English
Collection of indeclinable, taddhita, and suffix words. Indeclinable, taddhita, and suffix endings are, for example: yathā, tathā, ekadhā, ekajjhaṃ, sabbaso, kathaṃ, itthaṃ, etc. By these, the third case ending is elided. Collection of words ending in 'tvā', etc., suffixes. Words ending in 'tvā', etc., suffixes are: having done, having done, having done, to do, to do, for seeing, for the sake of, having taken, having taken up, having investigated, having disciplined, respectfully, having struck, having attained, having understood, having known, having depended on, having surpassed, having come, having begun, etc. Among these, the first case ending is elided with 'tvā' and 'tvāna' endings. And the fourth case ending is elided with 'tuṃ', 'tave', 'tāye', 'tuye' suffix endings. Roots and suffixes, and prefixes and particles. These, having many meanings, are within the scope of analytical knowledge. Thus, in the 'Niruttidīpanī', also called 'Moggallānadīpanī', The chapter on Nouns is finished. 3. Chapter on Cases Collection of First Case Endings Now, of the noun case endings, the distinctions in meaning are stated. In what meaning is the first case? 289. In the mere meaning of the first case. In the mere denoted meaning of a noun, the first case ending occurs. Tree, garland, wealth. And here, by the word 'mere', it excludes case meanings like agent, object, etc. Therefore, 'mere meaning' is said to be just the meaning of the nominal base. There, when not uttered, the meaning unknown to the listener is called 'latent meaning'. That which conveys and makes known this latent meaning is the nominal base, the uttered word. That stem is of two kinds: natural stem and derived stem. Here, the natural stem without inflection is intended as stem, because inflections are separate places of division. That which is a 'hidden part' is *liṅga*. Here, 'hidden' means unmanifested. 'Part' means a component. *Liṅga*, *nāma*, and *pāṭipadika* are one in meaning. The meaning of *liṅga* is of two kinds: ultimate meaning and conventional meaning. Likewise, qualifying meaning and qualified meaning. Therein, qualifying meaning is its own meaning, it is said to be the specific, individual meaning of each word. It is also called 'sign meaning' because it is the bound cause for the initial arising of the word and for the long-term continuation of the word in each respective meaning. It is of seven kinds: sound, genus, quality, substance, action, name, and relation. Qualified meaning is common meaning, it is said to be the common meaning of many signs. It is also called 'derivative meaning' due to its connection with those respective signs. It is of five kinds: genus, quality, substance, action, and name. (Examples:) Cow, white, staff-bearer, cook, Tissa. Therein, when the word 'go' (cow) speaks only of genus, saying 'cow is a genus', then sound is the qualifier. When it speaks of substance, saying 'cow goes', then sound and genus are the qualifiers. When the word 'sukka' (white) speaks only of quality, saying 'white is a quality', then sound is the qualifier. When it speaks of a specific quality, saying 'of the cow, white', then sound and genus of quality are the qualifiers. When it speaks of a substance possessing a quality, saying 'white cow', then sound, genus of quality, specific quality, and relation are the qualifiers. When the word 'daṇḍī' (staff-bearer) speaks only of genus, saying 'staff-bearer is a genus', then sound and substance are the qualifiers. When it speaks of a substance possessing a substance, saying 'staff-bearer man', then sound, substance, genus, and relation are the qualifiers. When the word 'pācaka' (cook) speaks only of genus, saying 'cook is a genus', then sound and action are the qualifiers. When it speaks of a substance performing an action, saying 'cook man', then sound, action, genus, and k And the connection of action and agent is a qualifier. When the word 'tissa' refers to merely a name, as in 'Tissa by name', then the sound is a qualifier. When it refers to a named entity, as in 'Tissa the monk', then the sound, the name-class, and the connection are qualifiers. Everywhere, whatever is said to be referred to, that should be understood as the qualified and as the entity. And here, the sound, indeed, is just the nature of the word, belonging to the word's side alone. Every word first refers to an existent thing, so it is said in the commentary. Therefore, everywhere, in place of sound, only existent things are appropriate to be spoken of. And 'existent thing' refers to the existence of each meaning in the world, even by mere usage. And for one hearing that word, knowledge first of all knows merely the existence of that particular meaning. After that, in a word of class, it knows the class. In a word of quality, the quality, and so on, all should be said. Gender, number, and measure are also included in the sense of a qualifier. Therein, 'gender' means those signs, marks, behaviors, postures of women and men stated in the Abhidhamma, and those signs, marks, behaviors, postures of neuters which are implicitly understood, and those clear, unclear, and intermediate forms which are seen in words and in meanings; all of this is called 'gender'. Thus, by way of qualifier and qualified, the meaning of the previously mentioned word-gender is twofold. That meaning, with gender, with number, and with measure, is of three kinds. Therein, with gender, for example? Perception, contact, mind. Maiden, man, family. Garland, tree, wealth. With number, for example? One, two, three, many, etc. With measure, for example? Span, cubit, dona, alhaka, etc. Furthermore, the meaning of gender is twofold: pure and mixed. Therein, that which is devoid of connection with action etc. is called 'pure'. That is of six kinds: with gender, with number, with measure, meaning of a prefix, meaning of a particle, meaning of a nominal stem. 'Is', 'is possible', 'is obtainable', etc. here are called nominal stems. Tuna, tvāna, tvā, tave, tuṃ, kha Even those ending in -ttuṃ Are included among particles. The related is of two kinds: Expressed-related, and unexpressed-related. Among these, the expressed-related is fourfold: Expressed by compound, By taddhita, By verb, And by participle. Among these, that expressed by compound Is sevenfold by relation to six kārakas, Or eightfold with bhāva, And similarly that expressed by taddhita. That expressed by verb is threefold: By agent, By object, By state. That expressed by participle is sevenfold: By six kārakas, And by state. All pure and expressed-related Are the domain of the first case. The unexpressed-related Is also of many kinds, Such as agent-related, Object-related, and so on. That is the domain of the second case and others. And here, because a mere word Without a case ending Is not fit for use, The first case is used For the sake of fitness for use In the six kinds of pure And four kinds of expressed-related, Not for expressing meaning. But because objects and so on, When unexpressed by any indicator, Are not known without case endings, The second case and others Are used in objects and so on, Even for expressing meaning. Therefore, "in the mere meaning" here Refers to the locative case In the sense of 'mere domain' Which distinguishes it from other places. But in "the second case in the object" and so on, The locative case is in the sense Of 'purpose to be accomplished'. Thus, the difference between these two locative cases Should be understood. 290. In Addressing. Making an already existing thing Face oneself, By name or by particle, Is called addressing. In the sense of mere addressing, The first case occurs. And here, the word for addressing Is not dependent on a verb, Therefore it does not obtain The kāraka designation. That, however, is of two kinds, By way of respectful and disrespectful. Come, friend; Come, you! Similarly, by way of living and non-living. O man, speak! O conch, speak, O conch! Emerge, O broad rock, Emerge, O broad rock! Similarly, by way of present and absent. O man, Where is the only son, where... Oh, my only son! Thus, by way of rule and non-rule, oh man, how wonderful, oh, how marvelous! In that, a sentient being, being thus, and so on. This address is already established, not to be created. For one does not address a person who has not yet attained kingship or monkhood as "Oh King!" or "Oh Monk!" The section on the first case ending is finished. The section on the second case ending. In what sense is the second case ending used? In the sense of object, the second case ending is used. The second case ending is used in the sense of object. That which is done is an object. It is of three kinds: resultant object, transformative object, and attained object. How is a resultant object, for example? The powerful one creates an elephant-form, the king builds a city, the mother gives birth to a son, the seed produces a tree, kamma generates results, food produces strength, people do merit, do evil, the Buddha taught the Dhamma, laid down the Vinaya, the monk produces jhana, produces the path, and so on. How is a transformative object, for example? He makes a house, he makes a chariot, he makes a pot, he weaves a cloth, he cooks rice, he cooks food, he makes wood into charcoal, he makes gold into a bracelet, he burns down a house, he cuts down a tree, he breaks down a wall, he reaps crops, he kills a living being, he eats food, and so on. How is an attained object, for example? He goes to the village, he enters the house, he climbs the tree, he crosses the river, he sees the sun, he hears the Dhamma, he bows to the Buddha, he attends upon him, and so on. Natural object and transformative object are two kinds.