English
He makes gold into a bracelet, he makes wood into charcoal, he sees a man standing, he sees a man walking, he sees a monk mindful, fully aware, advancing, retreating, looking forward, looking around, bending, stretching. Here, 'man 'He is a monk' is a natural action, 'He stood, he remembered' are modified actions. Verbal action, causative action, these are two kinds. He goes to the village, he makes the man go to the village. And verbal action, for ditransitive verbs, is of two kinds: principal action, and secondary action. The goatherd leads the goat to the village, the man carries a burden to the village, he takes it, he pulls a branch to the village, he milks milk from the cow, he begs a blanket from the brahmin, he begs food from the brahmin, he shuts the cows in the pen, he asks the Buddha a question, he gathers fruits from the tree, he tells the disciple the Dhamma, the Blessed One said this to the monks, he instructs the disciple in the Dhamma, and so on. Here, 'goat, milk' and so on, are called the principal action, because they are most desired to be grasped by the agent. 'Village, cow' and so on, are called the secondary action, because they are not so much desired. There, the principal action is called the firm action, it is said to be a stable action in the state of being an action. The secondary action is called the unfirm action, it is said to be an unstable action. For sometimes it is dative, sometimes ablative, sometimes genitive, sometimes locative. For example: He leads me for water, he milks milk from the cow, milk the cow for milk, he milks milk in the cow, and so on. The second case in action is current. 292. For verbs of motion, knowing, eating, speaking, and for verbs like 'bhaj' (to divide) and so on, when causative, the second case is used. This is a rule of constant application. For verbs of motion, verbs of knowing, verbs of eating, verbs of speaking, and for verbs like 'bhaj' and so on, when causative, the second case is used for the object. And here, the causative object is called the object of the causative verb. The man makes the man go to the village, the master makes the goatherd lead the goat to the village, the teacher makes the disciple know the Dhamma, the man makes the man eat food, the teacher makes the disciple recite the Dhamma, the man makes the man lie down, makes him sit, makes him stand up, the man makes the man... He causes grain to be roasted, to be pounded, to be taken out. What is meant by "of these"? A man causes rice to be cooked by a man. And here, in the object of causation of verbs like 'to go', etc., the instrumental case is also stated in the Rūpasiddhi [on page 141] and in the Saddanīti [on sutta 148]. In the Saddanīti, even with the use of the instrumental case, it desires only the meaning of object. In Ñāsa and others, they desire the meaning of agent. But when a second (agent) causes the first agent to act, then the first is called the object of causation. In that (case), only the instrumental case (is used), it is stated in the commentary. He causes an unfinished hut to be completed by others [Pārā. 363]. 293. Of 'har' and others, optionally. In the object of causation of verbs like 'har', the accusative case occurs optionally. The master causes the man to carry the burden, or by the man; causes the man to eat food, or by the man; causes the man to do work, or by the man; the king causes the man to see himself, or by the man; causes the man to worship the Buddha, or by the man. 194. Not of 'khād' and others. In the object of causation of verbs like 'khād', the accusative case does not occur. The master causes food to be eaten by the man; (from 'ad' in the sense of eating) causes rice to be eaten; the master causes the man to be called out by the servant; causes to make a sound; causes to cry out; causes to make a sound. And here, "saddāyāpeti" means "causes to make a sound," and this is a nominal verb. 'Kanda' and 'nada' also are only in the sense of sound. 295. Of 'vah' when the agent is uncontrolled. "Vahissa" is the indication of the root 'vah' (with the letter 'i'). One who controls or causes to act is a controller. One for whom there is no controller is uncontrolled. One who has no need of another agent, but carries knowing by himself, is called uncontrolled. For the root 'vah', in such an uncontrolled object of causation, the accusative case does not occur. The master causes the burden to be carried by the servant. What is meant by "uncontrolled"? He causes the ox to carry the burden. 296. Of 'bhakkh' when there is no harm. Of one desiring to eat... Causing to eat is not called harm; Causing an unwilling one to eat is called harm. When the root 'bhakkha' is used in a non-harmful context, the accusative case is not used. The master causes the man to eat sweets. What about non-harm? He causes the ox to eat grain. Here, 'sassa' (grain) means coarse grain, they say. In Pāli, "Having made all understand," "They please all beings." "The elder's bowl should be taken by the second one" and so on, the genitive case is also seen in usage. 297. Connected with 'dhī' and so on. When connected with particles and prefixes like 'dhī' and so on, the accusative case occurs from the noun. Shame on the slayer of a brahmin. Shame on this putrid body. Shame on that gain of wealth. Shame on many sensual pleasures. The instrumental case is also seen: Shame on my life. Between Rājagaha and between Nāḷandā. He lives near the village. He lives around the village. Towards the Nerañjarā river. In these, the accusative case is used in the sense of the genitive. Thus, the Blessed One appears to me. And indeed, three similes occurred to me. May the Dhamma appear to you, bhikkhu, to be spoken. May the factors of awakening appear to you, Cunda. 'Maṃ' means 'to me', 'taṃ' means 'to you'; the accusative case is used in the sense of the dative. They also explain 'maṃ' as 'in my knowledge', 'taṃ' as 'in your knowledge'. Without means, there is no accomplishment of purpose. Without undertaking, there is no attainment of training. Neither here nor beyond, nor between both. This is the end of suffering. There, 'antarena' is a particle, meaning 'except for'. To the east of the village, to the south of the village, to the north of the village; the meaning is 'to the east of the village'. When action verbs preceded by prefixes are used, the accusative case is used in the locative sense, (e.g.,) the earth. he sleeps upon, he stands upon the village, he dwells upon the tree, he might sit upon or lie upon a couch or a stool [pāci. 130], he observes the village, he dwells in the village, he dwells upon the mountain, he dwells in the house, he dwells in the dwelling [dī. ni. 1.258; pārā. 519], he observes the Uposatha, he is reborn in the sense-sphere, he is reborn in the form-sphere, he is reborn in the formless-sphere, he is reborn in the company of Sakka, he might lie down near one who is lying [dī. ni. 3.282], he might sit down near one who is sitting [dī. ni. 3.282], he might stand near one who is standing [dī. ni. 3.282], and so on. In the sense of 'pervading', the accusative is also used, he drinks the river, he drinks the ocean, he wanders the village, he wanders the forest, meaning, he pervades the river. In the sense of 'time' and 'direction', the accusative is also used in the locative sense, that moment, that instant, that time, to one side [khu. pā. 5.1], at one time [khu. pā. 5.1; dī. ni. 1.1], in the forenoon [pārā. 16], in the evening, that day, this night [dī. ni. 3.285], a second time, a third time, he offers a fourth or a fifth, before that, after that, the eastern direction [dī. ni. 2.336], the southern direction [dī. ni. 2.336], the western direction [dī. ni. 2.336], the northern direction [dī. ni. 2.336], these ten directions, in which direction does the Naga king stand [jā. 1.16.104], meaning, in which of these directions does the Chaddanta Naga king stand, and so on. 298. In the sense of mark, state, and desire for pervasion, with 'abhi' [ka. 299; rū. 288; nī. 582, 586; caṃ. 2.1.54; pā. 1.4.90, 91; 2.3.8]. The accusative case occurs from a noun when it is connected with 'abhi' used in the senses of mark, etc. That by which something is marked or to be marked is a mark. This is a kind, meaning, a special kind like this. One who has become thus is 'itthambhūto'. The desire to pervade different objects is 'vicchā'. There, in the sense of mark – Lightning flashes over the tree, meaning, lightning flashes pervading the tree, The tree pervaded by light is a sign, an indication of the lightning's arising. In the sense of "being such" – Devadatta is good towards his mother, meaning, being good by making his mother pre-eminent, it is said that Devadatta is the foremost person in diligently attending to his mother. And indeed, concerning that venerable Gotama, such a beautiful reputation has arisen. And here, 'abbhuggato' means "having arisen by making pre-eminent," it is said that this reputation has arisen by proclaiming the venerable Gotama's pre-eminence in the entire world, and in connection with the reputation, it means "of that venerable Gotama." In the sense of "pervasion" – The moon shines upon tree after tree, meaning, it shines by pervading. And here, meanings like "sign" are only implied meanings indicated by 'abhi', not directly expressed meanings, meanings like "pervading" are the directly expressed meanings. 299. With 'pati' and 'pari' in the sense of "part" also. When 'pati' and 'pari' are used in the sense of "sign," "being such," "pervasion," and "part," the accusative case comes after the noun. In the sense of "sign" – The lightning flashes towards the tree, the lightning flashes around the tree. Here, 'pati' means "in relation to," 'pari' means "having pervaded." In the sense of "being such" – Devadatta is good towards his mother, Devadatta is good towards his mother.