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812. In grandfathers, in Jinas, in the best, in brahmins, and in fathers; Brahmā is said, likewise brahma, in Veda, in asceticism, it is said. 813. In the middle girth of elephants, in the forearm, in the waist-band; In a girdle, kacchā is considered, kaccha is said of a creeper. 814. Likewise at the base of the arm, in the incomparable, and in grass; 815. Measure, in cause, in scriptures, in pride, and in truth-telling; In the measuring one, and in the constant, in boundary, it is said. 816. Being, in substance, in existence, in beings, and in strength, may be; In a being, in people, a being, in attachment, he is of three genders. 817. Phlegm and the like, sap and blood and the like, in great elements, in light and the like; Dhātu, in two, in bone, eye and the like, in bhū-group, in red ochre and the like. 818. Minister and the like, in nature, in origin, pakati is declared; In the state of equality of beings and the like, in causes, and in the first. 819. Place, in position, in protection, in Nibbāna, and in cause; In sound, in object, in portion, in foot, in its mark, it is considered. 820. In iron maces, in clouds, ghana; in palm trees and the like, ghanaṃ; In continuous and hard, it is said to be of all genders. 821. Khuddā, in a kind of fly, khudda, in honey, in little; In low, in wretched, and in much, in four, in three. 822. In reasoning, in sign of death, ariṭṭhaṃ, in inauspicious, in auspicious; Ariṭṭho, in liquor, in crow, in neem, and in soap-nut tree. 823. In a measure-vessel, in a hundred palas, in similarity, tulā, likewise; For binding timbers of houses, and is seen in the pedestal. 824. In friendship, in giving bribes, in strength, in heaps, in misfortunes; In battle, and in promise, 'saṅgaro' is declared. 825. In aggregates, in existence, in a sign, 'rūpaṃ' is in form, in color, and in cause; In nature, sound, shape, and in meditation on form, and in the body. 826. In objects, defilements, desires, in wish, in lust, in attachment; 'Kāmo' is desire, 'kāmaṃ' is indeed, 'nikāme' is to desire, 'cā' and 'nuññāyaṃ' is permission, 'kāma' is indeclinable. 827. 'Pokkharaṃ' is in a lotus, in the body, in the mouth of a musical instrument; In beauty, and in water, and in the tip of an elephant's trunk. 828. In heaps, in immobility, in illusions, in hypocrisy, in untruths, in a dense forest; On a mountain peak, in a ploughshare, in a machine, 'kūṭa' is neuter. 829. In growth, in generation, in desire, in elements, and in attainment; In beings, and in transmigration, 'bhavo' is in the eternalist view. 830. In a reply, in an upper robe, 'uttaraṃ' is superior, 'uttaro' is in three genders; In excellent, in directional distinctions, 'parasmi' and 'uparī' are said. 831. 'Nekkhammaṃ' is in the first jhāna, in renunciation, in liberation; In insight, and in complete skill, it is seen. 832. 'Saṅkhāro' is in conditioned things, in merit, and in volitional formations etc.; In application, in bodily formations, and in mental formations. 833. In an object, and in association, in mixed, and in support; In that state, and in what is to be expressed, 'liṅgo' is gender, 'sahagato' is accompanied. 834. In three genders, 'channaṃ' is covered, concealed, and hidden; In clothing, in a covering, 'raho' is in privacy, in masculine. 835. In the Buddha's all-seeing eye, 'cakkhu' is said to be wisdom; In the eye of Dhamma, and in the flesh, and in the two divine eyes. 836. 'Abhikkanto' is an adjective, in beautiful, in approach; In handsome, in destruction, it is said, and likewise in approval. 837. In cause, and in teaching, in turn, and in synonym; In a kind, in an occasion, 'pariyāyo' is spoken. 838. In consciousness, and in painting, 'citta' is said to be variegated; In designation, in various meanings, 'citto' is variegated, 'tārantare' is in between stars, in feminine. 839. 'Sāmaṃ' is in the Veda, in solace, 'taṃ' is in yellow, in dark, in three genders; "Sāmaṃ" means 'self', 'expenditure'; And "Sāmā", and "Sārivā" also. 840. In the masculine, in teachers and so on, "Garu" (is used) in mothers and fathers; "Garu" (is used) in the three (genders), in the great, And in the hard to digest, and in the not light. 841. In the honored, and in the existing, In the praised, in the true, and in the good; And in the weary, and in the calmed, "Santa" is used in these meanings and genders. Thus, the chapter on verses with multiple meanings. 842. "Deva" (is used) in pure gods and so on, In clouds, in death, and in the skies. Moreover, "Māṇava" may be in young beings, And in thieves. 843. "Ādi" (is used) in beginning, in portions, in ends, In front, in the best, in the chief, in the three (genders). "Paccanīka" (is used) in opponents, in the best, and in others, "Para" (is used) in the hinder part, in the three (genders). 844. "Bhaga" (is used) in source, in desire, in glory, in power, In effort, in righteousness, in fame. "Uḷāra" (is used) in the three (genders), in the vast, And in the best, and may be in the sweet. 845. "Sampanna" (is used) in the three (genders), in the complete, And in the sweet, and in the endowed with. But "Saṅkhā" (is used) in knowledge, in portion, In concept, and in reckoning. 846. "Ṭhāna" (is used) in power, in space, In causes, and in stability. Moreover, "Vidha" (is used) in measure, and in kind, And in portion, in two (genders). 847. "Dama" (is used) in wisdom, in fasting, in patience, In sense-restraint. And "Veda" (is used) in knowledge, and in joy, And is said in meter. 848. "Yoni" (is used) in aggregate, in portion, In urine, in path, in causes. But "Velā" (is used) in time, in shore, in limit, "Velā" is spoken in heap. 849. "Vohāra" (is used) in sound, in designation, In trade, and in volition. But "Nāga" (is used) in serpents, in elephants, In the Nāga tree, and in the excellent. 850. "Eka" (is used) in the best, in the companionless, in number, in other, In equals, and is of one gender. But "Mānasa" (is used) in passion, in mind, And in Arahantship. 851. "Mūla" (is used) in ground, in proximity, in root, In cause, in gift. "Khandha" (is used) in aggregates of form and so on, in portions, in chapters, In heap, and in qualities. 852. "Ārambha" (is used) in energy, in action, In initial action, in disturbance. Moreover, "Hadaya" (is used) in the heart-base, And in mind, in the chest. 853. "Anusaya" may be in regret, in attachment, In passion and so on. But "Kumbha" (is used) in the elephant's forehead protuberance, In pot, in the elephant's forehead protuberance. 854. "Parivāra" (is used) in retinue, in sword-sheath, In covering. But "Ālambara" is seen in uproar, And in kinds of drums. 855. "Khaṇa" (is used) in a moment, And in a special time. and in the state of being without occupation. In a family, lineage is said, and also in the place of birth. 856. Food is in the form of a mouthful, and in causes like necklaces; In trust, in begging, and in love, affection is known. 857. Sound is faith, robes and so on, in causes and supports, a condition; Play is divine sport and so on, a dwelling is a Sugata's abode. 858. In mental stability, in one-pointedness, concentration is known; Yoga is connection, in attachments and desires, Meditation is in means and suitability. 859. Enjoyment is in snake hoods and limbs, in crookedness, in eating, in wealth; In a part of the earth, in defilements, and in dirt, a courtyard is said. 860. In pride of wealth and so on, in wisdom, conceit is known; And an excuse is in a sign, in deceit, and in a statement, it is known. 861. In mind, in body, in nature, that is the self, in the supreme self; And a cluster is in a pillar, in a group, in an army. 862. Inside the house, in a granary, a storehouse is also inside the belly; On a stair-step, a turban, in a crown, in a head-wrap. 863. In resin, in a crest, in a door, a projection is in an elephant's tusk; And in a topknot, in a quiver, a cluster is known in a multitude. 864. A topknot is in tied hair, in a crown, a diadem is in both; A conch is in the masculine, a shell, in the forehead bones, in the ankle. 865. A wing is in time, in strength, in what is to be accomplished, a friend, in horses, in a cripple; In a country, in the ocean, in the masculine, Sindhu, in a river, it is feminine. 866. In an elephant, in a hand, in a man, it is a she-elephant in the feminine; In a gem, a diamond is masculine, in a gem-piercer, in Indra's thunderbolt. 867. A horn is in three genders, in an elephant's tusk, and in an animal's horn; At the tip, a corner is known, and also in playing musical instruments. 868. In a trade route, and in a city, in the Vedas, a market town; A dispute and so on, a court, may be in a support and in a cause. 869. In an animal, in the earth, and in speech and so on, a cow is masculine and feminine; In green, and in gold, and in Vasudeva, Hari is said. 870. In dependence, in a retinue, and in a wife, possession; A crest is an ornament, and in an ear-flower, and in a topknot. 871. In lightning, a thunderbolt And also in male or female; In a corner, in a specific number, In excellence, koṭi is feminine. 872. Cūḷā is flame, chief, foremost; In peacock crests, that is sikhā. For a snake's fang, māsī is feminine; And also for blessing the desired one. 873. Vasā is in melted oil; Vasagā is in barren cows. In desire, and in a ray, In attachment, ruci is feminine. 874. Saññā is seen in perceiving, In a name, and in consciousness. In a part, in art, kalā is in time, In the sixteenth part of the moon. 875. In a seed-pod, in a house-top, For an ear-ornament, kaṇṇikā. In future time, in length, And in power, āyati is considered. 876. Uṇṇā is in the hair of sheep etc., And in the hair-root between the eyebrows. Vāruṇī is said to be feminine, In a dancer, liquor, etc. 877. In an active mind, and in an instrument, Kiriya is kriyā in action. In a good night, and in a maiden, And in a wife, vadhū is considered.