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because they are of the side of craving. If one were to say, "Let compliance be of the side of craving, but aversion might not be of the side of craving?" Because aversion arises by way of self-love, aversion also belongs to the side of craving. Since it is to be said, "When craving is determined, what is determined?" it is stated, "And by craving..." Because the ten sense-bases of form are the proximate cause for craving, the ten sense-bases of form are determined. This kind of descent, as stated, is called "descent by way of sense-bases." The dependent origination and so forth, which appear in the Suttas, are determined by that special method of exposition, or are determined by way of the Sutta's meaning. In the dependent origination and so forth, determined by that method (etc.), the special method of exposition that descends, enters, or converges, either by way of expressing its meaning or by way of making its meaning known, that special method of exposition is called the "Descent Method." This is the intended meaning to be understood. In other cases too, the descent should be understood according to the method stated. And the meaning of the connection (etc.) beginning with "Therefore the venerable one said..." and the meaning of the connection (etc.) "the Descent Method is employed," should be understood according to the method stated. Thus, in the analysis of the Descent Method, this was composed according to the capacity of beings. The exposition is finished. However, by the wise, the profound meaning should be understood by dividing it in detail according to the commentaries and sub-commentaries. 13. Exposition of the Analysis of the Purification Method 45. By whichever special exposition, being the analysis of the Descent Method, the Sutta meanings to be descended into are divided, that special exposition, being the analysis, is complete. "What is the analysis of the Purification Method?" Because it is to be asked, "Among those, which is the purifying method?" and so on, was said. There, "among those" means among those sixteen methods of exposition and so on, which particular explanation is called the purifying method, the analysis of the purifying method? he asks. Regarding the statement "In the question that has been answered," and so on, it should be understood that the particular detailed explanation now being spoken by me, "Just as the venerable Ajita," and so on, is called the analysis of the purifying method. Because it is to be said, "How is the purifying method to be understood in that question?" "Just as the venerable," and so on, was said. Just as, by which manner, the venerable Ajita asks a question of the Blessed One in the Parayana, so, by that manner, in the question that has been answered, this purifying method is to be understood. Because it is to be said, "Define and divide," "By what, indeed?" and so on, was said, in order to define and divide. The meaning of the verse has been stated. By what, indeed, is the world enveloped? By what, indeed, does it not shine? What anointing do you declare? What, indeed, is its great danger? And in the verse that proceeds by way of questioning – By ignorance is the world enveloped, (Ajita, said the Blessed One,) By desire and heedlessness it does not shine; I declare craving to be its anointing, Suffering is its great danger. And in the verse that proceeds by way of answering – in these two verses, when the question "By what, indeed, is the world enveloped?" is asked by this phrase, the Blessed One purifies the phrase "By what, indeed, is the world enveloped?" by the phrase "By ignorance is the world enveloped," by removing the defilements of ignorance, doubt, and so on, concerning its meaning. For when its meaning is answered, because of the absence of ignorance, doubt, and so on, the meaning is said to be purified; and when the meaning is purified, the phrase itself is also purified. Therefore, it is said in the commentary: "because of the answering of its meaning" (Netti. Attha. 45), and in the sub-commentary: "He purifies it by removing the defilements of ignorance, doubt, and so on, concerning that subject." And they do not begin to ask every verse-phrase that should be begun to be asked, or the meaning of the verse, because the Blessed One, by way of answering all the meaning desired to be known, has not finished "by ignorance..." "The world is not covered" – by just this much word, he clarifies. In the rest too, this is the method. When the question "What is his great fear?" is asked with this word, by the word "Suffering is his great fear," the meaning desired to be known as the starting point by the Blessed One becomes pure and clarified. In the remaining verses too, this is the method. Where, in a question, the starting point is thus purified and clarified by way of complete explanation, that question is explained and clarified. Where, in a question, the starting point remains impure and unclear by way of complete explanation, that question is not explained and clarified – this is the connection. The meaning of "Therefore it is said" and so on, and the meaning of "appointed, purifying method" and so on, should be understood according to the method stated. Thus, in the analysis of the purifying method, composed according to one's strength. The explanation is finished. But by the wise, according to the commentaries and sub-commentaries, the profound meaning should be taken by dividing it in detail. 14. Explanation of the Analysis of the Basis Method. 46. By whichever analysis, which is a special kind of explanation, questions and so on are clarified, that special kind of explanation is complete. Because it is to be asked "What is the analysis of the basis method?", "Among these, what is the basis method?" and so on is said. "Among these" means, among those sixteen teaching methods and so on that are indicated, which special explanation, by way of counter-indication, is called the basis method, the analysis of the basis method – this is what is asked. The special detailed explanation, beginning with "Those phenomena that are indicated there, they should be held thus," which is now being spoken by me, for the indication beginning with "Phenomena of unity, and those that are indicated as of diversity," should be taken as the analysis of the basis method. Because it is to be asked: "Are those phenomena that are indicated in the suttas as of unity and of diversity to be held just as they are, or are they to be conceptualized differently?" "Those there" and so on is said. There, in those suttas, those phenomena such as the Noble Truth of Suffering, which are of one... they are designated as of one nature and of diverse natures. Those phenomena, such as the truth of suffering, should be understood and observed as of one nature and of diverse natures, not otherwise conceived. Because of the instability of common designation in terms of usage, it is asked, "What is the one nature? What is the diverse nature?" Therefore, "suffering is of one nature," and so on, is stated. "Suffering" refers to the general characteristic of suffering stated without regard to specific distinctions like birth, etc. This general characteristic of suffering is called the one nature of suffering. When asked, "What is suffering there?" "Birth is suffering, old age is suffering... consciousness is suffering," the specific characteristic of suffering stated with regard to specific distinctions like birth, etc., this specific characteristic of suffering is called the diverse nature of suffering. "There" refers to those meanings among the truths of suffering, etc., that are stated in the suttas. "The origin of suffering" refers to the general characteristic of origin stated without regard to specific distinctions like "craving that leads to renewed existence." This general characteristic of origin is called the one nature of origin. When asked, "What is the origin there?" "This craving... craving for non-existence," the specific characteristic of origin stated with regard to specific distinctions, this specific characteristic of origin is called the diverse nature of origin. "The cessation of suffering" refers to the general characteristic of cessation stated without regard to specific distinctions like "the complete fading away and cessation of that very craving." This general characteristic of cessation is called the one nature of cessation. When asked, "What is the cessation of suffering there?" "The complete fading away and cessation, renunciation, relinquishment, release, non-attachment of that very craving," the specific characteristic of cessation stated with regard to specific distinctions, this specific characteristic of cessation is called the diverse nature of cessation. "The path leading to the cessation of suffering"? "The path" refers to the general characteristic of the path leading to cessation stated without regard to specific distinctions like right view, etc. This general characteristic of the path leading to cessation is called the one nature of the path. When asked, "What is the path leading to the cessation of suffering there?" The specific practice leading to the cessation of suffering, which is stated as "this Noble (path)... and Right Concentration," considering the distinctions beginning with Right View and so on, that specific practice leading to the cessation of suffering is called the distinctness of the path. As for the path, without considering distinctions like the path to hell and so on, that general state of being a path which is stated, that general state of being a path is called the oneness of the path. Having asked, "Which path is there?" and having answered, "The path to hell... and the path to Nibbana," considering the distinctions like the path to hell and so on, that specific state of being a path which is stated, that specific state of being a path is called the distinctness of the path.