Dūr’-antik’-addhakālanimmāna-tvālopa-disāyoga-vibhatt’-ārappayoga-suddha-ppamocana-hetu-vivitta-ppamāṇa-pubbayoga-bandhana-guṇavacana-pañha-kathana-thokākattūsu ca

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 object (kamma) and in the place (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:

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 object (kamma) and in the place (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 object (kamma) and in the place (adhikaraṇa):

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:

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.