Translation
Let us translate a few sentences adopted from the Suttas, which contain various declined forms of future passive participles.
1. Yaṃ kho, Udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ; ‘bhāyitabbaṃ etassa sukhassā’ti vadāmi.
yaṃ = which,
ime = these,
pañca = five,
kāmaguṇa = strand / cord of sensual pleasure,
paṭicca = due to, based on;
uppajjati = arises,
sukha = happiness (related to body),
somanassa = happiness, joy (mental);
idaṃ = this,
vuccati = is called,
kāmasukha = sensual pleasure,
miḷha = filth, dung;
puthujjana = worldling,
anariya = ignoble,
na = not
sevitabba (future passive participle – FPP – from sevati) = should be resorted to / associated with;
bhāvetabba (FPP from bhāveti) = should be / to be cultivated,
bahulīkātabba (FPP from bahulīkaroti) = should be / to be developed,
bhāyitabba (FPP from bhāyati) = should be feared,
eta = this,
sukhassā’ti = sukhassa + (i)ti
vadāmi = I say
Translation : Now, Udāyin, the pleasure and joy that arise dependent on these five cords of sensual pleasure are called sensual pleasure—a filthy pleasure, a coarse pleasure, an ignoble pleasure. I say of this kind of pleasure that it should not be pursued, that it should not be developed, that it should not be cultivated, that it should be feared.
(By Ven Bhikkhu Bodhi)
2. Rājā cakkavattī evamāha – ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kamesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti.
rājā = king,
cakkavattī = wheel-turning monarch,
evamāha = evaṃ + āha = said / says thus,
pāṇa = living being,
hantabba (FPP from hanati) = ought to be / should be killed,
adinna = what is not given,
nādātabbaṃ = na + ādātabbaṃ,
ādātabba (FPP from ādadāti) = should be taken,
kamesumicchā = misconduct related to sensual / sexual pleasures,
caritabba (FPP from carati) = should be followed / practised (conducted);
musā = a lie,
bhāsitabba (FPP from bhāsati) = should be spoken,
majja = intoxicant,
pātabba (FPP from pivati) = should be drunk,
yathābhuttañca = yathābhuttaṃ + ca
yathābhutta = as ought to be eaten / eating in moderation,
bhuñjathā’ti = bhuñjatha + ti
Translation : The Wheel-turning Monarch speaks thus: ‘You should not kill living beings; you should not take what has not been given; you should not misconduct yourselves in sensual pleasures; you should not speak falsehood; you should not drink intoxicants; you should eat what you are accustomed to eat.’
(By Ven Bhikkhu Bodhi)
3. Idha pana, māṇava, ekacco itthī vā puriso vā atthaddho hoti anatimānī; abhivādetabbaṃ abhivādeti, paccuṭṭhātabbaṃ paccuṭṭheti, āsanārahassa āsanaṃ deti, maggārahassa maggaṃ deti, sakkātabbaṃ sakkaroti, garukātabbaṃ garukaroti, mānetabbaṃ māneti, pūjetabbaṃ pūjeti.
māṇava = student,
ekacca = someone,
atthaddha = not obstinate,
anatimānī = not conceited,
abhivādetabba (FPP from abhivādeti) = should be honoured / paid homage to;
abhivādeti = salutes, honours, pays homage;
paccuṭṭhātabba (FPP from paccuṭṭhāti) = should be respected by rising up,
paccuṭṭhāti = stands in front of someone (rises as a gesture of showing respect), is present;
āsanāraha = one who deserves a seat,
āsana = seat,
deti = gives,
maggāraha = for whom way should be made (by standing aside),
magga = way, path;
sakkātabba (FPP from sakkaroti) = should be honoured, worthy of honour;
sakkaroti = honours,
garukātabba (FPP from garukaroti) = should be respected,
garukaroti = respects,
mānetabba (FPP from māneti) = should be revered,
māneti = reveres,
pūjetabba (FPP from pūjeti) = should be venerated
pūjeti = venerates
Translation : “But here, student, some man or woman is not obstinate and arrogant; he pays homage to one who should receive homage, rises up for one in whose presence he should rise up, offers a seat to one who deserves a seat, makes way for one for whom he should make way, and honours, respects, reveres, and venerates one who should be honoured, respected, revered, and venerated.
(By Ven Bhikkhu Bodhi)
4. Iti suggahitaṃ suggahitato dhāretabbaṃ, duggahitaṃ duggahitato dhāretabbaṃ. Suggahitaṃ suggahitato dhāretvā duggahitaṃ duggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
iti = thus,
suggahita = rightly grasped,
suggahitato = as rightly grasped,
dhāretabba (FPP from dhāreti) = should be held / borne in mind;
duggahita = wrongly grasped,
duggahitato = as wrongly grasped,
dhāretvā = having borne in mind,
yo = that which,
bhāsitabba (FPP from bhāsati) = should be spoken
Translation : So what has been rightly grasped should be borne in mind as rightly grasped and what has been wrongly grasped should be borne in mind as wrongly grasped. Bearing in mind what has been rightly grasped as rightly grasped, and bearing in mind what has been wrongly grasped as wrongly grasped, what is Dhamma and what is Discipline should be expounded.
(By Ven Bhikkhu Bodhi)
5. Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārino ovadanti anusāsanti – ‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te āloketabbaṃ, evaṃ te viloketabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabban’ti.
tamenaṃ = taṃ + enaṃ
enaṃ = etaṃ = to him,
tathā = thus,
pabbajita = gone forth,
pabbajita samāna = (one who has) thus gone forth,
sabrahmacārī = companions in holy life, fellow monks;
ovadati = advises, exhorts;
anusāsati = instructs,
evaṃ = thus,
te = by you,
abhikkamitabba (FPP from abhikkamati) = should / ought to be gone forward,
paṭikkamitabba (FPP from paṭikkamati) = should be returned,
āloketabba (FPP from āloketi) = should be looked ahead,
viloketabba (FPP from viloketi) = should be looked aside,
samiñjitabba (FPP from samiñjati) = should be drawn in,
pasāritabba (FPP from pasāreti) = should be extended,
saṅghāṭipattacīvara = bowl and robes, saṅghāṭi = outer robe,
dhāretabban’ti = dhāretabbaṃ + ti
dhāretabba (FPP from dhāreti) = should be worn / carried
Translation : Then, after he has thus gone forth, his fellow monks exhort and instruct him: ‘You should go forward in this way, return in this way; look ahead in this way, look aside in this way; draw in your limbs in this way, extend them in this way; you should wear your robes and carry your outer robe and bowl in this way.’
(By Ven Bhikkhu Bodhi)
6. Dukkhaṃ, bhikkhave, ariyasaccaṃ pariññeyyaṃ, dukkhasamudayaṃ ariyasaccaṃ pahātabbaṃ, dukkhanirodhaṃ ariyasaccaṃ sacchikātabbaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabbaṃ.
dukkha = suffering,
ariyasaccaṃ = noble truth,
pariññeyya (FPP from parijānāti) = should be fully understood,
dukkhasamudaya = arising / origin of suffering,
pahātabba (FPP from pajahati) = should be abandoned,
dukkhanirodha = cessation of suffering,
sacchikātabba (FPP from sacchikaroti) = should be realised,
dukkhanirodhagāminī paṭipadā = the way leading to the cessation of suffering,
bhāvetabba (FPP from bhāveti) = should be developed
Translation : Bhikkhus, the noble truth of suffering is to be fully understood; the noble truth of the origin of suffering is to be abandoned; the noble truth of the cessation of suffering is to be realized; the noble truth of the way leading to the cessation of suffering is to be developed.
(By Ven Bhikkhu Bodhi)
7. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ - dhammī vā kathā, ariyo vā tuṇhībhāvo.
sannipatita = assembled, gathered;
vo = by you,
dvaya = pair, twofold, two things;
karaṇīya (FPP from karoti) = should be done,
dhammī = related to Dhamma,
kathā = talk, discussion;
ariya tuṇhībhāva = noble silence
Translation : When you gather together, bhikkhus, you should do either of two things: hold discussion on the Dhamma or maintain noble silence.
(By Ven Bhikkhu Bodhi)
8. Cattārimāni, bhikkhave, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni.
cattārimāni = cattāri + imāni,
cattāri = four,
saddha = devoted, endowed with faith;
kulaputta = clansman, person from a good family;
dassanīya (FPP from dassati / passati) = should be seen, worth seeing;
saṃvejeti = causes emotion, stirs up, generates sense of urgency;
saṃvejanīya (FPP from saṃvejeti) = (this FPP takes up a derived meaning and acts as an adj) apt to cause emotion, inspiring;
ṭhāna = place
Translation : “Bhikkhus, these four inspiring places should be seen by a clansman endowed with faith.”
(By Ven Bhikkhu Bodhi)
9. Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ - mittā vā amaccā vā ñātī vā sālohitā vā – te, bhikkhave, catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā.
ye te = those who, whom;
anukampeyyātha (Opt, 2nd P, p of anukampati) = you would sympathise with,
sotabba (FPP from suṇāti) = should be listened to,
maññeyyuṃ (Opt, 3rd P, p of maññati) = they would think thus,
mitta = friend,
amacca = companion, colleague;
ñāti = relative,
sālohita = kinsman,
catu = four,
sotāpattiyaṅga = factor of stream-entry,
samādapetabba (FPP from samādapeti) = should be roused / instructed;
nivesetabba (FPP from niveseti) = should be settled,
patiṭṭhāpetabba (FPP from patṭṭhāpeti) = should be established
Translation : Bhikkhus, those for whom you have compassion and who think you should be heeded—whether friends or colleagues, relatives or kinsmen—these you should exhort, settle, and establish in the four factors of stream-entry.
(By Ven Bhikkhu Bodhi)
10. Rūpaṃ kho, bhante, aniccaṃ; tatra me chando pahātabbo. Vedanā … saññā … saṅkhārā … viññāṇaṃ aniccaṃ; tatra me chando pahātabbo.
tatra = there, in that place / thing,
me = by me,
chanda = desire,
pahātabba (FPP from pajahati) = should be abandoned
Translation : “Form, venerable sir, is impermanent; I should abandon desire for it. Feeling … Perception … Volitional formations … Consciousness is impermanent; I should abandon desire for it.”
(By Ven Bhikkhu Bodhi)