Evaṃ me sutaṃ

Now let us translate a few Pali sentences adopted from the Suttas, which contain various declined forms of the relative pronouns.

1. Yassa saddhā tathāgate, acalā suppatiṭṭhitā,
Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ;
Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ,
Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

yassa (masc, gen. s) = whose,
saddhā = faith,
acala = unshakable,
suppatiṭṭhita = well established,
sīlañca = sīlaṃ + ca,
kalyāṇa = good, beneficial;
ariyakanta = dear to / liked by the noble ones,
pasaṃsita = praised,
pasāda = faith, confidence;
yassatthi = yassa + atthi,
ujubhūtañca = ujubhūtaṃ + ca,
ujubhūta = straightened,
dassana = insight, view;
adaliddoti = adaliddo + (i) ti,
dalidda = wretched, poor;
adalidda = not poor,
taṃ = him,
āhu = (they) have said,
mogha = empty, vain;
tassa = his,
jīvita = life

Translation : One who has unshakable and well established faith in the Buddha, whose virtue / conduct is good, pleasing to the noble ones and praised (by them), who has faith / confidence in the Sangha, and has his view straightened – they call him as ‘not poor’ and his life is not empty / vain.

2. Yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsanti.

yo (masc, nom. s) = the one who,
koci = someone,
yo koci = whoever,
avītarāga = not free from desire / lust;
taṃ = that,
vanasaṇḍa = grove, thicket;
yebhuyyena (adv) = mostly,
loma = hair on the body,
haṃsati = bristles, stands on end (used for hair)

Translation : Whoever (if a person) not free from desire enters that thicket, mostly his hairs stand up on ends (he gets scared)

3. Yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti.

yasmā = from which,
yasmā kasmā = from whichever,
cepi = ci / ca + api
kula = family, clan;
agāra = home,
anagāriya = homelessness,
pabbajita = gone forth

Translation : And from whichever family one has gone forth from home to homelessness…

4. “Yāya saddhāya pabbajito agārasmānagāriyaṃ,
Tameva saddhaṃ brūhehi, mā niddāya vasaṃ gamī”ti.

yāya (fem, inst. s) = by / with which,
tameva = taṃ + eva
taṃ = that,
brūhehi (Imp, 2nd P, s of brūheti) = (you) develop, increase;
mā = do not,
niddā = sleep,
vasa = control,
gamīti = gami + (i)ti
gami (PT, 3rd P, s of gacchati) – PT used with ‘mā’
vasaṃ gacchati = comes (goes) under control, comes under power;

Translation :
“Nurture in yourself that faith
With which you left behind the home life
And went forth into homelessness:
Don’t come under sloth’s control.”
   (By Ven. Bhikkhu Bodhi)

5. Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.
….
Evameva kho, bhikkhave, pañcime cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya.

pañcime = pañca + ime
pañca = five,
ime = these,
jātarūpa = gold,
upakkilesa = stain, defilement, impurity;
yehi (masc, inst. p) = by which,
upakkiliṭṭha = stained, defiled, corrupted;
mudu = soft,
kammaniya = pliable, wieldy;
pabhassara = radiant,
pabhaṅgu = brittle,
sammā = properly,
upeti = approaches, undergoes;
kamma = work,
sammā upeti kammāya = undergoes work (a process) properly, is fit for work;
evameva = evaṃ + eva
citta = mind,
samādhiyati = concentrates, settles / is composed;
āsava = taint,
khaya = destruction, exhaustion

Translation : Bhikkhus, there are these five corruptions of gold, corrupted by which gold is neither malleable nor wieldy nor radiant, but brittle and not properly fit for work.
So too, bhikkhus, there are these five corruptions of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant, but brittle and not rightly concentrated for the destruction of the taints.
    (By Ven Bhikkhu Bodhi)

Note : The above sentences are from Upakkilesa sutta (AN 5.23) where the Buddha compares the five hindrances of the mind to the impurities of gold, which obstruct its being radiant and fit for work (moulding into various ornaments).

6. Yesaṃ rāgo ca doso ca, avijjā ca virājitā
Khīṇāsavā arahanto, tesaṃ vijaṭitā jaṭā

yesaṃ = (masc, dat / gen. p) = for whom / whose,
rāga = craving, desire, lust;
dosa = hatred,
avijjā = ignorance,
virājita = discarded, removed;
khīṇāsava = one whose taints are destroyed, an arahant;
tesaṃ = for them / theirs;
vijaṭita = disentangled,
jaṭā = tangle

Translation :
Those for whom lust and hatred
Along with ignorance have been expunged,
The arahants with taints destroyed:
For them the tangle is disentangled.
   (By Ven Bhikkhu Bodhi)

7. “Kīdisā nāma tā, ayyaputta, accharāyo yāsaṃ tvaṃ hetu brahmacariyaṃ carasī”ti.

kīdisa = of what kind? like what?
nāma = name, now, then (a particle used in the question, sometime for emphasis on the object pointed out)
tā = those,
ayyaputta = son of my lord, an aristocratic young man;
accharā = nymph,
yāsaṃ (fem, dat / gen, p) = for / of whom,
tvaṃ = you
hetu = for the sake of, reason;
brahmacariya = holy life,
carasī”ti = carasi + (i)ti

Translation : “What are they like, my lord’s son, the nymphs for whose sake you lead the holy life?”
   (By Ven Bhikkhu Bodhi)

8. Idha bhikkhu sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti - sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so tāsu vedanāsu aniccānupassī viharati.

idha = here,
sabba = all,
dhamma = truth, thing, nature;
pariññāya = having understood,
yaṃ kiñci = whatever,
vedanā = feeling,
vedeti = feels, experiences;
sukha (adj) = pleasant,
dukkha = painful,
adukkhamasukha = adukkha & asukha = neither painful nor pleasant,
aniccānupassī = contemplating impermanence,
viharati = dwells

Translation : Having fully understood everything, whatever feeling a bhikkhu feels, whether pleasant or painful or neither-painful-nor-pleasant, he abides contemplating impermanence in those feelings.
   (By Ven Bhikkhu Bodhi)

9. Seyyathāpi, bhikkhave, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti.

seyyathāpi = suppose,
mahārukkha = great tree,
tassa = its,
yāni (neu, nom. p) = which
mūla = root,
adho = downward,
adhogama = going downwards,
tiriyaṃ = across,
uddhaṃ = upwards,
oja = sap, nutrition;
abhiharati = brings

Translation : Suppose, bhikkhus, there was a great tree, and all its roots going downwards and across would send the sap upwards.
(By Ven Bhikkhu Bodhi)

10. “Seyyathāpi, mahārāja, yāni kānici kumbhakārabhājanāni āmakāni ceva pakkāni ca sabbāni tāni bhedanadhammāni bhedanapariyosānāni bhedanaṃ anatītāni; evameva kho, mahārāja, sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā”ti.

seyyathāpi = just as,
mahārāja = O great king!
yāni kānici = whichever, whatever;
kumbhakāra = potter,
bhājana = pot, vessel;
āmaka = raw (unbaked),
pakka = baked,
bhedana = breaking,
bhedanadhamma = subject to breaking up,
pariyosāna = end, conclusion;
anatīta = not beyond,
evameva = similarly,
satta = being,
maraṇa = death

Translation : O great king! Just as whatever are the potter’s vessels – whether unbaked or baked – all those are subject to breaking up, terminate in breaking up, and are not beyond breaking up; so too all beings are subject to death, terminate in death, and are not beyond death.