English
Few go to heaven (dative). Few go to heaven (accusative). For her going to Nibbana. He should pull back to the root. He should pull back the root. In the sense of blessing, only with 'life', 'auspicious', 'wholesome', etc.: May the venerable one have long life. The 'to' ending is a substitute for the inflected 'ntu' in 'sasmiṃnāsu'. May there be good fortune for you. May there be wholesomeness for you. May there be freedom from illness for you. May there be happiness for you. May there be welfare for you. May there be benefit for you. May there be welcome for you. May there be well-being for all beings. In the use of 'sammuti': Good, permission for me to see that Blessed One. In the use of 'bhiyya': To a greater extent. In the sense of the locative case with verbs of revealing, appearing, etc.: I reveal it to you. Sakka appeared to me there. By taking the word 'ca' (and), in the use of verbs like 'to send', etc., and in the use of nouns like 'comfort', etc.: He should send to him. He sent a messenger to the monks. It is fitting for ascetics to engage. What is given to one is sufficient for two, for three. I will make an example for you. I will take it, I will raise my clasped hands to you. Thus it is comfortable for him, the welfare of the world, I have need of a gem, I have need of what is excellent, and so on. “The fourth case” is understood. 305. Also in the case of homage, etc. In the case of the word “homage,” and in the case of “welfare,” “welcome,” etc., the fourth case ending occurs after a noun. Homage to you, brave Buddha, make homage to the Nāga, homage to the Buddhas, homage to enlightenment, welfare to beings, welcome to you, great king, and you have not come from afar. “In time,” and “will be” are understood. 306. The fourth case in the sense of becoming. The fourth case ending occurs in the sense of becoming, in the future tense. Becoming is “bhāva.” He will cook, or cooking is “pāka,” he goes for cooking, the meaning is he goes to cook. Thus he goes for enjoyment, and so on. In what sense is the fifth case? 307. The fifth case in the ablative. What is the ablative? 308. That from which one departs, fears, or takes is the ablative. That from which, as a boundary, one departs, that from which, as a cause of fear, fear arises, that from which, as a teacher, one takes knowledge, that agent is called the ablative. Having removed from here, one takes, thus it is the ablative. That is of three kinds according to the distinction of its scope: explicit scope, implied scope, and inferred scope. It has explicit scope when the specific action of the ablative sense is explicitly stated. For example: monks depart from the village, the king went out from the city. And here, in phrases like “one should restrain the mind from evil,” “they restrain from evil,” even if there is no prior physical separation, nevertheless, because of the possibility of prior mental separation, the ablative sense is formed by this. Where the action of departing is implied or understood as the scope of the verb, that is implied scope. For example: lightning flashes from the cloud, he cooks from the granary. And here, prior actions like “having come out from the cloud,” “having taken from the granary” are understood. Inferred scope, for example: the people of Mathurā are more handsome than those of Pāṭaliputta. Here, a specific action is only inferred, that they are superior in some quality. . Here, in suttas like Dūrantikādi, the use of the vibhatta (inflection) indicates the apādāna case. And it is said: "Something with a specified scope, and something with an acquired scope, and something with an inferable scope – the apādāna is considered threefold." That same (apādāna) is also twofold, based on whether it is moving or stationary. Moving, for example: The elephant-goad holder fell from the running elephant. Stationary, for example: Forest dwellers descend from the mountain. In the cause of fear: Fear arises from thieves, fear arises from craving, he trembles from evil. In the teacher: He learns the training from the preceptor, he studies from the teacher, he hears from the teacher. "Apādāna" is the governing rule. 309. Also in the use of verbs and nouns, and with prefixes, etc. Verbs and nouns are dhātunāmāni. In the use of these verbs and nouns, for which no specific rule has been made, and in the use of prefixes, and with the word "ādi" (etc.), in the use of particles, the kāraka connected with it becomes the apādāna case. In the use of verbs, first: In the use of "parāji" (to be defeated), that which is unconquerable. In the use of "pabhu" (to originate), the origin. In the use of "jani" (to be born), the nature of that which is born. For example: Other sectarians are defeated by the Buddha. Five great rivers originate from the Himalayas. Great lakes originate from Anavatatta. Small rivers originate from Aciravatī. Sorrow arises from desire. From which that fire is born. The son born from the chest. The faculty born from kamma. In the use of nouns, when connected with "aññattha," "itara," etc.: Nothing arises apart from suffering. Nothing ceases apart from suffering. By a kamma other than that. Other than that. A son well-born from both, etc. In those connected with prefixes: In the use of "apa," "pa," "parī" with the meaning of exclusion. In the use of "ā" with the meaning of boundary or pervasion. In the use of "pati" with the meaning of representation or exchange. For example: Merchants come from outside Sālā. The meaning is, avoiding Sālā. Similarly, the god rains around the mountain. The meaning is, avoiding the mountain. In the sense of boundary: The field up to the mountain. In the sense of pervasion: The sound rises up to the Brahmaloka. The meaning is, pervading the Brahmaloka. In the sense of representation: Sāriputta, representing the Buddha, preaches the Dhamma for three months. In the sense of exchange: Ghee for him. From that he gives, from gold he gives. In particles with 'except', with various sounds, in conjunctions – except for the good Dhamma, from where does one obtain happiness? Those monks went forth from various families. Without the good Dhamma, no other protector exists in the world. This folk is separate from the Noble Ones; the sound reaches up to the Brahma-world. By the inclusion of 'api', even between the object and the agent, the fifth case is used for time and distance: "The hunter shoots the deer from this side" is what is meant. Thus, "He eats food from the month," "He shoots the elephant from the enclosure." By the inclusion of 'ca', in the sense of 'from', 'since', etc., and in expressions of that meaning – "Since I, sister, was born of the Noble birth, since I remember myself, since I attained understanding, since this is the basis, from which point, from which time, from that time," and so on. 310. For protection, the desired. When verbs of protection are used, that which is desired becomes the ablative case, and by the authority of 'ca', also that which is undesired. Protection here means warding off and guarding. They protect the rice from crows, the barley wards off cows. The undesired, for example – "One should restrain the mind from evil," "They ward off evils," "May they receive protection from kings or from thieves, from fire or from water, from various dangers, from various diseases, from various calamities." "Desired" is understood. 311. Or by whom there is disappearance. By whom disappearance is desired by one who vanishes, that agent becomes the ablative case, or it is only in the sense of vanishing. The pupil vanishes from the teacher, meaning he hides. The son vanishes from his parents. Why "or"? He vanished in Jetavana. Why "by whom"? The yakkha vanished right there. 312. In distance, nearness, measurement of path, measurement of time, in the elision of 'tvā', in conjunction with directions, And, in division, in the use of cessation, in the use of purity, in the use of liberation, in the sense of cause, in the use of separation, in the sense of measure, in prior connection, in the use of binding, in expressing quality, in questioning, in speaking, in the sense of a little, and that which is the limit, not the agent, and that which is the cause, object, etc., that kāraka is called apādāna. And by the word 'ca', as appropriate, the second, third, and sixth cases (are also used). And here, "far-near" and "in the sense of far-near" should be understood as stated by retaining one form, thus "far-near". Therefore, in the use of the sense of far-near, and in that sense, it is called apādāna. First, in the use of the sense of far: "How far is Naḷakāragāma from here?" "From there, they say it is even farther." "Not too far from the village." "Those foolish men are far from this Dhamma-Vinaya." "The Blessed One is far from them." In the sense of far: "They salute from afar." "He saw him coming from afar." In the use of the sense of near: "near the village," "close to the village," "near the village," meaning, "near the village." And the second, third cases: "He came a long way to the village," "He came a long way by the village," meaning, "He came from afar from the village." Or, "a long way by the village." "He came near the village," or, "near by the village," "close to the village," or, "close by the village," and so on. In the measurement of distance: "Nimmāna" means measure. When that is understood: "Saṅkassa is four yojanas from Mathurā from here." "Sāvatthī is at the head of forty-five yojanas from Rājagaha." In the measurement of time: "From here, at the head of ninety-one aeons, the Blessed Vipassī arose in the world." "From here, after the passing of a thousand years, a Buddha will arise in the world." The elision of the -tvā suffix means its non-existence even when its meaning is present. In that elision of -tvā, in relation to objects and locations: "He might descend from the palace,"