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"Arranged removal" is `saṃvidhāvahāro` (arranged removal), with `ya`-elision. Thus, form arisen through clinging is `upādārūpaṃ` (form of clinging). Released without clinging is `anupādāvimutto` (released without clinging). `paṭiccasamuppādo` (dependent origination). `āhaccabhāsito` (spoken on occasion). `upahaccaparinibbāyī` (one who attains Nibbana by striking, [Pu. Pa. 37]). `aveccappasādo` (unwavering faith). `chakkhattuparamaṃ` (at most six times). `sattakkhattuparamo` (at most seven times, [Pu. Pa. 31]), etc. The section on Indeclinables is finished. Section on Numerals Now the section on numerals is stated. 414. For `dvi` (two) in `vidhā` (kind) and so on, `du`. When `vidhā` and so on follow, `dvi` becomes `du`. One who has two kinds of types is `duvidho` (of two kinds). That which has two layers is `dupaṭṭaṃ` (two-layered), a robe. `duvaṅgikaṃ` (having two components), a meditation, etc. 415. `Di` for `dvi` (two) in `guṇa` (fold) and so on. When `guṇa` and so on follow, `dvi` becomes `di`. That which has two folds or layers is `diguṇā` (two-fold), a double robe. Two cows is `digu` (two cows). Two nights is `dirattaṃ` (two nights), or `dvirattaṃ`. 416. For `dvi` (two) before `ti` (three), `a`. When `ti` (three) follows, `dvi` (two) becomes `a`. Two or three times is `dvattikkhattuṃ`. Two or three leaves is `dvattipattā`. 417. `Ā` for `dvi` (two) in a numeral, not `sata` (hundred) and so on, and not in another sense. In a compound not denoting another meaning, when a numeral other than `sata` (hundred) and so on follows, `dvi` (two) becomes `ā`. Two and ten is `dvādasa` (twelve). Or ten increased by two is `dvādasa` (twelve). `dvāvīsati` (twenty-two). `dvattiṃsa` (thirty-two), with shortening. What is "not `sata` and so on"? `dvisataṃ` (two hundred), `dvisahassaṃ` (two thousand). What is "not in another sense"? `dvidasa` (two tens), meaning "that in which there are two tens". 418. `E` for `ti` (three) in `sa` (ten) and so on. When a numeral other than `sata` and so on follows, and not in another sense, `ti` (three) becomes `e`. Three and ten is `terasa` (thirteen). Or ten increased by three is `terasa` (thirteen). Similarly, `tevīsati` (twenty-three). `tettiṃsa` (thirty-three). From forty, or. When forty and so on follow, 'ti' becomes 'e', or. Forty-three, forty-three, fifty-three, fifty-three, sixty-three, sixty-three, seventy-three, seventy-three, eighty-three, eighty-three, ninety-three, ninety-three. And for 'dvi'. When forty and so on follow, 'dvi' becomes 'e', or 'ā', and. Forty-two, forty-two, forty-two, fifty-two, fifty-two, sixty-two, sixty-two, seventy-two, seventy-two, eighty-two, ninety-two, ninety-two. By the word 'vā', 'ā' in fifty and 'e' in eighty are not. From forty-two, or. When not forty and so on follow, 'dvi' becomes 'bā', or. Twelve, twelve, twenty-two, twenty-two, thirty-two, thirty-two. What is "not forty and so on"? Forty-two. For 'catu', 'cu' and 'co' in ten. When 'dasa' follows, 'catu' becomes 'cu', 'co', or. Fourteen, fourteen, fourteen. For 'pañca' in twenty and ten, 'paṇṇa' and 'pannā'. In these, 'pañca' becomes 'paṇṇa', 'pannā', or, respectively. Twenty-five, twenty-five, fifteen, fifteen. For 'cha', 'so'. When 'dasa' follows, 'cha' becomes 'so'. Sixteen. For 'eka' and 'aṭṭha', 'ā'. When 'dasa' follows, 'eka' and 'aṭṭha' become 'ā'. Eleven, eighteen. 'Ra' from a number, or. When 'dasa' follows a number like 'eka' and so on, it becomes 'ra', or. Eleven, eleven, twelve, twelve, fifteen, fifteen, seventeen, seventeen, eighteen, eighteen, always in 'bā' and 'pannā' forms. Here it does not happen, fourteen. And 'ḷa' for 'cha' and 'ti'. When 'dasa' follows 'cha' or 'ti', it becomes 'ḷa' and 'ra'. Sixteen, thirteen, thirteen. For fourth and third, 'aḍḍhuḍḍha' and 'ti'. ‘Aḍḍhuḍḍhatiyā’ is aḍḍhā + uḍḍhatiyā, this is the division. From aḍḍha, for the fourth and third following, uḍḍha and tiyā occur respectively. The fourth with aḍḍha is aḍḍhuḍḍha. The third with aḍḍha is aḍḍhatiyo. In the sense of 'itself' with ṇya, it is aḍḍhateyyo. 429. For the second with, diyaḍḍha and divaḍḍha. For the second following aḍḍha, with aḍḍha, diyaḍḍha and divaḍḍha occur. The second with aḍḍha is diyaḍḍho, divaḍḍho. Just as the words one, two, three, four, five, six, seven, eight, nine, ten each stand in their own meanings, so too the words twenty, thirty, forty, fifty, sixty, seventy, eighty, ninety each stand in their own meanings. They do not take the functions of the word ten. In the same way, this should be understood for the word hundred thousand. Furthermore, beyond that, ten thousands is ten thousand. This is also called ‘nahuta’. A hundred thousands is a hundred thousand. This is also called ‘lakkha’. Ten hundred thousands is ten hundred thousand. In this way, these words are formed by means of a digu compound. Two hundreds is two hundred. Three hundreds is three hundred. Two thousands is two thousand. Three thousands is three thousand. And so on, these are stated in the digu compound. In the path of counting, however, the unit place, the tens place, the hundreds place, the thousands place, the ten thousands place, the hundred thousands place, the ten hundred thousands place – these seven places are successively multiplied by ten. There, the unit place means one, two, three, and so on. The tens place means ten, twenty, thirty, and so on. The hundreds place means one hundred, two hundred, three hundred, and so on. The thousands place means one thousand, two thousand, three thousand, and so on. And so on for the higher places. And in each place, there are nine terms and nine intermediate nines. This is called the basic level. Beyond that is called the koṭi level. There too, the unit place, the tens place, the hundreds place, and so on, these seven places exist. There, the basic level... When the last place is taken and multiplied by ten, it becomes one place in the koṭi-level. Here too, the seven places are successively multiplied by ten. Here, ten koṭi-satasahassa becomes the last place. Above that is called the pakoṭi-level. Here too, there are seven places. There, taking the last place of the koṭi-level and multiplying it by ten, it becomes one place in the pakoṭi-level. Here too, the seven places are multiplied by ten. Ten pakoṭi-satasahassa is the last place. In this way, in all levels, the transition from one level to the next and the distinction of places should be understood. This is the sequence of levels here: The basic level, the koṭi-level, the pakoṭi-level, the koṭipakoṭi-level, the nahuta-level, the ninnahuta-level, the akkhobhiṇī-level, the bindu-level, the abbuda-level, the nirabbuda-level, the ahahaha-level, the abababa-level, the aṭaṭaṭa-level, the sogandhika-level, the uppala-level, the kumuda-level, the puṇḍarīka-level, the paduma-level, the kathāna-level, the mahākathāna-level, the asaṅkhyeyya-level. Thus, there are twenty-one levels and one hundred forty-seven places. Regarding the hell levels, they should be stated in order as: abbuda-level, nirabbuda-level, abababa-level, aṭaṭaṭa-level, ahahahaha-level, kumuda-level, sogandhika-level, uppala-level, puṇḍarīka-level, paduma-level. And here, since in the Pāḷi language there is no seventh place called "ten satasahassa," there are only six places. Therefore, the teachers, in the manner found in the commentaries, bypassing the seventh place, when speaking of the transition of levels from the sixth place upwards, they do so by multiplying by one hundred, saying: "one hundred satasahassa is a koṭi," "one hundred koṭi-satasahassa is a pakoṭi," and so on. There, "one hundred satasahassa" is indeed "ten times ten satasahassa." Therefore, even when they speak in that way, it should be understood that they are still explaining the ten-fold progression of all places in the levels. And because the path of calculation, which is the number of calculation levels, varies among people of different countries, It is of various kinds, therefore in the Dīpavaṃsa, excluding akkhobhiṇī, bindu, kathāna, and mahākathāna, only seventeen grounds are stated according to the Pāli method. In Kaccāyana, as previously shown, there are twenty-one grounds, in Sanskrit texts, there are more grounds than that, and in some places, up to sixty grounds, ending with mahābalakkhandha, are mentioned. There, things exceeding their respective grounds are called "beyond the path of calculation." But for those which have only a basic ground, even millions of things are beyond the path of calculation. Moreover, 'beyond the path of calculation,' 'exceeding the path of calculation,' and 'incalculable' are one in meaning. Therefore, here too, twenty grounds, successively multiplied by ten, are called "paths of calculation." But "incalculable" refers to a ground that is beyond the path of calculation, free from multiplication by ten. Indeed, from exceeding the ground of mahākathāna, all the dust particles of the infinite great earth are included here in the incalculable ground. Otherwise, "incalculable" and "ground of calculation path" would be contradictory. And in the Dīpavaṃsa, it is said: "Beyond that is no ground, it is called incalculable." There, by the word 'no ground,' only the ground of the path of calculation is rejected, not a separate incalculable ground that exceeds the path of calculation. This meaning is also stated in the commentary on the Cariyāpiṭaka. Even in the incalculable ground, the many divisions of incalculables, such as small and great, should be explained by the Dakkhiṇavibhaṅga Sutta. But in Saddanīti, taking the Pāli method, it is said: "Twenty abbudas are called one nirabbuda. Twenty nirabbudas are called one ababa," and so on, stating that the numbers of nirabbuda and so forth are also multiplied by twenty. That is not appropriate. For in the hells, by a factor of twenty, those names of the ten hells, abbuda, nirabbuda, and so forth, become established.