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With a bowl lacking five bindings, he should acquire another new bowl. He saw a wanderer with a triple staff. He is blind in one eye, crippled in one hand, lame in one foot, hunchbacked in the back. Thus, by a defective limb, the defect of one with a defective limb is noted. 19. In the sense of cause The third case (instrumental) is used for cause, by the characteristic action of dwelling, etc. He lives by food, he lives by knowledge. One is not an outcast by birth, one is an outcast by action. Wealthy by giving, family by conduct. Therefore, the hand is a wish-giver. 20. Fifth case or with 'iṇa' With 'iṇa' in the sense of cause, the fifth case (ablative) or. Bound by a hundred, or by a hundred. 21. In the sense of quality When the cause is a secondary quality, the fifth case (ablative) occurs or. Bound by foolishness, or by foolishness. Freed by wisdom. Impermanent due to non-existence after having been. From the cessation of formations, the cessation of consciousness. By frequent usage, also in the sense of the seventh case (locative). At that time, at that time, a discussion of the Dhamma. Dhataraṭṭha in the east, Virūḷhaka in the south, Kapilavatthu in the north. Where the Blessed One was, there he approached. "He is your teacher after my passing." He eats in a month. He entered Bārāṇasī in one day. He had a monastery built in nine months. Lacking by a kahāpaṇa. Deficient in wealth. Quarrel by sword. Skilled in conduct. Mixed with jaggery. Friendly in speech. Meaning by a gem. Meaning by wealth. He goes by a league, etc. In the sense of cause or instrument, the third case. "He himself appoints himself," by frequent usage in the sense of agent, the third case. Thus, "he sows seeds in the field," in the sense of object. "We are well freed from that great ascetic," in the sense of the fifth case. 24. Fourth case in the sense of recipient That which is expected as a recipient, whether inanimate or animate, that is the recipient. And that is properly expressed by the root 'dā' (to give). There, the fourth case occurs. And that is threefold, by non-refusal, invitation, and approval of the given object. For example, he gives flowers to the Buddha. He gives water to the Bodhi tree. He gives wealth to the beggar. He gives alms to the bhikkhus. Indeed, by non-refusal, by invitation, and by approval; The recipient is said to be threefold: tree, beggar, and bhikkhus. When the base is intended, the seventh case also. "Gotamī, give to the Saṅgha," to the Saṅgha. I too shall be honored when it is given, that garland of straw a woman gives and intends. 25. For the sake of The fourth case is for the sake of. When there is the state of "for the sake of that," "for the sake of" (tādatthyaṃ), in that state of "for the sake of that," the fourth case is to be indicated. "The state of for the sake of that" is the sixth case in the relation of cause and effect. Therefore, this is an exception to the sixth case. Even in the same relation of cause and effect, the fourth case is from the cause-like post, not from the wood that is the effect. Wood for the post, he goes for cooking, I sacrifice my life for the Buddha's sake, not for burning, not for intoxication, for the completion of what is lacking, it conduces to welfare, benefit, happiness, for the compassion of the world, for comfortable dwelling. Since the fourth case, as will be explained later in Kaccāyana, is established, it is said here to show that it is the sixth case: To whom is it not pleasing? May the schism of the Sangha not be pleasing to the venerable ones. It is agreeable to the Sangha. Food is not pleasing to him. This is the sixth case when the relation is desired, and if it were not so, there would be no contradiction, because of the similarity of form, and in such cases, the relation is approved by grammarians. Thus, in the Bhāgavutti, it is said: "The upapada vibhatti is an exception to the sixth case." The vibhatti prescribed for a specific word is the upapada vibhatti. Or to whom do you teach the Dhamma? This is the first case in the sense of "to whom." By showing the deviation in the sense of "to whom" without saying "to whom" (tuyhaṃ), but "to whom do you teach the Dhamma?" Thus, others should also be understood, from later texts as well, according to tradition. He holds a hundred for the king, he holds an umbrella for the king. This is the sixth case in the sense of relation. To praise = to speak. Thus, he praises the king, etc., meaning he makes praise. To remove = to take away. He takes away from the king, meaning he deceives. May the carpenter attend to the Sakyaputtas, meaning may he approach. To curse = to abuse. He curses me, meaning he makes it true. To hold = to bear. He holds gold for you, he holds a debt for you, we hold an elephant for this king. To desire = to wish. Even the gods desire such a one, they desire them. They yearn for the enlightened, the mindful ones, they desire, they long for. Be angry with him, O great hero, if I were to be angry with him, a cloud on both sides, who does not betray his friends, who wrongs a person who is not wronged. Envy, jealousy, heretics envy ascetics. Malice, revealing faults, wicked people are malicious towards the virtuous, what malice is there for those who know? Here, here, succeed, accomplish, my success with the king, the king's fortune is achieved, how have I wronged the noble ones? Upatiṣṣa, seeking ordination from the venerable Upāli Thera. The monks listened to the Blessed One, the monks heard the Buddha, the people praise that monk, they approve, meaning they encourage him with applause and so on. I announce to you, O monks, I inform you, I address you, O great king, I will teach you the Dhamma, may the Blessed One, venerable sir, teach the Dhamma to the monks, so that the Blessed One may explain to us, I will declare the meaning to you, enough for me is the kingdom, enough for the monk is the bowl, enough for the wrestler is the wrestler, the wrestler is worthy of the wrestler, enough for you is dwelling here, what is it to me with one who has crossed? In all cases, the genitive is connected. May your life be long, long life, good fortune, welfare, purpose, skill, health, benefit, desire, happiness, comfort, may it be yours, good is my agreement with him, may he reveal the secret matter of the son, Sakka appeared to me, may he send him, he sent a messenger to the monks, it is proper for ascetics to strive, one is sufficient for two or three, I will make a comparison for you, I raise my hands in salutation to you, it is comfortable for him, the welfare of the world, homage to you, O noble man, peace to him, the wrestler is capable of the wrestler, it is beneficial to him, it is happiness to him, welcome to you, O great king! In all cases, the genitive is connected. 26. The ablative in the sense of separation. The fifth case ending is in the sense of separation from a word. When two forms are near, and the former form is not lost, it is called separation. The ablative case, it is of two kinds, movable and immovable. Just as a man falls from a running horse, and fruits fall from trees. There, from a running horse, a man falls, this is a movable ablative; from a mountain, forest dwellers descend, this is an immovable ablative. And that, where the specific action of the object is explicitly stated, is an explicit object. Where the action of going away (apa) is understood as the object, that is an understood object. That which is inferred by some quality, that is an inferable object. For example, monks depart from the village, the king has gone out from the city, they restrain the mind from evil. Lightning flashes from the clouds, he cooks from the granary. And here, "having come out from the clouds" and "having taken from the granary" are understood as prior actions. Mathura is more beautiful than Pataliputta, this is inferred. It has been said: Some are of explicit object, some are of understood object, and some are of inferable object; thus the wise say the ablative is threefold. In the sense of a cause of fear: fear arises from thieves, fear arises from craving, he trembles from evil, there is no sorrow, whence fear? In the sense of the teacher: he learns the training from the preceptor, he has studied or hears from the teacher. The other sectarians are defeated by the Buddha, meaning, they are vanquished. The Ganga flows from the Himalayas, small rivers flow from the Aciravati. A son is born from the chest, a faculty is born from kamma, the pupil disappears from the preceptor, the son disappears from the parents, meaning, he hides. In the sense of distance: how far is Nalakaragama from here? They say it is much further from there. Not too far from the village. Those deluded men are far from this Dhamma-Vinaya. They pay homage to the Blessed One from afar. He saw him coming from afar. In the sense of proximity: near the village, close to the village, adjacent to the village. In the sense of measure: Sankassa is four yojanas from Mathura here. Savatthi is forty-five yojanas from Rajagaha. In the sense of time measure: one hundred and ninety-one aeons from now, after a hundred thousand years from now, a Buddha will arise in the world. He might descend from the palace, he climbed up to the palace. The meaning is, he would move. Similarly, he would move from the elephant's back. They ask about the Abhidhamma. The meaning is, having heard the Abhidhamma. He would rise from the seat. In connection with words indicating direction: From here, that is the eastern direction. From here, that is the southern direction. From Avīci hell up to the highest existence. Upwards from the soles of the feet. Downwards from the top of the hair. In division: Since 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, I have heard much. Virtue is indeed superior to what is heard.