English
In the use of 'abstinence': Abstinence, cessation from evil. Abstinence from killing living beings. Abstaining from taking what is not given. Not abstaining from false speech. In the use of 'pure': Pure from defiling things. Pure from mother and father, unblemished. In the use of 'release': I say, "Completely released from suffering." I am released from Māra's bonds. They are not released from death. I am released from all snares. In separation: Having separated from sensual pleasures. Having separated from unwholesome things. In the sense of measure: A yojana in length and breadth. A yojana in depth and width for Candabhāgā. The middle country, nine hundred yojanas in circumference. In the use of 'before/former': Before my enlightenment, monks. It was not before this. Beyond that are the border regions. At a later time than that. In questions: From where are you? From where is your honor? From Pāṭaliputta. The ablative case for "obtained with difficulty" in the sense of quality. The instrumental case for "obtained by me with difficulty" in the sense of cause or instrument. Thus, "released from a little." "Released by a little." How is "he moves a little"? The accusative case for the adverbial modifier of the verb. The meaning is, he performs a little movement. "Thokaṃ" is an adverbial modifier of the verb because it modifies the verb 'calana' (movement). An adverbial modifier, Is established as an object and an agent. Since it is established by logic, Therefore, there is no separate rule for it. It is established by logic: Because 'calana' (movement) is in the sense of a verbal noun. Therefore, by the logic that the agent of the verbal noun is singular, it is also singular. And being a verbal noun, it is neuter. And by its connection with the verb 'karoti' (does/performs), it is established as an object. Kara and bhū dhātus – All beings are engaged in the meaning of action-forms; Therefore, action and state, their commonality is understood – Thus it is said, they are engaged. In the sense of 'little' – a little is released. In all cases, the fifth case is used for 'in respect of'. Here, because it is said, "the worldly intention, that cannot be avoided," there would be no undesirable consequence. In the sense of 'limit' – the field up to the mountain. In the sense of 'inclusion' – the sound rises up to the Brahma-world, meaning, excluding the mountain, and extending into the Brahma-world. Here, the excluded boundary is 'limit', the included boundary is 'inclusion'. 27. With apa and pari in the sense of exclusion When apa and pari are used in the sense of exclusion, the fifth case is used. Merchants come from outside the hall, merchants come from around the hall, meaning, excluding the hall. 28. With pati in the sense of representation or exchange When pati is used in the sense of representation or exchange, the fifth case is used with a noun. Sāriputta is a representative for the Buddha, he gives ghee in exchange for oil. 29. And the second case with rite With the word rite, the second case or the fifth case is used with a noun. Without the True Dhamma (rite saddhammā), without the True Dhamma (rite saddhammaṃ). 30. And the third case with vinā and aññatra With vinā and aññatra, the third, second, or fifth case is used with a noun. Without wind (vinā vātena), without wind (vinā vātaṃ), without wind (vinā vātasmā). Apart from one who brings almsfood (aññatra ekena piṇḍapātanīhārakena), apart from the Dhamma (aññatra dhammaṃ), apart from the Dhamma (aññatra dhammā). 31. With putha and nānā With these, the third or fifth case is used. The separate usage is to prevent the second case. Separately from the person (puthageva janena), separately from the person (puthageva janasmā), different from the person (janena nānā), different from the person (janasmā nānā). 39. The sixth case in relation The sixth case is used in relation. When it is said, "the king's man," since the king gives and the man receives, it is understood as "the king's man." Similarly, whatever is dependent on something else, in the sense of a servant, or an object, or in terms of proximity, group, part, modification, action, state, class, quality, action, etc., or in terms of position, or in terms of future, all three kinds of meaning are called relation. As it is said – Arising from action and agent, this state of the horse Causal; "Relationship" is that meaning, therein the sixth case is prescribed. Dependence indeed is relationship, therein the sixth case becomes established; From the arrival of the qualifying basis, not from the qualified, is it established. For example, from the qualifier called "upādhi" (condition/basis) - the king's man. And here, "king" is the qualifier, as it distinguishes from a brahmin's man, etc. The man is the qualified, as he is qualified by it. From the relationship of goods - my abundant wealth, O Sakka, a share for one, a bowl and robe for a monk. From proximity - not far from the mango grove, just near Nibbāna. In a group - a heap of gold, a group of monks. In a part - your head, like a man's, a branch of a tree. In modification - a modification of gold, flour of roasted grains. In effect/product - a sprout of barley, the sound of a cloud, many sons also for him, the result and ripening of deeds. In state/condition - the manifestation of aggregates, aging, or dissolution. In species/birth - the state of a human, the birth of humans. In quality - the color of gold, the praise of the qualities of the Buddha, the Tathāgata, may it not diminish, the fragrance 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 a joint, concerning the perfection of wisdom of the Tathāgata, your happiness, your suffering, a thought arose in the mind, the manifestation of wisdom, the lightness of form, or softness, or accumulation. In action-relationship - the lifting of the foot, or the lowering, the bending of the hand, giving, extending, the going of elements, standing, sitting, or lying down, the name and lineage of the Tathāgata, etc., its cause, his mother and father, it appeared before him, to the south of the city, in the third month of the rains, no comparison to him, the offering to Kuvera, etc. And also – The birth of a cow, its whiteness, its gait, its horn, and its name, here; And also of a substance, its birth, etc., are qualifiers by desire. And the lineage of Sabaloda, the goodness of cooked food; Of the cloth, the horn of a ram, not of others, it is qualified. From the place, the youth are lost. From its coming, the crop is empty. In the sense of ownership: Of the devas, the lord, Of the deer, the king. In the sense of 'pain' etc.: Devadatta feels pain, To him a disease arose, To the great generals it should be complained, To the washerman he gives cloth, Of false speech there is shame, and so on. In the sense of 'worship': Of flowers, he worships the Buddha, Meaning with flowers. Thus, of ghee, he offers fire. In the sense of 'fullness': Having filled the bowl with rice, Full of various kinds of impurity, Full of gold and silver, The fool is full of evil. In the sense of 'past participle' usage: The genitive is mostly prescribed, Approved by the king, Worshipped, honored, respected, Esteemed, or, The deathless, O monks, is not enjoyed by those, By whom mindfulness of the body is not enjoyed, Approved by good people for the multitude, The Dhamma-element is well-penetrated by the Buddhas, The wise one guarded by the Dhamma. In the sense of 'object': Of him there are speakers, Suddenly doers of deeds, Giver of the deathless, Uniter of the broken, Bestower of the united, Enlightener of the people, There is no doer of deeds, Nor experiencer of results, Not a deceiver of the world, The clarity arising from the four great elements. In the sense of 'remembering' and 'wishing': He remembers his mother, No one remembers them, Of beings due to kamma, He wishes for a son. In the sense of 'doing': He does something for water, He does something for an arrow, Meaning he prepares. Even in the sense of the ablative, In the usage of 'loss' and 'fear', the genitive is used: They turn away from not hearing the Dhamma, Why indeed should I fear that happiness, All tremble at punishment, All fear death, Fearful of the four venomous snakes, and so on. 40. Or the instrumental in the sense of 'equal'. In the sense of 'equal', the genitive or the instrumental is used. Equal to the father, or with the father. Equal to the mother, or with the mother. 32. The locative in the sense of 'support'. That which is the support of actions like sitting and cooking, Of the agent and object, That is called the 'support-case'. For example: Devadatta sits on the mat, He cooks rice in the pot, Of Devadatta and the grains, the agent... From holding actions, for that purpose, sitting and cooking actions, mats and plates are said to hold, in that, the seventh case ending occurs. It is of four kinds: pervasive, contact, proximate, and subjective. Among these, that which is the complete base for the object contained, that is pervasive, just as oil is in sesame seeds, water in milk, ghee in curds. That which is the adhesion or clinging of separately existing entities as the contained object, that is contact. Just as the Sangha sits on a seat, cooks rice in a plate, water is in a pot, stands far away, stands near. Where, by using the term 'near' for 'near', the base is metaphorically used to indicate dependence, that is proximate, just as a village on the Ganges, meaning a village near the Ganges. He dwells in Savatthi, in Jetavana. Where the base is conceived by way of a different state or by way of demarcation of a region, that is subjective. Just as birds move in the sky, humans on the earth, fish in water, fallen on palaces, the mind delights in evil, pleased in the Buddha's teaching, good in wisdom,