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skilled in discipline, good to mother, skilled to father. Actions based on agent and object, by which it is supported, that; The base is said to be of four kinds, with pervasive and other distinctions. Pervasive is like sesame and milk, a mat is contact; Proximate is like the Ganges and so on, the sky is considered the sphere. 33. In the sense of a sign The seventh case occurs in the sense of a sign or cause. A leopard is killed for its skin, an elephant is killed for its tusks, seeing danger in even minor faults, a pācittiya (offence) in intentional lying. In all, the sense of a sign. 34. When one existence is a sign of another existence When the existence of one thing is a sign of the existence of another, then the seventh case occurs. He went when the cows were being milked, he came when they were milked. Here, the milking action is a sign for the going action, the milked action is a sign for the coming action, and so on for others. He went in the forenoon, he came in the evening. Indeed, Sāriputta, when the Bodhisatta was being born, this ten-thousand-world-system trembled. Stones and gravel and Indeed, thorny bushes, All paths avoid, when the World-Leader goes. When this exists, that occurs, etc. "It rains for him at the wrong time, it does not rain for him at the right time" is a locative of subject. 35. Sixth case and disregard When the existence of one is the characteristic of the existence of another, then the sixth case occurs, and the seventh case when disregard is implied. He went forth when his unwilling parents were weeping, or when his parents were weeping. "He strikes and leads him, he looks at the king of the Sibis," "Death takes away, while the great multitude looks on." "Lord of cows" is the sixth case of relation, "Lord among cows" is a locative of subject. Similarly, "master of cows," "master among cows," "chief of cows," "chief among cows," "heir of cows," "heir among cows," "witness of cows," "witness among cows," "guarantor of cows," "guarantor among cows," "born of cows," "born among cows," "skilled in dance and song," "skilled in dance and song," "engaged in making a mat," "engaged in making a mat." Likewise, in the desire to express location, the seventh case: "they salute among bhikkhus," "having kissed on the head," "having taken by the arms," "they wander for alms in the hands," "they protect elephants among plantains," "delighted in knowledge," "eager in knowledge" is a locative of subject. 36. From which determination Separation of a part from a whole by genus, quality, or action is determination; from which that is done, the sixth and seventh cases occur. Rice is the most wholesome of grain with husks, rice is the most wholesome among grain with husks. Black is the most abundant in milk among cows, black is the most abundant in milk among cows. The runner is the swiftest among those going, the runner is the swiftest among those going. 14. Seventh case in excess In the sense of excess, the seventh case occurs with "upa" (near/less than). A doṇa in a khāri (a doṇa is less than a khāri), meaning a doṇa is more than a khāri. Similarly, a kahāpaṇa in a deposit (a kahāpaṇa is less than a deposit). 15. In ownership with "adhi" In the sense of ownership, the seventh case occurs with "adhi" (over/on). The Pañcālas are under Brahmadatta, Brahmadatta is over the Pañcālas, meaning the Pañcālas are ruled by Brahmadatta. The Buddha is over the devas, (sam...) The Buddha is the highest meaning, as stated by the gods and others. Here, regarding the meanings mentioned, this is the distinction: Agent, instrument, producer, cause of action – these are essentially one, and that is a stick, white, cooking, Citta, cow – which are five kinds based on substance, quality, action, name, and genus. It is also six kinds based on object, agent, etc. That is the power-agent. The substances and others that are its basis are the locative agents, not primarily so. If they were primarily so, because those power-substances are mutually active, the basis would just be the basis. At no time would it be an instrument or an agent. Therefore, distinctions like "the pot cooks," "he cooks with the pot," "he cooks in the pot" for a single object would not be possible. But in the case of power, since substances and others are the basis for many powers, when substances and others are intended by power, they become that particular agent. Thus, even if substances are not distinct, the distinction of agents is justified. As it is said: Through various agents and so on, by their connection to a single object; Distinction is justified, like a dancer's distinctions by roles. Even if a pot is one in reality, it undergoes distinction through the distinction of agent, instrument, and locative, which are power-agents. Just as a dancer, wearing the guise of Rama, Ravana, etc., undergoes distinction as Rama, Ravana, by their names – that is the meaning. Again: Just as a single cloth, connected with qualities like thread and yellow; Becomes distinguished as "white cloth" or "yellow," even so is this. Here, the agent and so on, which are powers, are the primary agents. The pot, which is a substance, is a secondary agent through its connection with them. And how are they agents of action? The agent is the cause of actions like laughing and dancing, which are established by itself. The object, by causing firewood and other things that are the purpose of the action established by itself, is the cause in "he cooks rice" and so on. In "he cooks with sticks" and so on, the sticks are the cause, being a part of the cooking to be accomplished by the action of burning. In "he cuts with an axe" and so on, the axe is the cause of the wood becoming two parts. And the object is of the action. When being bound and pervaded, it is a cause for the action by way of being a sign. Similarly, for dative, ablative, and locative cases, as in 'he gives cows', 'he removes from the village', 'he cooks in a pot', these become causes for the actions of giving cows, removing, and cooking, by being signs for the action. Among these, the agent (kattā) is the one who performs the respective action. Therefore, only he obtains the designation of 'principal agent'. Even though instrumental and others have agency, they do not obtain it due to being secondary. Indeed, it was said by the questioner: Indeed, when there is a collection of factors, how can the action succeed, please tell? With only one agent, without all having agency. Since all instrumental and others are devoid of agency, due to the absence of instrumental and others, the kāraka is not six-fold. It is said: Although there is indeed agency inherently in instrumental and others, yet for the accomplishment of the action, this is secondary, having gone to another. This agency, found inherently in instrumental and others, becomes a secondary part for the actions of burning, holding, etc., of other instrumental factors, this is the meaning. The kāraka is six-fold, by way of designation, twenty-six-fold. By divisions, the object (kamma) is seven-fold, the agent (kattā) may be five-fold. The instrumental (karaṇa) is two-fold, the dative (sampadāna) is considered three-fold. The ablative (apādāna) is five-fold, the locative (ādhāra) is four-fold. As for the cases (vibhatti): Nominative and objective, instrumental, dative, ablative, possessive, locative, vocative, these are eight. Thus, in the 'Accomplishment of Usage', the third chapter is on Kārakas. 4. Chapter on Compounds Now, compounds (samāsa) are of nouns that are mutually related. Because they depend on nouns, and are themselves nominal, compounds are discussed after nouns. 1. 'Syādi' (and so on) in one meaning. This should be understood as authoritative. By the rule of taking the method mentioned before, 'syādi' means taking what ends with that. And that is the unification into one meaning of nouns with different meanings, which is called a compound. 2. 'Asaṅkhyaṃ' (indeclinable compound) in the meanings of case, prosperity, proximity, totality, absence, according to, after, and simultaneously. That which has another meaning as its primary, and that which has another meaning as its primary. And whatever is neuter, that will be indeclinable here. What is well-known in grammar, from the name 'avyayībhāva'; Like Upakumbha, Tiṭṭhagu, and Pātamegha. An indeclinable ending in *syā* existing in the meaning of case endings etc., becomes one meaning with an ending in *syā*. "An aviggaha (compound without separate parts) is a niccasamāsa (perpetual compound), and a padantaraviggaha (compound with separate parts)" is a padantaraviggaha. Having analyzed "thus existing among women" and formed a compound in the sense of a case ending – 2,119. In the state of having one meaning That which is a collection of root, suffix, etc., and has one meaning, is "one-meaning." Its state, the cause of its occurrence, is "one-meaning-ness." The rule for compounds like *īya* and *ṇa*, when that exists, the *syā* etc. are dropped. 9. That is neuter. And in the neuter gender, when all case endings are dropped according to "from *pubbasmā* and *mādito*", it becomes *adhitthi* stands, O *adhitthi*, see *adhitthi*, *adhitthi* is done, *adhitthi* moves, give *adhitthi*, go away *adhitthi*, *adhitthi* depends, *adhitthi* is established. Similarly, *adhikumāri*, the short vowel for the *ghapa* (final vowel) which is internal and not principal, according to "for the internal, non-principal *ghapa*." *Saha* = endowed with Brahma, *sabrahmaṃ*. In the manner stated, here and above, compounds etc. occur, here, the *sā* substitution for *saha* occurs according to "in the sense of existence at an inappropriate time." When *syā* etc. are formed, and the dropping of *syā* etc.