Translation
Let us translate a few sentences adopted from the Suttas, which contain some of these pronominal adverbs.
1. Yattha nāmañca rūpañca asesaṃ uparujjhati;
Paṭighaṃ rūpasaññā ca, etthesā chijjate jaṭā.
yattha = where,
nāmañca = nāmaṃ + ca,
rūpañca = rūpaṃ + ca,
nāma = name, mind;
rūpa = form,
asesa = without remainder,
uparujjhati = stops, ceases;
paṭigha = anger, repulsion, collision;
rūpasaññā = perception of form,
etthesā = ettha + esā
ettha = here,
esā = this,
chijjate = is cut / broken,
jaṭā = tangle
Translation :
Where name-and-form ceases,
Stops without remainder,
And also impingement and perception of form:
It is here this tangle is cut.
(By Ven Bhikkhu Bodhi)
2. Agati yattha mārassa, tattha me nirato mano
agati = no place, no access;
yattha = where,
māra = the Evil one,
tattha = there,
me = my,
nirata = fond of, delights in;
mana / mano = mind
Translation :
Where there is no place for Māra:
That is where my mind delights.
(By Ven Bhikkhu Bodhi)
3. “Kattha nu kho, bhante, dānaṃ dātabban”ti?
kattha = where?
nu = interrogative particle,
dātabban”ti = dātabbaṃ + ti
dātabba = should be given
Translation : “Venerable sir, where should a gift be given?”
(By Ven Bhikkhu Bodhi)
4. “Yadā tvaṃ, ambho purisa, passeyyāsi bhagavantaṃ āgacchantaṃ arahantaṃ sammāsambuddhaṃ, atha amhākaṃ āroceyyāsī”ti.
yadā = when,
ambho purisa = the word ambho is used for addressing someone, O Good man;
passeyyāsi = you would see,
āgacchanta = coming,
atha = then,
amhākaṃ = to us,
āroceyyāsī”ti = āroceyyāsi + ti
āroceyyāsi (Opt from āroceti) = you would / should inform
Translation : “Good man, when you see the Blessed One coming, the Arahant, the Perfectly Enlightened One, then you should inform us.”
(By Ven Bhikkhu Bodhi)
Please Note : Like yadā – tadā (when-then), we also come across the pair yadā – atha (when-then) in the suttas.
5. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labhati rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.
yasmā = since, because;
anattā = not self / nonself,
tasmā = therefore,
ābādha = affliction,
saṃvattati = leads to,
labhati = gets, have;
evaṃ = thus,
me = my,
hotu = (it / something) may be,
mā ahosi = may not be
Translation : But because form is nonself, form leads to affliction, and it is not possible to have it of form: ‘Let my form be thus; let my form not be thus.’
(By Ven Bhikkhu Bodhi)
6. Kasmā pana te, pessa, ime tayo puggalā cittaṃ nārādhenti?
kasmā = why,
pana = but,
te = to you, your;
pessa = name of a person,
ime tayo = these three,
puggala = person,
citta = mind,
nārādhenti = na + ārādhenti
ārādheti = pleases, satisfies;
Translation : “But, Pessa, why don’t these three kinds of persons satisfy your mind?”
7. Kathaṃ nu tvaṃ, mārisa, oghamatari?
kathaṃ = how,
mārisa = Sir,
oghamatari = oghaṃ + atari
ogha = flood,
atari (PT, 2nd P, s of tarati) = you crossed
Translation : How, dear sir, did you cross the flood?
(By Ven Bhikkhu Bodhi)
8. Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṃ javo, tato sīghataro.
yathā = as, like;
java = speed, swiftness;
candimā = moon,
sūriya = sun,
tato = from there, thereupon, than;
sīghatara = faster, swifter
Translation : “Bhikkhus, as swift as that man is, still swifter are the sun and moon.
(By Ven Bhikkhu Bodhi)
9. Seyyathāpi, Kassapa, na tāva jātarūpassa antaradhānaṃ hoti yāva na jātarūpappatirūpakaṃ loke uppajjati. Yato ca kho, Kassapa, jātarūpappatirūpakaṃ loke uppajjati, atha jātarūpassa antaradhānaṃ hoti. Evameva kho, Kassapa, na tāva saddhammassa antaradhānaṃ hoti yāva na saddhammapptirūpakaṃ loke uppajjati. Yato ca kho, Kassapa, saddhammapptirūpakaṃ loke uppajjati, atha saddhammassa antaradhānaṃ hoti.
seyyathāpi = just as,
tāva = till, till then;
jātarūpa = gold,
antaradhāna = disappearance,
yāva = so long,
patirūpaka = counterfeit,
loka = world,
uppajjati = arises,
yato = as, when;
atha = then
evameva = evaṃ + eva = similarly,
saddhamma = true Dhamma
Translation : Just as, Kassapa, gold does not disappear so long as counterfeit gold has not arisen in the world, but when counterfeit gold arises then true gold disappears, so the true Dhamma does not disappear so long as a counterfeit of the true Dhamma has not arisen in the world, but when a counterfeit of the true Dhamma arises in the world, then the true Dhamma disappears.
(By Ven Bhikkhu Bodhi)
10. Rūpaṃ, bhikkhave, aniccaṃ. Yopi hetu, yopi paccayo rūpassa uppādāya, sopi anicco. Aniccasambhūtaṃ, bhikkhave, rūpaṃ kuto niccaṃ bhavissati!
rūpa = form,
anicca = impermanent,
yopi = yo + api = and whatever,
hetu = cause,
paccaya = condition,
uppāda = arising,
sopi = so + api = that too,
sambhūta = originated from,
aniccasambhūta = originated from that which is impermanent,
kuto = from where, how;
nicca = permanent,
bhavissati = will be
Translation : Bhikkhus, form is impermanent. The cause and condition for the arising of form is also impermanent. As form has originated from what is impermanent, how could it be permanent?
(By Ven Bhikkhu Bodhi)
11. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami.
atha = then,
rājā pasenadi kosalo = king Pasenadi of Kosala
yena = where,
tenupasaṅkami = tena + upasaṅkami
tena = there,
upasaṅkami = approached
Translation : Then King Pasenadi of Kosala approached the Blessed One.
(By Ven Bhikkhu Bodhi)
Please Note :
This is a typical sentence construction in the Suttas. Whenever someone approaches a person or a place, the combination of pronominal adverbs – yena-tena is used in this manner : yena …… tena upasaṅkami. The name of the place or person who is approached comes between yena and tena. This place or person also comes in nominative case, along with the person / persons who approach. E.g. yena bhagavā tenupasaṅkami, or yena sāvatthi tenupasaṅkami.
The literal meaning of the above sentence is, King Pasenadi of Kosala approached where the Buddha was. Thus both the person approaching and the person / place that is approached act as subjects for different verbs (was or ahosi is implied verb in the sentence) and come in nominative case.
12. Ṭhito ahaṃ aṅgulimāla sabbadā,
Sabbesu bhūtesu nidhāya daṇḍaṃ
ṭhita = stood, stopped;
sabbadā = always,
sabbesu = among all,
bhūta = being,
nidhāya = having kept aside,
daṇḍa = stick, staff, violence;
Translation :
“Angulimāla, I have stopped forever,
I abstain from violence towards living beings.
(By Ven Bhikkhu Bodhi)
Please Note : The literal meaning of the second line of the verse is – (I stand among all beings) having laid aside my stick / my capacity to harm. However, while translating the verse, its implied meaning is used.
13. Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;
Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro;
Sabbattha saṃvuto lajjī rakkhitoti pavuccati.
kāya = body,
saṃvara = restraint,
sādhu = good,
vācā = speech,
mana = mind,
sabbattha = everywhere,
saṃvuta (adj) = restrained,
lajjī = modest, conscientious,
rakkhitoti = rakkhito + iti
rakkhita = protected,
pavuccati = is said
Translation :
“Good is restraint with the body,
Restraint by speech is also good;
Good is restraint with the mind,
Restraint everywhere is good.
Conscientious, everywhere restrained,
One is said to be protected.”
(By Ven Bhikkhu Bodhi)
14. Appakā te sattā ye manussesu paccājāyanti; atha kho eteyeva bahutarā sattā ye aññatra manussehi paccājāyanti.
appaka = few,
te = they,
satta = being,
ye = those who,
manussesu = among human beings,
paccājāyati = is born,
eteyeva = ete + yeva = ete eva = indeed these,
bahutara = more,
aññatra = elsewhere,
manussehi = (away) from human beings,
Translation : Those beings who are reborn among human beings are few. But those beings are more numerous who are reborn elsewhere than among human beings.
(By Ven Bhikkhu Bodhi)
Please note the use of cases of the word ‘manussa’ in the above sentence. For beings born as humans, it is said that they are ‘born among human beings’ (manussesu paccājāyanti); whereas for beings which are born elsewhere (in other realms), ablative case is used to denote separation – aññatra manussehi paccājāyanti. As the word aññatra denotes separation it often associates with the ablative case.
15. Idha, bhikkhave, sutavā ariyasāvako rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
idha = here,
sutavā = learned, instructed;
ariyasāvaka = noble disciple / disciple of the noble ones;
netaṃ = na + etaṃ
mama = mine,
netaṃ mama = this is not mine,
nesohamasmi = na + eso + ahaṃ + asmi = this is not I / me,
na meso attā = na me + eso attā = this is not my self,
samanupassati = perceives, regards;
tassa = his,
taṃ = that,
vipariṇamati = alters, changes;
aññathā = different, oherwise;
aññathā hoti = becomes otherwise, changes;
bhava = state,
rūpavipariṇāmaññathābhāva = change (state of change) and alteration in the form,
nuppajjanti = na + uppajjanti
uppajjati = arises,
sokaparidevadukkhadomanassupāyāsa = Comp. from words – soka, parideva, dukkha, domanassa, upāyāsa
soka = grief,
parideva = lamentaion,
dukkha = pain (bodily),
domanassa = displeasure, mental pain / suffering;
upāyāsa = despair
Translation : Here, bhikkhus, the instructed noble disciple regards form thus: ‘This is not mine, this is not who I am (this is not me), this is not my self.’ That form of his changes and alters. With the change and alteration of form, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.