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or without the good Dhamma (inst.). Without the Buddha, without the Buddha (acc.), or without the Buddha (inst.). By 'ca' (and), the fifth case ending occurs elsewhere too. From when, sister, I was born of the noble birth. From when I remember myself, from when I attained understanding, from which cause, while this eye-faculty remains unrestrained, evil, unwholesome states of covetousness and distress might flow in. 273, 310. For protection, the desired. In the use of verbs of protection, that which is desired becomes the ablative kāraka. They protect the rice from crows; the barley wards off cows. 274, 311. Or by which there is disappearance. Or by which disappearance is desired, that kāraka becomes the ablative kāraka. The pupil disappears from the teacher; the son disappears from his mother and father. Why 'vā' (or)? To allow the seventh case. The Blessed One disappears in Jetavana. 275, 312. In far, near, measure of distance, measure of time, elision of 'tvā', connection with direction, separation, beginning of an action, purity, release, cause, seclusion, measure, prior connection, binding, quality-word, question, narration, little, and non-agent. In the sense of far, in the sense of near, in the measure of distance, in the measure of time, in the elision of 'tvā', in connection with direction, in separation, in the beginning of an action, in purity, in release, in the sense of cause, in the sense of seclusion, in measure, in prior connection, in the sense of binding, in a quality-word, in a question, in narration, in little, and in the non-agent, in these senses and uses, that kāraka becomes the ablative kāraka. From. In the sense of distance – How far is Naḷakāra village from here? or having gone from afar. Those foolish men are far from this Dhamma-discipline. (With) the second and third (cases): having come to a distant village, or having come by a distant village. Far from this Dhamma-discipline, or by this Dhamma-discipline, and so on. In the sense of nearness – near the village, close to the village, near the village, near the True Dhamma. (With) the second and third (cases): near the village, or near the village. Close to the village, or close to the village. Near the village, or near the village. Near the True Dhamma, or near the True Dhamma, and so on. In the measurement of distance – From here, at four leagues from Mathurā, there is a city named Saṅkassa. Many people live there, and so on. In the measurement of time – From now, O bhikkhus, in the ninety-first eon, the Blessed One named Vipassī arose in the world. From now, after the passing of three months, he will attain final Nibbāna, and so on. In the elision of '-tvā' in object and location – He might descend from the palace, or having ascended the palace. He might descend from the mountain, or having ascended the mountain. He might descend from the elephant's back, or having ascended the elephant's back. He might rise from the seat, or having sat on the seat, and so on. In connection with directions – From Avīci up to the highest realm of existence, many groups of beings dwell. From where there is safety, from there is fear. From the east, from the south, from the west, from the north, fires blaze. From where they heard the Blessed One. Up from the soles of the feet, down from the top of the hair, and so on. In separation/distinction – Than which there is nothing more excellent or more distinguished. And the sixth (case): Among the ninety-six sects, among the teachings, the best is this discipline of the Fortunate One, and so on. In the sense of "abstaining from" – Abstention, cessation, complete cessation from village customs, from ignoble customs, from unwholesome customs. Abstinence from the destruction of life, and so on. In the sense of purity – Pure, unmixed with defiling things. Pure from mother and from father, unmixed, unblamed, unreproached, and so on. In release – Completely released from suffering. I say, I am freed from Mara's bonds. They are not freed from death, and so on. In the sense of cause: For what reason? By what reason? Of what reason? Why indeed do your young ones not die? Why will death be right here? and so on. In the sense of seclusion: Separated from evil states, indeed separated from sensual pleasures, separated from unwholesome states, and so on. In the sense of measure: Nine spans in length, should be made according to the Sugata's span. For a middle-sized man, thirteen and a half cubits, and so on. In the sense of prior connection: Even before the agreement, and so on. In the sense of binding: A man bound by a hundred (coins). And the instrumental case: A man bound by a hundred (coins), by the king, for debt, and so on. In the sense of quality: By merit they go to a good destination. For generosity, abundant wealth. By wisdom, a liberated mind. For sovereignty, the king protects the people, and so on. In questions, with elision, in the sense of object or location: They ask about Abhidhamma, having heard the Abhidhamma, or having stood in the Abhidhamma. They ask about Vinaya, having heard the Vinaya, or having stood in the Vinaya. And the second and third cases: Abhidhamma, or by Abhidhamma. Vinaya, or by Vinaya. Thus Suttas, Geyyas, Gathas, Veyyakaranas, Udanas, Itivuttakas, Jatakas, Abbhutadhammas, Vedallas, and so on. In speaking, with elision, in the sense of object or location: They speak about Abhidhamma, having heard the Abhidhamma, or having stood in the Abhidhamma. They speak about Vinaya, having heard the Vinaya, or having stood in the Vinaya. And the second and third cases: Abhidhamma, or by Abhidhamma. Vinaya, or by Vinaya. Thus Suttas, Geyyas, Gathas, Veyyakaranas, Udanas, Itivuttakas, Jatakas, Abbhutadhammas, Vedallas, and so on. In the sense of little: Few are freed. A small number are freed. With difficulty are freed. And the instrumental case: By a little, by a small amount, or with difficulty, and so on. In the sense of non-agentive: Due to the doing of kamma, due to its accumulation, due to its abundance, due to its vastness, eye-consciousness arises, and so on. By the inclusion of 'ca' (and), also in the remaining (cases) which were not taught by me, (e.g.,) ablative. those not to be applied, should be applied appropriately by those skilled in application. 276, 302. That to whom one wishes to give, or to whom it is pleasing, or to whom one holds, is the recipient. Or to whom one wishes to give, or to whom it is pleasing, or to whom one holds, that agent is called the recipient. He gives a robe to the monk. The truth is pleasing to the monk. Yaññadatta holds a golden umbrella for Devadatta. What is the purpose of "recipient"? The fourth case is for the recipient. "Vā" is for variation, when there is an application of verbs, or an application of nouns, or an application of prefixes, or an application of particles, the word "vā" is used for variation of meaning. 277, 303. In the sense of "to praise," "to harm," "to stand by," "to swear," "to hold," "to desire," "to be angry," "to hate," "to envy," "to prosper," "to observe," "to listen back," "to follow," "to accept," in the sense of the former agent, in the sense of "for that purpose," in the sense of "to," in the sense of "enough," in the sense of "to think," in the sense of "disregard for an inanimate object," in the object of verbs of motion, in the sense of "blessing," in the sense of "agreement," in the sense of "more," and in the sense of the seventh case. In the application of these verbs: "to praise," "to harm," "to stand by," "to swear," "to hold," "to desire," "to be angry," "to hate," "to envy," and in the application of verbs of envying, in the application of "to prosper" and "to observe," in the former agent of "to listen back," "to follow," "to accept," in the sense of "to announce," in the sense of "for that purpose," in the sense of "to," in the sense of "enough," in the application of "to think," in the sense of "disregard for an inanimate object," in the object of verbs of motion, and in the sense of "blessing," in the sense of "agreement," in the sense of "more," and in the sense of the seventh case, that agent is called the recipient. First, in the application of "to praise": He praises the Buddha, he praises the Dhamma, he praises the Sangha, he praises his own preceptor, he praises you, he praises me, and so on. In the application of "to harm": He harms you, he harms me, and so on. In the application of "to stand by": May the carpenter stand by the Sakyaputtas, may the nun stand by the monk who is eating, with water or with a fan, and so on. In the application of "to swear": He swears to you, he swears to me, and so on. In the application of "to hold": He holds gold for you, and so on. In the application of "to desire": Other sectarians desire the Buddha, the gods desire to see, from whom I desire, good to the tamed one, the poor long for the prosperous, and so on. In the use of *kudh*, *duh*, *issa*, *usūya*: he is angry at Devadatta, be angry at him, great hero, let not this kingdom perish. The cloud afflicts the directions, sectarians envy ascetics for their virtues, sectarians envy ascetics for their gains, wicked people are malicious towards virtuous ones for their virtues, what malice is there for those who know? and so on. In the use of the roots *rādh* and *ikkh*: the asking of that which is not expressed, and for the purpose of explaining the action, that agent is called the dative, and the accusative too. I have propitiated the king, I have propitiated the king, how have I offended the noble ones? how have I offended the noble ones? I think it is like an eye for people to see, Upatissa is desirous of ordination from the venerable Elder Upāli, or from the venerable one, and so on. In the prior agent of *paccāsuṇa*, *anugiṇā*, *patigiṇā*: in the use of *suṇoti* with *paccā*, the agent of the prior action becomes known as the dative case. How is that?