English
meaning, "having ascended the palace, he might descend." Similarly, "He might descend from the elephant's back." "They ask about the Abhidhamma," or, "having heard the Abhidhamma." "They speak about the Abhidhamma," or, "having recited the Abhidhamma." "He might rise from the seat," or, "having sat on the seat." In connection with words expressing direction, and in the sense of direction: "From here, that city..." These directions, from here, that is the southern direction, from here, that is the western direction, from here, that is the northern direction, from Avīci hell up to the highest existence, upwards from the soles of the feet, downwards from the top of the hair, and so on. In the sense of direction: from the east to the south, and so on. Here, the suffix 'to' can also be used in the locative sense. 'Vibhatta' means distinguishing something that is already distinguished from something else by its quality. In that distinction: from which there is nothing more excellent or more distinguished, one who has tamed oneself is better than that. Although virtue is better than giving, from that, what I have heard is much more than what is unheard, virtue is better than hearing. And the genitive case: among the ninety-six sects, this discipline of the Fortunate One is the most excellent. 'Āratippayoga' means the use of words signifying cessation. Therein: cessation from unwholesome states, abstention from evil, abstention from taking life, refrained from taking what is not given, not refrained from false speech. In the use of the sense of purity: pure, unmixed with covetable things, pure from mother and father, unblemished, unblamed. In the use of the sense of release: I say, completely released from suffering, released from Māra's bondage, they are not released from death, I am released from all snares. In the sense of cause, and in the use of the sense of cause, from all pronouns, due to the inclusion of the remaining forms: Why indeed do your young ones not die? Why will death occur right here? By what cause? Because they perform deeds. Because, O monks, therefore, O monks, thus should one train. Therefore, I am the Buddha, O brahmin. For what reason? For that reason. For what reason? And the accusative and genitive cases: What is the reason? What is the cause of that? Why do you toil? By what cause? By what reason? By which some beings here... By that sign. In "by that which is said," and so on, the instrumental case is used "in the sense of cause." 'Vivitta' means separation. In the use of that sense: separated from evil states, indeed separated from sensual pleasures, separated from unwholesome states. And the instrumental case in the sense of measure: a yojana in length and in breadth, in depth and in width. And from this, a yojana is the measure for Candabhāgā; in circumference, the middle region measures nine hundred yojanas. In length, nine spans, measured by the Sugata's span, should be made. And here, from "smāhismiṃna" and so on, "smā" and "so, vā" are current. 313. From Dīgha and Ora. When "Dīgha" or "Ora" are meant, the substitute "so" for the word "smā" occurs, optionally. In length, or from dīgha; [in breadth, or from ora]; and the instrumental case. A yojana in length, a yojana in breadth, a yojana in height, a heap of mustard seeds. The conjunction with a preceding word that expresses the primary meaning is a "pubbayoga" (preceding conjunction). And here, the taking of "pubba" (preceding) should be understood as an indication of taking "pubba" and so on, which are expressed by the word "ādi" (etc.). Therefore, also in conjunctions with "para" (following) and so on. For example: "Before my enlightenment, monks." "It was before this." "Beyond that are the border regions." "Suffixes after roots and genders." "After that time." "Beyond that also," and so on. In the use of words meaning "binding," for the cause of binding, in debt, the ablative and instrumental cases occur. A man bound by the king from a hundred, or a man bound by a hundred. The word for a quality that is the cause of achieving a result is a "quality-word." In such a quality-word, the ablative and instrumental cases (occur). The king protects the people from power, or by power. They praise him from virtue, or by virtue. "His mind freed by wisdom," and so on. In statements of questions: "Whence are you? Whence is your honor? From Pāṭaliputta." And here, "statement" means "answer." In the sense of "little," when not referring to a being, and in the instrumental case, the instrumental also (occurs). He is freed from little, or by little. He is freed from a small amount, or by a small amount. He is freed from difficulty, or by difficulty. In the non-agentive, non-causative, as an indicating cause: Eye-consciousness arises from the doing, accumulation, abundance, and vastness of kamma. Such mind-and-matter is not causeless, because of its becoming one and the same everywhere, always, and for all. Not permanent, from being and non-being, Oppressed by arising and passing away; Suffering, from not being subject to control, Not-self – thus are the three characteristics. "Ablative case" is current. 314. In the sense of cause. And. It makes its own fruit as a cause, a causative reason [generative reason], and in that sense of cause, the fifth case ending occurs, this is optionally, because it is also prescribed by the third case ending in the sense of cause, from not understanding, not penetrating, not seeing the four noble truths as they really are, thus has this long journey been run, been wandered, with ignorance as condition, formations arise, with formations as condition, consciousness arises, but with the complete fading away and cessation of ignorance, formations cease, with the cessation of formations, consciousness ceases, with the cessation of consciousness, and so on. In what sense is the sixth case? 315. The sixth case is in the sense of ownership. And who is the owner? 316. He whose possession it is, that is the owner. That which is possessed is possession, whoever's possession it is, dependent, related, towards that, that meaning is called 'owner'. By the word 'or', even in connection with 'to be owned', 'to be sick', etc. And here, due to the absence of direct connection with a verb, agenthood is not possible. For ownership is taken as the result of the state of verb-agent relation. Thus, when 'the king's man' is said, because the king gives, and the man receives, therefore it is understood as 'the king's man'. Thus, whoever is dependent on another, whether as a servant or as an object, or by way of proximity, group, part, modification, function, state, class, quality, action, etc., for all of that, that meaning, being the basis of relation, the place of qualification, the source, even in three ways, is to be understood as 'owner'. And it is said: "Born from verb and agent, This is due to being a state; That meaning is called relation, There the sixth case is prescribed." "For dependence is relation, There the sixth case arises; From the basis of adjuncts, from the source, Not from the qualified, etc." First, from the qualifier – 'the king's man', and here, the king qualifies the man from other owners, distinguishes him, thus it is a qualifier, the man is qualified by him, thus he is to be qualified, thus everywhere in the context of what is to be qualified, the sixth case is from the qualifier. In relation to an object – 'much wealth is mine, Sakka', 'a share of this', 'the monk's bowl and robe'. Proximity In proximity – not far from the mango grove, just near Nibbāna. In connection with a group – a heap of gold, a group of monks. In connection with a part – that head of a man, a branch of a tree. In connection with a modification – a modification of gold, flour of roasted grains. In connection with a product – a sprout of barley, the sound of a cloud, many sons also of him, the fruit and result of deeds. In connection with a state – the manifestation of the aggregates, the decay of the aggregates, the breaking up of the aggregates. In connection with a species – the state of being human, the birth of humans. In connection with a quality – the color of gold, the color of the Tathāgata should not fade, the renown of the Buddha's qualities, the scent of flowers, the taste of fruits, the contact of the mind, there are not a hundred artisans, a handful of sesame seeds, their combination, the release from the bond, concerning the Tathāgata's perfection of wisdom, or former conduct, happiness to you, suffering to you, a thought arose in the mind, the manifestation of wisdom, the lightness of form, the softness of form, the growth of form. In connection with an action – the lifting of the foot, or the lowering of the foot, the bending of the hand, the stretching out of the feet, the movement of elements, or the standing of elements, sitting, or lying down. Likewise his name and clan, etc., its cause, his mother and father, appeared before him, behind him, to the south of the city, in the third month of the rains, there is no simile for it, the offering to Kuvera, etc. From the place – the substitution of 'ya' for 'edanta', 'o' of 'ava'. From the arrival – the arrival of the son, etc. In connection with ownership – the lord of devas, the king of beasts. In connection with 'tabba' and 'ruja', etc. – the great generals should be made to complain, lament, cry out, it pains Devadatta, a disease arises for him, he gives clothes to the washerman, shame for false speech, etc. And it is said, "Sometimes, for the third and seventh cases." 317. And the sixth case. Sometimes the sixth case ending occurs in the meaning of the third and seventh cases. In the sense of the instrument of sacrifice. – He worships the Buddha with a flower, or by a flower, he offers fire with ghee. In the sense of sufficiency: having filled the bowl with rice, meaning with rice.