English
The fame of the Blessed One has risen up to the peak of existence (ablative), or up to the peak of existence (accusative); from existence up to the peak of existence, from Dhamma up to the Gotrabhū, they flow, thus they are *āsavas*; up to the peak of existence (ablative), or up to the peak of existence (accusative); just so, the sound has risen up to the Brahma-world. In the sense of 'beginning from' and 'in the sense of itself', the fifth case ending occurs. "Since, sister, I was born with an Aryan birth..." from which point, is the meaning. From when I remember myself, from when I attained understanding. From which point, from which time. With one's own hand – With the attainment of omniscience, with the final passing away, with the arising of insight. In "whether Tathāgatas arise or Tathāgatas do not arise", here the fifth case is in the sense of a characteristic of being. In "gives a gift with his own hand, receives with his own hand", here it is in the instrumental sense. In "from today onwards, having life", "from that day onwards, Vāseṭṭha", and so on, the seventh case is in the sense of beginning. In "on account of which", "from which cause", "from that cause", and so on, when a sentence is desired, the fifth case is in the sense of cause; when a compound is desired, the fifth case is in the sense of mere meaning. Between two agents and actions, the fifth case is used with words denoting the time or duration of occurrence; the hunter shoots the deer from the side, he shoots the elephant from the sheath. And here, the hunter, having shot the deer once, did not shoot within the side, he shoots again when the side is complete; the word 'side' denotes the time between two acts of shooting. And both acts of shooting are accomplished simultaneously with the agents, thus it is said "between agents and actions". In the commentary, however, "Devadatta, having eaten today, will eat in two days, will eat for two days", "the meaning here is that the archer shoots the target from the quiver, he shoots the target from the quiver", a complete sentence is also stated in the sense of the seventh case. In Pāli, "no offense, he does it for six years", "he does it for more than six years", "for six years" is also a reading. In connection with words of protection – Whatever object is desired to be protected, and from what it is desired to be protected, there the fifth case is used. He protects or wards off cows from barley, he protects or wards off crows from rice grains. That merit prevented me, one should restrain the mind from evil. Birth does not restrain him. For going to blame, or for blame. Let them take protection from the king or from a thief. In the usage concerning disappearance – When one's non-seeing is desired, the fifth case is used for that (person). "The pupil disappears from the preceptor" – this means "he hides." But in Pāli, when one's non-seeing is desired, only the sixth case is used for that (person) – "I will disappear from the ascetic Gotama, I will disappear from the ascetic Gotama." The Pāli is "He could not disappear from me." The meaning of 'I will disappear' is 'I will place myself in a hidden place, out of sight.' It is said to mean 'I will hide.' In the place where one disappears, only the seventh case is seen. "Very quickly the eye will disappear in the world," "having disappeared in Jetavana," "having disappeared in the Brahma-world," "having disappeared in Maddakucchi," "he disappeared right there," and so on. Even in "having disappeared before the Blessed One," the word 'purato' is in the sense of the seventh case. The Pāli is "Sakka disappeared in the presence of King Nimisa." The meaning of 'having disappeared in Dhajatavana' is 'having made oneself unseen by others in Jetavana, having made oneself out of sight of others.' But in "Darkness disappears, light disappears, the True Dhamma disappears, the Dispensation disappears," and so on, the sixth and seventh cases should be understood as appropriate. In the usage concerning distance – "How far is this village from here?" "Are you far from heedlessness?" "And far from heedlessness." "not far from the village," "those foolish men are far from this Dhamma and Discipline," "the Blessed One is far from them," "the Arahant is far from defilements," "he is far from the destruction of the taints." And the second, and the third, and the sixth cases (are used). "far from this Dhamma and Discipline," or "by this Dhamma and Discipline," "far from those of dull intellect." In the sense of distance – They pay homage from afar. He saw the Blessed One coming from afar. "Why do you stand, O..." far away, therefore we stand far away. And the second and the third, come from a distant village, come from a distant village, come from a distant village, this is the meaning, or by a distant village. In the sense of proximity – Near the village, close to the village, adjacent to the village. And the second, third, and sixth, near the village, near by the village, near of the village. In the expression of the measure of time and distance – From here to Mathurā, Saṅkassa is at four yojanas, from Rājagaha, Sāvatthī is at forty-five yojanas, from here in the ninety-first eon, from here in the thirty-first eon, from here on the seventh day, from here after the passing of three months I shall attain final Nibbāna, and so on. In the sense of measure – A yojana in length and in width, the Middle Country is of nine hundred yojanas in circumference, or by circumference, nine spans in length, a yojana in length, a yojana in width, a yojana in height, a mustard seed heap, and so on. The fifth case also in the elision of -tvā. Here, the elision of -tvā means the absence of a -tvā ending word, which would be present in a complete sentence, in an incomplete sentence. And the word which, when the -tvā ending word is present, is either an object or a location. When that -tvā ending word is absent, it becomes a point of origin in another word, in that, the fifth case is used, from a palace or to a palace one might move, from an elephant's back or to an elephant's back one might move, and so on. Here, the complete sentence should be understood as: first having ascended one palace, then one might move to another palace, or first having sat in one palace, then one might move to another palace. The Pāli is: "from darkness or to darkness one might go, from gloom or to gloom one might go." Similarly, from country to country one wanders, from village to village one wanders, from forest to forest one wanders, from monastery to monastery one goes, from precinct to precinct one goes, from existence to existence one goes, from family to family one goes, and so on. Thus, one asks about Vinaya from Vinaya, one asks about Abhidhamma from Abhidhamma, one explains Vinaya from Vinaya, one explains Abhidhamma from Abhidhamma. Here too, it should be understood as a complete sentence: "Having first asked one Vinaya statement, or having stood upon one Vinaya statement, then one asks another Vinaya statement." In the commentary, however, it is said: "One ascends the palace and looks, one looks from the palace, one enters the seat and looks, one looks from the seat." In the sense of direction, and in the sense of direction, the fifth case. From here, that is the eastern direction. From here, that is the southern direction. Above Avīci. Upwards from the sole of the foot. Downwards from the crown of the head. In the sense of direction: To the east of the village, to the south of the village, above the mountain, below the palace, from the east, from the south, where there is safety, from there, fear. Wherever one contemplates, the rise and fall of the aggregates. And so on. In the sense of "before" and so on, also the fifth case. Before my enlightenment. Before this. Before that. Beyond this are the border regions. Before that. After that. Further than that. And so on. In the sense of distinction, the fifth and sixth cases. Distinction means the separation of an already distinct meaning from something else, by some greater or lesser part. The people of Mathurā are more handsome than the people of Pāṭaliputta. Than whom there is none more excellent or more distinguished. Self-controlled is better than that. The best of the ninety-six sects is this, the discipline of the Sugata. Of the world with its devas, the Teacher is unsurpassed in the world. I am the chief of the world. I am the eldest of the world. I am the foremost of the world. Those who are wise are inferior to Sāriputta, or to Sāriputta. More or less than that is not proper. And so on. In the sense of abstaining: Abstinence, cessation from evil. From killing living beings... abstinence from killing, etc. In the sense of purity: Pure from defiling things, etc. In the sense of liberation, the ablative and instrumental cases are used: he is liberated from birth, old age, death, sorrows, lamentations, pains, griefs, and despairs; I say he is liberated from suffering; they are liberated from the bonds of Māra; they are not liberated from death, etc. In all these, the sense of separation is to be understood. In the sense of cause: By what cause, for what reason, why do the young not die in your family? Therefore, bhikkhus, etc. The accusative, instrumental, and genitive cases are also used: for what reason, by what means, from what origin, from that origin, for what reason, for what purpose, why do you toil, etc. In the sense of separation: Separated from sensual pleasures, separated from unwholesome states, separated from evil states. In the sense of bondage: 318. The ablative case in the sense of debt. The ablative case is optionally used for a cause that is a debt. A man is bound by a hundred, or by a hundred. 319. In the sense of quality. An inherent cause is called a quality; even a non-quality is here called a quality. The ablative case is optionally used for it.