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He acts with thought, He is fat with his son, The gain of teachers and preceptors is with their resident pupils and co-residents, The Blessed One sat down with the community of monks, Measured equally with a thousand, Separation from all my dear and beloved ones, The Saṅgha could perform the Uposatha even without Gagga, Enough of your dwelling here, What is it to me with one who has crossed, By a man of strength, What are your matted locks to you, O fool, What is your deerskin cloak to you? In the sense of 'together with' - Devadatta entered Rājagaha with Kokālika as his attendant monk, Association with fools is suffering. 297. And in the sense of 'cause'. The word 'yoga' (connection) is understood here, in the sense of 'cause', and when 'cause' is used, the third case ending comes from the noun. A cause is that which has seen its power in some result, that is the meaning, in that sense of 'cause', He lives by food, He lives by Dhamma, He lives by knowledge. Not by birth is one an outcaste, Not by birth is one a brahmin; By action is one an outcaste, By action is one a brahmin. Wealthy by giving, Noble by conduct. By what hand is desire granted, By what hand is honey poured; By what holy life of yours, Does merit succeed in your hand? When 'cause' is used - By what sign, By what purpose, By what meaning, By what cause does he live? 298. And in the sense of the seventh case. And in the sense of the seventh case, the third case ending comes from the noun. And this is in time, path, direction, place, and so on. At that time, At that period, Listening to Dhamma in due time, He is your teacher after my passing, He eats in a month, He runs a league. In the east, Dhataraṭṭha, In the south, Virūḷhaka, In the west, Virūpakkha, In the north, Kasivanto and the multitude of people beyond, Where the Blessed One was, there he approached, and so on. 299. By which Limb defect. By which diseased limb a defect of the possessor of the limb is observed, there the third case ending occurs. And here, that which has a limb is a limb, a body. Blind in one eye, lame in the hand, lame in the foot, hunchbacked in the back. 300. And in specification. That by which something to be specified is specified, is a specification, such as clan, etc. In that sense of specification, reckoned as clan, name, birth, craft, age, quality, the third case ending occurs, and by the word 'ca' (and), also with nature, etc. By clan, Gotama is the lord. By name Sāriputta, renowned and wise was he; By birth a Khattiya, the Buddha, an unequalled person in the world. Having gone forth on that very day, seven years old by birth; Even he might instruct me, I would accept it on my head. By craft he was a reed-maker, twenty-nine by age, good by knowledge, good by wisdom, supreme by ascetic practice, handsome by complexion. In nature, etc. – handsome by nature, mostly clay, runs evenly, runs unevenly, buys grain for two measures, buys horses for a thousand, and so on. In what sense is the fourth case? 301. Fourth case in the dative. From a noun in the dative case, the fourth case ending occurs. And what is the dative? 302. To whom one wishes to give, or to whom it pleases, or to whom one holds, that is the dative. Or to whom one wishes to give, or to whom it pleases, or to whom one holds, that agent is called the dative. That to whom it is properly given is the dative, the recipient. That, however, is threefold by way of non-prevention of what is being given, by request, and by permission. For example – He offers flowers to the Buddha, he gives water to the Bodhi tree. In request – He gives wealth to beggars. In permission – He gives alms to monks. As it is said: "Indeed, by way of non-prevention, request, and permission; The dative is said to be threefold, (for) tree, beggar, monks." What is "wishes to give"? He gives a stick to the king. However, in pleasing, etc. – Truth pleases the ascetic, even to the venerable ones, schism in the Sangha was pleasing, to whom it is agreeable, venerable sir, gold to Devadatta... Yaññadatta holds the self. "For giving," it is also said. 303. In the case of *silāgha*, *hanu*, *ṭhā*, *sapa*, *dhāra*, *piha*, *kudha*, *duhi*, *issā*, *usūya*, *rādha*, *ikkha*, *paccāsuṇa*, *anupatigiṇa*, and in the sense of announcing a previous agent, in the sense of that, in the sense of *tumatthā*, in the sense of *alamatthā*, in *maññā*, in disregard, in the non-living, in the object of verbs of motion, in the sense of wishing, in *sammuti*, in *bhiyyasattamyatthesu*, and so on. This is a four-footed verse. In the use of the verbs *silāgha* (to praise), *hanu* (to remove), *ṭhā* (to stop motion), *sapa* (to curse), *dhara* (to hold), *piha* (to desire), and in the use of *kudha* (to be angry), *duha* (to desire to harm), *issa* (to envy), *usūya* (to reveal faults), and in the use of *rādha* (to harm, to accomplish), *ikkha* (to see, to mark), and in the use of *su* (to hear) with *pati* and *ā* prefixes, and *giṇa* (to count) with *anupati* prefixes, and in the sense of announcing a previous agent, and in the sense of that, in the sense of *tumatthā*, in the sense of *alamatthā*, and in the use of *maññati*, in disregard, in the non-living, and in the object of verbs of motion, and in the sense of wishing, and in the use of *sammuti* and *bhiyya*, and in the sense of the seventh case, that agent and other cases become the dative. By the inclusion of the word *ca*, it is also the fourth case as before in the use of *pahiṇati*, *kappati*, *pahoti*, *upamāñjalikaraṇa*, *phāsu*, *atthaseyya*, and so on. In the use of *silāgha* and so on: He praises the Buddha. He praises the preceptor, meaning he commends him. He denies it to me, he denies it to you, meaning he speaks against it. The carpenter should attend to the Sakyan sons. Here, attendance means approaching. One should attend to a monk who is eating with water or a fan. He swears to you, he swears to me. Here, swearing means making a vow. In the use of *dhārayati*, the creditor is the dative. He owes you gold, meaning he owes a debt. We hold the nāga for that king. In the use of *piha*, the desired one is the dative. Even the gods desire such a one. Even the gods desire them, the mindful Buddhas, meaning they wish for them. Meaning. In the use of meanings like anger, towards whom there is anger, be angry at him, great hero, if I should be angry at him. The cloud milks the directions, he who does not harm friends. The sectarians envy the ascetics. The wicked envy the virtuous, what envy is there for the knowing? In the use of 'rādh' (to propitiate) and 'ikkh' (to ask), for whom there is questioning for the purpose of explaining an action, or by right, the second case also. My propitiation is for the king, he offends against the king, or he offends the king, how do I offend against the noble ones? or how do I offend the noble ones? Upatissa is seeking ordination from the venerable Elder Upāli, or from the venerable one. In the use of 'paccāsuṇa' (to listen back), 'anugiṇa' (to agree with), 'patigiṇa' (to agree with), and the prior agent of the root 'suṇoti' (to hear) in the context of 'paccāyoge', and of 'giṇa' (to count/agree) in the context of 'anupatiyoge', the one who is the agent of the prior action, he becomes known as the recipient (sampadāna). For example – the Blessed One said this to the monks, here "monks" is the unexpressed object, "this" is the expressed object, the agent of the prior action of speaking is the Blessed One. The monks listened back to the Blessed One, the monks listen to the Buddha, similarly, a monk teaches the Dhamma to people, the people agree with that monk, the people agree with that monk, meaning, they encourage him by giving applause etc. He who speaks is called the agent, what is spoken is called the object; He who is the receiver of that, let him be known as the recipient. In the use of the meaning of 'announcing', to whom one announces, that is the recipient. I announce to you, monks, I declare to you, monks, I address you, great king, or, I address you, let us go. And here, because the word 'ārocana' (announcing) has the meaning of a type of speaking, the fourth case is also used in the application of meanings like teaching. I will teach you the Dhamma, let the Blessed One, venerable sir, teach the Dhamma to the monks, as the Blessed One would explain to us, I will declare the meaning to you, and so on. In that meaning, the recipient designation, and the fourth case. "Ato" and "vā" also apply. 304. 'Āya' for the fourth singular. From a noun ending in 'a', the 'āya' substitution occurs for the following fourth singular, or by elision of vowels, etc. I sacrifice my life for the Buddha, for the Dhamma, for the Sangha. I partake of almsfood not for sport, not for intoxication, not for adornment, not for beautification. For the replenishment of the deficient, it conduces to welfare, to benefit, to happiness. In the sense of 'for you' – 'for the compassion of the world', meaning 'to have compassion for the world'. Likewise, for comfortable dwelling. The meanings of 'alaṃ' are 'sufficient' and 'prohibition'. In the sense of 'sufficient': The kingdom is enough for me. The bowl is enough for the monk. A gambler, a person, is not enough to support his family. The wrestler is a match for the wrestler. The wrestler is a match for the wrestler. In prohibition: Enough of your dwelling here. Enough of gold and silver for me. What to me with one crossed? What to you with matted hair, dull-witted one? What is there in that for the four-matted one? In the use of 'maññati' with disrespect, with an inanimate object as direct object: You consider yourself a log. You consider yourself a piece of wood. Not considering life even as a blade of grass. What if not disrespect? You consider it gold. What if not inanimate? You consider yourself a donkey. And the accusative case by extension of verbs of motion: