No problem at all Nyom
Depabhasadhamma ,
The word tithi is related to Tittha, "a Stand", as told before:
Tittha (nt.) [Vedic tīrtha, from *ter, tarate, to pass through, orig. passage (through a river), ford] 1. a fording place, landing place, which made a convenient bathing place D ii.89=Vin i.230 (Gotama˚ the G. ford); J i.339, 340 (titthāraṇa); ii.111; iii.228 (˚nāvika ferryman); 230 (nāvā˚ a ferry); iv.379; Pv ii.120; iii.64; iv.122 (su˚); Dāvs. v.59 (harbour). Titthaŋ jānāti to know a "fording place," i. e. a means or a person to help over a difficulty or doubt M i.223=A v.349 (neg.) 2. a sect (always with bad connotation. Promising to lead its votaries over into salvation, it only leads them into error).
but also very near the word
diṭṭhi, "view".
Taking a stand means to take birth, taking birth, all suffering arises with it. Why? Because what ever stand taken, being conditioned, is subject to decay. This counts for all phenomenas arising on the six doors of awarness.
Common such will be observed outwardly. What ever form, sound, smell taste, touch, thought, does not last. What ever object within the senses (world) one takes on underlies decay. House, father, child, tree, nation, sun... to speak of forms, this or that sound,..smell...thought, idea.
So does it hold with oneself, having a notion of self, which is, next to the body, one might regard as self, alway changing, disappears, arises in different way.
This counts for all senseable phenomenas, on what ever level.
By being touched on the senses, hungry for sensuality, for becoming/being, not becoming/not being, one, not knowing, takes on the touch, holds on it and becomes, takes a stand, yet this anew stand is not for sure, not under ones control and not really regardable as own, oneself. Yet what isn't control-able for one, not ones own, naturally causes stress, Dukkha. Who would take Dukkha, suffering as refuge, stand, as his Self?
One having observed the pointless wheel of taking a stand, seeing aging, sickness and death all around, for such a person
Saṃvega arises, fear and Terror. If blessed, such a person meets or remembers the Dhamma of the Buddha and gets a vision of release from those tree "perceptions,
sañña" (as the Buddha called them, not lakana, marks or qualities, of which is a later usual to use):
anicca,
dukkha,
anatta.
What ever conditioned takes a stand, comes into existance is subject decay.