Evaṃ me sutaṃ

Let us translate a few Pali sentences, adopted from the Suttas, which contain various conjugated forms of verbs in the Optative Mood.

1. Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ. So tamanugaccheyya.

seyyathāpi = just as, suppose;
pavana = forest,
caramāna (adj) = wandering, walking;
passeyya (Opt, third p, s of passati) = (he) would see,
purāṇa = old, ancient;
magga = road,
añjasa = path,
pubbaka = former, (something/someone) in the past;
anuyāta = followed, pursued, travelled;
tamanugaccheyya = taṃ + anugaccheyya
anugaccheyya (Opt, third p, s of anugacchati) = (he) would follow

Translation : Bhikkhus! Just as (suppose) a man wandering in a forest, in a jungle would see an old path, an old road travelled upon by people in the past. He would follow it (the path).

2. Tato tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.

tato = from it, then, thereupon;
bāhiya = name of the Buddha’s disciple,
sīla = virtue,
nissāya = by means of, based upon, through;
patiṭṭhāya (Ger. of patiṭṭhāti) = having established,
cattāro satipaṭṭhāne = the four foundations of mindfulness,
bhāveyyāsi (Opt, second p, s of bhāveti) = you would / should develop, cultivate

Translation : Thereupon, Bāhiya, based upon virtue, having established in the virtue, you should develop the four foundations of mindfulness.

Note : Though the frequent translation for verbs in the Optative Mood is done using ‘would’, the above sentence can be interpreted as an exhortation given by the Buddha and hence ‘should’ is used in translation.

3. “Aho vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ ājāneyyuṃ, ājānitvā ca pana tathattāya paṭipajjeyun”ti.

aho vata = exclamation expressing – surely, indeed, alas! etc.
me = from me,
suṇeyyuṃ (Opt, third p, p of suṇāti) = they would listen,
sutvā = having listened,
ca = and,
pana = and, but;
ājāneyyuṃ (Opt, third p, p of ājānāti) = they would understand,
ājānitvā = having understood,
tathattāya = accordingly,
paṭipajjeyun”ti = paṭipajjeyyuṃ + ti
paṭipajjeyyuṃ (Opt, third p, p of paṭipajjati) = they would enter upon, follow

Translation : “Oh, may they listen to the Dhamma from me! Having listened, may they understand the Dhamma! Having understood, may they practise accordingly!”
(By Ven Bhikkhu Bodhi)

Note : In the above sentence, the optative mood is used to indicate a person’s wish as well as possibility of an event – suppose such a thing happens. Hence the Optative Mood.

4. “So ceva panetassa kālo ahosi yaṃ tumhe bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti.

so = that,
ceva = ca + eva,
eva = emphatic particle,
panetassa = pana + etassa
etassa = of this / that,
kāla = time,
ahosi = was,
yaṃ = that, which;
bhagavantaṃyeva = bhagavantaṃ + eva
upasaṅkamitvā = having approached,
attha = meaning,
etamatthaṃ = this meaning / of its meaning;
paṭipuccheyyātha (Opt, second p, p of paṭipucchati) = you would / should ask,
yathā = as,
vo = to you
byākareyya (Opt, third p, s of byākaroti) = he would explain,
tathā = thus, in that manner;
naṃ = taṃ = that, it;
dhāreyyāthā”ti = dhāreyyātha + ti
dhāreyyātha (Opt, second p, p of dhāreti) = you would bear (in mind), uphold

Translation : “That was the time when you should have approached the Blessed One and asked him about the meaning. You should have retained it in mind as he would have explained it to you.”
(By Ven Bhikkhu Bodhi)

5. Yaṃnūna mayaṃ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma. Tattha mayaṃ appasaddā appākiṇṇā phāsuṃ vihareyyāma.

yaṃnūna = what if, shall (I / we), let (me / us);
yena – tena = where – there, typically used to indicate a person or a place that is approached,
gosiṅgasālavanadāya = Gosinga Sal forest / grove (Sal is a type of tree), name of a forest
tenupasaṅkameyyāma = tena + upasaṅkameyyāma
upasaṅkameyyāma (Opt, first p, p of upasaṅkamati) = we would approach,
tattha = there,
appa = small, little, insignificant;
sadda = sound,
appasadda = with little sound, quiet;
ākiṇṇa = dense, crowded;
phāsuṃ = at ease, comfortably;
vihareyyāma (Opt, first p, p of viharati) = we would dwell

Translation : What if we (Let us) approach the Gosinga Sal forest. There we would dwell comfortably with less (without) noise and crowds.

6. “Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ labheyyaṃ upasampadan”ti.

labheyyāhaṃ = labheyya(ṃ) + ahaṃ
bhoto gotamassa santike = near / in presence of (from) venerable Gotama,
pabbajjā = going forth,
labheyyaṃ (Opt, first p, s of labhati) = I would receive, May I receive;
upasampadan”ti = upasampadaṃ + ti
upasampadā = higher ordination

Translation : May I receive the going forth in presence of (from) Venerable Gotama, may I receive the higher ordination.

Note : This is a stock statement from the Suttas, when someone requests the Buddha for accepting him as a monastic disciple, requesting for going forth.

7. Yathāpi bhamaro pupphaṃ, vaṇṇagandhamaheṭhayaṃ;
Paleti rasamādāya, evaṃ gāme munī care

(Dhammapada 49)

yathāpi = just as,
bhamara = bee,
puppha = flower,
vaṇṇa = colour,
gandhamaheṭhayaṃ = gandhaṃ + aheṭhayaṃ
gandha = fragrance,
aheṭhayaṃ (adj) = without harming,
paleti = runs away,
rasamādāya = rasaṃ + ādāya
rasa = taste, nectar;
ādāya (Ger of ādadāti) = having taken,
evaṃ = thus, similarly;
gāma = village,
munī = sage,
care (Opt, third p, s of carati) = he would / should walk, wander

Translation :
As a bee – without harming
the blossom, its color, its fragrance –
takes its nectar & flies away:
so should the sage go through a village.
(By Ven Thanissaro Bhikkhu)

8. Na bhaje pāpake mitte, na bhaje purisādhame

na = no,
bhaje (Opt, third p, s of bhajati) = he would associate,
pāpaka = bad,
mitta = friend,
adhama = low, ignoble, vile;
purisādhama = a vile / wicked person

Translation : One should not associate with bad friends, one should not associate with vile / wicked people.

9. Bālaṃ na passe na suṇe, na ca bālena saṃvase

bāla = fool,
passe (Opt, third p, s of passati) = he would see,
suṇe (Opt, third p, s of suṇāti) = he would listen,
saṃvase (Opt, third p, s of saṃvasati) = he would live together, associate

Translation : One should not see a fool (foolish person), nor listen nor associate with a fool.

Please Note : In sentences 7, 8 and 9, the verbs in Optative Mood have taken up the ‘e’-ending forms : care, bhaje, passe, suṇe, saṃvase. This is a typical use of such ‘e’-ending conjugated forms of verbs in the Optative Mood. These forms frequently occur in the Suttas when some exhortation or general guidelines regarding conduct are given.

10. Dhammosadhaṃ pivitvāna, ajarāmaraṇā siyuṃ

osadha = medicine,
dhammosadha = medicine of Dhamma,
pivitvāna (Ger of pivati) = having drunk, having consumed;
jarā = old age,
maraṇa = death,
ajarāmaraṇa (adj) = who is beyond old age and death, a liberated being;
siyuṃ (Opt, third p, p of atthi) = they would be

Translation : Having partaken the medicine of Dhamma, they would be beyond old age and death. (They would surpass old age and death, i.e., they would be liberated,)

11. Siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha.

siyā (Opt, third p, s of atthi) = would be, may be;
eka = one,
ekabhikkhussapi = ekabhikkhussa + api
kaṅkhā = doubt,
vā = or,
vimati = doubt, perplexity;
paṭipadā = way, means, method;
pucchatha (Imp, second p, p of pucchati) = (you all) ask

Translation : Bhikkhus, it may be that even a single bhikkhu has some doubt or uncertainty about the Buddha, the Dhamma, or the Saṅgha, about the path or the practice, then ask.
(By Ven Bhikkhu Bodhi)

12. Sakkassa, bhikkhave devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā. Katamāni satta vatapadāni?
– “Yāvajīvaṃ mātāpettibharo assaṃ,
– yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ,
– yāvajīvaṃ saṇhavāco assaṃ,
– yāvajīvaṃ apisuṇavāco assaṃ,
– yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato,
– yāvajīvaṃ saccavāco assaṃ,
– yāvajīvaṃ akkodhano assaṃ - sacepi me kodho uppajjeyya, khippameva naṃ paṭivineyyan”ti.

(Vatapadasutta SN 11.11)

sakka = name of the king of gods,
inda = lord, king, chief;
devānaminda = devānaṃ + inda = the lord / king of gods,
pubbe = in the past, formerly;
manussabhūta = human being,
satta = seven,
vatapada = practice, rite, vow;
samatta = accomplished, complete, fulfilled;
samādinna (adj) = undertaken,
ahesuṃ (PT, third p, p of hoti) = were,
yesaṃ = of which,
samādinnatta (noun) = undertaking,
sakkatta = state of being Sakka i.e. the lord of gods;
ajjhagā (PT, third p, s of adhigacchati) = (he) attained,
katama = which,
yāvajīvaṃ = until the end of life, till one is living;
mātāpettibhara (adj) = supporting / taking care of one’s mother and father,
assaṃ (Opt, first p, s of atthi) = I would be, may I be;
kula = family, clan;
jeṭṭhāpacāyī (adj) = paying respect to elders,
saṇha = smooth, soft;
vācā = speech,
saṇhavāca (adj) = soft-spoken,
pisuṇa = slander, malicious speech;
vigata = gone away, ceased;
mala = dirt, stain, impurity;
macchera = avarice, stinginess, envy;
cetas / ceto = mind,
agāra = home,
ajjhāvaseyyaṃ (Opt, first p, s of ajjhāvasati) = I would dwell, may I dwell;
mutta = free,
cāga = generosity;
payatapāṇi = open-handed, generous;
vossagga = relinquishing,
rata (adj) = delighting,
yācayoga (adj) = accessible to begging, devoted to giving;
saṃvibhāga = sharing,
sacca = truth,
kodha = anger,
akkodhana = free from anger,
sacepi = sace + pi
sace = if
me = for / of me,
uppajjeyya (Opt, third p, s of uppajjati) = it would arise,
khippameva = khippaṃ + eva
khippaṃ = quickly,
naṃ = taṃ = that, it;
paṭivineyyan”ti = paṭivineyyaṃ + ti
paṭivineyyaṃ (Opt, first p, s of paṭivineti) = I would drive out, subdue

Translation : “Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, he adopted and undertook seven vows by the undertaking of which he achieved the status of Sakka. What were the seven vows?
(1) “As long as I live may I support my parents.
(2) As long as I live may I respect the family elders.
(3) As long as I live may I speak gently.
(4) As long as I live may I not speak divisively.
(5) As long as I live may I dwell at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing.
(6) As long as I live may I speak the truth.
(7) As long as I live may I be free from anger, and if anger should arise in me may I dispel it quickly.”
(By Ven Bhikkhu Bodhi)

13. Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – “aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā”ti. Na kho panetaṃ icchāya pattabbaṃ. Idampi yampicchaṃ na labhati tampi dukkhaṃ.
... jarādhammānaṃ … byādhidhammānaṃ … maraṇadhammānaṃ …

katamañca = katamaṃ + ca
katama = which,
yampicchaṃ = yaṃ + pi + icchaṃ
iccha (adj) = desired object, wish;
na = not,
labhati = gets, attains;
tampi = taṃ + pi
jāti = birth,
jātidhamma = subject to birth;
satta = being,
evaṃ = thus,
icchā = wish, desire, longing;
uppajjati = arises,
aho vata = oh, indeed;
assāma (Opt, first p, p of atthi) = we would be, may we be;
no = to / for us,
āgaccheyyā”ti = āgaccheyya + ti
āgaccheyya (Opt, third p, s of āgacchati) = it would come;
panetaṃ = pana + etaṃ
icchāya = by wish,
pattabba = fit to be obtained, should be gained;
idampi = idaṃ + pi
jarādhamma = subject to old age,
byādhidhamma = subject to sickness,
maraṇadhamma = subject to death

Translation : Bhikkhus, what is the suffering of ‘not obtaining what one longs for’? Bhikkhus, to beings subject to birth, a wish / longing arises – “Oh, may we not be subject to birth, may birth not come to us!” But that (wish) cannot be attained merely by longing (for it). This too is the suffering of ‘not obtaining what one longs for’
… to beings subject to old age … to beings subject to sickness … to beings subject to death …

Note : The above passage is from Dukkhasaccaniddeso (the chapter on the first noble truth of ‘suffering’) of Mahāsatipaṭṭhānasutta, where it explains various aspects of dukkha like birth, aging, sickness, death, association with undesired, separation from desired, not getting what one wants and so on.