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that usage was indeed seen by them. But because they were not only skilled in the Tipiṭaka Buddha-word with its commentaries, but also skilled in the entire science of grammar, therefore, to display their erudition in grammar, and to make it known that "such a usage is stated in grammar," they took the grammatical rule concerning 'āpa'... They describe it as feminine plural, there is no fault in them. For indeed, in the commentary to the Mūlapariyāya Sutta, it was said by them, indicating the masculine singular nature of the word 'āpa' (water): "Water is fourfold by way of characteristic, constituent, object, and convention; among these..." and so on. Therefore, there is no fault in them. For those venerable ones are worthy of veneration, we only pay homage to them, their words are not a subject for censure. But those who are directly contrary speakers, who firmly cling to the feminine plural nature of the word 'āpa', their words alone are a subject for censure. However, since we, according to the Pāli method, establish both the masculine and neuter genders for the word 'āpa', which has two endings, therefore, it is not possible for anyone to crush this argument and establish another argument. And this position is very profound, difficult to penetrate, and exceedingly subtle, to be understood by the wise ones whose store of knowledge is perfected and whose wisdom is exceedingly subtle. Indeed, all this discourse has been stated in various places to generate supreme skill in understanding meaning and expression for the listeners, and to prohibit the negligent conduct of the indolent who spend their time according to grammar without showing respect for the Dispensation, and to demonstrate the exceedingly great nature of the Dispensation, not for self-exaltation or disparagement of others. Therefore, in this policy, sons of good families endowed with faith should make an effort for the long endurance of the Blessed One's Dispensation. However, since a commentary is not stronger than the Pāli (text) itself, therefore, we shall apply the declension of the word 'āpa' in accordance with the Pāli method, for the non-confusion of the listeners. What can the grammatical method do here? Here is this Pāli from the Udāna: "What use is a well, if waters are always present?" Water, waters. Water, waters. By water, by waters. Of water, of waters. From water, from waters. Of water, of waters. In water, in waters. O water, O waters. We shall also apply (it) with pronouns and so on – which water, which waters. That water, those waters. By which water, the rest should be known, that water, those waters. Past water, past waters. The rest should be known. Thus – Words like "man" are considered in all ways to be similar to "purisa" (man); But the word "go" (ox) is not in all ways considered similar to "purisa". Words like "mana" (mind) are in some respects considered similar to "purisa"; Words like "sara" (lake) are in some respects, or in all ways, considered similar. Among these, the words called "manogaṇa" (mind-group), how is their "manogaṇa" nature to be recognized? It is said, the reason for recognizing their "manogaṇa" nature – The "manogaṇa" words, and those that are not "manogaṇa" are known as three kinds of words in the explanation of "manogaṇa". Those which, in this context, end in "sa" as "sā", "so", "sya", and those which are at the end of compounds and derivatives, and those which have "o" in the middle, indeed. And "o"-ending usages are seen in connection with verbs; Words of this kind are known as "manogaṇa". Here, we will bring forth and show, as appropriate, examples from the scriptures and from common usage that prove this meaning – "If one speaks or acts with a pure mind." "He is not dear to my mind." "Pay good attention to it." "Mind is the forerunner of all mental states." "Pleasing to the mind," "mind-element," "with a mind-made body, he approached by psychic power." "Whoever, having said 'I will give,' sets his mind on not giving." "Familiar with words." "Of speech, in speech." He awakened this lotus of the trainable with the rays of his speech; The Buddha-moon, pure, free from attachment, is passionless. Having heard Kassapa's words, Alāta said this: "I am even more pleased, having heard the sage's words." "You were my friend and companion, Sīvaka, well-trained, do well my word." "Subhadda, you are twenty-nine years old." "Of age, in age, old in age, qualities of age gradually abandon." "Blazing with splendor." "Of splendor, in splendor, skilled in the element of splendor." "The splendor-kasiṇa." "Supreme in asceticism, of asceticism, in asceticism, rich in asceticism, disgust with asceticism." "Why, sir, do you resort to a solitary forest, practicing asceticism here for the attainment of Brahma?" "He knew with his mind," "such was the thought that arose in his mind." was born, having taken this meaning to heart, knowing the thought processes. The knowledge of thought-penetration, it discerns the mind, so one knows the minds of other beings, of other persons, by mind, having encompassed them. By darkness, from darkness, in darkness, dispeller of darkness, remover of darkness. I give this fame to you. Of fame, in fame, fame is endowed with wealth. Indeed, our wealth is obtained through fame. Queen Yasodharā, having obtained fame, should not be intoxicated. Disgrace, indeed, is a stain that has arisen. Disgrace, in disgrace, enclosed by an iron wall, repelled by iron. Better to eat an iron ball, an iron bowl, made of iron, iron cuts, hence iron-cutter. Eat with ghee or with milk, indeed, the drinking of milk by Yaññadatta is good, vitality in milk, cloud-breasts, ocean. The thousand-eyed one received it with his head. Of the head, having made an añjali with the head, the banner of the sages should be venerated. Hair, cuts the head. Whoever avoids desires, like a snake its head. Having cut off your head. By a lake, from a lake, three kinds of lotuses, in that lake, brahmin. Lotus. Whom these attend, either by meter or by wealth. Sāvittī is the mouth of meter. In meter, prosody, breaking of meter, I will push forth with my chest, of the chest, arises in the chest, chest hair, pierced in the middle of the chest. Secretly, from a secret place, in secret, having gone to a secluded place and sat down, thus I thought then. He laughed, you laughed. There sprouts arise, at the end of days and nights, these usages. And here, forms like "by mind, of mind, in mind, in the mind, from the mind," etc., and "the mind-base, not dependent on that, an iron bowl, loss of meter," etc., and "he did not know the mind," "the fool having obtained fame," "he cuts the head," etc., are not indicative of being part of the "mano-group" and therefore are not shown, not because they are unobtainable. Therefore, these verses, from the beginning, are illustrative of the "mano-group" state – "By mind, of mind, in mind," Thus established; Those "sa, so, syanta" sound-forms, Are called "mano-group." Mind-door Indeed, in speech, Old in age, with ascetic virtues; Element of splendor, destroyer of darkness, Endowed with fame and wealth. And thoughts of the mind, iron-leafed, cloud-breasted; Hair of the head, a lotus, gone secretly into the midst of the chest. Violation of meter day and night, mind-made, iron-made; Whatever such a distinction, is a characteristic in the *manogaṇa* group. "Having heard the word, he cut off the head, he cuts iron," and so on; The perfect accomplishment of usage, is a characteristic in the *manogaṇa* group. The method stated for the *manogaṇa*, is not found in the feminine gender; In masculine and neuter genders, it is indeed found as appropriate. Thus, in every way – Forms ending in *sā*, *so*, *si*, Are seen in the *manogaṇa* group; And forms with a middle *o*-vowel, Are used with s-endings. This is the characteristic of the *manogaṇa*. Thus, the characteristic of the *manogaṇa* is clearly stated, without confusion, without entanglement, without complexity. Now we will speak of the characteristics of the *manogaṇādi* group – Those nouns which, in this context, End in *sā*, *so*, *si* as appropriate; In compounds and derivative endings, Indeed do not have a middle *o*-vowel. And those used with s-endings, Are not found in conjunction with verbs; All such words, Are considered to belong to the *manogaṇādi* group. For example? "Hole, foot/word, mouth," etc. Their forms are – bilasā, bilaso, bilasi, gone to a hole, entered a hole. He went by foot, three steps, Do not commit evil by mouth, he makes one throw out food that has entered the mouth. Tamed by truth, endowed with self-restraint. He drinks the best taste, the taste of essence. This is the characteristic of the *manogaṇādi* group. And another (type) is – Those which, in the state of compounds, etc., Indeed have a middle *o*-vowel; But in this context of nouns, They do not have *sā*, *so*, *si* endings. And those used with s-endings, Are not found in conjunction with verbs; And all such words, Are considered to belong to the *manogaṇādi* group. For example? "Water, wind, autumn," etc. Their forms are – water element, wind element, water meditation object, wind meditation object, made of water, made of wind, May you live a hundred autumns, autumn season. By water, of water, in water, in water, in water. By wind, of wind, in wind, in wind. in the wind. In autumn, of autumn, in autumn, in autumn, in autumn. He knows water from water. He knows wind from wind. He longs for autumn, autumn is a delightful river. Some here might say, "Surely, in the Teaching, the word 'vāyu' (wind) should also be desired in the mano-group, like the word 'vāya'?" Here it is said: Among "vāyu" and "vāyo," The latter is desired; Not the former in the mano-group, By virtue of the "ādi" (etc.) inclusion here. For words like "Manodhātu, vāyodhātu," Are formed with an "a"-ending, And become "o"-middle. If the word "vāyu" were taken,