English
The Blessed One said this to the monks. "Monks" is the unexpressed object, "this" is the expressed object. The agent of the prior action, that "Blessed One," by the rule "he who does is the agent," is called the agent. Thus, the agent of the prior action becomes known as the dative case. How is that? Those monks responded to the Blessed One, the monks listen to the Buddha. In the use of *giṇā* with *anu* and *pati*: the agent of the prior action becomes known as the dative case. How is that? The monk teaches the Dhamma to the people, the people repeat after that monk, the people repeat back to that monk. He who speaks is called the 'agent', what is spoken is called the 'object'; he who is the recipient of that, should be known as the 'dative'. And so on. In the sense of announcing: I announce to you, monks, I address you, monks, I declare to you, monks, I announce to you, great king, I address you, great king, I declare to you, great king, and so on. In the sense of 'for the sake of': For the completion of what is lacking, that robe should be laid aside. For the sake of the Buddha, for the sake of the Dhamma, for the sake of the Saṅgha, I sacrifice my life, and so on. In the sense of 'for': For the world's compassion, for the welfare, for the good, for the happiness of gods and humans, the Buddha arises in the world. For the comfortable living of the bhikkhus, the discipline is laid down, and so on. In the use of 'enough': 'Alaṃ' means 'is worthy' or 'is forbidden'. The Buddha is sufficient for me. The kingdom is sufficient for me. The bhikkhu is worthy of the bowl. The wrestler is worthy of the wrestler. The wrestler is worthy of the wrestler. In the sense of 'forbidden': Enough of your doing forms. Enough for me with gold and silver, and so on. In the use of 'thinks', in disrespect, for inanimate objects: I suppose you are wood. I suppose you are a log. Why 'in disrespect'? I suppose you are like gold. Why 'for inanimate objects'? I suppose you are a donkey, and so on. In the sense of 'motion': Gone to the village by foot. Gone to the city by foot. Few go to heaven. Or by going to heaven. The Saṅgha should draw back to the root. And with the accusative case: Gone to the village by foot. Gone to the city by foot. Few go to heaven. Or by going to heaven. The Saṅgha should draw back to the root, and so on. In the sense of 'blessing': May the venerable one be long-lived. May there be good for you. May there be well-being for you. May there be freedom from illness for you. May there be happiness for you. May there be welcome for you. May there be benefit for you. May there be good for you, and so on. In the use of 'permission': Without the Saṅgha's permission, it is not proper for a bhikkhu to dwell apart. Good, my permission is for seeing that Blessed One, and so on. In the use of 'more': To a greater extent, and so on. In the sense of the locative case: I make it manifest to you. Sakka appeared to me, and so on. By taking the meaning, it is seen in many usages of words. How is that? I will make a simile, I think. I will teach you the Dhamma. And in the sense of 'essence': May the Blessed One, venerable sir, teach the Dhamma to the bhikkhus. May it be for their comfortable living. Let him send to him, as the Blessed One would declare to us, so too will we declare to them. It is proper for ascetics to strive. We have need of a jewel. What is my purpose with the Buddha? My purpose is better. Greatly helpful, venerable sir, was Mahāpajāpatī Gotamī to the Blessed One. Greatly helpful, monks, are parents to their children, and so on. In other uses of letters, other usages should also be joined by those skilled in usage. The taking of 'ca' is for the meaning of 'or' or for drawing in 'vā'. Whatever words pertaining to the dative case have not been taught by me, for the purpose of including them, the word 'vā' is here optionally used. How is that? This Blessed One is the lord of the community of monks. This king is the lord of the country. This householder is the lord of the field. This hunter is the lord of the forest, and so on. Sometimes in the meanings of the second, third, fifth, sixth, and seventh cases too. 178, 320. That which supports is the locus. Whatever is the support, that is called the locus. That support is of four kinds: pervasive, contiguous, topical, and proximate. Among these, the pervasive (is as follows): milk stands in water, oil in sesame seeds, juice in sugarcane. Contiguous (is as follows): the king sleeps on the couch, the community is seated on the mat. Topical (is as follows): people walk on the ground, winds blow in the sky. Birds soar in the air. Proximate (is as follows): elephants wander in the forest, a sound stands in the Ganges, cows are milked in the cow-pen, he dwells in Sāvatthī, in Jetavana. What is the purpose of 'locus'? The seventh case is for the locus. 279, 292. That by which it is done is the instrument. That by which it is done, or by which one sees, or by which one hears, that agent is called the instrument. He reaps rice with a sickle, he planes wood with an adze, he cuts a tree with an axe, he digs the earth with a spade, he performs work with a knife. He sees form with the eye. What is the purpose of 'instrument'? The third case is for the instrument. 280, 285. That which one does is the object. That which one does, or which one sees, or which one hears, that agent is called the object. He makes an umbrella, he makes a chariot, he sees a form, he hears a sound, he crushes a thorn, he swallows poison. What is the purpose of "kamma"? The accusative case for the object. 281, 294. He who acts is the agent. He who acts, is called the agent. A man bitten by a snake, a nāga killed by a garuḷa. Māra conquered by the Buddha, Māra bound by Upagutta. What is the purpose of "kattu"? The instrumental case for the agent. 282, 295. He who causes to act is the instigator. He who causes the agent to act, is called the instigator, and also the agent. That man causes that man to do work, that man causes work to be done by that man, that man causes work for that man. Thus he causes to take away, causes to teach, causes to cook, causes to hold. What is the purpose of "hetu"? From roots, the causative forms ṇe, ṇaya, ṇāpe, ṇāpayā are in the sense of instigation. 283, 316. Whose possession it is, that is the owner. Whose possession it is, that is called the owner. That monk's alms-bowl, that monk's bowl, that monk's robe, one's own face. What is the purpose of "sāmī"? The genitive case for the owner. 284, 283. The nominative case for the gender. The nominative case ending occurs merely to express the gender. Man, men, one, two, and, or, hey, oh, re, are. 285, 70. And in address. The nominative case ending occurs in the sense of address, and merely to express the gender. O man, O sirs, O king, O kings, O friend, O friends. 286, 291. The instrumental case for the instrument. The instrumental case ending occurs in the sense of the instrument. He burns the hut with fire, if with a defiled mind, if with a pure mind, he performs action with the body. 287, 299. And in conjunction with "saha" etc. And the instrumental case ending occurs in the sense of conjunction with "saha" etc. The Sangha might perform the Uposatha even with Gagga, even without Gagga, together with a great assembly of monks, measured equally with a thousand. 288, 293. And for the agent. And the instrumental case ending occurs for the agent. A man killed by the king, a boon given by a yakkha, a man bitten by a snake. 289, 297. And in the sense of cause. In the sense of cause. And the third case ending occurs. He dwells by food, he dwells by Dhamma, he dwells by knowledge, he dwells by honor. And in the sense of the seventh case. And the third case ending occurs in the sense of the seventh case. At that time, at that season. (At which time, at which season,) indeed at that time. By which a limb is defective. By which diseased limb the defect of the possessor of the limb is indicated. There the third case ending occurs. Blind in one eye, crippled in hand, he sees the blind one with his eye, lame in foot, hunchbacked in back. And in specification. And the third case ending occurs in the sense of specification. The lord is Gotama by clan, beautiful by complexion, supreme by ascetic practice. The fourth case in the dative. The fourth case ending occurs in the dative agent. He gives a gift to the Buddha, or to the Dhamma, or to the Saṅgha, he is a giver to a recluse or to a brahmin. And also in connection with *namo* and others. And the fourth case ending occurs also in connection with *namo* and others. Homage to you, O Buddha, hero, welfare to beings, pay homage to the Nāga, welcome to you, O great king. The fifth case in the ablative. The fifth case ending occurs in the ablative agent. One should restrain the mind from evil, like the moon freed from a cloud, that man is freed from fear. In the sense of cause. And the fifth case ending occurs in the sense of cause. From not understanding, from not penetrating, from not seeing the four noble truths as they really are. The second case in the sense of object. The second case ending occurs in the sense of object. He kills a cow, he cuts rice, he makes a knife, he makes a pot, he makes a chariot, he hears the Dhamma, he honors the Buddha, he speaks a word, he cooks rice, he kills a thief. In continuous connection of time and distance. The second case ending occurs in continuous connection of time and distance. He eats meat-rice for a month, the river is delightful for autumn, he recites for a month, the forest-line is a league long, the mountain is a league long, he recites for a kos. Why "continuous connection"? A year... in which food is eaten. 299, 288. In causative constructions. In causative constructions, the second case ending occurs.