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They do not go, thus 'nagā' (trees). 'Nagā' (mountains). 'Agā' (trees), 'agā' (mountains). What is 'apāṇinī'? What is the use of 'ago vasalo'? Here, 'ago' means a poor person. 'Vasalo' means a wretched person. 'Kiṃ tenā' is a word of blame. There is also the reading 'sītenā'. Thus, 'neke' (some), 'aneke' (many), 'nekāni' (some things), 'anekāni' (many things), etc. Thus, the 'na' group. 381. 'Saha' becomes 'so' in the sense of 'other'. In a compound word where the sense of 'other word' is implied, when a subsequent word follows, 'saha' optionally becomes 'so'. He who exists with a son, thus 'saputto' (with son), 'sahaputto' (with son). What is 'in the sense of other'? Having done together, having fought together. 382. In a proper name. In a proper name, when a subsequent word follows, 'saha' becomes 'so'. Dependent together, 'sāyattaṃ'. With leaves together, 'sapalāsaṃ'. This is the name of a certain tree. 383. In the unperceived. When the unperceived is implied, when a subsequent word follows, 'saha' becomes 'so'. That by which one is snared is 'oḍḍi' (a snare). He who exists with a snare, thus 'soḍḍi' (a pigeon). Here, 'oḍḍi' is unperceived. There is also the reading 'sāggi kapoto' (pigeon with fire). That which exists with a 'picu' (cotton/feather), thus 'sapicukā' (a whirlwind). And that is unperceived. It is to be known by seeing a mass of feathers whirling in the sky after rising up. "With female ogres, wind-circles" is also a reading. Thus, with dust, winds, with female ogres, night. 384. In Akāla for Sakattha. The 'sa' of 'saha' becomes 'so' when 'sakattha' is predominant, and 'akāla' is the subsequent word. With Brahmā, with a wheel. What is meant by 'akāla'? With the forenoon, with the afternoon, meaning the forenoon or afternoon occurring with a good constellation. 385. In Ganthanta and Ādhikya. The end of a text is 'ganthanta'. For example, the Uṇādi section is the end of the Kaccāyana text. 'Adhikabhāva' is 'ādhikya' (excess). The 'sa' of 'saha' becomes 'so' when it refers to the end of a text or an excess, and a subsequent word follows. "That which is studied with the Uṇādi section" is 'soṇādi', meaning the entire Kaccāyana text is studied. "That which is studied with a muhutta (moment)" is 'samuhutta', meaning the entire astrology is studied. 'Joti' means astrology. In excess: with a doṇa, a khārī, with a kahāpaṇa, a nikkha, a māsaka, a kahāpaṇa. This rule is for constant application. 386. For Samāna in Pakkha and others, optionally. For 'samāna', 'so' optionally occurs when 'pakkha' and other words are subsequent. A 'pakkha' (side/faction) that is the same, a friend, is 'sapakkha'. Or, one whose 'pakkha' is the same is 'sapakkha', or 'samānapakkha'. Thus, 'sajāti' (of the same kind), 'samānajāti' (of the same kind), 'sajanapado' (of the same region), 'saratti' (of the same night). One whose husband is the same is 'sapati'. Thus, 'sanābhi' (of the same kin), 'sabandhu' (of the same kin), 'sabrahmacārī' (of the same holy life), 'sanāmo' (of the same name). 'Avhaya' is called 'nāma' (name). One whose name is like the moon is 'candasavhayo'. 'Sagotto' (of the same clan). One whose clan is like Indra is 'indasagotto'. 'Sarūpaṃ' (of the same form), 'saṭṭhānaṃ' (of the same place). 'Hari' is called gold. One whose color is like gold is 'harissavaṇṇo', with doubling of 'sa'. Thus, 'siṅgīnikkhasavaṇṇo' (of the color of a gold coin), 'savayo' (of the same age), 'sadhano' (of the same wealth), 'sadhammo' (of the same Dhamma), 'sajātiyo' (of the same kind). What is meant by 'pakkha and others'? 'Samānasīlo' (of the same virtue). 387. In Udara with 'iya'. For 'samāna', 'so' optionally occurs when 'udara' followed by 'iya' is subsequent. Born from the same womb, a uterine brother, a uterine brother. What does 'iya' mean? Sameness of womb. For others too, it is 'same'. Whose beauty is like the moon, that is moon-like beautiful, a face. Thus, lotus-like beautiful, a countenance. By the great rule, it is also for 'santa' and so on. One who has hair, is hairy. Thus, one with wings, winged. Those who have defilements, are defiled. Those who have conditions, are conditioned. Those who have higher states for themselves, are with higher states. A peaceful person, a good person. Likewise, a good person, the true Dhamma. The state of being peaceful, goodness, and so on. Thus, the 'sa' group. 388. This of this. When a subsequent word follows, 'this' becomes 'this'. This meaning belongs to this, thus 'idamatthī'. At the end of the compound, 'ī'. The state of 'idamatthī' is 'idamatthitā'. These are the conditions for these, thus 'idappaccayā'. The state of 'idappaccayā' is 'idappaccayatā'. "The conditions for these are 'idappaccayā', 'idappaccayā' itself is 'idappaccayatā'," thus they connect. The particle word 'ida' also exists. "And if, monks, form were self, and if feeling were self. And if perception were self. And if formations were self, monks," and so on. 389. Male, of male, or. When a subsequent word follows, 'of male' becomes 'male', or. The gender of a male is masculine gender. The state of being male is maleness. And that male is a cuckoo, thus a male cuckoo. And that male is an ox, thus a bull. 'Go' in the sense of skin, the 'a' suffix, neuter. What does 'or' mean? Male and female. 390. Ṭa for nta, ntū. When a subsequent word follows, 'nta' and 'ntū' become 'ṭa', sometimes. Those whose foundation is existence, they are founded on existence. The nasal insertion. Those whose root is the Blessed One, they are rooted in the Blessed One, the teachings. Thus, those whose refuge is the Blessed One, the teachings. Due to the 'bahula' rule, and when 'tara' and so on follow, among the great ones, exceedingly great is 'mahattari'. The state of greatness of the long-experienced, is 'rattaññumahattaṃ'. Thus, greatness of birth, greatness of quality. Greatness of merit. The state of an Arahant is Arahantship. 391.A. When a subsequent word follows, `nta` and `ntū` become `a`. We are established as beings. We are established as virtuous ones. 392.Rīrikkhakesu. When `Rī`, `rikkha`, and `ka` suffixes follow, `samāna` becomes `so`. Due to being a permanent compound, the analysis is with another word. "That which exists" is `samāna`. The meaning is "it is perceived in the mind as if directly." "He appears like `samāna`" becomes `sadī`, `sadikkho`, `sadiso`. "They appear like `samāna`" becomes `sadisā`. 393.Ntakimimānaṃ ṭākīṭī. When those follow, of the word ending in `nta` suffix, and of the words `kiṃ` and `ima`, they become `ṭā`, `kī`, `ṭī` respectively. "He appears like a being" becomes `bhavādī`, `bhavādikkho`, `bhavādiso`. "He appears like what?" becomes `kīdī`, `kīdikkho`, `kīdiso`. "He appears like this" becomes `īdī`, `īdikkho`, `īdiso`. 394.Sabbādīnamā. When those follow, of the pronouns `ya`, `ta`, `eta`, `añña`, `amha`, `tumha` (which are among the `sabbādi` group), the end becomes `ā`. `Yādī`, `yādikkho`, `yādiso`. `Tādī`, `tādikkho`, `tādiso`. `Etādī`, `etādikkho`, `etādiso`. 395.Vetasseṭa. When those follow, `eta` optionally becomes `eṭa`. `Edī`, `edikkho`, `ediso`. `Aññādī`, `aññādikkho`, `aññādiso`. `Amhādī`, `amhādikkho`, `amhādiso`. `Tumhādī`, `tumhādikkho`, `tumhādiso`. 396.Tumhamhānaṃ tāmekasmiṃ. When those follow, of `tumha` and `amha` words occurring in the singular, they optionally become `tā` and `mā`. "He appears like me" becomes `mādī`, `mādikkho`, `mādiso`. "He appears like you" becomes `tādī`, `tādikkho`, `tādiso`. What about "in the singular"? "They appear like us" becomes `amhādino`, `amhādikkhā`, `amhādisā`. "They appear like you (plural)" becomes `tumhādino`, `tumhādikkhā`, `tumhādisā`. And here, only the singular of the object of comparison is meant. is diminished. Therefore, "like me, they appear" means "like me," and "like you, they appear" means "like that." "Like that" is also appropriate. The Pāli text says, "Indeed, those like me are victors, who have attained the destruction of defilements" [Mahāva. 11]. These words will also appear in the section above. 397. Taṃmamaññatra [Ka. 143; Rū. 235; Nī. 322]. When another word follows, other than those ending in -rī, -rikkha, -kapaccaya, then for "tumha" and "amha," "taṃ" and "maṃ" are substituted in some cases. "You are a refuge for whom?" - "They are your refuge." "I am a refuge for whom?" - "They are my refuge" [Saṃ. Ni. 4.359]. Similarly, "your island," "my island" [Saṃ. Ni. 4.359], "your refuge," "my refuge." 398. Manādyāpādīnamo maye ca [Ka. 183; Rū. 386; Nī. 375]. When a word follows, or when the suffix "maya" follows, "o" is substituted for "manādi" and "āpādi." Mind-foremost, mind-made, dust-and-dirt, dust-made. All mind-groups should be mentioned here. Water-element, water-made. They follow in every direction [Dī. Ni. 3.281]. Live, you, for a hundred autumns [Jā. 1.2.9]. 399. Parassa saṅkhyāsu [Ka. 36; Rū. 47; Nī. 130]. When numbers follow, "o" is substituted for "parassa." More than a hundred, more than a thousand, more than fifty qualities. Here, the word "para" is another word signifying "excess," as in "indriyaparopariyatta" (the state of being beyond the range of the faculties), not a pronoun. 400. Jane puthassu [Ka. 49; Rū. 44; Nī. 129]. When "jana" follows, "u" is substituted for "putha." This person is separate from the noble ones, hence "puthujjana" (ordinary person). Moreover, in the Pāli tradition, the word "puthu" itself is frequently seen. "They generate defilements separately" means "puthujjanā." "They look at the faces of various teachers separately" means "puthujjanā." "They are carried away by various floods separately" means "puthujjanā" [Mahāni. 51, 94]. "Dependent on the distinction of various kinds of perceptions and their separateness, there arises the distinction of various kinds of craving and their separateness" [Dha. Sa. Aṭṭha. 1]. "Come, ask others, various recluses and brahmins" [Saṃ. Ni. 1.246].