As what?

1. Gāmā apenti munayo (the sages go away from the village).
2. Nagarā niggato rājā (the king has gone out of the city).
3. Corā bhayaṃ jāyate (danger or fear arises from the thief).
4. Ācariyupajjhāyehi sikkhaṃ gaṇhāti sisso (the student takes the training from the teachers and preceptors).

What is the use of the name “apādāna” (ablative)?2Footnote: “Kvattho” can be read as “ko attho” (what is the use?) or as “kva attho” (where is the use?). For the use of the name “apādāna” in the sutta “Apādāne pañcamī” (§295). In the ablative, the fifth [inflection].

As what?

1. Buddhasmā parājenti aññatitthiyā (the adherents of other teachers were defeated by the Buddha).

In connection with the root ‘bhū’ preceded by ‘pa’, that from which there is an uninterrupted flow has the name “ablative”.

As what?

1. Himavatā pabhavanti pañca mahānadiyo (the five great rivers originate from the Himalayas).
2. Anavatattamhā pabhavanti mahāsarā (the great lakes originate from the [lake] Anavatatta).
3. Aciravatiyā pabhavanti kunnadiyo (the small rivers originate from the [river] Aciravatī).

Also in connection with nouns, that case has the name “ablative”.

As what?

1. Urasmā jāto putto (a son born from the breast).
2. Bhūmito niggato raso (the essence comes out from the earth).
3. Ubhato sujāto putto mātito ca pitito ca (a son well born from both, from the mother and from the father).

In connection with prefixes,9Footnote: Upasaggayogādīsv api ca (K). that case has the name “ablative”.

As what?

1. Apasālāya āyanti vāṇijā (the merchants go avoiding the [customs] hall).
2. Ābrahmalokā saddo abbhuggacchati (the sound spreads as far as the world of Brahmā).
3. Upari pabbatā10Footnote: Pari pabbatā (K). devo vassati (the rain falls above the hill).11Footnote: Another reading is “pari pabbatā devo vassati”, the rain falls avoiding the hill.
4. Buddhasmā pati Sāriputto dhammadesanāya bhikkhū ālapati temāsaṃ (substituting the Buddha, Sāriputta calls the bhikkhus to preach the Dhamma for three months).
5. Ghatam assa telasmā pati dadāti ([he] gives him butter instead of oil).
6. Uppalam assa padumasmā pati dadāti ([he] gives him a lily instead of a lotus).
7. Kanakam assa hiraññasmā pati dadāti ([he] gives him gold instead of silver).

By taking “ādi”, there is also the fifth inflection in the middle of cases.

1. Ito pakkhasmā vijjhati migaṃ luddako (the hunter pierces [will pierce] the deer fifteen days from now).
2. (Ito) kosā12Footnote: Ito kosā (Sī). vijjhati kuñjaraṃ ([he] pierces the elephant a kosa13Translator's note: A measure of length equivalent to a quarter of a yojana. from here).
3. (Ito) māsasmā bhuñjati bhojanaṃ ([he] eats the food a month from now).

By taking “api”, there is also the fifth inflection in connection with particles, and also the second and the third [inflection].

1. Rahitā mātujā puññaṃ katvā dānaṃ deti (without a son, having done merit, [he] gives); rahitā mātujaṃ, rahitā mātujena vā.
2. Rite saddhammā kuto sukhaṃ labhati (without the good Dhamma, where can [one] get happiness?); rite saddhammaṃ, rite saddhammena vā.
3. Te bhikkhū nānā kulā pabbajitā (those bhikkhus went forth from various families).
4. Vinā saddhammā natth’ añño koci nātho loke vijjati (without the good Dhamma, there is no other refuge existing in the world); vinā saddhammaṃ, vinā saddhammena vā; vinā buddhasmā, vinā buddhaṃ, vinā buddhena vā.

By taking “ca”, there is also the fifth inflection in other meanings.

1. Yato ’haṃ bhagini ariyāya jātiyā jāto (sister, from the time I was born with the Noble birth).
2. Yato sarāmi attānaṃ (from the time I remember myself).
3. Yato patto ’smi viññutaṃ (from the time I came to the use of reason).
4. Yatv ādhikaraṇam enaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāsaveyyuṃ (for that reason, evil and unwholesome dhammas, covetousness and grief, torment [the bhikkhu] who dwells unrestrained in the eye-faculty).

1. Kāke rakkhanti taṇḍulā (they keep the crows away from the rice).
2. Yavā paṭisedhenti gāvo (they keep the cows away from the barley).

1. Upajjhāyā antaradhāyati sisso (the student hides from the preceptor).
2. Mātarā ca pitarā ca antaradhāyati putto (the son hides from the mother and the father).

What is the purpose of saying “vā” (optionally)? To [allow] the meaning of the seventh inflection. Jetavane antaradhāyati Bhagavā (the Blessed One disappeared in [from] Jetavana).

First, (1) in the meaning of far:

1. Kīvadūro ito Naḷakāragāmo (how far from here is the village of Naḷakāra?).
2. Dūrato v’ āgamma (having come from far).
3. Ārakā te moghapurisā imasmā dhammavinayā (those foolish men are far away from this Dhamma-Vinaya).
4. Also the second and the third [inflection] [are used]. Dūraṃ gāmaṃ āgato, dūrena gāmena vā āgato ([he] came from a far village). Ārakā imaṃ dhammavinayaṃ, anena dhammavinayena vā (far from this Dhamma-Vinaya), etc.

(2) In the meaning of near:

1. Antikaṃ gāmā (near the village); āsannaṃ gāmā (close to the village); samīpaṃ gāmā (next to the village).
2. Samīpaṃ saddhammā (near the good Dhamma).
3. Also the second and the third [inflection]. Antikaṃ gāmaṃ, antikaṃ gāmena vā. Āsannaṃ gāmaṃ, āsannaṃ gāmena vā. Samīpaṃ gāmaṃ, samīpaṃ gāmena vā. Samīpaṃ saddhammaṃ, samīpaṃ saddhammena vā, etc.

(3) In the measurement of distance:

1. Ito Mathurāya catūsu yojanesu Saṅkassaṃ nāma nagaraṃ atthi; tattha bahū janā vasanti (the city called Saṅkassa is four yojanas from Mathurā; many people live there), etc.

(4) In the measurement of time:

1. Ito bhikkhave ekanavutikappe Vipassī nāma Bhagavā loke udapādi (bhikkhus, ninety-one aeons from this one, the Blessed One Vipassī arose in the world).
2. Ito tiṇṇaṃ māsānaṃ accayena parinibbāyissati (at the expiration of three months from now, [the Buddha] will attain Parinibbāna), etc.

(5) When there is elision of [a word ending in] ‘tvā’, [also used] in the accusative (kamma) and in the locative (adhikaraṇa):

1. Pāsādā saṅkameyya (he should go from the mansion), pāsādaṃ abhiruhitvā (saṅkameyya) vā (or, having gone up the mansion, [he should go]).
2. Pabbatā saṅkameyya (he should go from the mountain), pabbataṃ abhiruhitvā (saṅkameyya) vā (or, having climbed the mountain, [he should go]).
3. Hatthikkhandhā saṅkameyya (he should descend from the back of the elephant), hatthikkhandhaṃ abhiruhitvā (saṅkameyya) vā (or, having climbed up the back of the elephant, [he should descend]).
4. Āsanā vuṭṭhaheyya (he should get up from the seat), āsane nisīditvā (vuṭṭhaheyya) vā (or, having sat on the seat, [he should get up]), etc.

(6) In connection with [words that mean] direction:

1. Avīcito yāva upari bhavaggam antare bahū sattanikāyā vasanti (many orders of beings live in the interval from Avīci up to the top of existence).
2. Yato khemaṃ tato bhayaṃ (from where there is security, from there [arises] fear or danger).
3. Puratthimato, dakkhiṇato, pacchimato, uttarato aggī pajjalanti (the fires blaze from the east, from the south, from the west, from the north).
4. Yato assosuṃ bhagavantaṃ (from there they listened to the Blessed One).
5. Uddhaṃ pādatalā adho kesamatthakā (upward from the soles of the feet, downward from the tips of the hair), etc.

(7) In comparison:

1. Yato paṇītataro vā visiṭṭhataro vā natthi (there is nothing more exalted or more excellent than this).
2. Also the sixth [inflection] [is used]. Channavutīnaṃ pāsaṇḍānaṃ dhammānaṃ pavaraṃ, yad idaṃ sugatavinayo (this Discipline of the Well-Gone One is better than the ninety-six sectarian Dhammas), etc.

(8) In connection with abstinence:

1. Gāmadhammā vasaladhammā asaddhammā ārati virati paṭivirati ([one] refrains, abstains, desists completely from the way of the villages, from the way of the outcasts, from the bad dhamma).
2. Pāṇātipātā veramaṇī (abstention from killing), etc.

(9) In purity:

1. Lobhaniyehi dhammehi suddho asaṃsaṭṭho (pure and unmixed with the things that provoke attachment).
2. Mātito ca pitito ca suddho asaṃsaṭṭho anupakuddho agarahito (pure, unmixed, blameless and irreproachable on the mother's side and on the father's side), etc.

(10) In liberation:

1. Parimutto dukkhasmā ti vadāmi (I say “well freed from suffering”).
2. Mutto ’smi Mārabandhanā (I am freed from the bondage of Māra).
3. Na te muccanti maccunā (they are not freed from death), etc.

(11) In the meaning of cause:17Footnote: “Hetvatthe” means the word “hetu” as well as the words having the same meaning as “hetu”.

1. Kasmā hetunā, kena hetunā, kissa hetunā (on account of what cause?, on account of which cause?, on account of the cause of what?).
2. Kasmā nu tumhaṃ daharā na mīyare (why do your young ones not die?).
3. Kasmā idh’ eva maraṇaṃ bhavissati (why will there be only death here?), etc.

(12) In the meaning of seclusion:

1. Vivitto pāpakā dhammā (secluded from evil dhammas), vivicc eva kāmehi (secluded from sensual pleasures), vivicca akusalehi dhammehi (secluded from unwholesome dhammas), etc.

(13) In measuring:

1. Dīghaso navavidatthiyo sugatavidatthiyā (in length, nine spans of the span of the Well-Gone One); pamāṇikā kāretabbā (it should be made according to the regular measurements); majjhimassa purisassa aḍḍhateḷasahatthā (twelve and a half cubits of the average man), etc.

(14) In connection with the past:

1. Pubbe ’va sambodhā (before the Enlightenment), etc.

(15) In the meaning of bondage:

1. Satasmā bandho naro (the man is imprisoned because of one hundred [of debt]).
2. Also the third [inflection] [is used]. Satena bandho naro raññā iṇatthena (the man was imprisoned by the king because of a debt of one hundred), etc.

(16) In the expression of quality [both good and bad]:

1. Puññāya sugatiṃ yanti (because of merit they go to a happy destination).
2. Cāgāya vipulaṃ dhanaṃ (because of generosity, there is abundant wealth).
3. Paññāya vimuttimano (because of wisdom, [he] is one whose mind is freed).
4. Issariyāya janaṃ rakkhati rājā (because of his power, the king protects the people), etc.

(17) In questioning, when there is elision of [a word ending in] ‘tvā’, [also used] in the accusative (kamma) and in the locative (adhikaraṇa):

1. Abhidhammā pucchanti (they ask about the Abhidhamma), Abhidhammaṃ sutvā, Abhidhamme ṭhatvā (pucchanti) vā (having listened to the Abhidhamma, or having stood on the Abhidhamma, they ask).
2. Vinayā pucchanti (they ask about the Vinaya), vinayaṃ sutvā, vinaye ṭhatvā (pucchanti) vā (having listened to the Vinaya, or having stood on the Vinaya, they ask).
3. Also the second and the third [inflection]. Abhidhammaṃ, abhidhammena vā. Vinayaṃ, vinayena vā. Likewise with the suttas, the geyyas, the gāthās, the veyyākaraṇas, the udānas, the itivuttakas, the jātakas, the abbhutadhammas and the vedallas, etc.

(18) In talking, when there is elision of [a word ending in] ‘tvā’, [also used] in the kamma (accusative) and in the adhikaraṇa (locative):

1. Abhidhammā kathayanti (they talk about the Abhidhamma), abhidhammaṃ sutvā, abhidhamme ṭhatvā (kathayanti) (having listened to the Abhidhamma, or having stood on the Abhidhamma, they talk).
2. Vinayā kathayanti (they talk about the Vinaya), vinayaṃ sutvā, vinaye ṭhatvā (kathayanti) (having listened to the Vinaya, or having stood on the Vinaya, they talk).
3. Also the second and the third [inflection] [are used]. Abhidhammaṃ, abhidhammena vā. Vinayaṃ, vinayena vā. Likewise with the suttas, the geyyas, the gāthās, the veyyākaraṇas, the udānas, the itivuttakas, the jātakas, the abbhutadhammas and the vedallas, etc.

(19) In little:

1. Thokā muccanti (they are liberated with little [effort]); appamattakā muccanti (they are liberated with not much); kicchā muccanti (they are liberated with difficulty).
2. Also the third [inflection] [is used]. Thokena, appamattakena, kicchena vā, etc.

(20) And in no-agent:18Footnote: There are two agents: (1) the causative agent and (2) the pure agent. “Akattari” means non-causative agent.

1. Kammassa katattā upacitattā ussannattā vipulattā cakkhuviññāṇaṃ uppannaṃ hoti (because of the kamma being done, accumulated, abundant and vast, eye-consciousness arises), etc.

By taking “ca”, also the remaining [examples] of the “apādāna” not shown by me should be constructed, as appropriate, by those who are skilled in giving examples.

1. Samaṇassa cīvaraṃ dadāti ([he] gives the robe to the ascetic).
2. Samaṇassa rocate saccaṃ (the truth is pleasing to the ascetic).
3. Devadattassa suvaṇṇacchattaṃ dhārayate Yaññadatto (Yaññadatta holds the golden parasol for Devadatta).

What is the use of the name “sampadāna” (dative)? For the use of the name “sampadāna” in the sutta “Sampadāne catutthī” (§293). In the dative, the fourth [inflection].

“Vā” is in the sense of alternative (vikappana). When there is connection with roots and nouns, or connection with prefixes, or connection with particles, the word “vā” is employed as an alternative of meaning.

First, (1) in connection with [the root] ‘silāgha’ (praising):

1. Buddhassa silāghate, Dhammassa silāghate, Saṃghassa silāghate ([one] praises the Buddha, praises the Dhamma, praises the Saṅgha).
2. Sakaṃ upajjhāyassa silāghate ([he] praises his own preceptor).
3. Tava silāghate, mama silāghate ([he] praises you, praises me), etc.

(2) In connection with [the root] ‘hanu’ (deceiving/removing):

1. Hanute tuyham eva, hanute mayham eva ([he] lies to you, lies to me), etc.

(3) In connection with [the root] ‘ṭhā’ (standing):

1. Upatiṭṭheyya Sakyaputtānaṃ vaḍḍhakī (the carpenter should attend to the sons of the Sakyas).
2. Bhikkhussa bhuñjantassa pānīyena vā vidhūpanena vā upatiṭṭheyya bhikkhunī ([if] a bhikkhunī should attend with water or with a fan to a bhikkhu who is eating…), etc.

(4) In connection with [the root] ‘sapa’ (swearing [to tell the truth]):

1. Tuyhaṃ sapate, mayhaṃ sapate ([he] swears to you, swears to me), etc.

(5) In connection with [the root] ‘dhāra’ (holding/owing):

1. Suvaṇṇaṃ te dhārayate ([he] owes you gold), etc.

(6) In connection with [the root] ‘piha’ (liking/loving):

1. Buddhassa aññatitthiyā pihayanti (the followers of other teachings like the Buddha).
2. Devā dassanakāmā te (the deities wish to see you).
3. Yato icchāmi bhaddantassa (because I want the venerable).
4. Samiddhānaṃ pihayanti daliddā (the poor like the rich), etc.

(7) In connection with [the roots] ‘kudha’ (being angry), ‘duha’ (damaging), ‘issa’ (envying) and ‘usūya’ (showing anger):

1. Kodhayati Devadattassa ([he] is angry with Devadatta).
2. Tassa kujjha Mahāvīra mā raṭṭhaṃ vinassa idaṃ (be angry with him, Great Hero; do not let this country be destroyed).
3. Duhayati disānaṃ megho (the storm destroys the countries).
4. Titthiyā samaṇānaṃ issayanti guṇagiddhena; titthiyā samaṇānaṃ issayanti lābhagiddhena (because of greed for honor, the followers of [other] teachings are jealous of the ascetics; because of greed for gain, the followers of [other] teachings are jealous of the ascetics).
5. Dujjanā guṇavantānaṃ usūyanti guṇagiddhena (because of greed for honor, bad people find fault with the virtuous); kā usūyā vijānataṃ (what is the criticism of those who know?), etc.

(8) In connection with the roots ‘rādha’ (pleasing) and ‘ikkha’ (seeing), the one who has not been spoken of and about whom one asks, and for the purpose of making known the action: that case has the name “dative”; also the second [inflection] [is used].

1. Ārādho ’haṃ rañño (I like the king), ārādho ’haṃ rājānaṃ.
2. Ky āhaṃ ayyānaṃ aparajjhāmi (what have I done wrong to the venerables?); ky āhaṃ ayye aparajjhāmi.
3. Cakkhuṃ janassa dassanāya taṃ viya maññe (I consider the eye to see people just as I consider you [= I regard you as the eye]).
4. Āyasmato Upālittherassa upasampadāpekkho Upatisso (the Venerable Upatissa wishes the higher ordination from the Venerable Upāli), āyasmantaṃ vā, etc.

(9) In the former subject of ‘paccāsuṇa’ and ‘anupatigiṇa’: when the root ‘su’ (hearing) is in connection with ‘paccā’ [= ‘pati’ + ‘ā’], whatever is the subject of the previous object has the name “dative”.

As what? Bhagavā bhikkhū etad avoca (the Blessed One said this to the bhikkhus).

[Here] “bhikkhū” is the indirect object (akathitakamma) and “etaṃ” is the direct object (kathitakamma). The subject of the previous object (“etaṃ”), “Bhagavā”, has the name “kattu” by the sutta “Yo karoti sa kattā” (§281). Thus, whatever is the subject of the previous object has the name “dative”.

As what?

1. Te bhikkhū Bhagavato paccassosuṃ (those bhikkhus replied to the Blessed One).
2. Āsuṇanti Buddhassa bhikkhū (the bhikkhus listen to the Buddha).

(10) In connection with ‘anu’ and ‘pati’ of the root ‘ge’ (making sound), whatever is the subject of the previous object has the name “dative”.

As what? Bhikkhu janaṃ dhammaṃ sāveti (the bhikkhu makes the people listen to the Dhamma).

1. Tassa bhikkhuno jano anugiṇāti (the people cheer that bhikkhu).
2. Tassa bhikkhuno jano patigiṇāti (the people approve that bhikkhu).

The one who speaks, that is the “subject” (kattā); What is said is called “object” (kamma); The one who receives it should be understood as “dative”.

And so on.

(11) In the meaning of announcing:

1. Ārocayāmi vo bhikkhave; āmantayāmi vo bhikkhave; paṭivedayāmi vo bhikkhave (I announce to you, bhikkhus; I inform you, bhikkhus; I declare to you, bhikkhus).
2. Ārocayāmi te mahārāja; āmantayāmi te mahārāja; paṭivedayāmi te mahārāja (I announce to you, great king; I inform you, great king; I declare to you, great king), etc.

(12) In the purpose of that: That robe should be put aside for the sake of fulfilling that which is deficient. For the sake of the Buddha, for the sake of the Dhamma, for the sake of the Saṅgha I give up [my] life.

(13) In the meaning of ‘tuṃ’:

1. Lokānukampāya atthāya hitāya sukhāya devamanussānaṃ Buddho loke uppajjati (the Buddha appears in the world out of compassion for the world, for the welfare, for the benefit and for the happiness of devas and humans).
2. Bhikkhūnaṃ phāsuvihārāya vinayo paññatto (the Vinaya was established for the sake of the living in comfort of the bhikkhus), etc.

(14) In connection with [words that have] the meaning of “alaṃ”: “Alaṃ” means worthy (arahati) and rejection (paṭikkhitta).

1. Alaṃ me Buddho (the Buddha is worthy for me).
2. Alaṃ me rajjaṃ (the kingdom is worthy for me).
3. Alaṃ bhikkhu pattassa (the bhikkhu is worthy of the bowl).
4. Alaṃ mallo mallassa; arahati mallo mallassa (one wrestler is a match for another wrestler; one wrestler is worthy of another wrestler).

1. Alaṃ te rūpaṃ karaṇīyaṃ (matter is nothing to you). Alaṃ me hiraññasuvaṇṇena (I do not need silver and gold), etc.

(15) In connection with the root ‘mana’, in [the expression of] disrespect and towards a non-living being:

1. Kaṭṭhassa tuvaṃ maññe (I consider you as a log).
2. Kaliṅgarassa tuvaṃ maññe (I consider you as a rotten piece of wood).

What is the purpose of saying “anādare” (disrespect)? [This sutta does not apply when there is no disrespect, as in:] Suvaṇṇaṃ viya taṃ maññe (I consider you as gold).

What is the purpose of saying “appāṇini” (non-living being)? [This sutta does not apply when there is a living being, as in:] Gadrabhaṃ tuvaṃ maññe (I consider you an ass). And so on.

(16) In the object of [roots that have the] meaning of going:

1. Gāmassa pādena gato (gone to the village on foot); nagarassa pādena gato (gone to the city on foot).
2. Appo saggāya gacchati (few go to heaven), saggassa gamanena vā (or by going to heaven).
3. Mūlāya paṭikasseyya saṃgho (the Saṅgha should draw [him] back to the beginning).
4. Also the second [inflection] [is used]. Gāmaṃ pādena gato, nagaraṃ pādena gato, appo saggaṃ gacchati, saggaṃ gamanena vā. Mūlaṃ paṭikasseyya saṃgho [the same examples], etc.

(17) In the meaning of benediction:

1. Āyasmato dīghāyuko hotu (may there be long life for the venerable).
2. Bhaddaṃ bhavato hotu (may there be good for you); kusalaṃ bhavato hotu (may there be health for you); anāmayaṃ bhavato hotu (may you be free from disease); sukhaṃ bhavato hotu (may there be happiness for you); svāgataṃ bhavato hotu (may you be welcome); attho bhavato hotu (may there be welfare for you); hitaṃ bhavato hotu (may there be benefit for you), etc.

(18) In connection with “sammuti” (consent):

1. Aññatra saṃghasammutiyā bhikkhussa vippavatthuṃ na vaṭṭati (except with the consent of the Saṅgha, it is not proper for a bhikkhu to stay away [from the robe]).
2. Sādhu sammuti me tassa Bhagavato dassanāya (it is good the consent for me to see that Blessed One), etc.

(19) In connection with “bhiyya” (more):

1. Bhiyyoso mattāya (more than the measure), etc.

(20) In the meaning of the seventh [inflection]:

1. Tuyhañ c’ assa āvikaromi (and I declare it to you).
2. Tassa me Sakko pātur ahosi (Sakka manifested to that [which is] me), etc.

(21) By taking “attha”, many examples are found.

As what?

1. Upamaṃ te karissāmi (I will give you a simile).
2. Dhammaṃ vo desessāmi (I will preach the Dhamma to you).

(22) And in the meaning of the root ‘sāra’ (going or thinking):

1. Desetu bhante Bhagavā dhammaṃ bhikkhūnaṃ (venerable sir, let the Blessed One preach the Dhamma to the bhikkhus).
2. Tassa phāsu vihārāya hoti (for his living in comfort).
3. Etassa pahiṇeyya (it should be sent to him).
4. Yathā no Bhagavā byākareyya, tathā pi tesaṃ byākarissāma (just as the Blessed One may explain to us, in the same way we will explain to them).
5. Kappati samaṇānaṃ āyogo (is the cloth belt allowable for the ascetics?).
6. Amhākaṃ maṇinā attho (we need the jewel).
7. Kim attho me Buddhena (what is the use of the Buddha to me?).
8. Seyyo me attho (the benefit is the best for me).
9. Bahūpakārā bhante Mahāpajāpatigotamī Bhagavato (venerable sir, Mahāpajāpatigotamī has been very helpful to the Blessed One).
10. Bahūpakārā bhikkhave mātāpitaro puttānaṃ (bhikkhus, the mother and father are very helpful to the sons), etc.

Also in the remaining constructions of words, other examples should be constructed by those who are skilled in giving examples.

Taking “ca” is for the dragging of “vā”, which has the meaning of alternative (vikappana). Here the word “vā” is employed to drag (include) whatever words with the function of the dative that have not been shown by me.

As what?

1. Bhikkhusaṃghassa pabhū ayaṃ Bhagavā (this Blessed One is the lord of the Saṅgha of bhikkhus).
2. Desassa pabhū ayaṃ rājā (this king is the lord of the country).
3. Khettassa pabhū ayaṃ gahapati (this householder is the lord of the field).
4. Araññassa pabhū ayaṃ luddako (this hunter is the lord of the forest), etc.

Sometimes [it is] also [used] in the meaning of the second, the third, the fifth, the sixth and the seventh [inflection].

Here, first, (1) pervading (byāpika):

1. Jalesu khīraṃ tiṭṭhati (milk exists in the waters), tilesu telaṃ (oil, in the sesame), ucchūsu raso (juice, in the sugar canes).

(2) Close contact (opasilesika):

1. Pariyaṅke rājā seti (the king lies on the couch).
2. Āsane upaviṭṭho saṃgho (the Saṅgha is seated on the seat).

(3) Domain (vesayika):

1. Bhūmīsu manussā caranti (humans walk on the earth).
2. Antalikkhe vāyū vāyanti (the winds blow in the sky).
3. Ākāse sakuṇā pakkhandanti (the birds fly in the space).

(4) Nearness (sāmīpika):

1. Vane hatthino caranti (the elephants roam near the forest).
2. Gaṅgāyaṃ ghoso tiṭṭhati (the village of cowherds is near the Ganges).
3. Vaje gāvo duhanti (they milk the cows near the pen).
4. Sāvatthiyaṃ viharati Jetavane ([the Blessed One] dwells near Sāvatthī, in Jeta's Grove).

What is the use of the name “okāsa” (locative)? For the use of the name “okāsa” in the sutta “Okāse sattamī” (§302). In the locative, the seventh [inflection].

1. Dattena vīhiṃ lunāti ([he] cuts the paddy with the sickle).
2. Vāsiyā kaṭṭhaṃ tacchati (chips the timber with the adze).
3. Pharasunā rukkhaṃ chindati (cuts the tree with the hatchet).
4. Kudālena pathaviṃ khaṇati (digs the earth with the spade).
5. Satthena kammaṃ karoti (does the work with the knife).
6. Cakkhunā rūpaṃ passati (sees a form with the eye).
7. Sotena saddaṃ suṇāti (hears the sound with the ear).

What is the use of the name “karaṇa” (instrumental)? For the use of the name “karaṇa” in the sutta “Karaṇe tatiyā” (§286). In the instrumental, the third [inflection].

1. Chattaṃ karoti ([he] makes an umbrella).
2. Rathaṃ karoti (makes a chariot).
3. Rūpaṃ passati (sees a form).
4. Saddaṃ suṇāti (hears a sound).
5. Kaṇṭakaṃ maddati (steps on a thorn).
6. Visaṃ gilati (swallows poison).

What is the use of the name “kamma” (object)? For the use of the name “kamma” in the sutta “Kammatthe dutiyā” (§297). In the meaning of the object, the second [inflection].

1. Ahinā daṭṭho naro (the man is bitten by the snake).
2. Garuḷena hato nāgo (the serpent was killed by the garuḷa).
3. Buddhena jito Māro (Māra was defeated by the Buddha).
4. Upaguttena Māro bandho (Māra was bound by Upagutta).

What is the use of the name “kattu” (subject)? For the use of the name “kattu” in the sutta “Kattari ca” (§288). And in the subject [the third inflection].

1. So puriso taṃ purisaṃ kammaṃ kāreti (the man causes the man to do the work); so puriso tena purisena kammaṃ kāreti; so puriso tassa purisassa kammaṃ kāreti. (The object of the causative can also be in the third inflection, “tena purisena”, and in the sixth inflection, “tassa purisassa”.)
2. Thus with “hāreti”, to cause to carry; “pāṭheti”, to cause to read; “pāceti”, to cause to cook; “dhāreti”, to hold.

What is the use of the name “hetu” (cause)? For the use of the name “hetu” in the sutta “Dhātūhi ṇe-ṇaya-ṇāpe-ṇāpayā kāritāni hetvatthe” (§438). After roots, the causatives ‘ṇe’, ‘ṇaya’, ‘ṇāpe’ and ‘ṇāpaya’ [are used] in the meaning of cause.

1. Tassa bhikkhuno paṭivīso (the portion of that bhikkhu).
2. Bhikkhuno patto (the bowl of the bhikkhu).
3. Tassa bhikkhuno cīvaraṃ (the robe of that bhikkhu).
4. Attano mukhaṃ (the mouth of oneself).

What is the use of the name “sāmī” (possessive)? For the use of the name “sāmī” in the sutta “Sāmismiṃ chaṭṭhī” (§301). In the possessive, the sixth [inflection].

1. Puriso (man), purisā (men), eko (one), dve (two), ca (and), vā (or), he (hey), ahe (oh), re (heigh), are (halloo).

1. Bho purisa (oh man), bhavanto purisā (oh men).
2. Bho rāja (oh king), bhavanto rājāno (oh kings).
3. He sakhe (hey friend), he sakhino (hey friends).

1. Agginā kuṭiṃ jhāpeti ([he] burns the hut with fire).
2. Manasā ce paduṭṭhena (if with a corrupted mind).
3. Manasā ce pasannena (if with a pure mind).
4. Kāyena kammaṃ karoti (does the work with the body).

1. Sahā ’pi Gaggena saṃgho uposathaṃ kareyya, vinā pi Gaggena (the Saṅgha should do the uposatha with Gagga or without Gagga).
2. Mahatā bhikkhusaṃghena saddhiṃ (together with the great Community of bhikkhus).
3. Sahassena samaṃ mitā (measured evenly with one thousand).

1. Raññā hato poso (the man was killed by the king).
2. Yakkhena dinno varo (a boon was given by the yakkha).
3. Ahinā daṭṭho naro (the man was bitten by the snake).

1. Annena vasati (lives because of food).
2. Dhammena vasati (lives because of the Dhamma [because he wants to study the Dhamma]).
3. Vijjāya vasati (lives because of learning [because he wants to learn]).
4. Sakkārena vasati (lives because of honor [because he expects honors]).

1. Tena kālena (at that time).
2. Tena samayena (on that occasion).
3. (Yena kālena, yena samayena) tena kho pana samayena (and on that occasion).

1. Akkhinā kāṇo (blind in one eye).
2. Hatthena kuṇī (crippled in one hand).
3. Kāṇaṃ passati nettena (sees one who is blind in one eye).
4. Pādena khañjo (lame in one foot).
5. Piṭṭhiyā khujjo (humpbacked in the back).

1. Gottena Gotamo nātho (the Lord Gotama by clan).
2. Suvaṇṇena abhirūpo (handsome by golden color).
3. Tapasā uttamo (excellent by ascetic practices).

1. Buddhassa vā Dhammassa vā Saṃghassa vā dānaṃ deti ([he] gives a gift to the Buddha, to the Dhamma or to the Saṅgha).
2. Dātā hoti samaṇassa vā brāhmaṇassa vā (is a giver to the ascetic or to the brahmin).

1. Namo te Buddhavīr’ atthu (oh Buddha, oh Hero, may there be homage to you).
2. Sotthi pajānaṃ (welfare to the people).
3. Namo karohi nāgassa (pay homage to the Arahant [nāga]).
4. Svāgataṃ te mahārāja (welcome to you, great king).

1. Pāpā cittaṃ nivāraye ([one] should restrain the mind from evil).
2. Abbhā mutto va candimā (like the moon freed from the cloud).
3. Bhayā muccati so naro (that man is freed from danger or fear).

1. Ananubodhā appaṭivedhā catunnaṃ ariyasaccānaṃ yathābhūtaṃ adassanā (because of not understanding, because of not penetrating, because of not seeing the Four Noble Truths as they really are).

1. Gāvaṃ hanati ([he] kills the cow).
2. Vīhayo lunāti (cuts the paddy).
3. Satthaṃ karoti (makes a book [also: a knife]).
4. Ghaṭaṃ karoti (makes a water-pot).
5. Rathaṃ karoti (makes a chariot).
6. Dhammaṃ suṇāti (hears the Dhamma).
7. Buddhaṃ pūjeti (honors the Buddha).
8. Vācaṃ bhāsati (speaks a word).
9. Taṇḍulaṃ pacati (cooks the rice).
10. Coraṃ ghāteti (kills the thief).

1. Māsaṃ maṃsodanaṃ bhuñjati (eats meat and rice for a month [every day for one month]).
2. Saradaṃ ramaṇīyā nadī (the river is beautiful during the autumn).
3. Māsaṃ sajjhāyati (recites for a month).
4. Yojanaṃ vanarāji (the line of the forest is one yojana long).
5. Yojanaṃ dīgho pabbato (the mountain is one yojana long).
6. Kosaṃ sajjhāyati (recites for a kosa [one quarter of a yojana]).

What is the purpose of saying “accantasaṃyoge” (constant conjunction)? [This sutta does not apply when there is no constant conjunction, as in:] Saṃvacchare bhojanaṃ bhuñjati (eats food during the year).

1. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato (thus the good reputation of that honorable Gotama goes up [spreads]).
2. Pabbajitam anu pabbajiṃsu (they went forth following the example of the one gone forth [the Bodhisatta]).

1. Puriso purisaṃ (gāmaṃ) gāmayati (the man causes the man to go to the village); puriso purisena vā, puriso purisassa vā. (The object of the causative can also be in the third inflection, “purisena”, or in the sixth inflection, “purisassa”.)
2. Thus with “bodhayati”, causes to know; “bhojayati”, causes to eat; “pāṭhayati”, causes to read; “hārayati”, causes to carry; “kārayati”, causes to do; “sayāpayati”, causes to lie down. Thus everywhere in the causative.

1. Tassa bhikkhuno paṭivīso (the portion of that bhikkhu).
2. Tassa bhikkhuno patto (the bowl of that bhikkhu).
3. Tassa bhikkhuno cīvaraṃ (the robe of that bhikkhu).
4. Attano mukhaṃ (the mouth of oneself).

1. Gambhīre odakantike (in the depth, at the bottom of the water).
2. Pāpasmiṃ ramati mano (the mind delights in evil).
3. Bhagavati brahmacariyaṃ vussati kulaputto (the young man of good family practices the holy life in the Blessed One).

1. Goṇānaṃ sāmī, goṇesu sāmī (the owner of the oxen).
2. Goṇānaṃ issaro, goṇesu issaro (the lord of the oxen).
3. Goṇānaṃ adhipati, goṇesu adhipati (the master of the oxen).
4. Goṇānaṃ dāyādo, goṇesu dāyādo (the heir of the oxen).
5. Goṇānaṃ sakkhī, goṇesu sakkhī (the witness of the oxen).
6. Goṇānaṃ patibhū, goṇesu patibhū (the guarantor (the one who promises) of the oxen).
7. Goṇānaṃ pasuto, goṇesu pasuto (engaged in the oxen).
8. Goṇānaṃ kusalo, goṇesu kusalo (skillful in the oxen).

1. Kaṇhā gāvīnaṃ sampannakhīratamā, kaṇhā gāvīsu sampannakhīratamā (among the cows, the black one has the most milk).
2. Sāmā nārīnaṃ dassanīyatamā, sāmā nārīsu dassanīyatamā (among the women, the one with golden complexion50Footnote: “Sāmā” can mean both golden complexion and dark complexion. is the most beautiful).
3. Manussānaṃ khattiyo sūratamo, manussesu khattiyo sūratamo (among humans, the khattiya is the bravest).
4. Pathikānaṃ dhāvanto sīghatamo, pathikesu dhāvanto sīghatamo (among the travelers, the one who runs is the fastest).

1. Rudato dārakassa pabbaji, rudantasmiṃ dārake pabbaji (despite the crying of the son, [he] went forth).51Footnote: It means that he disregarded the crying of his son and became a monk.

1. Api ssu maṃ Aggivessana tisso upamā paṭibhaṃsu (indeed, Aggivessana, my three similes manifested).

1. Sace maṃ samaṇo Gotamo ālapissati (if the ascetic Gotama speaks to me).
2. Tvañ ca maṃ n’ ābhibhāsasi (and you will not talk with me).

Thus in the meaning of the third [inflection].

1. Pubbaṇhasamayaṃ nivāsetvā (having put on the lower robe in the early morning).
2. Ekaṃ samayaṃ Bhagavā (on one occasion the Blessed One).

Thus in the meaning of the seventh [inflection].

1. Kato me kalyāṇo, kataṃ me pāpaṃ (the good has been done by me; the evil has been done by me).

Thus in the meaning of the third [inflection].

1. Kusalā naccagītassa sikkhitā cāturitthiyo (graceful women, skilled and trained in dance and song).
2. Kusalo tvaṃ rathassa aṅgapaccaṅgānaṃ (are you skilled in the different parts of the chariot?).

Thus in the meaning of the seventh [inflection].

What is the purpose of saying “kvaci” (sometimes)? [To show exceptions to this sutta, as in:] Yo vo Ānanda mayā dhammo ca vinayo ca desito paññatto (Ānanda, the Dhamma and the Vinaya that have been preached and established for you by me). Ānando atthesu vicakkhaṇo (Ānanda is skilled in the meanings).

1. Tassa bhavanti vattāro (they are the ones who say to him).
2. Sahasā kammassa kattāro (suddenly they do the action).

Thus in the meaning of the second [inflection].

1. Assavanatā dhammassa parihāyanti (because of not hearing, they fall away from the Dhamma).
2. Kinnu kho ahaṃ tassa sukhassa bhāyāmi (why should I be afraid of that happiness?).
3. Sabbe tasanti daṇḍassa (all tremble at punishment).
4. Sabbe bhāyanti maccuno (all fear death).
5. Bhīto catunnaṃ āsīvisānaṃ ghoravisānaṃ (afraid of the four dreadful and poisonous snakes).
6. Bhāyāmi ghoravisassa nāgassa (I am afraid of a dreadful and poisonous snake).

Thus in the meaning of the fifth [inflection].

1. Sundar’ āvuso ime ājīvakā bhikkhūsu abhivādenti (friend, these good ascetics pay homage to the bhikkhus).

Thus in the meaning of object.

1. Hatthesu piṇḍāya caranti (they go for alms with the hands).
2. Pattesu piṇḍāya caranti (they go for alms with the bowls).
3. Pathesu gacchanti (they go by roads).

Thus in the meaning of instrument.

1. Dīpi cammesu haññate (the leopard is killed because of its skin).
2. Kuñjaro dantesu haññate (the elephant is killed because of its tusks).

Thus in the meaning of cause.

1. Saṃghe dinnaṃ mahapphalaṃ (what is given to the Saṅgha brings great fruit).
2. Saṃghe Gotami dehi (Gotamī, give it to the Saṅgha).
3. Saṃghe te dinne ahañ c’ eva pūjito bhavissāmi (if it is given by you to the Saṅgha, I too will be honored).

1. Kadalīsu gaje rakkhanti (they keep the elephants away from the plantains).

1. Pubbaṇhasamaye gato ([he] went in the early morning); sāyanhasamaye āgato ([he] came back in the evening).
2. Bhikkhūsu bhojīyamānesu gato (when the bhikkhus were being fed, [he] went); (bhikkhūsu) bhuttesu āgato (when the bhikkhus had eaten, [he] came back).
3. Gosu duyhamānesu gato (when the cows were being milked, [he] went); (gosu) duddhāsu āgato (when the cows had been milked, [he] came back).

1. Upa khāriyaṃ doṇo (a doṇa in excess of a khāri [one khāri plus one doṇa]).54Translator's note: Doṇa and khāri are units of measure for grain in the time of the Buddha.
2. Upa nikkhe kahāpaṇaṃ (a kahāpaṇa in excess of a nikkha).55Translator's note: Kahāpaṇa and nikkha are coins used in the time of the Buddha.
3. Adhi Brahmadatte Pañcālā (the Pañcālas are subjects of Brahmadatta).
4. Adhi naccesu Gotamī (Gotamī is superior to the dancers).
5. Adhi devesu Buddho (the Buddha is superior to the gods).

1. Ñāṇena pasīdito, ñāṇasmiṃ vā pasīdito (clear by understanding or clear in understanding).
2. Ñāṇena ussukko, ñāṇasmiṃ vā ussukko Tathāgato vā tathāgatagotto vā (the Tathāgata, or one belonging to the clan of the Tathāgata, is energetic by understanding or energetic in understanding).