English
These words here, even though not pronominal, are stated to show the variety due to the insertion of 'k'. Now the declension table of the word 'kiṃ' is stated – Ko, ke. Kaṃ, ke. Kena, kehi, kebhi. Kassa, kissa, kesaṃ. Kasmā, kamhā, kehi, kebhi. Kassa, kissa, kesaṃ. Kasmiṃ, kismiṃ, kamhi, kimhi, kesu. This is masculine gender. A special form should also be understood here from seeing the Pāli usage: "Who among gandhabbas, and rākṣasas, and nāgas? Who among kinnaras, and humans? Who among the wise, givers of all desires? A long night's meal will be mine. Who among the low-born, sons of Pāthika? And what is the offense against the Tathāgatas, Arahants, Perfectly Self-Enlightened Ones?" Since in Pāli passages like "Who among gandhabbas, and rākṣasas, and nāgas" etc., "ke" is also seen as a singular nominative, therefore this variation of "ke" should be known here. Similarly, illustrative words like: "Of which single dhamma, Gotama, do you approve the destruction? Against whom are my Sivis angry? At what time, O hero, was the supreme enlightenment desired by you?" should be known. Moreover – In Pāli passages like: "What is your strength, O great king?", It should be known that this word "ko" functions in the sense of "where". That which has departed, that master. I did not crush, what are you, O master, living for? Thus in the text, it occurs in the meaning of the word "how". In these two meanings, the sound "ko" is seen; it should be taken as a particle, from the similarity of sound. In the neuter gender: kaṃ, kāni. Kaṃ, kāni. The rest should be conjugated like the masculine. Or, since we see usages like "what thought, what form, what is the face of defeat, what do you wish?", it should be said "kiṃ, kāni. Kiṃ, kāni." and the rest conjugated like the masculine. This method is more appropriate. This is the neuter gender. Kā, kā, kāyo. Kaṃ, kā, kāyo. Kāya, kāhi, kābhi. Kāya, kassā, kāsaṃ, kāsānaṃ. Kāya, kassā, kāhi, kābhi. Kāya, kassā, kāsaṃ kāsānaṃ. Kāya, kassā, kāyaṃ, kassaṃ, kāsu. Here, for the existence of the word "kāyo", the example "kāyo amoghā gacchantī" should be seen. This is the feminine gender. Thus, the nominal paradigm of the word "kiṃ" is formed. Here, its meaning is explained: The word "kiṃ" occurs in the sense of censure in phrases like "what kind of king is he who does not protect the world?", "what do you think I should be told?". In the sense of indefiniteness in phrases like "whatever form, past, future, present". In the sense of uselessness in phrases like "what is the use, Vakkali, of seeing this putrid body? Whoever, Vakkali, sees the Dhamma, sees me." In the sense of agreement in phrases like "what, shall I not do your word?". In the sense of inquiry in phrases like "what indeed is the best wealth for a person here?". And inquiry is of many kinds, such as inquiry about cause, etc. Therefore, the occurrence of the word "kiṃ" in terms of inquiry about cause, etc., should be known in detail. Thus, it occurs in inquiry about cause in phrases like "why indeed, O charioteer, do you dig the pit in such a hurry?", "why do you not approve of birth?", "why is your complexion like this?". In inquiry about purpose in phrases like "what will he do with the pit?". In inquiry about nature in phrases like "what is virtue? What is concentration?". In inquiry about object in phrases like "what do you eat? What do you drink?". You eat In "What do you drink?" and so on, it refers to the action being questioned. But the five kinds of questions, such as "questioning the unseen," are not to be included in the meaning of "kiṃ" (what), and thus are to be considered absent. Here it is said: In reproach, in uncertainty, in uselessness, and in questions of acceptance, the word "kiṃ" occurs. Its compound with another word should be understood as in "what origin," "what feeling," "what fetter." Here, words made of "kiṃ" divided by gender as "ko, ke" (masculine), "kā, kā, kāyo" (feminine), "kiṃ, kānī" (neuter), remain in their original form "kiṃ" when compounded. But when compounded with a noun, their movement is seen in two ways: "kinnāmo" (what name), "konāmo" (what name). All of these should be combined according to feminine and neuter genders and plural forms. In the compound of "kiṃ," with a noun, indeed, "kinnāmo" and "konāmo" are the two ways it moves. "What is the name of your preceptor?" is an example here. In compounds with other words, "kiṃ kiṃ" is heard. Thus, in "What-minded are you, monk?" and "What-action-responding?" and so on, the word "kiṃ" remains in its own form. For there, "what mind is his, he is what-minded." "What do I do, master?" Thus, "kiṃ" is the action, the doing, the utterance of sound, "kiṃkāro." One who responds to that is "kiṃkārapaṭissāvinī," and so on, should be understood. But in "kinnaro" (what kind of man) and "eaten as if what fruit?" and so on, the word is not well-known, and "kiṃ" is heard as part of the word. Thus, it is heard sometimes as part of a word, and sometimes as an associate with words like "nu," "su," "nukho," "kāraṇā." Here are these usages: "What is this woman to you?" "What are these people to you?" "Attended by what kind of men?" "Why do you stand as if afraid?" "Having done what, does one sleep happily?" "What indeed is the reason?" "For what reason, mother, are you negligent?" "What indeed, giving little, not giving with speech to one who abandons?" and so on. Here this What is said is this: Whether as separate parts of a word, or with other words, what kind of word is "kiṃ" (what) seen in the Sugata's teaching? According to the Pāli method, the possibility of others too should be known by the wise, by those skilled in the method of the Good Dhamma, in its distinctions. Now, when they are in the pronominal state, what special nominal word-series should be stated for "ko" and "kaṃ" and other words that are homophonous with "ko" and "kaṃ"? That has been stated below in the section on the three genders. However, because they are not pronominal, they are inflected only according to the "purisa" (man) and "citta" (mind) methods. Thus, when the word "ko" refers to the body of Brahmā or the wind, and the word "kaṃ" refers to hair, water, or happiness, then those words are not pronominal. Why? Because they are not made of "kiṃ" (what), because they are devoid of the special forms counted as pronominal forms, and because they denote a meaning different from the interrogative meaning. Here, however, "ko" and "kaṃ" are stated to convey different meanings by way of homophony. But in an absolute pronominal sense, it is only "kiṃ", and in a pure nominal sense, it is only "ka". This should be understood. Thus: In body, Brahmā, and wind, in head, water, and happiness, the word "ka" occurs in three genders, masculine in three, neuter. Thus, the usage of the pronominal words "kiṃ" and "ka" should be known. Now, a collection of the meanings of the kinds mentioned here, which causes an abundance of wisdom, is stated in part. What is like the ripe? What is the origin of the body? Tell me. Desire is like the ripe. The body originates from craving. In hot weather, what do they wish for? What do the thirsty wish for? What do enemies wish for? What do the afflicted wish for? Of the body, whose is the income? Who is the protector on earth for whom? Whose is the bliss born of meditation for whom? And what is in whose limbs? However, the nominal word-series of the word "kiṃ", which we have inflected below as pronominal according to the three genders, in the masculine and neuter places, omitting the words "kebhi, kissa, kasmā, kamhā, kamhī", and in the feminine place, "kāyo, kābhi, kāsānaṃ, kāyaṃ, kass" and having abandoned these words, from the remaining words, as appropriate, by inserting 'ci', 'cana', and 'naṃ', such forms are to be taken. For example: Someone, some people, some people. Something, something, some people, some people. By someone, by some people. To/of someone, to/of some people. The singular of the fifth case is lacking, not having appeared in Pāli. By some people. To/of someone, to/of some people. In/on someone, in/on something, in/on some people. To be seen as masculine and neuter gender. Here 'kismici' is said by elision of the anusāra. But in the feminine gender: some woman, some women. Some woman, some women. Something, some women. By some woman, by some women. To/of some woman, to/of some women. From some woman, from some women. To/of some woman, to/of some women. In/on some woman, in/on some women—these are the forms. Here, usages like "thus some speak," "I do not harm him at all" are to be understood. Thus, 'koci', 'kāci', 'kiñci', etc., spoken in the three genders, are to be understood as words collecting small amounts. Again, I will show these very forms, appropriately combined with the word 'yaṃ' (relative pronoun) – Whoever, whichever ones. Whatever, whichever ones. By whomever, by whichever ones. To/of whomever, to/of whichever ones. From whomever, from whichever ones. To/of whomever, to/of whichever ones. In/on whomever, in/on whichever ones. Here, usages like "whoever would listen to me, making me a bone (i.e., paying close attention)," "whatever flavors there are on earth, truth is a better flavor than those" are to be understood. Masculine forms. Whatever, whichever things. Whatever, whichever things. The rest is like the masculine. Here, usages like "whatever gem there is, in the abode of Dhataraṭṭha," "whatever wealth, here or hereafter," "whatever forms" are to be understood. Neuter forms. Whichever woman, whichever women. Whatever, whichever woman. By whichever woman, by whichever women. To/of whichever woman, to/of whichever women. From whichever woman, from whichever women. To/of whichever woman, to/of whichever women. In/on whichever woman, in/on whichever women. Here, "whichever "Any feeling, past, future, present," and so on, such usages should be understood. Feminine forms.