English
Again, not for the first time. With difficulty, and in hardship. Times, once – in numerical division. Slightly, in small measure. Slowly, in a gentle manner. Quickly, swiftly, lightly, soon, instantly, without delay, speedily – in quickness. Long, for a long time – in a long period. If, in a state of doubt. Certainly, firmly – in ascertainment. Alas! in sorrow. Silently, in not speaking. Directly, in person. Falsely, wrongly, untruly – in untruth. Hail! in blessing, and so on. Tuna, tvāna, and tvā-ending participles are used in the sense of having done. For example: having seen, having seen, having seen, having seen, having seen, having seen, having shown, having given, having given, having given, having taken, having caused to give, having caused to know, having examined, having disciplined, having struck down, having met, having gone away, having approached, having begun, having come, and so on. Thus, whatever has the characteristic of an indeclinable, free from nouns, verbs, and prefixes, all that should be known as an indeclinable word. And it has been said: “Because it is free from the three kinds of words, therefore it falls in between; That which has the characteristic of an indeclinable is called an indeclinable.” The section on indeclinable words is finished. Masculine, feminine, and neuter, and the three genders, and genderless, the nominal is established in five ways. Thus, in the Padarūpasiddhi, the second chapter is the Noun Section. 3. The Case Section Now the differences in meaning of the case endings are explained. There, the case endings (syādayo) are called vibhatti because they divide even a single meaning according to agent, object, etc., and according to singularity, etc. These are of seven kinds, beginning with the first. There, in what meaning is the first case? 283. The first case is for the gender-meaning. The first case ending occurs merely in expressing the gender-meaning. The meaning of the gender is the gender-meaning. And here, that which is a hidden part is gender, an unmanifested constituent, for the division of nature and suffix, etc., of 'man' and so on. The original form, of nominal words which are likenesses of sounds produced by imagination, is called 'liṅga' because it is unmanifest and without parts. Or, it is called 'liṅga' because of the going or the clinging of the meaning associated with the three kinds of 'liṅga' which are ways of speaking that are neither clear, unclear, nor both, and also of the meaning of prefixes and so on, which are distinct from them. It is either by way of an etymological name, or by way of a conventional term as in the saying: "That which has meaning but is devoid of root, suffix, and ending, is 'liṅga'." Here, 'liṅga' is to be understood as a synonym for 'pāṭipadika' (stem), and refers to the original form of words ending in 'syādi' (case endings). The meaning of 'liṅga' is that which is made known by taking forms and so on as a basis, as they occur in specific arrangements, and which is indefinable as being neither identical nor different from them, such as groups and continuities, which are called 'upādāpaññatti' (conceptual designation based on a basis), like the meaning of words such as 'pot' and 'cloth'. And it is also the common characteristic of the essential qualities of earth element, touch, and so on, which are differentiated by time, place, and so on, but are not distinct from their own kind, and are common to their own kind, established by convention, and called 'tajjāpaññatti' (conceptual designation based on that), such as hardness and contact. That (meaning) is of two kinds: mixed with action and so on, and pure. Among these, the pure meaning of a word is that which is free from mixture with action and so on, since the second case and so on are prescribed for action and so on. It is endowed with gender, number, and measure, and is the meaning of words like prefixes, which are distinct from them. This is called the 'liṅga-meaning' here. But the meaning mixed with action and so on, which is expressed by verbs, participles, taddhita (derived words), and compounds, is the subject only of the first case, because there is no specific meaning that needs to be expressed again by the second case and so on, making it not their domain, and because only the 'liṅga-meaning' is possible. And here it is said: The first case (is used) in the sense of a prefix, in the sense of some particles, and in the pure sense of gender and so on, and also in the sense of action and so on, when already expressed. For gender, for example: This man, these men, this maiden, these maidens, this mind, these minds. For number: One, two. For measure: A doṇa, a khārī, an āḷhaka. For mere existence, distinct from gender and so on: Ca, vā, ha, ahaṃ, atthi, sakkālabbhā. etc. By the rule "The first case for the nominal stem," it is said, "and also in vocative." The first case is also used in the vocative sense. "Ālapana" means speaking after making someone face you. It means calling or summoning. Here, summoning means making an already existing entity face you with a sound. Once made to face you, it is connected to an action, such as "go!" Therefore, at the time of summoning, there is no connection to an action, so it does not receive the designation of a case. And it has been said: "Making an existing thing face you with a sound is summoning. It is not 'may the king be' in what is to be done." O man, come! Or, O men, come! Or, O sirs, come! In what sense is the second case used? 284. The second case is for the object. From the nominal stem, the second case ending occurs in the sense of the object. This is only when it is not expressed. The statement "in the object, the second case is 'tto'" is an indicator here. What is an object? From "that by which something is done is the instrument," the word "vā" (or) is carried over. 285. That which one does is the object. That which one does, or that which one transforms, or that which one reaches, that kāraka is designated as an object. Here, gender, tense, and number are not primary. "Kamma" means "that which is done." There, "kāraka" (agent) and "sādhaka" (instrument) are said to be the cause for the completion of an action. That kāraka is sixfold: object, agent, instrument, recipient, ablative, and location. There, by nature or by supposition, when there is an object, etc., there is an action. Thus, the designation of kāraka for all six, the object, etc., is established. That object is of three kinds: that which is produced, that which is transformed, and that which is attained. For example: The mother gives birth to a son. Food generates happiness. Devadatta makes a pot. He makes wood into charcoal. He makes gold into an armlet or a bracelet. He cuts rice. Devadatta enters the house. He sees the sun. He hears the Dhamma. He attends upon the wise. And it has been said: "Known as threefold by the distinctions of production, transformation, and attainment; It is that which is reached by the agent's action, such as happiness, charcoal, and a house." And here, desired, undesired, and stated without considering the divisions like 'spoken of' in a way that includes all, because it is said, "whatever one does, that is action," and because of the authority of varying other meanings, everywhere the designation of 'action' is by this alone. Therein, unwanted action is like: one treads on a thorn, one swallows poison, going to a village, one comes to the foot of a tree. Unspoken action is like: a brahmin begs a blanket from Yaññadatta. Here, "blanket" is the spoken action, being more desired to be obtained by the verb "to beg" which takes two objects. "Yaññadatta" is the unspoken action, being secondary. Similarly, "he begs wealth from Samiddha," "he leads the goat to the village," "the man who is being defeated," "we ask Gotama," "the Blessed One said this to the bhikkhus," and so on. But it does not occur in expressed action, like: a mat is made by Devadatta, the Dhamma was taught by the Sugata, Yaññadatta is begged for a blanket by the brahmin, and so on. "The second case" is the authority. 286. In the causative of 'go,' 'know,' 'enjoy,' 'recite,' 'carry,' 'do,' 'lie down,' and so on, optionally. When the verbs 'gam' (to go) in the sense of going, 'budh' (to know) in the sense of awakening, or 'budh' in the sense of understanding, 'bhuj' (to enjoy) in the sense of protecting or using, 'paṭh' (to recite) in the sense of distinct utterance, 'har' (to carry) in the sense of taking away, 'kar' (to do) in the sense of making, 'si' (to lie down) in the sense of sleeping, and so on, are used in the causative, the second case ending optionally occurs for the agent-object which is the one caused to act. This is an option where it would normally be obligatory; therefore, in its alternative, the third case occurs. Any man goes to the village; another causes him to go. The man causes the man to go to the village, or causes the man to go to the village by the man (in the third case). Thus, the teacher causes the pupil to know the Dhamma. The mother causes the son to eat food. The teacher causes the pupil to recite the Dhamma. The man causes the man to carry the burden. Similarly, the man causes the man to do work, or causes the man to do work by the man. The man causes the man to lie down. Thus, in all such causative constructions, the agent-object is in the second case. What if "in the causative"? The man goes to the village. (Here, no causative, so no special rule). It does not occur when expressed: The man is caused to go to the village by the man, the pupil is caused to... The mother is awakened, etc. 287. In continuous connection of time and distance. Continuous, uninterrupted connection is continuous connection.