English
He reflects on this very body, full of various impurities, full of gold and silver, the fool is full of evil. In the sense of equality, similarity, and sufficiency: equal to his father, or equal by his father, similar to his mother, or similar by his mother, what is it to him who is pleased, what is it by him who is pleased, meaning. Enough for him who is pleased. In the sense of the agentive participle: Kaccāyana’s good deeds, or by Kaccāyana, approved by the king, or by the king, thus honored by the king, respected by the king, revered by the king, esteemed by the king, O monks, for those who have not partaken of the deathless, for whom mindfulness of the body has not been partaken of, and so on. In the sense of the locative with skillful and so on: skilled in dancing and singing are the four women, you are skilled in the parts and sub-parts of a chariot, skilled in the path, skilled in the wrong path, indeed, venerable sir, there are mighty yakkhas devoted to the Blessed One, three times a day, or three times in a day, twice a month, and so on. “Sometimes, the genitive” is also stated. 318. And of the accusative and ablative. Sometimes the genitive case occurs in the sense of the accusative and ablative. In the sense of the accusative with a past participle: there are speakers of it, doers of the deed suddenly, a giver of the deathless, a mender of the broken, a provider for the united, an enlightener of the people, there is no doer of kamma, nor a feeler of its result, not a deceiver of the world, not doing evil is happiness, faith based on the four great elements, wonderful is the dyeing of clothes by one without a dyer, wonderful is the milking of cows by one without a cowherd. Similarly, in the sense of the object of remembering and so on: he remembers his mother, he remembers his mother, no one remembers them, kamma is the cause of beings, he desires a son, he desires a son. And in the sense of doing and preparing: preparation is formation, he prepares water, he prepares water, a dart He cures the horse, he cures the wound. In the sense of the fifth case, in the context of fear of loss – they decline from the Dhamma due to not hearing it; why indeed should I fear that happiness? All tremble at punishment, all fear death, fearful of the four venomous snakes, etc. What is "sometimes"? He is a speaker of profound discourse, at the right time he speaks a righteous discourse, he rejoices in the merits of others, he has understood the truths, he is a doer of what is done, a killer of offspring. Similarly, not in endings, etc. – desirous of happiness, he made a monastery; he made a chariot, he was a maker of chariots, having made, making, making, making, etc. In what sense is the seventh case? 319. The seventh case is in the sense of location. The seventh case ending occurs in the sense of the locative agent. And what is location? 320. That which is the support is the location. That in which something is supported is the support, the substratum. That support which, by being the foundation for actions like sitting and cooking, inherent in the agent and object, is called the locative agent. Devadatta sits on the mat, he cooks rice in the pot. Here, by supporting Devadatta and the rice, the agent and object, it is said to support the action of sitting and cooking inherent in them. And this location is fourfold: pervasive, contiguous, proximate, and topical. Among these, pervasive means where the entire supporting entity is spread over by the supported, and in which the supported exists by pervading something, for example – there is oil in the sesame seeds, water in the mud, ghee in the curds. Contiguous means where there is a close connection of individually distinct entities, and in which the supported adheres and remains clinging, for example – the Sangha is seated on the mat, he cooks rice in the pot, there is water in the jars, standing far away, standing near. Proximate means where, by using the term "near" in the sense of proximity, the state of being a support is optionally used to indicate dependence, for example – the village dwells on the Ganges, or near the Ganges. which means 'he dwells'. The Blessed One dwells in Sāvatthī, in Jetavana, which means 'near Sāvatthī'. 'Locative' is where a basis is conceived, either by way of not being elsewhere, or by way of delimiting a region, for example: Birds fly in the sky, Humans walk on the earth, Fish in the waters, Fallen at the feet, The mind delights in evil, Pleased in the Buddha's teaching, Good in wisdom, Skilled in discipline, Good to mother, Skilled to father, and so on. And all this basis, whether primarily or conceptually, becomes the support of an action, and thus should be understood as 'okāsa' (space/locative) as stated. And it has been said: "Of actions, agents, and objects, Where the support is found; That is called 'okāsa', Fourfold, beginning with pervasive. Pervasive is like sesame in milk, Adhesive is like on a mat; Proximate is like on the Ganges, And 'ākāsa' (space) is known as 'visaya' (sphere)." And the heading is "Sixth (case), Seventh (case)". 321. And with owner, lord, master, heir, witness, surety, born of, skilled. With these connections: owner, lord, master, heir, witness, surety, born of, skilled, the sixth case ending occurs, and the seventh. The statement is for both. Owner of cattle, owner in cattle, Lord of cattle, lord in cattle, Master of cattle, master in cattle, Heir of cattle, heir in cattle, Witness of cattle, witness in cattle, Surety for cattle, surety in cattle, Born of cattle, born in cattle, Skilled in cattle, skilled among cattle. 322. And in determination. 'Niddhāraṇa' is distinguishing by extracting, the separation of a part from a whole by genus, quality, action, or name. When this meaning of determination is understood, from that word denoting the whole, the sixth case ending occurs, and the seventh. Among humans, the warrior is the bravest; among humans, the warrior is the bravest. Among cows, the black one has the most abundant milk; among cows, the black one has the most abundant milk. Among travelers, the runner is the swiftest; among travelers, the runner is the swiftest. Venerable Ānanda was one of the Arahants; or among the Arahants, and so on. 323. And in disrespect. When disrespect is understood, the sixth case ending and the seventh case ending occur from the noun. He went forth, while his unwilling parents were weeping. He went forth, while his parents were weeping. He, striking, leads away, While King Sivi looks on; Death goes, taking away, While the great multitude looks on. 324. The seventh case ending in the meanings of agent, instrument, and cause. In these meanings, namely agent, instrument, and cause, the seventh case ending occurs from the noun. In the meaning of agent – they salute among the monks, having kissed on the head, having taken by the arms of the man. In the meaning of instrument – they wander for alms with their hands, they wander for alms with their bowls, they go on paths, may he also instruct me, I accept on my head. In the meaning of cause – the leopard is killed for its skin, the elephant is killed for its tusks, seeing danger in even tiny faults, an offense of expiation in intentional lying, meaning: the cause of lying, the reason for lying. The heading is "Seventh case ending". 325. And in the dative case. And in the meaning of the dative case, the seventh case ending occurs from the noun. What is given to the Sangha is of great fruit, Gotami, give to the Sangha, when it is given by you to the Sangha, I myself will be honored. She who a garland made of straw, a woman, having given to the shrine; obtained a golden garland, and one of the factors of awakening. 326. And in the meaning of the ablative case. And in the meaning of the ablative case, the seventh case ending occurs from the noun. They protect elephants from banana trees. 327. And in time and state. Time means a wink, a moment, a beat, an hour, forenoon, etc. State means an action, and here it is intended as a characteristic of another action. In that meaning of time, and in the meaning of state as a characteristic, the seventh case ending occurs from the noun. In time – he went in the forenoon, he came in the evening, it rains for him at the wrong time, it does not rain for him at the right time, among the three months from the month of Phussa is the month of Vesākha, a hundred thousand aeons from now, the Visionary arose in the aeon. In state as a characteristic – he went while the community of monks was being fed, he came when they had eaten, he went while the cows were being milked, he came when they had been milked, when it arises, indeed Sariputta, when the Bodhisatta [was born], this ten-thousand-world-system trembled, shook, and quaked. Stones and gravel, rough ground, stumps and thorns; All paths become clear, as the World-Leader goes. When this exists, that happens, and so on. 328. In the sense of "more than" and "master". This is a two-word (rule). When the words "upa" and "adhi" are used in the sense of "more than" and "master", and when the meaning of "more than" or "master" is conveyed, the seventh case ending occurs from the noun. In the sense of "more than": A *doṇa* is *upa* a *khāri*, meaning a *doṇa* is more than a *khāri*. Similarly, a *kahāpaṇa* is *upa* a *nikkha*. The Buddha is *adhi* among the devas, meaning the Omniscient Buddha is superior to all three kinds of devas, namely, those by convention, by rebirth, and by purity. In the sense of "master": The Pañcālas are *adhi* Brahmadatta, meaning Brahmadatta is the master of the Pañcālas. 329. And the third case ending in the sense of "adorned" and "eager". When the meanings of "adorned" and "eager" are conveyed, the third case ending occurs from the noun, and also the seventh. Here, the word "maṇḍita" means "pleased", and the word "ussukka" means "eager".