English
What to you with matted hair, dull-witted one? What to you with a deer-skin cloak? The dative is used in the sense of 'thinking' when there is disrespect and it is not a living being. You think of yourself as wood, You think of yourself as a splinter, He does not consider life even as grass. What is "disrespect"? You think of it as gold. What is "not a living being"? You think of yourself as a donkey. The dative is used for the object of verbs of going and leading. Few go to heaven, Who leads me to water, He drags down to hell, He should drag back to the root. In the context of wishing/blessing verbs – May you have long life, May good fortune be to you, May good fortune be to you, May well-being be to you, May health be to you, May happiness be to you, May benefit be to you, May welfare be to you, May auspiciousness be to you, May welcome be to you, May safety be to you, safety to the embryo, May blessing be to you. In the context of agreement/designation, the genitive is used for the object. The designation of a monk named so-and-so as a thrower-away of money, The designation of a bowl-taker, etc. In the context of making manifest, etc. – And I make it manifest to you, Sakka appeared to me for that, He should send to him, He sent a messenger to the monks, An undertaking is suitable for the monks, An undertaking is proper for the monks, A measure of rice is not enough for two or three, It is enough for one, It is sufficient for one, I will make an analogy for you, I raise my hands in salutation to you, It is comfortable for the Tathāgata, Indeed, comfort is made manifest to him, Benefit for the world, Welfare for the world, I have need of a gem, I have no need of the Buddha, Homage to the Buddhas, homage to enlightenment, And homage to Vipassī, Pay homage to the Nāga. Homage to you, chief of men, Homage to you, best of men. May there be well-being for beings, May there be good fortune for beings, and so on. The section on the Fourth Case is finished. The Section on the Fifth Case In what sense is the Fifth Case used? 312. The Fifth Case is used in the sense of 'from' or 'limit'. That from which a meaning is limited or defined is a limit (avadhi); in that, the Fifth Case is used. And 'limit' is also called 'source' (apādāna). That which, having removed from this, takes or receives something else, is a source. It is of three kinds: explicitly stated, to be supplied, and to be inferred. Among these, that in which the specific action, being the sphere of the source, is explicitly stated in its own form, is explicitly stated. For example: Monks depart from the village, the king went out from the city. But that in which it is to be supplied, having made it a remaining part of the text, is to be supplied. For example: Lightning flashes from the clouds, he went forth from home to homelessness. Here, the word 'having gone out' is to be supplied. But that in which it is neither explicitly stated nor possible to supply, but rather is to be understood by inference from the meaning, is to be inferred. For example: The people of Mathura are more handsome than those of Pataliputta, virtue is better than learning, there is none greater than I, I am the chief of the world, I am the eldest of the world, I am the best of the world, and so on. Since an agent cannot exist without an action, the action of excelling is to be inferred here. Similarly, in cases like 'far from' which lack a verb, the inference of an inseparable action should be understood. Again, it is of two kinds: moving and non-moving. Moving, for example: A man falls from a running horse, two rams, having fought, move away from each other. And here, if it were moving, how could it be called a limit? For a limit is characterized by non-movement, is it not? It is said: The two rams move by their own actions, but by the action of the other, it is a limit. There is no contradiction of the boundary characteristic here. How is it fixed? From the village depart the sages, From the city went forth the king. Again, preceded by bodily contact, and preceded by mental contact, it is of two kinds. From the village depart the sages, from thieves fear arises. And here, "How far is this village from here, from here is that southern direction. From here in ninety-one aeons" in such sayings, that which is preceded by mental contact should also be understood. "Not the mother fears from the son, nor the son fears from the mother, afraid of fear, you do not speak." This is the Pāli. Is there to you from here fear? There is not to you from here fear. From where there is safety, from there is fear. From thieves he fears, from thieves he is afraid. And the genitive (sixth case): Of the thief he fears, of the thief he is afraid. And the accusative (second case): "How would he not fear the other world? Thus he would not fear the other world. You fear me, ascetic. I do not fear you. What should be feared, he does not fear. I do not fear the serpent. Not me do the deer startle." These Pāli words are seen. There, "bhoginaṃ" means a serpent. From thieves he trembles, he is startled, or of the thief. All tremble at punishment. From evil he is ashamed, he is disgusted, he is repelled, or by evil. From whom one takes any craft or knowledge or doctrine, in that speaker, the ablative (fifth case). From the preceptor he studies. From the preceptor he takes a craft. Eighty-two from the Buddha I received, two thousand from the monks. Eighty-four thousand, these doctrines are current. From whom one hears, in that, the ablative (fifth case), and the genitive (sixth case). Having heard from here, or having heard of this. From whom one would know the Dhamma, taught by the Perfectly Enlightened One. From whom one receives, in that, the ablative (fifth case). From the Saṅgha he receives. From the group he receives. From whom one is defeated, from whom one originates, from whom one is born, in that, the ablative (fifth case). From the Buddha are defeated other sectarians. Pa... In the case of "parājiyoga" (defeat), the ablative is taken by way of a remaining phrase. In that battle, the devas won, the asuras were defeated. Here, "were defeated by the devas" is the remaining phrase. "We are victorious, Ambakā. From the Himalayas arise five great rivers. This Bhāgīrathī Gaṅgā arises from the Himalayas." Fear arises from thieves. Fear arises from desire. Fear has arisen from refuge. Whatever fear or enmity or affliction or danger arises, all that arises from the foolish, not from the wise. Sorrow arises from desire. A son well-born from both sides. Born from the chest, or born in the chest. A robe may arise from the Saṅgha, or from a group, or from relatives and friends. In the case of "aññatthānaṃ yoga" (connection with other places), the fifth case (ablative) is used. "Other than that," "beyond that," "after that time." In the case of "upasaggānaṃ yoga" (connection with prefixes), 313. With "apa" and "pari" in the sense of exclusion. When "apa" and "pari" are used in the sense of exclusion, the fifth case (ablative) is used. It rains from beyond the mountain. It rains from around the mountain. Merchants come from beyond the hall. Merchants come from around the hall. The meaning is, "excluding the mountain, the hall." In Kaccāyana, however, the reading is "the deva rains upon the mountain" (an ancient reading). "Paripabbatā" is appropriate. In the case of "upari" (upon), only the seventh case (locative) is seen: "upon that mountain," "upon the palace," "in the air," "in the air-chamber." There, "upon the mountain" means "above the mountain." 314. With "paṭi" in the sense of substitution and return. "Paṭinidhi" means placing a substitute. "Paṭidāna" means giving a return. When "paṭi" is used in these senses, With *ati*, the fifth case ending occurs. From the Buddha, Sāriputta teaches the Dhamma, from oil, he gives ghee. 315. With *rite*, the second case ending also occurs. With the word *rite*, the fifth case ending occurs, and the second case ending also occurs. Without the good Dhamma (ablative), without the good Dhamma (accusative). 316. With *vinā* and *aññatra*, the third case ending also occurs. When *vinā* and *aññatra* are used in the sense of exclusion, the fifth, second, and third case endings occur. Without the good Dhamma (ablative), without the good Dhamma (accusative), without the good Dhamma (instrumental); apart from the good Dhamma (ablative), apart from the good Dhamma (accusative), apart from the good Dhamma (instrumental). 317. With *puthu* and *nānā*, also. When *puthu* and *nānā* are used in the sense of exclusion, the fifth and third case endings occur. Apart from people (ablative), apart from people (instrumental); apart from the good Dhamma (ablative), apart from the good Dhamma (instrumental); separation from those who are dear and delightful is disunion. Here, "Those monks have gone forth from various families," the word *nānā* means 'of various kinds', not 'exclusion'. Here, the meaning of exclusion is the meaning of separation, the meaning of not being mixed. With the words *ā* and *yāva* when they indicate limitation or pervasion, the fifth and second case endings also occur. There, when the action related to a boundary occurs by excluding that boundary, it is a limitation. For example? The field extends up to the mountain (ablative), or up to the mountain (accusative); the field extends up to the mountain (ablative), or up to the mountain (accusative). When the action related to something occurs by including and pervading that thing, it is a pervasion. For example?