Evaṃ me sutaṃ

Let us translate a few sentences adopted from the Suttas, which contain gerunds of various verbs.

1. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.

sambahula = many
pubbaṇhasamaya = before noon, morning;
nivāsetvā (ger of nivāseti) = having got dressed, having put on clothes;
pattacīvaramādāya = pattacīvaraṃ + ādāya
pattacīvara (comp) = bowl and robe,
ādāya (ger of ādadāti) = having taken,
sāvatthiṃ = (to) Sāvatthī city,
piṇḍāya = for alms,
pavisiṃsu (PT, third person, p) = (they) entered

Translation : Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Sāvatthī for alms.
(By Ven Bhikkhu Bodhi)

Please Note :
• There are two gerunds in the above sentence, nivāsetvā (having got dressed) and ādāya (having taken). In another interpretation of the sentence these two gerunds can be applied to the two different objects in the sentence – cīvaraṃ nivāsetvā, pattaṃ ādāya – which can be translated as – ‘having put on the robe and having taken the bowl.’
• This is a stock phrase used in numerous suttas while describing the Buddha or any bhikkhu going on alms round in a town / village.

2. Idha, bhikkhave, dāyako pubbeva dānā sumano hoti, dadaṃ cittaṃ pasādeti, datvā attamano hoti.

dāyaka = donor,
pubbeva = pubba + eva = even before
pubbeva dānā = even before the offering (is made),
sumana = glad, joyful;
dadaṃ (adj) = the one who is giving, while giving;
citta = mind,
pasādeti = gladdens,
datvā (ger of dadāti) = having given,
attamana = delighted, glad

Translation : Bhikkhus, here a donor is glad even before making an offering, he gladdens his mind while giving, and he is delighted having given (after giving) dāna.

3. Idamavoca tāyano devaputto; idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.

idamavoca = idaṃ + avoca = he said thus,
tāyana = name of a god,
devaputta = a lesser god, a young god;
vatvā (ger of √vac) = having said,
abhivādetvā (ger of abhivādeti) = having greeted / saluted,
padakkhiṇā = circumambulation, going round keeping the object of veneration on the right (expressing respect, an act of veneration)
katvā (ger of karoti) = having done,
tatthevantaradhāyīti = tattha + eva + antaradhāyi + ti
tattha = there,
tattheva = there itself, right there;
anataradhāyi (PT, third person, S of antaradhāyati) = disappeared,
ti = end of quotes, ”

Translation : … Thus said the young god Tāyana. Having said this, having saluted the Blessed One and having kept him on the right, he disappeared right there.

Please note the multiple gerunds in the above sentence and how they indicate the sequence of events.

4. Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati;
Yassa assumukho rodaṃ, vipākaṃ paṭisevati.
Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati;
Yassa patīto sumano, vipākaṃ paṭisevati.

taṃ = that,
kamma = action, deed;
kata (adj) = done,
sādhu = good, well;
yaṃ = that which,
katvā (ger of karoti) = having done,
anutappati = regrets, feels remorse;
yassa = of which,
assumukha = tears streaming down one’s face,
rodaṃ (adj) = one who is crying, while crying;
vipāka = fruition, result (of kamma);
paṭisevati = follows, experiences;
tañca = taṃ + ca
nānutappati = na + anutappati
patīta (adj) = pleased, delighted;
sumana = glad

Translation :

5. Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī … sotena saddaṃ sutvā … ghānena gandhaṃ ghāyitvā … jivhāya rasaṃ sāyitvā … kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.

cakkhu = eye,
rūpa = form,
disvā (ger of passati) = having seen,
cakkhunā rūpaṃ disvā = having seen a form with the eye,
na = not
nimitta = sign, mark, attribute;
gāhī (adj) = one who grasps,
nānubyañjanaggāhī = na + anubyañjanaggāhi
anubyañjana = feature, secondary / inferior attribute;
sota = ear,
sadda = sound,
sutvā (ger of suṇāti) = having heard,
ghāna = nose,
gandha = smell,
ghāyitvā (ger of ghāyati) = having smelt,
jivhā = tongue,
rasa = taste, flavour;
sāyitvā (ger of sāyati) = having tasted,
kāya = body,
phoṭṭhabba = tactile object,
phusitvā (ger of phusati) = having touched,
mana = mind,
manasā = with / by mind,
dhamma = mental object , thought;
viññāya (ger of vijānāti) = having cognised,
the root in verb vijānāti is ñā, and vi is a prefix
thus, vi + ñā + ya = viññāya (along with duplication of ñ)

Translation :
Here, friend, having seen a form with the eye, a bhikkhu does not grasp its signs and features. Having heard a sound with the ear ... Having smelt an odour with the nose ... Having savoured a taste with the tongue ... Having felt a tactile object with the body ... Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its signs and features.
(By Ven Bhikkhu Bodhi)

6. “Evaṃ bhante”ti kho āyasmā samiddhi bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

“evaṃ bhante”ti = “Yes, Venerable Sir!”
āyasmā (nom. s of āyasmantu) = venerable,
samiddhi = name of a bhikkhu
bhagavato = to the Blessed One
paṭissutvā (ger of paṭissuṇāti) = having assented / agreed / replied;
uṭṭhāyāsanā = uṭṭhāya + āsanā
uṭṭhāya (ger of uṭṭhahati) = having risen,
uṭṭhāyāsanā = āsanā uṭṭhāya = having risen from the seat,
abhivādetvā (ger of abhivādeti) = having saluted,
padakkhiṇā = going around, keeping (someone) on the right;
katvā (ger of karoti) = having done,
pakkāmi (PT, third person, s of pakkamati) = went away, departed

Translation : “Yes, venerable sir,” the Venerable Samiddhi replied. Then he rose from his seat, paid homage to the Blessed One, and departed, keeping him on the right.
(By Ven Bhikkhu Bodhi)

7. So pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti …

pāṇātipāta = destruction of life, taking life of any living being;
pahāya (ger of pajahati) = having abandoned, having given up;
paṭivirata (adj) = one who abstains from,
adinnādāna = taking what is not given

Translation : “Having abandoned the destruction of life, he abstains from the destruction of life. Having abandoned the taking of what is not given, he abstains from taking what is not given…
(By Ven Bhikkhu Bodhi)

8. Piṇḍacāraṃ caritvāna nikkhamma nagarā muni
Paṇḍavaṃ abhihāresi, ettha vāso bhavissati.

piṇḍacāra = piṇḍacārikā = alms round,
caritvāna (ger of carati) = having walked,
nikkhamma (ger of nikkhamati) = having set out, having left
nagara = town,
muni = sage (the Buddha)
paṇḍava = name of a mountain
abhihāresi (PT, third person, s of abhihāreti) = visited, went on (to);
ettha = here,
vāsa = stay, living;

Translation :

Please Note that the gerund of carati takes up the suffix tvāna in the above verse.

9. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā …

ete = these,
ubho = both,
anta = extreme,
anupagamma (negation) = an + upagamma
upagamma (ger of upagacchati) = having approached, having gone to;
majjhimā paṭipadā = the middle way,
tathāgatena = by the Tathagata,
abhisambuddha = realised, perfectly understood

Translation : Without veering towards either of these extremes, the Tathāgata has awakened to the middle way.
(By Ven Bhikkhu Bodhi)

The above text is from Dhammacakkappavattana Sutta, where the Buddha exhorts the his former five companions (pañcavaggiyā bhikkhū) thus – Bhikkhus, these two extremes should not be followed by one who has gone forth into homelessness. What two? The pursuit of sensual happiness in sensual pleasures (kāmesu kāmasukhallikānuyogo) and the pursuit of self-mortification (attakilamathānuyogo)

10. Idha, bhikkhave, bhikkhu kāye kāyanupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati … citte cittānupassī viharati … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

kāya = body,
anupassī (adj) = one who observes / one who contemplates;
kāyanupassī (adj) = one who observes / contemplates the body,
viharati = dwells,
ātāpī = ardent,
sampajāna = clearly comprehending,
satimā (nom. s of satimantu) = mindful,
vineyya (ger of vineti) = having removed, having given up;
loka = world,
abhijjhādomanassaṃ (comp) = covetousness & discontent
vedanā = feeling,
vedanānupassī (adj) = one who observes / contemplates the feeling,
citta = mind,
cittānupassī (adj) = one who observes / contemplates the mind,
dhamma = object of mind, mental phenomenon,
dhammānupassī (adj) = one who observes / contemplates the mental phenomena,

Translation : Here, bhikkhus, a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating feelings as feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating mind as mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world.
(By Ven Bhikkhu Bodhi)

Note : The above is the description of the four foundations of mindfulness (cattāro satipaṭṭhānā). We come across this description frequently in the Suttas.