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I am not even able to count, the shame of false speech, and so on. There, 'ottapa' means 'being ashamed'. Likewise, I am chief of the world, I am eldest of the world, and so on. For 'skillful', 'expert', and 'pleased', the genitive for the locative, Skillful in dancing and singing, You are skillful in the parts and sub-parts of a chariot, My dear, know the ministers, the wise ones, expert in meaning, Men expert in the Dhamma, Expert in the path and non-path, "Some are expert in psychic powers" also exists, There are yakkhās pleased with the Buddha, Pleased with the Dhamma, Pleased with the Saṅgha, Pleased in the Buddha, Pleased in the Dhamma, s If we are pleased. Thus, of the knowledge of the minds of others, I am master, great sage. Of absorption, I am master, and so on. 321. The sixth case in the sense of cause. In connection with the sense of cause, the sixth case occurs for the cause. For what reason is that? For the sake of the best limb, for the sake of the belly, because of the belly, and so on. 322. Or the third case with the sense of similarity. In connection with the sense of similarity, the sixth case occurs, or the third. Equal to the father, or by the father, similar to the father, or by the father. Thus is the relationship of difference. The relationship of action and agent is said to be the mutual dependence and inseparability of agents with action, in the state of being the means or the object to be accomplished. For without action, an agent cannot be accomplished, and without an agent, action cannot be accomplished. But that is not the domain of the sixth case. The section on the sixth case ending. The section on the seventh case. In what sense is the seventh case used? 323. The seventh case in the sense of support. Support, space, and locus are one in meaning. In the sense of support, the seventh case occurs. That which strongly supports the action residing in the agent or object is called support. A man sits on a mat. He cooks rice in a pot. There, the mat supports the action of sitting, which resides in the man who is the agent. The pot supports the action of cooking, which resides in the rice which is the object. It is of four kinds: pervasive support, contactual support, proximate support, and topical support. Among these, that in which the supported object exists pervading the whole or a part, that is pervasive. For example: Oil is in the sesame seeds. Juice is in the sugarcane. Milk is in the water. Ghee is in the curds. That in which the supported object exists by adhering or by merely being situated, that is contactual. For example: Gruel is in the pot. Water is in the jars. A monk sits on a seat. A king sleeps on a couch. That which is And that meaning, even if not being the actual location of the contained, is spoken of as a base for the purpose of showing its dependence on it; that is called 'proximate'. For example? The village stands on the Ganges, the Blessed One dwells in Sāvatthī. And that meaning, because the contained is unable to accomplish an action elsewhere without it, is spoken of as a base; and that (meaning), for the purpose of showing the contained's non-facing elsewhere, is spoken of as a base; that is called 'locative of sphere'. For example? Birds fly in the sky, humans walk on the earth, fish swim in the water, he bows to the Blessed One at his feet, falling at his feet, he cries, the mind delights in evil, he is pleased with the Buddha's teaching. 324. In the sign. They mark, they recognize by this, therefore it is a 'sign'. This is the name for the cause of recognition associated with the sign. In that sign, the locative case occurs. The leopard is killed for its skin, the elephant is killed for its tusks, there is an offense of expiation for false speech, there is an offense of expiation for contemptuous speech, and so on. 325. When one state is the characteristic of another state. Whatever state, that state (is 'yambhāva'). It is characterized by this, therefore it is a 'characteristic'. The characteristic of another state is 'bhāvalakkhaṇa'. When one state is the characteristic of another state, when that state is understood, the locative case occurs. The genitive case is also seen. When Sāriputta had just departed, the brahmin died, while you dwell heedfully, your women's quarters will also dwell heedfully, and so on. When this exists, that comes to be, when this does not exist, that does not come to be. When the Blessed One had just departed, the brahmin died. All paths are avoided, when the World-Leader departs. He went when the cows were being milked, he came when the cows had been milked, and so on. Sometimes the nominative is also frequently seen, That Bhāradvāja, going, saw the sage Accuta. The great king, going, saw the Nāga in the middle of the river, and so on. Gone in the forenoon, Come in the afternoon, and so on, this is indeed a locative of sphere. And for him it rains out of season, For him it does not rain in season. From here, in a hundred thousand aeons, the Leader arose, and so on. 326. And the genitive in disregard. 'Disregard' is a term for the simultaneous occurrence of two actions, one indicating the characteristic, the other the characterized. When the characteristic of a state, being one of disregard, is understood, the seventh (locative) and sixth (genitive) cases occur. Death goes taking away, While the great multitude looks on. He leads, striking, While King Sivi looks on. He went forth (renounced) while his unwilling, weeping parents (were there). For you, who have gone forth from home, Who are liberated. It is not good for a recluse, That he grieves for another. 327. Whence determination/selection. Determination is the separation of a part from a whole, by birth, quality, action, or name. From which that determination arises, in that whole, the sixth (genitive) and seventh (locative) cases occur. First, in terms of birth – Among men, the khattiya is the bravest. Among men, the khattiya is the bravest. In terms of quality – Among cows, the black one is the most abundant in milk. Among cows, the black one is the most abundant in milk. In terms of action – Among travelers, the one running is the swiftest. Among travelers, the one running is the swiftest. In terms of name – The Venerable Ānanda is one of the Arahants. One of the Arahants, and so on. Here, the locative of difference is spoken of. The locative in the sense of object: They salute the monks. Having kissed the son on the head. Having taken the man by various arms, and so on. Or else, 'on the head, on the arms' is indeed the locative of support. . How? He cuts the tree at the root. He cuts the tree at the trunk. He strikes the man on the head. He bows to the Blessed One at the feet. And the seventh case in the sense of instrument: They wander for alms with their hands. They wander for alms with their bowls. They go on the paths. Let him instruct me. I will receive it on my head. And the seventh case in the sense of giving: Given to the Sangha, it is of great fruit. O Gotami, you should give to the Sangha. Given to the Sangha, I too will be honored. Having investigated, a gift should be given. Where given, it is of great fruit. In these, however, the locative of sphere is also appropriate. And the seventh case in the sense of separation: They protect elephants from the mud, etc. However, in connection with 'master' and 'lord', the sixth and seventh cases occur: master of cattle, master among cattle. lord of cattle, lord among cattle. chief of cattle, chief among cattle. heir of cattle, heir among cattle. witness of cattle, witness among cattle. surety for cattle, surety among cattle. born of cattle, born among cattle. engaged in making mats, engaged in making mats. In these, however, the sixth case is for relation. The seventh case is for the sphere of support. Pleased in knowledge, eager in knowledge— the seventh case for the sphere of support. Pleased by knowledge, eager by knowledge— the third case for instrument. 328. The seventh case in the sense of excess. Connected with 'upa' in the sense of excess, the seventh case occurs from the noun. A doṇa in a khārī. A kahāpaṇa in a nikkha. A khārī is more than a doṇa. A nikkha is more than a kahāpaṇa, it is said. 329. With 'adhi' in the sense of master. Connected with 'adhi' in the sense of ownership, the seventh case occurs from the noun. The Pañcālas under Brahmadatta. Brahmadatta among the Pañcālas. The Buddha among the devas. In that, 'The Pañcālas under Brahmadatta' means: they say the inhabitants of Pañcāla country have Brahmadatta as their lord. Or 'Pañcālas' is a plural by virtue of being a country's name. Sometimes the king of Pañcāla is lord over Brahmadatta, the king of Kasi. Sometimes Bra The meaning is that Hmadatta is the lord in the Pañcāla kingdom. 330. From all, all. When there is a connection with causal meanings, all cases from the "all" group of pronouns have causal meanings. What is the reason, for what reason, what is the cause, for what cause, what is the purpose, for what purpose, for what meaning, for what color, for what, from what origin, for what reason, in what origin, in this origin, in this context, and so on. The section on the seventh case ending is finished. Thus, in the Niruttidīpanī, also called Moggallānadīpanī, The chapter on cases is finished. 4. Chapter on Compounds Now, the unification of words ending in case endings that have a connected meaning is explained. And this unification is here called a compound. And that compound is of six kinds: Abyayībhāva, Tappurisa, Kammadhāraya, Digu, Bahubbīhi, and Dvanda. Abyayībhāva Compound Among these, the Abyayībhāva is explained first. Byaya means change; that which has no change is Abyaya; that which becomes by being Abyaya is Abyayībhāva. The meaning is that it becomes free from changes in form in terms of gender, case, and number.