English
, and in division; lightning flashes on the tree, Devadatta is good towards his mother, he stands by each tree, whatever here is towards me, lightning flashes around the tree, Devadatta is good around his mother, he stands around each tree, whatever here is around me. With Anu-. From the meaning of proximity etc., the second case ending occurs with "anu"; lightning flashes along the tree, he made a truth-act along with dwelling; cause and characteristic occur, Devadatta is good along his mother, he stands along each tree, whatever envy there is towards me. With "saha" - From what is connected with "anu" together, the second case ending occurs; he stands along the mountain. In inferiority - From what is connected with "anu" in the sense of inferiority, the second case ending occurs; Sāriputta is wiser than Anu. Wiser - ma. With "upa" - From what is connected with "upa" in the sense of inferiority, the second case ending occurs; Sāriputta is wiser than Upa. The seventh in excess - From what is connected with "upa" in the sense of excess, the seventh case ending occurs; a doṇa is more than a khāri. In ownership with "adhi" - From what is connected with "adhi" in the sense of ownership, the seventh case ending occurs; the Pañcālas are under Brahmadatta, Brahmadatta is over the Pañcālas. The third case ending in agent and instrument - The third case ending occurs in the agent and the instrument as kārakas; done by a man, he cuts with a sword, handsome by nature, Gotama by clan, Asumedha by name, seven years old by birth - because the origin of the verb "bhū" is in the instrument, therefore the third case ending; thus he runs evenly, he runs unevenly, he buys grain for two doṇas, he buys cattle for five. With "saha" - The third case ending occurs in connection with "saha"; he came with his son, he came together with his son? The third case ending, like the sixth, occurs only in the subordinate. In characteristic - The third case ending occurs when expressing a characteristic; he saw an ascetic with a three-staff, blind in one eye, for by that limb the defect of the limbed is marked. In cause - The third case ending occurs when fit for that action; he lives by food, fame by knowledge. The fifth case ending optionally in debt - The fifth case ending occurs optionally in the cause of debt; bound by a hundred due to stupidity. In quality - The fifth case ending occurs optionally in the cause which is a secondary element; bound by stupidity or by stupidity, freed by wisdom, impermanent due to having been and not being, with the cessation of formations, cessation of consciousness. The sixth case ending with words of cause - The sixth case ending occurs in the cause with words expressing cause; for the sake of the belly, because of the belly. From all, the all - The meaning of cause Here, with the word "hetu" (cause), all the inflections are possible: what cause, to what cause, by what cause, of that cause, from what cause, of what cause, in what cause; what reason, by what reason; what motive, by what motive; what purpose, by what purpose, and so forth – in the sense of cause, indeed – by whom was it done. The fourth, in the sense of giving. To whom it is properly given, there the fourth should be; he gives to the Sangha; in the discernment of location, the seventh can also be, give to the Sangha. For the sake of that. Of that, this is for that, when indicating the state of being for that, from a noun the fourth should be; for warding off the cold, for the welfare and benefit of gods and humans, not enough for supporting a wife, wood for a sacrificial post, rice for cooking, and so forth. To whom does it not taste good, may schism in the Sangha not please even the venerable ones, it is agreeable to the Sangha, he does not cover his food – the sixth, when desiring to express a relation; and there should not be such a contradiction, because of similarity of form, and in such cases, since the connection is approved by the word, to whom do you commend the Dhamma? – in the mere sense, the first. Thus, others should also be understood, according to the tradition, even from what follows. He holds a hundred of the king, he holds the king's umbrella – the sixth in the sense of relation; thus, he praises the king, he strikes the king, he attends upon the king, he curses the king, even the gods envy such a one, be not angry with him, great hero, if he should be angry with him, the cloud terrifies the directions, he who does not betray his friends, he who harms a man who has done no wrong, what wrong have I done to the noble ones, the ascetics envy the heretics, to those who are guided by the Dhamma, what envy, the king's fortune is not pleasing, the king's fortune is seen, whether asked or unasked, he promises him cows, he listens to cows, they listened to the Blessed One, may he accept, may he approve, I announce to you, I report to you, I will teach you the Dhamma, as our Teacher would explain, enough for you to dwell here, what use are your matted locks, fool, the wrestler deserves. Life is like a straw, not even valued so, the fourth case for that purpose; the meaning is, even for the purpose that a straw has; "And whoever, cold or hot, does not value it more than a straw." Considering life like a straw - the cases are with their objects; he goes to heaven - the fourth case for that purpose, for he who goes to heaven, that is the purpose of his going - but in the desire for action, only the second case - he goes to heaven; may you have a long life, long life, good fortune, auspiciousness, benefit, purpose, skill, health, well-being, suitability, happiness, pleasantness be yours; good is the agreement of this friend, he would not reveal a secret matter to his son, Sakka appeared to me, he should send it to him, he sent a messenger to the monks, it is suitable for ascetics to exert themselves, it is enough for one, two, or three, I will make a comparison for you, I offer you reverence, he is at ease, the world's benefit, homage to you, O best of men, safety to him, enough of the wrestler for the wrestler, the wrestler is capable for the wrestler, his benefit, his happiness, welcome to you, O great king - everywhere the sixth case is in relation. Thus, other things of this kind should be understood according to the tradition. The fifth case is from a limit. The fifth case is from a limit of meaning of the word; he comes from the village, thus he is afraid of the thief, he is frightened of the thief, he protects from the thief, he guards from the thief. All are afraid of suffering, seeing fear in negligence they tremble at the rod - the sixth and seventh cases also occur in the desire for relation and location, he is defeated by studying, he is defeated by an opponent - the cases are with their objects; if I were to be defeated by a fisherman - the sixth case also occurs in the desire for relation, he keeps the cows away from the barley, he restrains the mind from evil, he protects the rice from the crows - is the fifth case with its object? The wise man should protect the mind - only the second case is seen in the object; he disappears from the teacher, he studies from the teacher; sorrow is born from desire - the fifth case is with its object; there also these six cases occur with their objects; from the Himalayas. The Ganges flows from the Himalayas, Quickly abstain from killing living beings, Devadatta is different, Devadatta is distinct, Thus the fifth case with possession; Devadatta is different, Devadatta is distinct, Thus the fifth case with possession; Thus, far from defilements, The other Devadatta, Up from the soles of the feet, Down from the crown of the head, Before the village, Before enlightenment, Thereafter, After that time, After that, In the desire for a relational word, even the sixth case; In front of the village, To the south of the village, Above the mountain, Below the palace; Having ascended the palace, he looks, He looks from the palace, Having sat on the seat, he looks, He looks from the seat, Thus, in the desire for a limiting word, the fifth case; Also in questions and narratives; Where are you from, sir? From Pāṭaliputta; Likewise in indicating place and time; From Pāṭaliputta to Rājagaha is seven leagues, Or in seven leagues; Thus, after the passing of three months from here; Obtained with difficulty, The fifth case in quality; I have attained it with difficulty, The third case in the instrumental sense of cause; Thus, freed a little, Freed by a little, He moves a little, The second case in the object as an adverb; Also in proximity and distance, the fifth and sixth cases with possession may occur; Far from the village, Near to the village, Far from the village, Near to the village, Because in proximity and distance, all cases with possession occur due to the absence of a restrictive rule; The village is far, The village is near, and so on; Some say that with these words of non-attachment, the nominative, accusative, instrumental, ablative, and locative cases occur, but with words of attachment, all cases with possession occur; But those have been refuted by others; The road is far, The road is near, An adverb of the verb, because the meaning of the root "gam" is going; Pure from desirable things, Freed from suffering, Secluded from sensual pleasures, A league in depth and breadth, A league in length, From then on, Since I remember myself, The cases with possession. With apa and pari, in exclusion-. When occurring in exclusion, the fifth case occurs in connection with apa and pari; Merchants come from beyond Sālā, They come from around Sālā. except the Sala tree, that is the meaning; why "vajjanena"? Lightning strikes the tree, from Pāṭaliputta Vassa Deva - the fifth in the sense of limit and exclusion, except for Pāṭaliputta, along with "va" - a distinction; thus, up to "from Pāṭaliputta Vassa Deva." In substitution and donation, "pati-."