English
A man is bound by foolishness, or by foolishness, meaning he is bound by his own foolishness. Liberated from bondage by wisdom, he dies by speech, he is liberated by speech, he is dear by speech, he is hated by speech. The king protects the people by power, or by power. They praise him for his virtue, or by his virtue. Impermanent because of becoming and then ceasing to be. Suffering because of the oppression of arising and passing away. With the cessation of ignorance, there is the cessation of formations; with the cessation of formations, there is the cessation of consciousness. Due to not knowing and not penetrating the four noble truths for a long time. They wander from the states of existence, etc. The fifth case is in questions and statements, as in "From where are you?" "I am from Pāṭaliputta," etc. The fifth case is also used in the sense of "a little" for non-substantive words. "Substance" means a thing. "He is freed from a little" or "by a little," meaning "only a little freedom occurs," as in "The mind was carried away while crossing the river." "He is freed from a small amount" or "by a small amount." "He is freed with difficulty" or "by difficulty." "A dear son obtained with difficulty." "We are freed from suffering with difficulty; let us go now, Mahosadha." What is meant by "non-substantive words"? "The monk's meal is cooked," "He keeps a little in each house." In "The wise person little by little, moment by moment," etc., the second case is used as an adverb of manner. The fifth case is also used for non-agents. "Because of the doing, accumulation, abundance, and vastness of that action, the Tathāgata has well-established feet." Here, "non-agent" means "in the sense of a causative reason." In the Ñāsa, however, it is said, "It includes the sense of 'hetu' (cause) in 'non-agent.' For it is possible to say that where the idea of an agent arises, that is not the agent." This indicates that a generative cause similar to an agent is called a non-agent, and "because of the doing of the action," etc., is indeed a generative cause. In the sense of "more than": "Whoever here does not consider cold and heat to be more than grass," "More joy than happiness," "There is nothing more than patience," "There is nothing more than me." "Monks, do you wish to hear more of the stories of past lives?" "May you be delighted, as if more than another." "May I also be delighted, as if more than another." The section on the fifth case ending is finished. The section on the sixth case ending. In what sense is the sixth case used? 320. The sixth case is in the sense of relation. Of two related things, dependent in some way What is relation called? When relation is to be expressed, the genitive case occurs in the qualifying related term. There, it is said that relation is born of action and agent, and is caused by the notion of 'this is of that'. There, two related things perform their respective actions for each other, seeing that, for one who knows "these are related to each other", by means of the connection of the two agents and the two actions, the relation also becomes known. Thus, relation is born of action and agent, and is caused by the notion of 'this is of that' because it is the cause of such a thought arising. There, relation is of three kinds: possessive relation, difference relation, and action-agent relation. There, 'sāmī' is the name of any qualifying related term, therefore, the relation of the qualified term to its respective qualifier is called possessive relation. It is of many kinds according to the distinction of the qualified term. There, 'his mother', 'his father', etc., is called generative relation. 'Her son', 'her daughter', etc., is called generated relation. 'His brother', 'his sister', etc., is called family relation. 'Sakka, lord of devas' [SN 1.248], etc., is called possessive relation. 'Much wealth is mine, Sakka' [Jā. 1.15.72], 'the monk's bowl and robe', etc., is called connection relation. 'Not far from the mango grove', 'just near Nibbāna' [Dhp. 32], etc., is called proximity relation. 'A heap of gold', 'a group of monks', etc., is called group relation. 'Your head is like that of a human' [Jā. 1.4.81], 'a branch of a tree', etc., is called part relation. 'A vessel of gold', 'a bowl of gourd', 'flour of roasted grains', etc., is called modification relation. 'A sprout of barley', 'the sound of a cloud', 'the fragrance of flowers', 'the taste of fruits', 'the smoke of fire', etc., is called effect relation. 'The birth of aggregates', 'the aging of aggregates', 'the breaking up of aggregates' [SN 2.1], etc., is called state relation. 'The color of gold', 'the color of the Tathāgata does not fade'. the Buddha's fame, there is no hundred of artisans, a handful of sesame seeds, this is called a relation of quality, etc. The lifting of the foot, the bending of the hand, the going and standing of elements, this is called a relation of action, etc. The place of the Four Great Kings, this is called a relation of place, etc. In this way, the possessive relation is of many thousands of kinds, and because it lacks a relation of action, it is not called a kāraka. If so, is it not appropriate that "the lifting of the foot," etc., is called a relation of action? It is said: "Lacking a relation of action" is stated with reference to the absence of relation in the sense of an instrument. But "relation of action" is stated with reference to a relation with an already accomplished action. However, in the relation of difference, the genitive case occurs in various meanings. There, for the suffixes ṇī and āvī, the genitive is always in the sense of object: one who obtains jhāna, one who obtains robes, one who obtains wealth, one who sees danger, there is one who sees forms, there is one who sees the even and the uneven, there is one who sees the forms of stars, there is one who sees the moon and the sun. In connection with the suffixes Tu, Aka, Ana, and ṇa, the genitive sometimes occurs in the sense of object. First, in the Tu suffix – They become his speakers, doers of action suddenly, giver of the deathless, uniter of the divided, or one who gives to the united, etc. What is "sometimes"? One who makes a profound talk, one who makes a ford, not a dwelling, one who speaks a Dhamma talk at the right time, you remember having spoken such a word, one who rejoices in the merit of others, one who has awakened to the truths, etc. In the Aka suffix – There is no doer of action, and no experiencer of result, one who does not deceive the world, etc. What is "sometimes"? One who instructs the great earth, one who does not harm people, one who makes a mat, one who slaughters animals, etc. The Ana suffix e – Not doing evil is happiness, lifting a burden, taking a hand, touching a hand, touching another limb, and so on. What is "sometimes"? To see the Blessed One, and so on. In the ṇa-suffix – The dyeing of clothes by one without a dyer is wonderful, the milking of cows by one without a cowherd, the obtaining of gains by one with little merit, the taking of a hand, the receiving of a bowl, and so on. Even in the tvā-suffix, sometimes the sixth case is in the object, relying on the shameless, I will live relying on the venerable one, the faith arising from the four great elements, and so on. However, in the usage of ta, tavantu, tāvī, māna, and anta suffixes in the agent, the second case is always in the object, one desiring happiness has made a dwelling, has gone to the village, has eaten rice, has eaten, doing work, doing work, and so on. Sometimes the sixth case is also seen, a wise person guarded by the Dhamma, and so on. In the case of the verbs sara, isu, cinta, isa, daya, the sixth case is optional in the object, remembers the mother, remembers the mother, remembers the father, remembers the father, you will not remember the kingdom, no one remembers them, the conditions of beings' actions, does not remember the end of the offense, does not remember the end of the night, desires a son or a son, thinks of the mother or the mother, requests the elder or the elder, gives oil or oil, meaning "protects." In the case of the verb kara when it means "to prepare," the sixth case is in the object, prepares water or water, prepares an arrow or an arrow, and so on. In the ta-suffix, in the case of verbs meaning "to honor," etc., the sixth case is optional in the agent, honored by the king or by the king, worshipped by the village or by the village, respected by the king or by the king, revered by the king or by the king, honored by the king or by the king, similarly, the Dhamma-element well-penetrated by the Buddhas, the deathless consumed by them, those for whom mindfulness of the body has been consumed, and so on. Immortality is missed by them, by whom mindfulness of the body is missed. Even with three suffixes, sometimes the genitive for the agent, or, Kaccāyana's nature is beautiful, or by Kaccāyana, Buddhaghosa's nature is beautiful, or by Buddhaghosa, and so on. For words of worshipping and filling, the genitive for the instrument, He worships the Buddha with flowers, or with a flower, He offers ghee to the fire, or with ghee, Having filled the bowl with water, Full of various kinds of impurities, The fool fills with evil, The wise one fills with merit, It fills with grains, or with mung beans, or with black gram, and so on. Or the instrumental, A pond named Khemā, stands full of swans. But with `tabba` and words like `ruja`, the dative is always for the recipient, It should be complained to the yakkhā generals, it should be cried out to, it should be shouted to, It aches for Devadatta, He gives cloth to the washerman, and so on. For words of fear and so on, the genitive is frequently used for the ablative, Why indeed do I fear that happiness? All tremble at punishment, All fear death, Fearing the four venomous snakes, Monks, do not fear merits,