English
In the usage of "far" and "near," the fifth and sixth cases may occur in their own domain: far from the village, near from the village, far of the village, near of the village. But with "far" and "near" as adjectives, all cases may occur in their own domain, due to the absence of obstruction: the village is far, the village is near, and so on. Some, however, say: 'The second, third, fifth, and seventh cases are used in the sense of the stem, due to reasons not involving the number seven; but all cases are used in their own sphere due to reasons involving the number seven.' These, however, have been rejected by others. 'Far is the path, near is the path' is an adverb... because the root 'bhū' (to be) is understood. 'Pure from defiling things,' 'he is freed from suffering,' 'having separated from sensual pleasures,' 'a league in depth and breadth,' 'a league in length,' 'from that time onwards,' 'since I remember myself' - these are all cases in their own sphere. 27. With 'apa' and 'pari' in the sense of exclusion. When 'apa' and 'pari' are used in the sense of exclusion, the fifth case occurs. Merchants come from the hall (excluding the hall), merchants come around the hall (excluding the hall); the meaning is 'excluding the hall'. What is 'exclusion'? Lightning flashes around the tree. 'It rained from Pāṭaliputta onwards' - the fifth case is used in its own sphere for 'limit' and 'inclusion up to'. The distinction is 'without Pāṭaliputta' or 'together with Pāṭaliputta'. Similarly, 'it rained up to Pāṭaliputta'. 28. With 'pati' in the sense of substitution or exchange. When 'pati' is used in the sense of substitution or exchange, the fifth case occurs with the noun. Sāriputta is a substitute for the Buddha. He gives ghee in exchange for oil. What is 'in substitution or exchange'? It shines towards the tree. 29. With 'rite', the second case also. When 'rite' is used, the second case occurs with the noun, and the fifth case. Without the good Dhamma (acc.), without the good Dhamma (abl.). 30. With 'vinā' and 'aññatra', the third case also. When 'vinā' and 'aññatra' are used, the third case occurs with the noun, and the second and fifth cases. Without wind (inst.), without wind (acc.), without wind (abl.). Except for one who brings almsfood (inst.), except for the Dhamma (acc.), except for the Dhamma (abl.). 31. With 'putha' and 'nānā'. When these are used, the third case occurs, and the fifth case. Separately from the people (inst.), separately from the people (abl.). Different from the people (inst.), different from the people (abl.). 32. The seventh case in the sense of support. The seventh case occurs with the noun in the kāraka (case-relation) which is the support of the action, by holding the agent and object which are the support of the action. (Devadatta) sits on the mat. He cooks rice in the pot. Birds in the sky. Oil in the holes. In the Ganges. Chapter. 33. In the sign. The seventh case is used in the sense of a sign. A leopard is killed for its skin, for false speech, there is an offense requiring expiation. 34. When one state is the mark of another state. When the existence of one state is the mark of the existence of another state, then the seventh case is used. He left when the cows were being milked, he arrived when they had been milked. What is "state"? He who has matted hair, he eats. What is "mark of a state"? He who eats, he is Devadatta. "When it rains at an untimely season for him, it does not rain for him on the palm tree" — this is the locative of sphere. 35. And the sixth case in disregard. When the existence of one state is the mark of the existence of another state, then the sixth case is used, and the seventh case, when disregard is implied. "He leads him, striking, while the king of the Sibis looks on." "Death goes, taking away, while the great multitude looks on." "Lord of cows" (gunnaṃ sāmī) is the sixth case in relation. "Lord among cows" (gosu sāmī) is the seventh case of sphere. Similarly, "master of cows" (gunnamissaro), "master among cows" (gosvissaro), "chief of cows" (gunnaṃ adhipati), "chief among cows" (gosu adhipati), "heir of cows" (gunnaṃ dāyādo), "heir among cows" (gosu dāhādo), "witness of cows" (dunnaṃ sakkhi), "witness among cows" (gosu sakkhi), "guarantor of cows" (gunnaṃ patibhū), "guarantor among cows" (gosu patibhū), "born of cows" (gunnaṃ pasūto), "born among cows" (gosu pasūto), "skilled in dancing and singing" (kusalā naccagītassa), "skilled in dancing and singing" (kusalā naccagīte), "engaged in making mats" (āyutto kaṭakaraṇassa), "engaged in making mats" (āyutto kaṭakaraṇeti). Similarly, the seventh case is used when the intention is to express the support: "They salute among the bhikkhus," "having smoked on the head," "having taken by the arms," "they wander for alms in their hands," "they walk on the paths," "they protect elephants among the plantain trees." "Pleased in knowledge" (ñāṇasmiṃ pasanno) is the locative of sphere. "Pleased by knowledge" (ñāṇena pasanno) is the third case of instrument. Similarly, "eager in knowledge" (ñāṇasmiṃ ussukko), "eager by knowledge" (ñāṇena ussukkoti). 36. From which there is determination. Determination is the separation of a part from a whole by genus, quality, or action. From which that is done, from that the sixth and seventh cases are used. "Rice is the most wholesome of grains with awns," "rice is the most wholesome among grains with awns." "The black cow is the most abundant in milk of cows," "the black cow is the most abundant in milk among cows." "Among those going, the runner is the swiftest," "among those going, the runner is the swiftest." "Morality alone is better than learning" — here the fifth case is used in the sense of a limit. 37. The first case in the sense of mere. In the sense of mere designation of a noun, the first case. The first case ending occurs. A tree. Gender, such as feminine, masculine, neuter, is also the meaning of the word. Similarly, measure, such as a measure, a basket, a peck, is also the meaning of the word. Number, such as one, two, many, is also the meaning of the word. 38. In addressing. Addressing is making someone face you with a sound. In that context, the first case ending occurs. O man, O artisan, O neuter one. 39. The sixth case in relation. Relation is that which arises from action and agent, due to the nature of "this belongs to that." In that context, the sixth case ending occurs. The king's man. "He remembers the kingdom" - the sixth case is in relation. The meaning is, "he makes a memory related to the kingdom." But if one desires the object case, it is the second case: "he remembers the kingdom." Similarly, "he gives cloth to the washerman." "He gives his back to the striker." "The fool is full of evil." "O son, know the ministers." "Wise in the meaning of the Dhamma." "Thrice a day." "Once a fortnight." "A pot full of gold and silver," and so on. In the use of participles, in the agent and object, the sixth case is frequent when the relation is desired. "Well-regarded by the many." "The Dhamma-element well-penetrated by the Buddhas." "The wise one guarded by the Dhamma." "Immortality consumed by them." "There are those who speak of it." "Not deceiving the world." "Relying on the shameless." "Arising from the four great elements, faith," and so on. But if the agent or object case is desired, then the third or second case. "I was prepared by my father." "Do you remember speaking such a word?" "To see the Blessed One," and so on. 40. Or the third case with words of similarity. With words of similarity, the sixth case or the third case occurs. Similar to the father (genitive), similar to the father (instrumental). Equal to the father (genitive), equal to the father (instrumental). Why is the third case not here? "There is no equal to Arjuna." "There is no comparison to Kesava." These are not words of similarity. What then? They are words of comparison among similar things. 41. From 'a' to 'yo', 'ṭā' and 'ṭe'. From a noun ending in 'a', 'yo' becomes 'ṭā' and 'ṭe' respectively. The 'ṭa' is for all places. Buddhas (nominative plural), Buddhas (locative plural). What about "from 'a'"? Girls, women, daughters-in-law. Why does it not happen here with 'aggayo'? Not allowed. by the power of speech. 42. Ninaṃ or. From a noun ending in 'a', ninaṃ or ṭāṭe occur respectively. Rūpā, rūpe, rūpāni, and similarly aṭṭhīni. 43. Smā, smiṃ, naṃ. From a noun ending in 'a', smā, smiṃ, naṃ or ṭāṭe occur respectively. Buddhā buddhasmā, buddhe buddhasmiṃ, and similarly aggismā aggismiṃ. 44. Sassa, āya for the fourth case. After a noun ending in 'a', for the fourth case, 'sassa' becomes 'āya' or. Buddhāya, buddhassa. More often, this 'āya' is seen for that purpose. Sometimes elsewhere. And similarly isissa. What is 'for the fourth case'? Buddhassa mukhaṃ (Buddha's face). Attatthanti (for one's own purpose) is a compound with the word 'attha'. Even from 'sabbādi' (pronouns like 'all'), smā, smiṃ, sānaṃ, ṭāṭe, āyā occur. Because it is approved by grammarians, and seen in the Buddha's words. Here are examples: 'From this world and from the other, a man falls from both.' 'I am arrogant in mantras for others.' 'For whatever purpose you may have come, you should carefully consider that very matter.' 45. For 'ghapa' and 'nādī' in the singular, 'yayā'. From 'ghapa' and 'nādī' in the singular, 'yayā' occurs respectively. Kaññāya, rattiyā, itthiyā, dhenuyā, vadhuyā. What is 'in the singular'? Kaññāhi, rattīhi. 46. Ssā or, from 'te', 'ti', 'ima', 'amū'. From 'ghapa' designated 'te', 'ti', 'ima', 'amū', for 'nādī' in the singular, 'ssā' or occurs. Tassā kataṃ (done by her), tassā dīyate (given to her), tassā nissaṭaṃ (issued from her), tassā pariggaho (her possession), tassā patiṭṭhitaṃ (established in her). Or tāya. Similarly etissā, etāya. Imissā, imāya. Amussā, amuyā. What is 'from these'? Sabbāya. And for 'nādī'? Sā. And for 'ghapa'? Tāhi, amūhi. 47.