English
In the sense of "pervasion" – The moon shines upon tree after tree, the moon shines around tree after tree. In the sense of "part" – Let that be given, which here might be for me, let that be given, which here might be for me. Here, 'pati' means "in relation to," 'pari' means "concerning," meaning "intended for," 'ṭhapitaṃ' (placed) is the remaining text. It means, "Let that thing which is placed here for me be given to me," it is said that "among these many parts, whatever is my part, let that be given to me." 300. With 'anu'. When 'anu' is used in the sense of "sign," "being such," "pervasion," and "part," the accusative case comes after the noun. the second case occurs. In the sense of 'sign' or 'mark': Lightning flashes along the tree, meaning it spreads along the tree. Eighty-four thousand (monks) followed the Sambuddha, meaning they went after the Bodhisatta and went forth. It is said that when the Vipassī Bodhisatta went forth, those eighty-four thousand sons of noble families also went forth. Rain poured down following the act of truth, meaning 'anu' (following) implies 'because of', 'dependent on'. It is said that when the act of truth was performed, because of the act of truth, the god rained. It is stated in the commentary that "a cause also becomes a sign." It is also appropriate to say "together with the act of truth." For it is said, "When the truth was performed by me." In the sense of 'being like that': Devadatta is good following his mother. Here 'anu' means 'following', 'dependent on'. In the sense of 'pervasion': The moon shines on every tree. Here 'anu' means 'pervading'. In the sense of 'share': Whatever share of this is mine, let that be given. Here 'anu' means 'according to'. The rest is as stated. 301. In the sense of 'proximity' or 'being near'. When 'anu' is connected with a noun in the sense of 'proximity', the second case occurs. He stands near the mountain. Bārāṇasī is situated along the river. 'Anu' means 'following', it is said that it stands connected with the river. 302. In the sense of 'inferiority'. When 'anu' is connected with a noun in the sense of 'inferiority', the second case occurs. The wise are inferior to Sāriputta, meaning they are behind, they follow after. It is said that all the wise are inferior to Sāriputta. 303. With 'upa'. When 'upa' is connected with a noun in the sense of 'inferiority', the second case occurs. The wise are inferior to Sāriputta, meaning they have approached, they have gone near. It is said that they are indeed inferior. Here, 'abhi' and others are called 'kammappavacanīya' in grammar texts. There, 'pavacana' means 'that which is spoken in a particular way'. This is a type, a characteristic, a state of being, a collection of meanings, called a mass. "Kamma" means action, activity. "Kammappavacanīyā" are those by whom action is to be spoken of. There, when connected with prefixes denoting specific actions, the accusative case (dutiya) is used for the object (kamma). When not connected, it is used for location, possession, and so on. Characteristics and the like are just meanings established by context. 304. In continuous connection of time and path. When there is a continuous, uninterrupted connection of time or path with substance, quality, or action, the accusative case (dutiya) is used after words denoting time or path. In time: A week of cow's milk, a month of meat and rice, the river is pleasant in autumn, Nandana is pleasant at all times, he recites for a month, he lives for a hundred years, he teaches Abhidhamma for three months. In path: A forest line for a league, a mountain a league long, he recites for a kos. Why "continuous connection"? He eats month by month, a monastery at every league. Here, even adverbial modifiers are to be accomplished by the agent, so they are considered to be in the nature of an object. Therefore, they are also included by the word "kamma" in "dutiya in kamma." He sleeps happily, he sleeps unhappily, he goes quickly, he goes swiftly, he goes slowly, he cooks gently, he will come heavily, he will come lightly, he eats making a sound, he warms himself turning over, he walks swaying his body, he walks swaying his hands, he walks swaying his head, he eats making a slurping sound, he eats with puffed cheeks, he eats throwing up lumps, he eats shaking his hands, he eats licking his hands, the sun and moon revolve evenly, they revolve unevenly, and so on. The section on the accusative case is finished. The section on the instrumental case. In what meaning is the instrumental case used? 305. In agent and instrument, the instrumental case. The agent and the instrument take the third case. "Agent" and "doer" are one in meaning. "He who does is the agent, he who does is the doer." Therefore, when "agent-doer" is said, by means of these two synonymous words, it is understood that this one performs the action absolutely, he performs it as the master, he performs it as the self-principal. From this, action is the activity of the agent alone, and not of others. Others, however, being helpful to the agent in accomplishing the action, are called "doers." And similarly, by not being helpful, they are understood as "non-doers." Among these, the agent is threefold: the self-agent, the instigating agent, and the patient-agent. Among these, he who performs the meaning of the root himself is called the self-agent. "The man does work." He who directs another is called the instigating agent. "The man makes the servant do work." The patient-agent is also called the instigating agent. "The man makes the servant do work," or "for the servant." And he who, in dependence on an action done by another, though being in the state of an object, is spoken of as an agent due to its being easy to do, or due to not wishing to be in the state of an object, or due to not knowing, or due to wishing to deceive, is called the patient-agent. "The granary breaks by itself." "The pot breaks by itself." Moreover, whether it is easy or difficult, he who is the agent in the nominative case in a verb-form of an object-action is called the patient-agent. In terms of sound, it is an object, and in terms of meaning, it is an agent, hence "patient-agent." "The granary breaks." "The pot breaks." "The monk's rice is cooked." "Little by little in house after house," and so on. Here, the meaning of a word is twofold: ultimate meaning and conventional meaning. Among these, the ultimate meaning is that which exists absolutely. The conventional meaning, however, is that which is considered to exist by some. For example: "son of a king," "horn of a cow," "flower of a Campaka tree." Some consider it not to exist. For example: "son of a barren woman," "horn of a hare," "flower of an Udumbara tree." A word, moreover, has its function tied to the speaker's intention. And there is no word that, when spoken, does not reveal a meaning, provided there is a convention for the listener. The meaning is that there is no such thing as not generating a cognition without an object. Thus, even a meaning considered non-existent, exists as an object of verbal cognitions. Otherwise, for one hearing the word 'son of a barren woman', a thought concerning that meaning would not arise. And the meaning that exists as an object of verbal cognitions, when there is a diversity of words and a diversity of cognitions, becomes diverse, meaning it exists separately, distinctly. Thus, dependent on a meaning that exists as an object of verbal cognitions and is diverse, there is a diversity of agents and a diversity of actions and agents. But it should be concluded here that it is not a meaning that exists inherently and is inherently diverse. Therefore, in phrases like "a connection arises," the establishment of two words and two meanings as action and agent should be understood through the diversity of meanings established by the diversity of verbal cognitions. That by which something is done is an instrument (karaṇa). It is said to be the assisting cause of the agent in accomplishing an action. That is of two kinds: internal instrument and external instrument. Therein, an instrument that is a part of the agent is called internal. A man sees a form with his eye. He understands a phenomenon with his mind. He performs an action with his hand. He goes on a path with his foot. A tree bends down with the weight of its fruit. That which is external to the agent is called external. A man goes by vehicle. He cuts with an axe. A tree bends down by the wind. 306. With the meaning of 'saha'. That which has the meaning of the word 'saha' is 'sahattho' (with 'saha' meaning). The third case (instrumental) comes from a noun connected with the word 'sahattho'. The meaning of the word 'saha' is concomitance. That is of three kinds: concomitance of substance, concomitance of quality, concomitance of action. A father rich with his son. A father stout with his son. A father who came with his son. 'Saha', 'saddhiṃ', 'samaṃ', 'nānā', 'vinā', etc., are words with the meaning of 'saha'. The Blessed One sat down together with the community of monks, a thousand... measured with this, separation from loved ones, parting, the Sangha should perform the Uposatha with or without the *gaggā*. 307.In the sense of characteristic. 'Lakkhaṇa' is said to be a characteristic of a certain state, in that, the third case occurs. With eyes full of tears, he looks at his father. With a self become Brahma, he dwells. With unmixed ointment, he saw the king. With a triple staff, he saw the wanderer. With a bowl having less than five bindings, he causes another bowl to be bought. The monk, with pleasing going forward and going back, looking ahead and looking around, bending and stretching, entered the village for alms. That dark slave woman, with a broken head, with blood flowing, complained to the neighbours. With body uplifted, they go inside the house.