Evaṃ me sutaṃ

Now let us translate a few Pali sentences adopted from the Suttas, which contain various declined forms of cardinal and ordinal numbers.

1. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino.

santi = are,
eke (masc. nom. p of eka) = some,
samaṇabrāhmaṇā = ascetics and brahmins,
evaṃ = thus, such;
evaṃvādī (adj) = holding such a doctrine,
evaṃdiṭṭhī (adj) = holding such a view

Translation : Bhikkhus, there are some ascetics and brahmins who hold such a doctrine and view as this:
(By Ven Bhikkhu Bodhi)

2. Idhāhaṃ, bhante, eko gāmaṃ piṇḍāya pavisāmi eko paṭikkamāmi eko raho nisīdāmi eko caṅkamaṃ adhiṭṭhāmi.

idhāhaṃ = idha + ahaṃ
eko (masc. nom. s of eka) = alone,
piṇḍāya = for alms,
pavisāmi = I enter,
paṭikkamāmi = I return,
raho = in solitude, seclusion;
nisīdāmi = I sit,
caṅkama = walking up & down, walking meditation;
adhiṭṭhāmi = I perform, take up, undertake

Translation : Here, venerable sir, I enter the village for alms alone, I return alone, I sit alone in private, and I undertake walking meditation alone.
(By Ven Bhikkhu Bodhi)

3. Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi.

ekamantaṃ = on one side,
ṭhita = standing,
ekā (fem. nom. s of eka) = one,
devatā = deity,
bhagavato santike = in presence of the Blessed One,
imaṃ = this,
gāthā = verse,
abhāsi = said

Translation : Then one devatā, standing to one side, recited this verse in the presence of the Blessed One.
(By Ven Bhikkhu Bodhi)

Please Note : In the above three sentences we have three forms of the number eka : eke (masc. p) as an adjective of samaṇabrāhmaṇā, eko (masc. s) as an adjective of ahaṃ (a bhikkhu in this case) and ekā (fem. s) as an adjective devatā.

4. Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati …

seyyathāpi = just as,
dvinnaṃ (neu. gen. of dvi) = of two,
kaṭṭha = wood, stick;
saṅghaṭṭana = rubbing, striking together;
samodhāna = combination, coming together;
usmā = heat,
jāyati = is produced,
tejo = fire,
abhinibbattati = arises, is produced

Translation : “Bhikkhus, just as heat is generated and fire is produced from the conjunction and friction of two fire-sticks …
(By Ven Bhikkhu Bodhi)

5. “Tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni. Katamāni tīṇi? Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imāni kho, bhikkhave, tīṇi saṅkhatassa saṅkhatalakkhaṇānī”ti.

tīṇimāni = tīṇi + imāni
tīṇi (neu. nom. of ti) = three,
imāni = these,
saṅkhata = conditioned, compounded;
lakkhaṇa = characteristic, trait;
katama = which, what;
uppāda = arising,
paññāyati = is evident, can be seen / perceived;
vaya = dissolution, vanishing;
ṭhita = existing, persisting;
aññathatta = alteration, undergoing change

Translation : Bhikkhus, there are these three characteristics that define the conditioned. What three? An arising is seen, a vanishing is seen, and its alteration while it persists is seen. These are the three characteristics that define the conditioned.
(By Ven Bhikkhu Bodhi)

6. “Catasso imā, bhikkhave, dhātuyo. Katamā catasso? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu – imā kho, bhikkhave, catasso dhātuyo”ti.

catasso (fem. nom. of catu) = four,
imā = these,
dhātu = element,
pathavīdhātu = earth element,
āpodhātu = water element,
tejodhātu = fire element,
vāyodhātu = wind element

Translation : “Bhikkhus, there are these four elements. What four? The earth element, the water element, the heat element, the air element. These are the four elements.”
(By Ven Bhikkhu Bodhi)

7. Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Cattāro satipaṭṭhānā. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo.

asaṅkhata = unconditioned,
asaṅkhatagāmimagga = path leading to the unconditioned,
cattāro (masc. nom. of catu) = four,
satipaṭṭhāna = foundation / establishment of mindfulness,
ayaṃ = this,
vuccati = is called

Translation : Bhikkhus, which is the path leading to the unconditioned? The four foundations of mindfulness. Bhikkhus, this is called the path leading to the unconditioned.

8. Cattārimāni, bhikkhave, upādānāni – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ.

cattārimāni = cattāri + imāni
cattāri (neu. nom. of catu) = four,
imāni = these,
upādāna = clinging,
kāma = sensual pleasure,
diṭṭhi = view,
sīlabbata = rites and rituals, rules and vows
attavāda = doctrine of self

Translation : Bhikkhus, there are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self.
(By Ven Bhikkhu Bodhi)

9. “Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti. … “Yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ …. “Yato kho, āvuso, bhikkhu catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti.

yato = as, when, because;
channaṃ (neu. gen. of cha) = of the six,
phassāyatana = base / sphere of contact,
samudaya = arising,
atthaṅgama = passing away,
yathābhūtaṃ = as it really is,
pajānāti = knows clearly, understands;
ettāvatā = to that extent, so far;
dassana = vision,
suvisuddha = pure, purified;
pañcannaṃ (masc. gen. of pañca) = of the five,
upādānakkhandha = aggregate subject to clinging,
catunnaṃ (neu. gen. of catu) = of the four,
mahābhūta = great element

Translation : “When, friend, a bhikkhu understands as they really are the origin and the passing away of the six bases for contact, in this way his vision is well purified” ….. “When, friend, a bhikkhu understands as they really are the origin and the passing away of the five aggregates subject to clinging, in this way his vision is well purified.”…. “When, friend, a bhikkhu understands as they really are the origin and the passing away of the four great elements, in this way his vision is well purified.”
(By Ven Bhikkhu Bodhi)

10. Evaṃ bhāvitesu kho, bhikkhave, sattasu sambojjhaṅgesu evaṃ bahulīkatesu satta phalā sattānisaṃsā pāṭikaṅkhā.

evaṃ = thus,
bhāvita = developed,
sattasu (loc. of satta) = in the seven,
sambojjhaṅga = factor of enlightenment,
bahulīkata = multiplied, increased, developed, cultivated;
satta (nom. of satta) = seven,
phala = fruit, result;
sattānisaṃsā = satta + ānisaṃsā
ānisaṃsā = advantage, good result, benefit;
pāṭikaṅkha = desired, expected

Translation : Bhikkhus, when these seven factors of enlightenment have been developed and cultivated in this way, seven fruits and benefits may be expected.
(By Ven Bhikkhu Bodhi)

11. “Na kho, brāhmaṇa, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyo va, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti.

ekaṃyeva = ekaṃ + (y)eva
ekaṃ (neu. nom. s of eka) = one,
sataṃ (nom. s of sata) = hundred,
dve (neu. nom. of dvi) = two,
satāni (nom. p of sata) = hundreds,
tīṇi (neu. nom. of ti) = three,
cattāri (neu. nom. of catu) = four,
pañca (neu. nom. of pañca) = five,
atha = then, further;
bhiyyo = more,
va = eva = even,
ye = those who,
imehi = with these
tīhi (neu. inst. of ti) = with these three,
pāṭihāriya = miracle, wonder;
samannāgata = possessed of, endowed with

Translation : “Brahmin, there is not just one hundred, two hundred, three hundred, four hundred, or five hundred bhikkhus, but even more who can perform these three wonders.”
(By Ven Bhikkhu Bodhi)

12. Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.

dissatāyaṃ = dissati + ayaṃ
dissati = is seen, appears;
ayaṃ = this,
catu = four,
cātumahābhūtika = made / composed of four great elements,
kāya = body,
ekampi = ekaṃ + pi
vassa = year,
tiṭṭhamāna = standing,
dvepi = dve + pi
tīṇipi = tīṇi + pi
cattāripi = cattāri + pi
pañcapi = pañca + pi
dasapi = dasa + pi
dasa = ten,
vīsatipi = vīsati + pi
vīsati = twenty
tiṃsampi = tiṃsaṃ + pi
tiṃsa / tiṃsati = thirty,
cattārīsampi = cattārīsaṃ + pi
cattārīsa = forty,
paññāsampi = paññāsaṃ + pi
paññāsa = fifty,
vassasatampi = vassasataṃ + pi
sata = hundred,
bhiyyopi = bhiyyo + pi

Translation : This body composed of the four great elements is seen standing for one year, for two years, for three, four, five, or ten years, for twenty, thirty, forty, or fifty years, for a hundred years, or even longer.
(By Ven Bhikkhu Bodhi)

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

ete = these,
ubho (mac. nom. of ubha) = both,
anta = end, extreme;
anupagamma = not having approached (gone to),
majjhimā paṭipadā = the middle way,
abhisambuddha = realised, awakened

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

14. Seyyathāpi, bhante Ānanda, itthī vā puriso vā daharo yuvā maṇḍanajātiko sīsaṃ nhāto uppalamālaṃ vā vassikamālaṃ vā adhimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpeyya …

seyyathāpi = just as,
dahara = young, youth,
yuvā = youth,
maṇḍanajātika = fond of ornaments, one who adorns oneself;
sīsa = head,
nhāta = bathed,
uppala = blue lotus,
mālā = garland,
vassikā = jasmine,
adhimuttaka = lily,
labhitvā = having got / obtained,
ubhohi (mac. inst. of ubha) = with both,
hattha = hand,
paṭiggahetvā = having accepted,
uttamaṅga = head,
sira = head, top of head,
patiṭṭhāpeyya = would place

Translation : Bhante Ānanda, if a woman or a man—young, youthful, and fond of ornaments, with head bathed—obtains a garland of blue lotuses, jasmine flowers, or lilies, she or he would accept it with both hands and place it on top of her or his head.
(By Ven Bhikkhu Bodhi)

15. “Kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti?

kati (fem. nom. of kati) = how many,
vedanā = feeling,
vutta = said, spoken;
bhagavatā = by the Blessed One

Translation : “Venerable Udāyı̄, how many kinds of feelings have been spoken of by the Blessed One?”
(By Ven Bhikkhu Bodhi)

16. Idha, bhikkhave, bhikkhu daharo hoti yuvā susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Ayaṃ, bhikkhave, paṭhamo samayo padhānāya.

dahara = young, youth;
yuvā = youth,
susu = small, young;
kāḷakesa = with black hair,
bhadra = auspicious, good;
yobbana = youth,
samannāgata = endowed with,
paṭhamena (neu. inst. of paṭhama) = with first / early / prime;
vaya = age,
ayaṃ = this,
paṭhamo (masc. nom. of paṭhama) = the first,
samaya = time, occasion;
padhāna = striving, energy, effort

Translation : Here, a bhikkhu is young, a black-haired young man endowed with the blessing of youth, in the prime of life. This is the first favorable occasion for striving.
(By Ven Bhikkhu Bodhi)

17. Tassa mayhaṃ, āvuso, na evaṃ hoti – ‘ahaṃ dutiyaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ dutiyaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ dutiyā jhānā vuṭṭhito’ti vā’.

mayhaṃ = to me,
evaṃ hoti = occurred thus,
dutiyaṃ (neu. acc. of dutiya) = the second,
jhāna = absorption,
samāpajjāmi = I attain (I have attained),
samāpanna = reached, attained;
dutiyā (neu. abl. of dutiya) = from the second,
vuṭṭhita = emerged

Translation : Yet, friend, it did not occur to me, ‘I am attaining the second jhāna,’ or ‘I have attained the second jhāna,’ or ‘I have emerged from the second jhāna.’
(By Ven Bhikkhu Bodhi)

18. Cuddasa kho panimānanda, pāṭipuggalikā dakkhiṇā. Tathāgate sammāsambuddhe dānaṃ deti - ayaṃ paṭhamā pāṭipuggalikā dakkhiṇā. Paccekasambuddhe dānaṃ deti - ayaṃ dutiyā pāṭipuggalikā dakkhiṇā. Tathāgatasāvake arahante dānaṃ deti - ayaṃ tatiyā pāṭipuggalikā dakkhiṇā. Arahattaphalasacchikiriyāya paṭipanne dānaṃ deti - ayaṃ catutthī pāṭipuggalikā dakkhiṇā. Anāgāmissa dānaṃ deti - ayaṃ pañcamī pāṭipuggalikā dakkhiṇā. Anāgāmiphalasacchikiriyāya paṭipanne dānaṃ deti - ayaṃ chaṭṭhī pāṭipuggalikā dakkhiṇā. Sakadāgāmissa dānaṃ deti - ayaṃ sattamī pāṭipuggalikā dakkhiṇā. Sakadāgāmiphalasacchikiriyāya paṭipanne dānaṃ deti - ayaṃ aṭṭhamī pāṭipuggalikā dakkhiṇā. Sotāpanne dānaṃ deti - ayaṃ navamī pāṭipuggalikā dakkhiṇā. Sotāpattiphalasacchikiriyāya paṭipanne dānaṃ deti - ayaṃ dasamī pāṭipuggalikā dakkhiṇā. Bāhirake kāmesu vītarāge dānaṃ deti - ayaṃ ekādasamī pāṭipuggalikā dakkhiṇā. Puthujjanasīlavante dānaṃ deti - ayaṃ dvādasamī pāṭipuggalikā dakkhiṇā. Puthujjanadussīle dānaṃ deti - ayaṃ terasamī pāṭipuggalikā dakkhiṇā. Tiracchānagate dānaṃ deti - ayaṃ cuddasamī pāṭipuggalikā dakkhiṇā.

cuddasa = fourteen,
panimānanda = pana + imā + ānanda
pāṭipuggalika = personal (personal offering – made to a person as against offering made to Sangha)
dakkhiṇā = gift, offering;
deti = gives,
paṭhamā (fem. nom. of paṭhama) = the first,
dutiyā (fem. nom. of dutiya) = the second,
tatiyā (fem. nom. of tatiya) = the third,
arahattaphala = fruit of arahantship,
sacchikiriyā = realisation,
paṭipanna = following (a path), entered upon;
catutthī (fem. nom. of catuttha) = the fourth,
anāgāmī = non-returner,
pañcamī (fem. nom. of pañcama) = the fifth,
chaṭṭhī (fem. nom. of chaṭṭha) = the sixth,
sakadāgāmī = once returner,
sattamī (fem. nom. of sattama) = the seventh,
aṭṭhamī (fem. nom. of aṭṭhama) = the eighth,
sotāpanna = stream-enterer,
navamī (fem. nom. of navama) = the ninth,
dasamī (fem. nom. of dasama) = the tenth,
bāhiraka = outsider (outside the Buddha’s dispensation),
kāma = sensual pleasure,
vītarāga = free from lust, desire;
ekādasamī (fem. nom. of ekādasama) = the eleventh,
puthujjana = worldling, an ordinary person,
sīlavanta = virtuous person,
dussīla = not virtuous, immoral;
dvādasamī (fem. nom. of dvādasama) = the twelfth,
terasamī (fem. nom. of terasama) = the thirteenth,
tiracchānagata = an animal,
cuddasamī (fem. nom. of cuddasama) = the fourteenth,

Translation : “There are fourteen kinds of personal offerings, Ānanda. One gives a gift to the Tathāgata, accomplished and fully enlightened; this is the first kind of personal offering. One gives a gift to a paccekabuddha; this is the second kind of personal offering. One gives a gift to an arahant disciple of the Tathāgata; this is the third kind of personal offering. One gives a gift to one who has entered upon the way to the realisation of the fruit of arahantship; this is the fourth kind of personal offering. One gives a gift to a non-returner; this is the fifth kind of personal offering. One gives a gift to one who has entered upon the way to the realisation of the fruit of non-return; this is the sixth kind of personal offering. One gives a gift to a once-returner; this is the seventh kind of personal offering. One gives a gift to one who has entered upon the way to the realisation of the fruit of once-return; this is the eighth kind of personal offering. One gives a gift to a stream-enterer; this is the ninth kind of personal offering. One gives a gift to one who has entered upon the way to the realisation of the fruit of stream-entry; this is the tenth kind of personal offering. One gives a gift to one outside [the Dispensation] who is free from lust for sensual pleasures; this is the eleventh kind of personal offering. One gives a gift to a virtuous ordinary person; this is the twelfth kind of personal offering. One gives a gift to an immoral ordinary person; this is the thirteenth kind of personal offering. One gives a gift to an animal; this is the fourteenth kind of personal offering.

(Dakkhiṇāvibhaṅgasutta MN 142)

(By Ven Bhikkhu Bodhi)