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is sometimes used for other quadrupeds, people speak, specifying "hariṇa-deer." This should be understood similarly. And just as when the word "deer" (miga) is generally used for cows, elephants, buffaloes, bears, pigs, rabbits, cats, etc., in places where "deer hide" or "deer meat" appears, even without the specifying word "hariṇa," the specific meaning of "hariṇa-deer hide" or "hariṇa-deer meat" is understood. Here, the hide or meat of cows, elephants, etc., is not understood. Similarly, the phrase "they eat deer meat" does not mean they eat the meat of cows, elephants, etc. In the same way, in some places, even without the specifying word "elder," when "brother" is said, the meaning "elder brother" is understood. But sir, in "deer hide" or "deer meat," is the specific meaning understood from the words "hide" and "meat" themselves? No, it is not, because the words "hide" and "meat" are used generally, like the word "deer." If that is the case, from what is the specific meaning understood? From common usage (lokasaṅketa). Thus, even when the word "deer" and the words "hide," etc., are used generally, because they are delimited by common usage, the hides, etc., of cows, elephants, etc., are not understood by people. Rather, only the hides, etc., of deer are understood. "Conventional speech is true, common usage is the cause," it has been said, and this should be seen. In 'gilesu', 'anvicchāyaṃ' (seeking). Repeated seeking is 'anvicchā'. 'Gilesati' (he seeks). In 'yesu', 'payatane' (effort). 'Yesati' (he strives). In 'jesu, nesu, esu, hesu', 'gatiyaṃ' (movement). 'Jesati' (he moves). 'Nesati' (he moves). 'Esati' (he moves). 'Hesati' (he moves). However, due to the conjunction at the end of the root, forms like 'jessati', 'nessati', etc., should also be taken. Going. Going, going. And here – “Just as a female elephant Follows a wild elephant, a tusker; Going in mountain ravines, On even and uneven ground.” A Pāli example. Desu, hesu for inarticulate sounds. It makes an inarticulate sound. It makes an inarticulate sound. Kāsa is for sound and coughing. He coughs, he clears his throat. A cough. Coughing, breathing, pain, weakness, A person of diminished intelligence experiences. Kāsu, bhāsu for shining. Shining means manifestness, or radiance. It shines, it becomes manifest. The glory shines. The good shine from afar. It shines. This sky shines brightly. Manifestation. Kāsu is light. Here, 'pakāsati' means 'pakāso', Meaning it becomes manifest. Whether empty or heaped, It shines, it becomes manifest, It becomes clear, that is kāsu. "Kāsu" is also called a pit, And also a heap. “Why, O charioteer, Are you digging a pit in such a hurry? Tell me, friend, when asked, What will you do with this pit?” Here, indeed, 'kāsu' means a pit. “Others throw into a heap of coals, People weeping with burnt bodies” – here it means a heap. In the causative – one who makes manifest is a manifester. One who makes shine is a shiner. In the passive, that which is made manifest is manifested. Similarly, shone. In the abstract noun – shining. Making clear. Manifesting. In the infinitive and gerund, forms like: "to manifest, to make manifest, to shine, to make shine. Having manifested, having made manifest, having shone, having made shine" occur. In the derivative, one who has this shining (bhāsu) is 'bhāsuro', Anyone who is radiant. Or 'bhāsuro' is a maned lion. In this sense, the word 'bhāsu' might be a word denoting radiance, Like the word 'rāja' in "rāja dittiya". Therefore, it should be understood that 'bhāsuro' is derived from 'bhāsu' (radiance) Because of its complete radiance of beauty. Nāsu, rāsu for sound. It sounds. It sounds. Nose, nostril. Here, 'nāsā' is also called an elephant's trunk, As in "if the radiant one with thighs like an elephant's trunk were to look at me" and so on. The nose of humans and others is also called 'nāsā', As in "who cut off your hands and feet, ears and nose" and so on. They make inarticulate sounds. "They do with this" is *nāsā* (nose). *Nāsā* is *nāsikā*. Where we do not state the etymology, there it should be understood that it is not stated either because it is easily understood or because it is not well-established, and even what is unstated should be examined and applied by those skilled in usage. Here it is said – Nose, trunk, hand, arm, Are considered the same in elephant lore; Nose and nostril, these two, Are considered the same in humans and others. *Nasa* in crookedness. It becomes crooked. *Bhisi* in fear. It frightens. One who frightens. That which was frightening. Having a terrifying form. *Āsisi* in wishing. *Sisi* with *ā* prefix means wishing. He wishes. A person certainly wishes. Wishing. The state of wishing. Wishing, wishing, wishing. The Pāli phrase "wishing for a good destination" is an example here. *Gasu* in eating. It eats. *Ghusī* in making beautiful. This ends in *ī*, therefore no *niggahīta* is added here. It beautifies. *Paṃsu*, *bhaṃsu* in falling down. It falls down. It falls down. *Dhaṃsu* in movement. It moves. Dust moves upwards. *Pasa* in spreading. It spreads. An animal. *Kusa* in calling and weeping. He calls, he summons. One who summons, summoned, summoning. *Kassa* in movement. It draws, it draws around. It draws back. He should draw back to the root. "He should draw back" means he should pull back, the meaning is he should establish it in the root offense itself. *Asa* in taking, etc. The particle *ca* implies movement. It takes. *Disa* in taking and restraining. A person is seen. *Dāsu* in giving. He gives. *Rosa* in fear. He frightens. One who frightens. *Bhesu* in shaking. It shakes. *Pasa* in hindering and touching. It hinders. A snare, a snake-snare, an elephant-snare. *Lasa* in beauty. It shines, it desires, it shines forth. Beauty, charm, shining forth. *Casa* in eating. It eats. *Kasa* in harming. It harms. *Tisa* in satisfaction. Satisfaction, contentment, completeness, well-being. It satisfies. Satisfaction. *Vasa* in dwelling. He dwells, he is dwelt in, he will dwell. Ground, cloth, surrounding, dwelling, abode, fasting, observance day, separation, long-term resident, long-term absent, having dwelt, to dwell, to dwell, etc. Here *upav* āsoti: abstinence from food is fasting. Uposathoti: where one fasts, that is uposatha. It means, they dwell, endowed with virtue or with fasting. Herein, this is the meaning: In phrases like, "Come, friend Kappina, we shall go to the uposatha," it means the recitation of the Pātimokkha. In phrases like, "Thus, Visakha, the uposatha endowed with eight factors has been observed," it means virtue. In phrases like, "For the pure, Phaggu is always pure, for the pure, uposatha is always pure," it means fasting. In phrases like, "Uposatha by name is a Nāga king," it means a designation. In phrases like, "Monks, on that uposatha day, there are no abodes with monks," it means the day to be observed. Vasa, in the sense of dwelling. He dwells. Jinavacchayo. Sasa, in the sense of breathing. He breathes. A hare. Sasa, in the sense of living. He breathes. He breathes in while alive, he breathes out while alive. A hare, breathing. In-breath, out-breath, breathing in, breathing out. Asa, in the sense of being. There is. Asa. Here, "atthi" is a verbal form. "There is no milk, brahmin woman." "Atthitā," "atthibhāvo," like in "whatever jewel there is," is an indeclinable particle. Therefore, the word "atthi" should be known as twofold, as a verb and an indeclinable. "Asa" is an uninflected nominal form. Here, the Pāli phrase "asasmīti hotī" is an example. There, "atthi" is "asa," this is a designation for permanence. By this, the eternalist view is stated. Herein, this is the paradigm: "atthi, santi. Asi, attha. Asmi, asma, amhi, amha" these are well-known. "Atthu, santu. Āhi, attha. Asmi, asma, amhi, amha" these too, "siyā, assa, siyuṃ, assu, siyaṃsu. Assa, assatha. Siyaṃ, assa, assāma" these too are well-known. Here, the Pāli phrase "And those monks, being in concord, rejoicing... there might be two monks with different views on the Abhidhamma" is an example. There, "siyuṃsu" means "they might be." "Abhidhamme" means "in the special Dhamma." Now, the meaning and distinctions of the word "siyā" are stated. "Siyā" in the sense of certainty and in the sense of possibility: "the earth element might be internal..." it may be internal, it may be external"—this is definite. "It may be an offense committed by another bhikkhu"—this is indefinite. *Siyā* is one verb and one indeclinable. As a verb, it is singular; as an indeclinable, it is as spoken. In "Sons are mine, wealth is mine," *atthi* (is) is an indeclinable, and it can be singular or plural. Its use as a verb is well-known. As an indeclinable, its singular and plural uses should be understood from "happiness is not accompanied by happiness, it may be accompanied by joy" and "these phenomena may have a limited object." Here, the root has no function. For the perfect tense, the word *asa* should be taken from examples like "it was here, it was there." The aorist forms are clear. For the present tense, "was, were, were. Was, you were. I was, we were" are well-known. For the future tense, "will be, will be" and so on. For the conditional, "would be, would be" and so on occur. *Sāsa* means to instruct. He instructs, he admonishes. He instructs your action, instruction, admonition, admonition, teaching, teacher, teaching, instructor, instructress. Here, *sāsana* means the teaching comprising the three trainings of higher morality and so on, or the teaching known as study, practice, and realization. For it is called *sāsana* because one instructs by it or in it. Moreover, *sāsana* means a message to be conveyed, as in "he sends the king's message" and so on. Likewise, *sāsana* is advice, which is also called "admonition" and "instruction.