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and the one who breaks bonds; whose opportunities are destroyed, whose hopes are abandoned, he indeed is the supreme person.” Other such examples should also be connected. From the perspective of intention, this is a place of confusion: Even though it should be said: “Having slain craving, conceit, eternalist and annihilationist views, and the delight-and-lust based on the twelve sense-bases, the brahmin goes unperturbed,” without saying it thus, but taking that very meaning, in another way it is said: “Having slain mother, father, and two warrior kings; having slain the kingdom with its retinue, the brahmin goes unperturbed.” “Cut down the forest, not the tree; from the forest arises fear; having cut down both forest and thicket, be free from the forest, monks.” Other such examples should also be connected. Thus, in the Buddha’s word, from the perspective of sound, meaning, and intention, various Pāli usages are seen which are places of confusion for the eye of wisdom of those who analyze words. As it is said: “Even knowing the entire grammar, they are confused in the text’s sequence, for mostly, usages in the text are devoid of worldly principles; Therefore, a wise person, abandoning external erudition, should learn here, in the pure ocean of Dhamma, reaching the shore of Nibbāna.” Thus, due to the difficulty of understanding Pāli usages, the pure nominative case of “in the forest thicket,” “in the foolish,” and “in the wise” should be essentially accepted, not the locative case based on common sound, even though they sound similar to locative cases, because they indicate the nominative. Even words that sound similar become indicators of specific meanings through their connection with meaning, context, gender, and other words. That How? When it is said: "The lion sings," it is understood: "A man of that name." But when it is said: "The lion wags its tail," it is understood: "The king of beasts." Thus, the specific meaning of homonyms is illuminated by context. When standing in battle, and it is said: "Bring the Sindhu," it is understood: "A horse." But in a hospital ward, when it is said: "Bring the Sindhu," it is understood: "Salt." Thus, the specific meaning of homonyms is illuminated by the situation. When "issā" is said, it is understood: "A mental state of that name." But when "isso" is said, it is understood: "A spotted deer." Thus, the specific meaning of words that are partially homophonous is illuminated by gender. Here, although in phrases like "Call Devadatta, the pot-bearer, the stick-bearer," pot and stick also indicate gender, that is not intended here, due to the context of homonyms. But when it is said: "Envy arises," and "Envy pursued the men," the specific meaning, as stated, of complete homonyms is illuminated by their connection with other words. Similarly, when it is said: "Monks, the lion, the king of beasts, leaves its lair in the evening," it is understood: "The lion, the king of beasts, with a mane." But when it is said: "Sīha is a novice, Sīha is a general," it is understood: "A novice named Sīha, a general named Sīha." Thus, too, the specific meaning of homonyms is illuminated by their connection with other words. When it is said: "The group of six monks saw the group of seventeen monks repairing the monastery," thus too, the specific meaning, which is the meaning of the individual usage, of homonyms is illuminated by their connection with other words. Similarly, when it is said: "Monk, bail out this boat," and "A certain monk said this to the Blessed One," thus too, the specific meaning, which is the meaning of address and individual usage, of homonyms is illuminated by their connection with other words. Therefore, "as in a forest thicket, when touched..." "at the peak," and so on, though similar to locative usages, are to be understood as pure nominative usages due to their connection with other words. For indeed, such forms arise from the singular and plural nominative cases by way of a single substitution, just like locative usages. But sir, since such forms are seen in Pāli, should it not be said that "there are also masculine nouns ending in -a"? It should not be said, because those forms are specific types that take the ending -o. Since they are established by substitution, there is no separate masculine noun ending in -a; therefore, the seven types of masculine nouns as stated before should be understood. Some might ask, "In the nominal paradigm of all nouns ending in -o, which was distinguished by taking the example of the word 'purisa' (man), such as 'bhūto, bhūtā. Bhūta,' and so on, why were the forms with the -āya substitution for the dative singular not mentioned?" To show a distinction. For such dative singular forms, when examined in the Pāli tradition and in the ancient commentary tradition, are seen briefly in these four places: "in verbs of motion, in verbs of leading, in the change of case, and in the sense of 'for that purpose'," and in detail, in seven places. But they are not seen in any dative context such as giving, pleasing, holding, or bowing, and so on. Thus, to show this distinction, they were not mentioned. But in the context of the verb "to give," we see the form with the -āya substitution in the dative singular, as in "abhirūpāya kaññā deyyā" (a beautiful maiden should be given). Therefore, in this treatise on word usage, "purisāya, bhūtāyā," and so on, should be stated. If so, why was it said, "But they are not seen in any dative context such as giving, pleasing, holding, or bowing, and so on"? Because it is not in the Pāli tradition. For this usage, "abhirūpāya kaññā deyyā," comes from grammar, not from the Buddha's words. When it comes to the Buddha's words, the form will be "abhirūpassa kaññā deyyā." But sir, is not the -āya substitution for the dative singular also seen in the context of bowing, and so on? ...it is said. Indeed, those skilled in the Dispensation, clever and wise, saying "Homage to the Buddha" and so on, venerate the Triple Gem. But some, however – "Homage to the Buddha, to the Awakened One, Homage to the Dhamma, to the Teaching, Homage to the Saṅgha, to the Community, By this homage, may there be well-being for me." "In the mouth, a fully bloomed lake, in the eye-lotus; For the worship of the lotus feet, to the Buddha I constantly give." "A man begs something from a man, a messenger is sent by a man to a man" – do they also compose verses like these? It is true, those skilled in the Dispensation, clever and wise, saying "Homage to the Buddha" and so on, venerate the Triple Gem, and they also compose verses. Even so, having gained familiarity with grammar, taking the method from grammar, they construct such verses and also prose passages. Saying "Homage to the Buddha" and so on, they venerate the Triple Gem. But those who are not familiar with grammar, even young children, they too, having heard the words of others, through familiarity, saying "Homage to the Buddha" and so on, venerate the Triple Gem. But those who say "Homage of the Buddha" are fewer. Indeed, in some regions, teachers, when teaching children the alphabet, instruct them at the beginning of the letters to say "Homage to the Buddha," not "Homage of the Buddha." Even so, when examined according to the Pāli method and the method of the ancient commentaries, except for the four positions of verbs of motion and action, or seven positions in detail, in the context of giving, praising, holding, homage, and so on, wherever it is a dative case, forms with the "āya" ending for the fourth singular case are not seen. Therefore, the words "Homage to the Buddha, they give a gift to the Buddha," constructed by some, when they reach Pāli, become other forms like "Homage of the Buddha, they give a gift of the Buddha." This should be understood. But this is the construction of the "āya" ending according to the Pāli method and the commentary method: "He goes for refuge to the Buddha," or "He goes for refuge to the Buddha." they lead to the city, they lead to the Buddha for the city,’ or, ‘the Dhamma is honored for the Buddha, the Dhamma is honored by the Buddha,’ or, ‘he sacrifices life for the Buddha, he sacrifices life for the Buddha’s sake,’ or, ‘other sectarians depart for the Buddha, other sectarians depart from the Buddha,’ or, ‘it is the nature for the Buddha, it is the nature of the Buddha,’ or, ‘pleased for the Buddha, pleased in the Buddha’— thus, apart from these seven distinctions, the āyādeso (substitution) is not seen elsewhere. Indeed, In the text of the great homage, in the auspicious praise, in the dative of purpose, in the homage compound, the āyādeso is not seen. Here, the text of the great homage is the text ‘Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One.’ Even here, the āyādeso is not seen. In the Vammika Sutta too, ‘Pay homage to the Nāga,’ thus the āyādeso is not seen. In the Ambaṭṭha Sutta too, ‘May there be well-being, venerable sir, for the king, may there be well-being for the populace.’ Thus the āyādeso is not seen. In the explanation of the meaning of the text ‘Suppabuddha,’ in the dative of purpose, in the homage compound, the āyādeso is not seen. Indeed, ‘Well-awakened are the disciples of Gotama always; whose mindfulness is constantly directed to the Buddha, by day and by night.’ In the commentary to this Pāḷi, ‘A son of right view, throwing a ball, reflecting on the recollection of the Buddha, saying “Homage to the Buddha,” throws the ball’— a special word construction devoid of āyādeso is seen. In the commentary to the Sagāthā Vagga too, in the commentary to the Dhanañjānī Sutta, ‘Whether you are standing or sitting, throwing or displaying, you pay homage to that shaven ascetic, saying “Homage to the Buddha”’— a special word construction devoid of āyādeso is seen. Similarly, here and there, ‘He gives a gift to the community of bhikkhus headed by the Buddha. Food is not agreeable to that man.