus it says, "or by not grasping due to dissimilarity." "Connecting with the commentary" means connecting with the Pāḷi by means of the explanation of meaning, which is the determination of the dissimilar qualities mentioned. Therefore, it says, "teaching." "In the opposite" should be seen as merely an example, as repetition is desired even in the case of similar qualities. 8. "By way of name" means by way of common name. However, since it is stated in the Pāḷi, "the defilements to be abandoned by insight, common to beings fixed in wrongness and to unfixed beings" (Nett. 34), it is said, "by way of names such as 'to be abandoned by insight'." "By way of basis" means by way of the continuum of beings. For that is intended here as "basis" because it is the place where phenomena originate. Therefore, it says, "lust and ill-will are common to the ordinary person and the stream-enterer" (Nett. 34). "By way of the opposite of what was said" means by way of uncommonness in terms of name and basis. For the state of being on a particular path and fruit is uncommon to those on that particular path and fruit, the capability of the capable, the incapability of the incapable, are uncommon. 9. "Developed" is an indicator of the action of development; there is no intention of a time-word here, thus it says, "the meaning is 'to be developed'." And development here means cultivation, and the word 'skillful' should be understood as 'blameless'. "From the opposite" means from the adversary. For this is the establishment of the intended phenomenon by way of exclusion through dissimilar examples. 10. P Of the meaning denoted by the word, or of the inherent nature. 11. Exposition is teaching. Origin is arising. 12. By "Inclusion of the unsaid," it shows that the word "ca" (and) has the meaning of collecting the unsaid. 13. By "In the verses," it shows that the question is to be understood as coming from the Pāli text itself, not otherwise. Therefore, it is said: "explained by the Buddhas and others." "Of that meaning" means of the meaning that has been begun; thereby it states the subject of purifying the beginning. And here, through the door of meaning itself, the purification of the word-question is also done, therefore it is said again "of that meaning." Or else, "I am explained" means in the explanation. Indeed, by purifying the explanation, the question is purified. "Question" means in the asking. "In the verse" is an indication; thereby it is said: in the verse, and in suttas, geyyas, and so on. "Concerning which" means concerning that which, beginning with virtue and so on, is taught in verses and so on; that is the beginning. "Questioned" means the questioner, "What is the purity of the word here? What is the purity of the question? What is the purity of the beginning?" Thus, the questioner, having asked a question, proceeds with the examination of purity and impurity. 14. "It should not be imagined" means: Just as in the world, "genus is generality, difference is generality, relation is generality," and so on, they imagine and conceive generality as genus and so on, and difference as distinct from that, so it should not be imagined. When a particular time is called "tomorrow," then, after that day has passed, it is called "today," and again, after that day has passed, it is called "yesterday." Thus, these particular times are of an unstable nature. Even regarding direction, "relative to one boundary, it is the eastern direction, then, relative to another, it is called the western," and so on, its unstable nature should be understood. "Relative to genus and so on" means relative to the particular sufferings of birth and so on. "Relative to truth" means relative to the generality of truth. What is called "craving," even though it is general relative to craving for sensual pleasures and so on, becomes a particular relative to truth. Referring to such things, it is said: "This method applies to the origin and so on as well." 16. "Here" means in this word of the Buddha. Therefore, he said, "of the three trainings," and so on. As heard, as spoken, understood by sound, determined, not understood by other means of proof such as meaning, context, gender, or proximity to other words. "Shown by meaning" - this is said with reference to a Sutta where only development is taught, not abandonment. Explanation of the Method Summary 17. By craving and ignorance as causes. Defilement is its side, so it is the side of defilement. The meaning of the Sutta is of the side of defilement, so the meaning is "leading to defilement." It is connected to "the meaning of the Sutta of the side of purification." Leading to emergence, and by strong insight, the mode of grasping, the method of support, for what is to be fully understood in suffering, etc., is conducive to the path. If so, how is it a method? He says, "But of that," and so on. There, by "the usage of method," it is shown that the basis of the method is called method. 18. By the nature of being an opposer, etc. By the nature of being an opposer, origin, cessation, and escape. By the absence of being otherwise, by the absence of being unopposed, unoriginated, unceased, and unescaped. By the nature of truth, by the nature of not being false. By not deceiving, it means that there is no deception regarding the nature of the noble, etc., it is definitive. 19. Defiled phenomena are phenomena associated with defilement. "Skilled in the method of the True Dhamma" means skilled in the method of the truth of dependent origination, etc., or skilled in the method of unity, etc. 20. In the explanations of meaning: in the answers to questions given in the Sutta, such as "These phenomena are wholesome" (Dhs. 1), and in the explanations of meaning given in the commentaries. By "purificatory," it is shown that blameless phenomena are intended here as wholesome, not those with pleasant results. The meaning is "mentally surveying for the application of each meaning-method." 21. If it is a cause, how is there no other meaning for it? He says, "Because by which," and so on. Because it is the nature of surveying and bringing together the phenomena that are like directions, the method is called "usage-method" and "action-method," not like Nandi-āvatta, etc., which are substantial. Explanation of the Twelve Terms 23. When not completed, it is a word. At the time of utterance, if the word is incomplete, it means it is broken off. For when completed, it would be called a "word," not an "syllable" – this is the intention. Because a word has synonyms, it is like it moves, flowing through meanings, but a sound does not have synonyms. Therefore, it is said, "because it is imperishable in terms of its synonyms." "Indeed, there is no synonym for a sound" – this refers to specific sounds like 'a', 'k', etc.