English
Which are of three genders, and which are suitable; Especially for the three genders, these are given as names. "Names common to all," indeed, by meaning; Are called pronouns, numbered twenty-seven. Among these, some by their forms, and others by remaining forms are joined; But some together, this is their characteristic. A word free from this characteristic, is not a pronominal word; Therefore, words like "past," are called qualitative names. The pronouns are indeed – sabba, katara, katama, ubhaya, itara, añña, aññatara, aññatama, pubba, para, apara, dakkhiṇa, uttara, adhara, ya, ta, eta, ima, amu, kiṃ, eka, ubha, dvi, ti, catu, tumha, amha – these twenty-seven. Among these, the word "sabba" means "all," and it should be understood as "every" and "all." The words "katara" and "katama" are for questioning. The word "ubhaya" denotes a collection of two parts. The word "itara" denotes the counterpart of what is mentioned. The word "añña" denotes another (different from what is known). The words "aññatara" and "aññatama" are for indefiniteness. "Pubba" and so on, up to "uttara," are words denoting distinctions of direction, time, etc. Thus, "pubba," "para," "apara," "dakkhiṇa," "uttara" in masculine gender appropriately denote time, place, etc.; in feminine gender, they denote direction, etc.; in neuter gender, they denote position, etc. The word "adhara" also denotes "lower" and is a word of distinction, and it is of three genders: "adharo patto" (lower leaf), "adharā araṇī" (lower fire-stick), "adharaṃ bhājanaṃ" (lower vessel). The word "ya" is for indefiniteness. The word "taṃ" denotes what is distant/absent. The word "eta" denotes proximity. The word "ima" denotes extreme proximity. The word "amu" denotes distance. The word "kiṃ" is for questioning. The word "eka" denotes number, etc. And it is said – The word "eka" (also means) "best among others." is seen in contexts like 'alone' or 'number'. Similarly, it is seen elsewhere in phrases like "The self and the world are eternal; this alone is true, other views are false," thus some declare. In "one-pointedness of mind" it means 'best'. In "one secluded" it means 'alone'. In "Indeed, monks, there is but one moment, one opportunity for living the holy life" it means 'number'. Where it signifies number, it is always singular. The word 'ubha' is a synonym for 'dvi' (two). The words 'dvi', 'ti', 'catu' (two, three, four) signify number, and are always plural. The word 'tumha' refers to the one addressed. The word 'amha' refers to oneself. Now we will explain their nominal declension: Sabbo, sabbe. Sabbaṃ, sabbe. Sabbena, sabbehi, sabbebhi. Sabbassa, sabbesaṃ, sabbesānaṃ. Sabbasmā, sabbamhā, sabbehi, sabbebhi. Sabbassa, sabbesaṃ, sabbesānaṃ. Sabbasmiṃ, sabbamhi, sabbesu. Bho sabba, bhavanto sabbe. Here, all forms should be combined with masculine nouns in the manner of "sabbo bhūto, sabbe bhūtā" (all beings) and "sabbo puriso, sabbe purisā" (all men). Moreover, other forms of 'sabba', 'katara', 'katama', etc., in the neuter gender, were stated by the Elder Yamaka. How so? The form "sabbā" and so on, but in the neuter, locative case; the form "sabbe" and so on, was declared by Yamaka. Having examined that, let practitioners accept what is suitable; for pronominal forms are indeed diverse and difficult to understand. Sabbā, sabbā, sabbāyo. Sabbaṃ, sabbā, sabbāyo. Sabbāya, sabbassā, sabbāhi, sabbābhi. Sabbāya, sabbassā, sabbāsaṃ. Sabbāya, sabbassā, sabbāhi, sabbābhi. Sabbāya, sabbassā, sabbāsaṃ. Sabbāyaṃ, sabbassā, sabbassaṃ, sabbāsu. Bhoti sabbe, bhotiyo sabbā, sabbāyo. This is the nominal declension in the feminine gender. Here, feminine pronouns like "sabbā bhāvikā, sabbā bhāvikāyo" (all female cultivators) and "sabbā kaññā, sabbā kaññāyo" (all maidens) are used. These should be combined with all feminine nouns. Here, the word "sabbassā" is divided in five ways, according to the third, fourth, fifth, sixth, and seventh cases, as seen in the instrumental usage "with that maiden." Done for all maidens. Gives to all maidens. This maiden is inferior, ugly to all maidens. This maiden is superior, beautiful to all maidens. Goes away from all maidens, wealth of all maidens. Established in all maidens. All (neuter singular), all (neuter plural). All (neuter singular), all (neuter plural). By all (neuter singular), by all (neuter plural), by all (neuter plural). To all (neuter singular), to all (neuter plural), to all (neuter plural). From all (neuter singular), from all (neuter singular), from all (neuter plural), from all (neuter plural). Of all (neuter singular), of all (neuter plural), of all (neuter plural). In all (neuter singular), in all (neuter singular), in all (neuter plural). O all (neuter singular), O all (neuter plural). This is the nominal declension for the neuter gender. Here, neuter pronouns like "sabbaṃ bhūtaṃ, sabbāni bhūtāni. Sabbaṃ cittaṃ, sabbāni cittāni" should be combined with all neuter nouns. Thus, the declension of the word "sabba" occurs in three genders. Now, its compound with a subsequent word should be understood, as in "sabbasādhāraṇo" (common to all) and "sabbaverī" (enemy of all). There, "sabbasādhāraṇo" means common to all. "Sabbaverī" means enemy of all, or one whose enemies are all, this is the analysis of the compound. Just as the declension of the word "sabba" is arranged in three genders, so too should the words from "katara" up to "adhara" be arranged. Here is the masculine paradigm, omitting the dual forms: Which (masculine singular), which (masculine plural). Which (masculine singular)...and so on... O which (masculine singular), O which (masculine plural). Which (masculine singular), which (masculine plural). Other (masculine singular), other (masculine plural). Another (masculine singular), another (masculine plural). Any one (masculine singular), any one (masculine plural). Any one (masculine singular), any one (masculine plural). Former (masculine singular), former (masculine plural). Later (masculine singular), later (masculine plural). Other (masculine singular), other (masculine plural). Southern (masculine singular), southern (masculine plural). Northern (masculine singular), northern (masculine plural). Lower (masculine singular), lower (masculine plural)...and so on... O lower (masculine singular), O lower (masculine plural). This is the neuter paradigm, including the dual forms: Which (neuter singular), which (neuter plural). Which (neuter singular)...and so on... O which (neuter singular), O which (neuter plural). Which ones within? Which one? Both. The other. Another. Some one. Some one (emphatic). Former. Later. Other. Southern. Northern. Lower. Lower ones. Lower… (and so on)… Sir, lower, sirs, lower ones. Now, the explanation of the different forms of the words like 'para' (other) in masculine and neuter genders is given. For in Kaccāyana, the plural nominative "parā" (others) is seen, just like "purisā" (men). This kind of usage is not common in 'apara', 'sabba', 'katara', etc., ending in 'aññatama' (nine words). If found, it would be in the four words 'pubba', 'dakkhiṇa', 'uttara', 'adhara'. Similarly, the locative singular "pubbe" (in the former) is seen in Pāḷi, etc., in "saccasaṅkhepe" (in the summary of truths), "itare" (in the other), and in Kaccāyana, "pare" (in the other), just like "purise" (in the man). This kind of usage is not common in 'sabba' and 'añña' words. If found, it would be in the remaining twelve words, from 'katara', 'katama', etc., ending in 'adhara'. Similarly, the usage of the ablative singular "sabbā katarā" (from all which), etc., is common in Pāḷi, etc., just like "purisā" (from the man). Even so, if this usage is appropriate after repeated examination, it should be adopted. This is the feminine gender section, including the word 'ubhaya': Which one, which one, which ones. Which one… (and so on)… Madam, which one, Madams, which ones, which ones. Which one (emphatic). Both. The other. Some one. Some one (emphatic). Former. Later. Other. Southern. Northern. Lower, lower, lower ones. Lower… (and so on)… Madam, lower, Madams, lower, lower ones. Since in these words 'itara', 'añña', 'aññatara', 'aññatama', some distinction must be stated because forms like "itarissā" are seen in Pāḷi, etc., therefore, in place of the dative and genitive singular, one should combine "itarissā, itarāya, aññissā, aññāya. Aññatarissā, aññatarāya, aññatamissā, aññatamāyā". Similarly, in place of the instrumental and ablative singular, because of seeing usages like "tassā kumārikāya saddhiṃ" (with that girl), "kassāhaṃ kena hāyāmī" (by whom am I harmed?), and in place of the locative singular, "itarissā, itarissaṃ, itarāya, itarāyaṃ, aññissā, aññissaṃ, one, another, to another (fem.), to another (masc.), to another (fem.), to another (masc.), to another (fem.), to another (masc.), to another (fem.), to another (masc.) – thus should it be joined, as seen in the Pāli text: “a certain monk is attached to a certain woman.” Here, the word “sabba” (all) is used in four contexts: all of all, all of a part, all of the sense-spheres, and all of the existing body. Thus, it appears in “all phenomena in all aspects come into the range of the Buddha, the Blessed One’s knowledge,” referring to all of all. In “all of you, Sāriputta, have spoken well in a certain way,” it refers to all of a part. In “Monks, I will teach you all; listen carefully, pay attention, I will speak… And what, Monks, is all? The eye and forms… the mind and mental objects,” here it refers to all of the sense-spheres. In “one perceives all from all sides,” it refers to all of the existing body. Among these, the usage in all of all is without specific reference, while in the other three, it is with specific reference. Thus – In all of all and in parts, And also in the sense-spheres; And in the existing body – in these four, The word “sabba” operates.