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With legs crossed, they sit inside the house. Even a bodily defect is included here. He sees a person blind in one eye. 'Akkhī' (eye) is a qualifier for the word 'kāṇa' (blind). By a defective eye-organ, he is called blind. He sees a person crippled in one hand. He sees a person lame in one foot. 308.In the sense of cause. That by which a result is produced or proceeds is a cause, in that, the third case occurs. He lives by food. Good by knowledge. The world proceeds by kamma. Beings proceed by kamma. By kamma one becomes an outcast. By kamma one becomes a brahmin. By what meaning? By what sign? By what appearance? By what condition? By what cause? By what reason? and so on. And here, the instrumental case is of three kinds: instrumental of accomplishing an action, instrumental of qualification, instrumental of difference. . That which accomplishes action has been stated before. How is it used for specification? By lineage, he is called Ādicca. By birth, he is called Sākiya. By lineage, the Lord is Gotama. By name, Sāriputta. He is renowned and wise. By birth, the Buddha is a Khattiya. By birth, seven years old. By craft, he is a reed-worker. By age, twenty-nine. By knowledge, excellent. By ascetic practice, supreme. By golden hue, handsome. By nature, handsome. By nature, good. Mostly, it is clay. By righteousness and fairness, he rules the kingdom. By fairness, he runs. By unfairness, he runs. By happiness, I am happy. By joy, I am delighted. He buys grain for two measures. He sells horses for a thousand. By himself, he appoints himself, and so on. How is it used for distinction? What use is one, a man of strength, to me? What use are your matted locks, you fool? What use is your deerskin garment? Enough of your dwelling here. Enough for me with the Buddha. What use is the Buddha to you? I have no need of the Buddha. I have need of a jewel. Please tell what is needed. Water is needed. Roots and medicines are needed. He is in need of the best. He is in need of something expensive. Older by a month. Similar to his father. Equal to his mother. Less by a kahāpaṇa. Lacking in wealth. Quarrel by sword. Quarrel by speech. Skillful in conduct. Skillful in speech. Mixed with jaggery. Mixed with sesame. Friendly in speech, and so on. Likewise, action, limit, continuous connection of support, and completion of action are also included in distinction. In action, for example: He sows the field with sesame seeds. He has robes woven by weavers. They have them eaten by dogs, and so on. In limit: We are well rid of that great ascetic. I am freed by the King of Kāsi. The eye is empty of self or of what belongs to self. He is ashamed of misconduct by body. He is embarrassed by misconduct by body. He is disgusted with his own body. By sole sovereignty over the earth, or by going to heaven, or by lordship over all the world, the fruit of stream-entry is superior. And so on. In the sense of location: At that moment, at that instant, at that second. At that time. Listening to Dhamma at the right time. He will be your teacher after my passing. After three months. To the north of the village. To the south of the village. In the east, Dhataraṭṭha. In the south, Virūḷhaka. In the west, Virūpakkha. He approached where the Blessed One was. And so on. In the sense of continuous connection: He eats for a month. He runs for a league. And so on. Kriyāpavagga means the swift completion of an action. When this is to be indicated, the third case is used. He reached Bārāṇasī in just one day. He taught Abhidhamma in three months. He completed the monastery in nine months. He obtains it by merely going. He made it proficient by merely touching his lips. The section on the third case ending is finished. The section on the fourth case ending. In what sense is the fourth case used? 309. The fourth case is used for the recipient. The fourth case is used for the recipient. "Sampadāna" means that to which something is properly given; it means the recipient. This is of two kinds: the recipient of an object, and the recipient of an action. He gives a robe to the bhikkhu. He praises the Buddha. Again, it is of three kinds: non-rejection, assent, and invitation. There, non-rejection means not rejecting, not preventing; it means not refusing what is being given. For if there is no refusal, it is called acceptance. Having shown the manner of acceptance with body and mind, he receives A giving of consent is called approval. Having pleased another's mind with various words of request, the acceptance is called propitiation. He gives water to the Bodhi tree, He gives food to the monk, He gives food to the beggar. The acceptance of action is manifold, in various ways of action. In the usage of the verb of liking – And that is pleasing to us and agreeable, Renunciation is pleasing to me, To whom is a sweet thing not pleasing? It is not pleasing to me, reverend sir, The consecration is to the owl. Going is pleasing to me, May schism in the Sangha not be pleasing even to the venerable ones, To whom among the venerable ones it is not agreeable, It is agreeable to the Sangha, Food satisfies me, Food does not satisfy him, Coarse foods do not satisfy those monks. There, 'chādeti' means 'causes desire to arise'. In the usage of the verb of holding – The umbrella-bearer holds the umbrella for the king, The gods held the umbrella for the newly born Bodhisatta. He praises the Buddha, meaning 'praises', He strikes you, meaning 'deceives by silence', A nun attends the monk while he is eating, with water or with a fan. The accusative case also occurs, He attends the king, He attends the king, I will attend you, I will attend you, Attendance on mother and father, He swears to you, Swear to me, Vepacitti! I make an oath to you, friend, meaning 'I make truth for your believing in me', He owes a hundred to the king, Here, a young man of good family owes nothing to anyone, We maintain an elephant for that king. There, 'He owes a hundred to the king' means 'he deposits a hundred, whether tribute money or fine money', 'Having made a debt, he takes it'. And they say. 'We will bear it in mind,' again we resolve, believes you, believes me, you believe the jackal, the brahmin who drank liquor. Even gods long for such a one, even gods long for them, for the fully enlightened, the mindful. The meaning of 'they long for' is that they wish to see again and again. There is also the accusative case: if you long for me, he longs for wealth, he longs for gold, he longs for fine gold. The instrumental case is also seen: he longs for by form, he longs for by sound, and so on. Be angry at him, great hero. Do not be angry at me, chief of charioteers. If I were to be angry at him, he is angry at mother, he is angry at father, who wrongs a harmless person. The cloud harms the directions, meaning it fills (with water) and destroys. For raining out of season is indeed destruction. who does not harm friends. You harmed the harmless one. One should not harm friends. Heretics envy ascetics. Wicked people are jealous of virtuous ones. He made the neighbors complain. Do not you all complain about him. The great king should be made to complain, to cry out, to wail. How have I offended the noble ones? or the noble ones. He offends the king, or the king (accusative). The king is pleased with me. 'Pati' (for) the verb root 'su' with prefix 'ā', and for the verb root 'gī' with prefix 'pati', the dative case is used for the recipient. There, indeed, the Blessed One addressed the monks, saying "Monks!" "Venerable Sir," those monks replied to the Blessed One. And here, in the preceding sentence, the agent of the addressing action is the Blessed One. He becomes the recipient in the following sentence for the replying action. The meaning of 'they replied' is that they gave the answer "Venerable Sir." The monks listen to the Buddha. King Bimbisāra (listens to) Pilinda. Having promised a monastery attendant to Vaccha Thera, Having promised a minister to King Bimbisāra, (The meaning is, having accepted), The monk teaches the Dhamma to the people, The people approve and applaud that monk, (The meaning is, they give a "well done" applause). In the sense of announcing – I announce to you, monks, I declare to you, monks, I address you, monks, I will teach you the Dhamma, He teaches the Dhamma to the monks, As the Blessed One would explain to us, I will declare the explanation to you, I will tell you, I will recount to you, He said this to the monks. 310. In that sense. The meaning of each action is "that sense", In "that sense", the dative fourth case is used for the purpose. 311. Of the dative 'sa'. From an a-ending noun, the dative 'sa' becomes 'āya' (or not). Discipline is for restraint, Restraint is for freedom from remorse, Freedom from remorse is for joy, Joy is for rapture, Rapture is for tranquility, Tranquility is for happiness, Happiness is for concentration, Concentration is for knowledge and vision of things as they are, Knowledge and vision of things as they are is for disenchantment, Disenchantment is for dispassion, Dispassion is for liberation, Liberation is for knowledge and vision of liberation, Knowledge and vision of liberation is for unattached final Nibbāna, For the welfare, benefit, and happiness of gods and humans, Enough for regret, Enough for delusion, He goes for cooking, He goes for battle, I entered the village for alms. The infinitive also is included in "that sense", Enough to make friends happy, And for the suffering of enemies. The Buddha arises in the world out of compassion for the world, Enough for comfortable dwelling, It leads to direct knowledge, To full enlightenment, To Nibbāna. In the sense of "enough" – The wrestler is a match for the wrestler, The wrestler is able for the wrestler, Enough. No need for you with living here, No need for you with gold and silver, What to me with one crossed?