Pali

Not to be confused withBali language (disambiguation).

For the Nigerian language, seePali language (Chadic).For other uses, seePali (disambiguation).

Pali-Magadhi
𑀧𑀸𑀮𑀺 𐨤𐨫𐨁 បាលី ပါဠိ ᨷᩤᩊᩦ บาลี පාලි पालि Pāḷi
BurmeseKammavaca manuscriptwritten in Pali using the Burmese script
Pronunciation	[paːli]
Native to	Indian subcontinent
Era	3rd century BCE – present Liturgical language of Theravada Buddhism
Language family	Indo-European Indo-Iranian Indo-Aryan Māgadhan Pali-Magadhi
Writing system	Dhamma,Devanāgarī,Kharoṣṭhī,Khmer,Mon-Burmese,Thai,Tai Tham,Sinhalaand transliteration to theLatin alphabet
Language codes
ISO 639-1	pi
ISO 639-2	pli
ISO 639-3	pli
Linguist List	pli
Glottolog	pali1273

Pāli(/ˈpɑːli/), also known asPali-Magadhi,is aMiddle Indo-Aryanon theIndian subcontinent.It is widely studied because it is the language of the BuddhistPāli CanonorTipiṭakaas well as thesacred languageofTheravādaBuddhism.

Origin and development

Etymology

The word 'Pali' is used as a name for the language of the Theravada canon. The word seems to have its origins in commentarial traditions, wherein thePāli(in the sense of the line of original text quoted) was distinguished from the commentary or vernacular translation that followed it in the manuscript.K. R. Normansuggests that its emergence was based on a misunderstanding of the compoundpāli-bhāsa,withpālibeing interpreted as the name of a particular language.

The name Pali does not appear in the canonical literature, and in commentary literature is sometimes substituted withtanti,meaning a string or lineage.This name seems to have emerged inSri Lankaearly in the second millennium CE during a resurgence in the use of Pali as a courtly and literary language.

As such, the name of the language has caused some debate among scholars of all ages; the spelling of the name also varies, being found with both long "ā"[ɑː]and short "a"[a],and also with either aretroflex[ɭ]or non-retroflex[l]"l" sound. Both the long ā and retroflexḷare seen in theISO 15919/ALA-LCrendering,Pāḷi;however, to this day there is no single, standard spelling of the term, and all four possible spellings can be found in textbooks.R. C. Childerstranslates the word as "series" and states that the language "bears the epithet in consequence of the perfection of its grammatical structure".

Geographic origin

There is persistent confusion as to the relation ofPāḷito the vernacular spoken in the ancient kingdom ofMagadha,which was located in modern-dayBiharand around modern-dayBengal.Beginning in the Theravada commentaries, Pali was identified with 'Magadhi', the language of the kingdom of Magadha, and this was taken to also be the language that the Buddha used during his life.In the 19th century, the BritishOrientalistRobert Caesar Childersargued that the true or geographical name of the Pali language wasMagadhi Prakrit,and that becausepāḷimeans "line, row, series", the early Buddhists extended the meaning of the term to mean "a series of books", sopāḷibhāsāmeans "language of the texts".

However, modern scholarship has regarded Pali as a mix of severalPrakritlanguages from around the 3rd century BCE, combined and partially Sanskritized.There is no attested dialect of Middle Indo-Aryan with all the features of Pali.In the modern era, it has been possible to compare Pali with inscriptions known to be in Magadhi Prakrit, as well as other texts and grammars of that language.While none of the existing sources specifically document pre-Ashokan Magadhi, the available sources suggest that Pali is not equatable with that language.

Modern scholars generally regard Pali to have originated from a western dialect, rather than an eastern one.Pali has some commonalities with both the westernAshokan EdictsatGirnarinSaurashtra,and the Central-Western Prakrit found in the easternHathigumpha inscription.These similarities lead scholars to associate Pali with this region of western India.Nonetheless, Pali does retain some eastern features that have been referred to asMāgadhisms.

Pāḷi, as aMiddle Indo-Aryan language,is different fromClassical Sanskritmore with regard to its dialectal base than the time of its origin. A number of itsmorphologicaland lexical features show that it is not a direct continuation ofṚgvedicSanskrit. Instead it descends from one or more dialects that were, despite many similarities, different fromṚgvedic.

Early history

19th century Burmese Kammavācā (confession for Buddhist monks), written in Pali on gilded palm leaf

TheTheravadacommentaries refer to the Pali language as "Magadhan"or the" language of Magadha ".This identification first appears in the commentaries, and may have been an attempt by Buddhists to associate themselves more closely with theMaurya Empire.

However, only some of the Buddha's teachings were delivered in the historical territory ofMagadha kingdom.Scholars consider it likely that he taught in several closely related dialects of Middle Indo-Aryan, which had a high degree of mutual intelligibility.

Theravada tradition, as recorded in chronicles like theMahavamsa,states that theTipitakawas first committed to writing during the first century BCE.This move away from the previous tradition of oral preservation is described as being motivated by threats to theSanghafrom famine, war, and the growing influence of the rival tradition of theAbhayagiri Vihara.This account is generally accepted by scholars, though there are indications that Pali had already begun to be recorded in writing by this date.By this point in its history, scholars consider it likely that Pali had already undergone some initial assimilation withSanskrit,such as the conversion of the Middle-Indicbahmanato the more familiar Sanskritbrāhmanathat contemporarybrahmansused to identify themselves.

In Sri Lanka, Pali is thought to have entered into a period of decline ending around the 4th or 5th century (as Sanskrit rose in prominence, and simultaneously, as Buddhism's adherents became a smaller portion of the subcontinent), but ultimately survived. The work of Buddhaghosa was largely responsible for its reemergence as an important scholarly language in Buddhist thought. TheVisuddhimagga,and the other commentaries that Buddhaghosa compiled, codified and condensed the Sinhala commentarial tradition that had been preserved and expanded in Sri Lanka since the 3rd century BCE.

With only a few possible exceptions, the entire corpus of Pali texts known today is believed to derive from theAnuradhapura Maha Viharayain Sri Lanka.While literary evidence exists of Theravadins in mainland India surviving into the 13th century, no Pali texts specifically attributable to this tradition have been recovered.Some texts (such as theMilindapanha) may have been composed in India before being transmitted to Sri Lanka, but the surviving versions of the texts are those preserved by the Mahavihara in Ceylon and shared with monasteries in Theravada Southeast Asia.

The earliest inscriptions in Pali found in mainland Southeast Asia are from the first millennium CE, some possibly dating to as early as the 4th century.Inscriptions are found in what are now Burma, Laos, Thailand and Cambodia and may have spread from southern India rather than Sri Lanka.By the 11th century, a so-called "Pali renaissance" began in the vicinity ofPagan,gradually spreading to the rest of mainland Southeast Asia as royal dynasties sponsored monastic lineages derived from theMahavihara of Anuradhapura.This era was also characterized by the adoption of Sanskrit conventions and poetic forms (such askavya) that had not been features of earlier Pali literature.This process began as early as the 5th century, but intensified early in the second millennium as Pali texts on poetics and composition modeled on Sanskrit forms began to grow in popularity.One milestone of this period was the publication of theSubodhalankaraduring the 14th century, a work attributed to Sangharakkhita Mahāsāmi and modeled on the SanskritKavyadarsa.

Peter Masefield devoted considerable research to a form of Pali known as Indochinese Pali or 'Kham Pali'. Up until now, this has been considered a degraded form of Pali, But Masefield states that further examination of a very considerable corpus of texts will probably show that this is an internally consistent Pali dialect. The reason for the changes is that some combinations of characters are difficult to write in those scripts. Masefield further states that upon the third re-introduction of Theravada Buddhism into Sri Lanka (The Siyamese Sect), records in Thailand state that large number of texts were also taken. It seems that when the monastic ordination died out in Sri Lanka, many texts were lost also. Therefore the Sri Lankan Pali canon had been translated first into Indo-Chinese Pali, and then back again into Pali.

Despite an expansion of the number and influence of Mahavihara-derived monastics, this resurgence of Pali study resulted in no production of any new surviving literary works in Pali.During this era, correspondences between royal courts in Sri Lanka and mainland Southeast Asia were conducted in Pali, and grammars aimed at speakers of Sinhala, Burmese, and other languages were produced.The emergence of the term 'Pali' as the name of the language of the Theravada canon also occurred during this era.

Manuscripts and inscriptions

See also:Palm-leaf manuscript

While Pali is generally recognized as an ancient language, no epigraphical or manuscript evidence has survived from the earliest eras.The earliest samples of Pali discovered are inscriptions believed to date from 5th to 8th century located in mainland Southeast Asia, specifically centralSiamand lowerBurma.These inscriptions typically consist of short excerpts from thePali Canonand non-canonical texts, and include several examples of theYe dhamma hetuverse.

The oldest surviving Pali manuscript was discovered inNepaldating to the 9th century.It is in the form of fourpalm-leaffolios, usinga transitional scriptderiving from theGupta scriptto scribe a fragment of theCullavagga.The oldest known manuscripts from Sri Lanka and Southeast Asia date to the 13th–15th century, with few surviving examples.Very few manuscripts older than 400 years have survived, and complete manuscripts of the fourNikayasare only available in examples from the 17th century and later.

Early Western research

Pali was first mentioned in Western literature inSimon de la Loubère's descriptions of his travels in the kingdom of Siam.An early grammar and dictionary was published by Methodist missionary Benjamin Clough in 1824, and an initial study published byEugène BurnoufandChristian Lassenin 1826 (Essai sur le Pali, ou Langue sacrée de la presqu'île au-delà du Gange).The first modern Pali-English dictionary was published by Robert Childers in 1872 and 1875.Following the foundation of thePali Text Society,English Pali studies grew rapidly and Childer's dictionary became outdated.Planning for a new dictionary began in the early 1900s, but delays (including the outbreak of World War I) meant that work was not completed until 1925.

T. W. Rhys Davidsin his bookBuddhist India,andWilhelm Geigerin his bookPāli Literature and Language,suggested that Pali may have originated as alingua francaor common language of culture among people who used differing dialects in North India, used at the time of theBuddhaand employed by him. Another scholar states that at that time it was "a refined and elegant vernacular of all Aryan-speaking people".Modern scholarship has not arrived at a consensus on the issue; there are a variety of conflicting theories with supporters and detractors.After the death of the Buddha, Pali may have evolved among Buddhists out of the language of the Buddha as a new artificial language.R. C. Childers, who held to the theory that Pali was Old Magadhi, wrote: "Had Gautama never preached, it is unlikely that Magadhese would have been distinguished from the many other vernaculars of Hindustan, except perhaps by an inherent grace and strength which make it a sort ofTuscanamong the Prakrits. "

Modern scholarship

According toK. R. Norman,differences between different texts within the canon suggest that it contains material from more than a single dialect.He also suggests it is likely that theviharasin North India had separate collections of material, preserved in the local dialect.In the early period it is likely that no degree of translation was necessary in communicating this material to other areas. Around the time ofAshokathere had been more linguistic divergence, and an attempt was made to assemble all the material.It is possible that a language quite close to the Pali of the canon emerged as a result of this process as a compromise of the various dialects in which the earliest material had been preserved, and this language functioned as a lingua franca among Eastern Buddhists from then on.Following this period, the language underwent a small degree of Sanskritisation (i.e., MIA bamhana > brahmana, tta > tva in some cases).

Bhikkhu Bodhi,summarizing the current state of scholarship, states that the language is "closely related to the language (or, more likely, the various regional dialects) that the Buddha himself spoke". He goes on to write:

Scholars regard this language as a hybrid showing features of several Prakrit dialects used around the third century BCE, subjected to a partial process of Sanskritization. While the language is not identical to what Buddha himself would have spoken, it belongs to the same broad language family as those he might have used and originates from the same conceptual matrix. This language thus reflects the thought-world that the Buddha inherited from the wider Indian culture into which he was born, so that its words capture the subtle nuances of that thought-world.

— Bhikkhu Bodhi

According toA. K. Warder,the Pali language is a Prakrit language used in a region ofWestern India.Warder associates Pali with the Indian realm (janapada) ofAvanti,where theSthavira nikāyawas centered.Following the initial split in theBuddhist community,the Sthavira nikāya became influential in Western andSouth Indiawhile theMahāsāṃghikabranch became influential in Central andEast India.Akira Hirakawa and Paul Groner also associate Pali with Western India and the Sthavira nikāya, citing the Saurashtran inscriptions, which are linguistically closest to the Pali language.

Emic views of Pali

Although Sanskrit was said in theBrahmanicaltradition to be the unchanging language spoken by the gods in which each word had an inherent significance, such views for any language was not shared in the early Buddhist traditions, in which words were only conventional and mutable signs.This view of language naturally extended to Pali and may have contributed to its usage (as an approximation or standardization of local Middle Indic dialects) in place of Sanskrit. However, by the time of the compilation of the Pali commentaries (4th or 5th century), Pali was described by the anonymous authors as the natural language, the root language of all beings.

Comparable toAncient Egyptian,LatinorHebrewin themystic traditions of the West,Pali recitations were often thought to have asupernaturalpower (which could be attributed to their meaning, the character of the reciter, or the qualities of the language itself), and in the early strata of Buddhist literature we can already see Palidhāraṇīsused as charms, as, for example, against the bite of snakes. Many people in Theravada cultures still believe that taking a vow in Pali has a special significance, and, as one example of the supernatural power assigned to chanting in the language, the recitation of the vows ofAṅgulimālaare believed to alleviate the pain of childbirth in Sri Lanka. In Thailand, the chanting of a portion of theAbhidhammapiṭakais believed to be beneficial to the recently departed, and this ceremony routinely occupies as much as seven working days. There is nothing in the latter text that relates to this subject, and the origins of the custom are unclear.

Pali today

Pali died out as a literary language in mainland India in the fourteenth century but survived elsewhere until the eighteenth.Today Pali is studied mainly to gain access to Buddhist scriptures, and is frequently chanted in a ritual context. The secular literature of Pali historical chronicles, medical texts, and inscriptions is also of great historical importance. The great centres of Pali learning remain inSri Lankaand other Theravada nations of Southeast Asia:Myanmar,Thailand,LaosandCambodia.Since the 19th century, various societies for the revival of Pali studies in India have promoted awareness of the language and its literature, including theMaha Bodhi Societyfounded byAnagarika Dhammapala.

In Europe, thePali Text Societyhas been a major force in promoting the study of Pali by Western scholars since its founding in 1881. Based in the United Kingdom, the society publishes romanized Pali editions, along with many English translations of these sources. In 1869, the firstPali Dictionarywas published using the research of Robert Caesar Childers, one of the founding members of the Pali Text Society. It was the first Pali translated text in English and was published in 1872. Childers' dictionary later received theVolney Prizein 1876.

The Pali Text Society was founded in part to compensate for the very low level of funds allocated to Indology in late 19th-century England and the rest of the UK; incongruously, the citizens of the UK were not nearly so robust in Sanskrit and Prakrit language studies as Germany, Russia, and evenDenmark.Even without the inspiration of colonial holdings such as the former British occupation of Sri Lanka and Burma, institutions such as theDanish Royal Libraryhave built up major collections of Pali manuscripts, and major traditions of Pali studies.

Pali literature

Main article:Pali literature

Pali literatureis usually divided into canonical and non-canonical or extra-canonical texts.Canonical texts include the whole of thePali CanonorTipitaka.With the exception of three books placed in theKhuddaka Nikayaby only the Burmese tradition, these texts (consisting of the fiveNikayasof theSutta Pitaka,theVinaya Pitaka,and the books of theAbhidhamma Pitaka) are traditionally accepted as containing the words of the Buddha and his immediate disciples by the Theravada tradition.

Extra-canonical texts can be divided into several categories:

• Commentaries (Atthakatha) which record additional details and explanations regarding the contents of the Suttas.
• Sub-commentaries (ṭīkā) which explain and add contents to the commentaries
• Chronicles (Vaṃsa) which relate the history of Buddhism in Sri Lanka, as well as the origins of famous relics and shrines and the deeds of historical and mythical kings
• Manuals and treatises, which include summaries of canonical books and compendia of teachings and techniques like theVisuddhimagga
• Abhidhammamanuals, which explain the contents of theAbhidhamma Pitaka

Other types of texts present in Pali literature include works on grammar and poetics, medical texts, astrological anddivinationtexts, cosmologies, and anthologies or collections of material from the canonical literature.

While the majority of works in Pali are believed to have originated with the Sri Lankan tradition and then spread to other Theravada regions, some texts may have other origins. TheMilinda Panhamay have originated in northern India before being translated from Sanskrit orGandhari Prakrit.There are also a number of texts that are believed to have been composed in Pali in Sri Lanka, Thailand and Burma but were not widely circulated. This regional Pali literature is currently relatively little known, particularly in the Thai tradition, with many manuscripts never catalogued or published.

Relationship to other languages

Paiśācī

Main article:Paishachi

Paiśācīis a largelyunattestedliterary language of classical India that is mentioned inPrakritand Sanskrit grammars of antiquity. It is found grouped with the Prakrit languages, with which it shares some linguistic similarities, but was not considered a spoken language by the early grammarians because it was understood to have been purely a literary language.

In works of Sanskrit poetics such asDaṇḍin'sKavyadarsha,it is also known by the name ofBhūtabhāṣā,an epithet which can be interpreted as 'dead language' (i.e., with no surviving speakers), orbhūtameans past andbhāṣāmeans language i.e. 'a language spoken in the past'. Evidence which lends support to this interpretation is that literature in Paiśācī is fragmentary and extremely rare but may once have been common.

The 13th-century Tibetan historianButon Rinchen Drubwrote that theearly Buddhist schoolswere separated by choice ofsacred language:theMahāsāṃghikasused Prakrit, theSarvāstivādinsused Sanskrit, theSthaviravādinsused Paiśācī, and the Saṃmitīya usedApabhraṃśa.This observation has led some scholars to theorize connections between Pali and Paiśācī;Sten Konowconcluded that it may have been an Indo-Aryan language spoken byDravidian peoplein South India, and Alfred Master noted a number of similarities between surviving fragments and Pali morphology.

Ardha-Magadhi Prakrit

Main article:Ardhamagadhi Prakrit

Ardhamagadhi Prakrit was a Middle Indo-Aryan language and a Dramatic Prakrit thought to have been spoken in modern-day Bihar & Eastern Uttar Pradesh and used in some early Buddhist and Jain drama. It was originally thought to be a predecessor of the vernacular Magadhi Prakrit, hence the name (literally "half-Magadhi" ). Ardhamāgadhī was prominently used by Jain scholars and is preserved in the Jain Agamas.

Ardhamagadhi Prakrit differs from later Magadhi Prakrit in similar ways to Pali, and was often believed to be connected with Pali on the basis of the belief that Pali recorded the speech of the Buddha in an early Magadhi dialect.

Magadhi Prakrit

Main article:Magadhi Prakrit

Magadhi Prakrit was aMiddle Indic languagespoken in present-day Bihar, and eastern Uttar Pradesh. Its use later expanded southeast to include some regions of modern-day Bengal, Odisha, and Assam, and it was used in some Prakrit dramas to represent vernacular dialogue. Preserved examples of Magadhi Prakrit are from several centuries after the theorized lifetime of the Buddha, and include inscriptions attributed toAsoka Maurya.

Differences observed between preserved examples of Magadhi Prakrit and Pali lead scholars to conclude that Pali represented a development of a northwestern dialect of Middle Indic, rather than being a continuation of a language spoken in the area ofMagadhain the time of the Buddha.

Lexicon

Nearly every word in Pāḷi hascognatesin the other Middle Indo-Aryan languages, thePrakrits.The relationship toVedic Sanskritis less direct and more complicated; the Prakrits were descended fromOld Indo-Aryan vernaculars.Historically, influence between Pali and Sanskrit has been felt in both directions. The Pali language's resemblance to Sanskrit is often exaggerated by comparing it to later Sanskrit compositions—which were written centuries after Sanskrit ceased to be a living language, and are influenced by developments inMiddle Indic,including the direct borrowing of a portion of the Middle Indic lexicon; whereas, a good deal of later Pali technical terminology has been borrowed from the vocabulary of equivalent disciplines in Sanskrit, either directly or with certain phonological adaptations.

Post-canonical Pali also possesses a few loan-words from local languages where Pali was used (e.g. Sri Lankans adding Sinhala words to Pali). These usages differentiate the Pali found in theSuttapiṭakafrom later compositions such as the Pali commentaries on the canon and folklore (e.g., commentaries on theJataka tales), and comparative study (and dating) of texts on the basis of such loan-words is now a specialized field unto itself.

Pali was not exclusively used to convey the teachings of the Buddha, as can be deduced from the existence of a number of secular texts, such as books of medical science/instruction, in Pali. However, scholarly interest in the language has been focused upon religious and philosophical literature, because of the unique window it opens on one phase in the development ofBuddhism.

Phonology

Vowels

Height	Backness
	Front	Central	Back
High	i⟨i⟩ iː⟨ī⟩		u⟨u⟩ uː⟨ū⟩
Mid	e,eː⟨e⟩	ɐ⟨a⟩	o,oː⟨o⟩
Low		aː⟨ā⟩

Vowels may be divided in two different ways:

1. 1. pure vowels:a, ā, e, o
   2. sonant vowels:i, ī, u, ū
2. 1. vowels short by nature:a, i, u
   2. vowels long by nature:ā, ī, ū
   3. vowels of variable length:e, o

Long and short vowels are only contrastive in open syllables; in closed syllables, all vowels are always short. Short and longeandoare in complementary distribution: the short variants occur only in closed syllables, the long variants occur only in open syllables. Short and longeandoare therefore not distinct phonemes.

eandoare long in an open syllable: at the end of a syllable as in [ne-tum̩] เนตุํ 'to lead' or [so-tum̩] โสตุํ 'to hear'.They are short in a closed syllable: when followed by a consonant with which they make a syllable as in [upek-khā] 'indifference' or [sot-thi] 'safety'.

eappears forabefore doubled consonants:

seyyā= Skt.śayyā'bed'

pheggu= Skt.phaigu'empty, worthless'

The vowels ⟨i⟩ and ⟨u⟩ are lengthened in the flexional endings including:-īhi, -ūhi and -īsu

A sound calledanusvāra(Skt.; Pali:niggahīta), represented by the letterṁ(ISO 15919) orṃ(ALA-LC) in romanization, and by a raised dot in most traditional alphabets, originally marked the fact that the preceding vowel was nasalized. That is,aṁ,iṁanduṁrepresented[ã],[ĩ]and[ũ].In many traditional pronunciations, however, the anusvāra is pronounced more strongly, like the velar nasal[ŋ],so that these sounds are pronounced instead[ãŋ],[ĩŋ]and[ũŋ].However pronounced,ṁnever follows a long vowel;ā, īandūare converted to the corresponding short vowels whenṁis added to a stem ending in a long vowel, e.g.kathā + ṁbecomeskathaṁ,not*kathāṁ,devī + ṁbecomesdeviṁ,not *devīṁ.

Changes of vowels due to the structure of the word

Final vowels

The final consonants of the Sanskrit words have been dropped in Pali and thus all the words end in a vowel or in a nasal vowel:kāntāt-> kantā 'from the loved one';kāntāṃ->kantaṃ'the loved one'

The final vowels were usually weak in pronunciation and hence they were shortened:akārsit -> akāsi 'he did'.

Consonants

			Labial	Dental/ alveolar	Retroflex	Post-alveolar/ Palatal	Velar	Glottal
Stop	Nasal		m⟨m⟩	n⟨n⟩	ɳ⟨ṇ⟩	ɲ⟨ñ⟩	(ŋ⟨ṅ⟩)
	voiceless	unaspirated	p⟨p⟩	t⟨t⟩	ʈ⟨ṭ⟩	tʃ⟨c⟩	k⟨k⟩
		aspirated	pʰ⟨ph⟩	tʰ⟨th⟩	ʈʰ⟨ṭh⟩	tʃʰ⟨ch⟩	kʰ⟨kh⟩
	voiced	unaspirated	b⟨b⟩	d⟨d⟩	ɖ⟨ḍ⟩	dʒ⟨j⟩	ɡ⟨g⟩
		aspirated	bʱ⟨bh⟩	dʱ⟨dh⟩	ɖʱ⟨ḍh⟩	dʒʱ⟨jh⟩	ɡʱ⟨gh⟩
Fricative				s⟨s⟩				h⟨h⟩
Approximant		central	ʋ⟨v⟩		ɻ⟨r⟩	j⟨y⟩
		lateral		l⟨l⟩	(ɭ⟨ḷ⟩)
		lateralaspirated			(ɭʱ⟨ḷh⟩)

Among the labial consonants,[ʋ]islabiodentaland the rest arebilabial.Among the dental/alveolar consonants, the majority is dental but[s]and[l]arealveolar.

Of the sounds listed above only the three consonants in parentheses,ṅ,ḷ,andḷh,are not distinctphonemesin Pali:ṅonly occurs before velar stops, whileḷandḷhareintervocalicallophonesof singleḍandḍh.

In the Pali language, the consonants may be divided according to their strength or power of resistance. The strength decreases in the order of:mutes, sibilant, nasals, l, v, y, r

When two consonants come together, they are subject to one of the following change:

1. they areassimilatedto each other
2. they are first adapted and then assimilated to each other
3. they give rise to a new consonant group
4. they separated by the insertion of anepenthetic vowel
5. they are sometimes interchanged bymetathesis

Aspirate consonants

when one of the two consonants is the sibilant s, then the new group of consonants has the aspiration in the last consonant:as-ti (root: √as) > atthi'is'

the sibilant s, followed by a nasal, is changed to h and then it is transposed after the nasal (metathesis):akas-ma > akah-ma > akamha'we did'

Alternation betweenyandv

Pali v appears for Skr. y. For instance,āvudha -> āyudha'weapon';kasāva -> kasāya'dirt, sin'. After the svarabhakti-vowel I there appear v instead of y as inpraṭyamsa -> pativimsa.

Alternation betweenrandl

Representation ofrbylis very common in Pali, and in Pkr. it is the rule for Magadhi, although this substitution occurs sporadically also in other dialect. This, initially, inlūjjati -> rūjyate 'falls apart';sometimes both forms with l and r occur in Skr.:lūkha -> lūksa, rūksa 'gross, bad'

Morphology

Pali is a highly inflected language, in which almost every word contains, besides the root conveying the basic meaning, one or more affixes (usually suffixes) which modify the meaning in some way. Nouns are inflected for gender, number, and case; verbal inflections convey information about person, number, tense and mood.

Nominal inflection

Pali nouns inflect for threegrammatical genders(masculine, feminine, and neuter) and two numbers (singular and plural). The nouns also, in principle, display eightcases:nominativeorpaccattacase,vocative,accusativeorupayogacase,instrumentalorkaraṇacase,dativeorsampadānacase,ablative,genitiveorsāmincase, andlocativeorbhummacase; however, in many instances, two or more of these cases are identical in form; this is especially true of the genitive and dative cases.

a-stems

a-stems, whose uninflected stem ends in shorta(/ə/), are either masculine or neuter. The masculine and neuter forms differ only in the nominative, vocative, and accusative cases.

	Masculine (loka-"world" )		Neuter (yāna-"carriage" )
	Singular	Plural	Singular	Plural
Nominative	loko	lokā	yānaṁ	yānāni
Vocative	loka
Accusative	lokaṁ	loke
Instrumental	lokena	lokehi (lokebhi)	yānena	yānehi
Ablative	lokā (lokamhā, lokasmā; lokato)		yānā (yānamhā, yānasmā; yānato)
Dative	lokassa (lokāya)	lokānaṁ	yānassa (yānāya)	yānānaṁ
Genitive	lokassa		yānassa
Locative	loke (lokasmiṁ, lokamhi)	lokesu	yāne (yānasmiṁ, yānamhi)	yānesu

ā-stems

Nouns ending in ā (/aː/) are almost always feminine.

	Feminine (kathā-"story" )
	Singular	Plural
Nominative	kathā	kathāyo
Vocative	kathe
Accusative	kathaṁ
Instrumental	kathāya	kathāhi
Ablative
Dative		kathānaṁ
Genitive
Locative	kathāya,kathāyaṁ	kathāsu

i-stems and u-stems

i-stems and u-stems are either masculine or neuter. The masculine and neuter forms differ only in the nominative and accusative cases. The vocative has the same form as the nominative.

	Masculine (isi-"seer" )		Neuter (akkhi-"eye" )
	Singular	Plural	Singular	Plural
Nominative	isi	isayo, isī	akkhi,akkhiṁ	akkhī, akkhīni
Vocative
Accusative	isiṁ
Instrumental	isinā	isihi, isīhi	akkhinā	akkhihi, akkhīhi
Ablative	isinā, isito		akkhinā, akkhito
Dative	isino	isinaṁ, isīnaṁ	akkhino	akkhinaṁ, akkhīnaṁ
Genitive	isissa, isino		akkhissa, akkhino
Locative	isismiṁ	isisu, isīsu	akkhismiṁ	akkhisu, akkhīsu

	Masculine (bhikkhu-"monk" )		Neuter (cakkhu-"eye" )
	Singular	Plural	Singular	Plural
Nominative	bhikkhu	bhikkhavo, bhikkhū	cakkhu, cakkhuṁ	cakkhūni
Vocative
Accusative	bhikkhuṁ
Instrumental	bhikkhunā	bhikkhūhi	cakkhunā	cakkhūhi
Ablative
Dative	bhikkhuno	bhikkhūnaṁ	cakkhuno	cakkhūnaṁ
Genitive	bhikkhussa, bhikkhuno	bhikkhūnaṁ, bhikkhunnaṁ	cakkhussa, cakkhuno	cakkhūnaṁ, cakkhunnaṁ
Locative	bhikkhusmiṁ	bhikkhūsu	cakkhusmiṁ	cakkhūsu

Linguistic analysis of a Pali text

From the opening of theDhammapada:

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

Mano-pubbaṅ-gam-ā

Mind-before-going-M.PL.NOM

dhamm-ā,

dharma-M.PL.NOM,

mano-seṭṭh-ā

mind-foremost-M.PL.NOM

mano-may-ā;

mind-made-M.PL.NOM

Mano-pubbaṅ-gam-ā dhamm-ā, mano-seṭṭh-ā mano-may-ā;

Mind-before-going-M.PL.NOMdharma-M.PL.NOM, mind-foremost-M.PL.NOM mind-made-M.PL.NOM

Manasā ce paduṭṭhena, bhāsati vā karoti vā,

Manas-ā=ce

Mind-N.SG.INST=if

paduṭṭh-ena,

corrupted-N.SG.INST

bhāsa-ti=vā

speak-3.SG.PRES=either

karo-ti=vā,

act-3.SG.PRES=or,

Manas-ā=ce paduṭṭh-ena, bhāsa-ti=vā karo-ti=vā,

Mind-N.SG.INST=if corrupted-N.SG.INST speak-3.SG.PRES=either act-3.SG.PRES=or,

Tato naṁ dukkhaṁ anveti, cakkaṁ'va vahato padaṁ.

Ta-to

That-from

naṁ

him

dukkhaṁ

suffering

anv-e-ti,

after-go-3.SG.PRES,

cakkaṁ

wheel

'va

as

vahat-o

carrying(beast)-M.SG.GEN

pad-aṁ.

foot-N.SG.ACC

Ta-to naṁ dukkhaṁ anv-e-ti, cakkaṁ 'va vahat-o pad-aṁ.

That-from him suffering after-go-3.SG.PRES, wheel as carrying(beast)-M.SG.GEN foot-N.SG.ACC

The three compounds in the first line literally mean:

manopubbaṅgama"whose precursor is mind", "having mind as a fore-goer or leader"

manoseṭṭha"whose foremost member is mind", "having mind as chief"

manomaya"consisting of mind" or "made by mind"

The literal meaning is therefore: "Thedharmashave mind as their leader, mind as their chief, are made of/by mind. If [someone] either speaks or acts with a corrupted mind, from that [cause] suffering goes after him, as the wheel [of a cart follows] the foot of a draught animal. "

A slightly freer translation by Acharya Buddharakkhita

Mind precedes all mental states. Mind is their chief; they are all mind-wrought.

If with an impure mind a person speaks or acts suffering follows him

like the wheel that follows the foot of the ox.

Conversion between Sanskrit and Pali forms

Pali and Sanskrit are very closely related and the common characteristics of Pali and Sanskrit were always easily recognized by those in India who were familiar with both. A large part of Pali and Sanskrit word-stems are identical in form, differing only in details of inflection.

Technical terms from Sanskrit were converted into Pali by a set of conventional phonological transformations. These transformations mimicked a subset of the phonological developments that had occurred in Proto-Pali. Because of the prevalence of these transformations, it is not always possible to tell whether a given Pali word is a part of the old Prakrit lexicon, or a transformed borrowing from Sanskrit. The existence of a Sanskrit word regularly corresponding to a Pali word is not always secure evidence of the Pali etymology, since, in some cases, artificial Sanskrit words were created by back-formation from Prakrit words.

The following phonological processes are not intended as an exhaustive description of the historical changes which produced Pali from its Old Indic ancestor, but rather are a summary of the most common phonological equations between Sanskrit and Pali, with no claim to completeness.

Vowels and diphthongs

• Sanskritaiandaualwaysmonophthongizeto Palieando,respectively

Examples:maitrī(friendliness, benevolence) →mettā,auṣadha(medical herb) →osadha

• Sanskritāya,ayāandavāreduce to Paliā

Examples:katipayāha(someone) →katipāha,vaihāyasa(sky-dwelling) →vehāsa,yāvagū(barley) →yāgu

• Sanskritayaandavalikewise often reduce to Palieando

Examples:dhārayati(one maintains, one holds) →dhāreti,avatāra(descent) →otāra,bhavati(one becomes) →hoti

• Sanskritaviandayūbecomes Palie(i.e.avi→ai→e) ando

Examples:sthavira(broad, thick, compact) →thera,mayūra(peacock) →mora

• Sanskritṛappears in Pali asa,ioru,often agreeing with the vowel in the following syllable.ṛalso sometimes becomesuafter labial consonants.

Examples:kṛta(done) →kata,tṛṣṇa(thirst) →taṇha,smṛti(remembrance, reminiscence) →sati,ṛṣi(cleric) →isi,dṛṣṭi(vision, sight) →diṭṭhi,ṛddhi(growth, increase) →iddhi,ṛju(straight) →uju,spṛṣṭa(touched) →phuṭṭha,vṛddha(old) →vuddha

• Sanskrit long vowels are shortened before a sequence of two following consonants.

Examples:kṣānti(patience, forbearance, endurance, indulgence) →khanti,rājya(kingdom) →rajja,īśvara(lord) →issara,tīrṇa(crossed, surpassed) →tiṇṇa,pūrva(east) →pubba

Consonants

Sound changes

• The Sanskrit sibilantsś,ṣ,andsmerge as Palis

Examples:śaraṇa(protector, defender) →saraṇa,doṣa(night, darkness) →dosa

• The Sanskrit stopsḍandḍhbecomeḷandḷhbetween vowels (as in Vedic)

Example:cakravāḍa(cyclic) →cakkavāḷa,virūḍha(mounted, sprouted) →virūḷha

Assimilations

General rules

• Manyassimilationsof one consonant to a neighboring consonant occurred in the development of Pali, producing a large number ofgeminate(double) consonants. Sinceaspirationof a geminate consonant is only phonetically detectable on the last consonant of a cluster, geminatekh, gh, ch, jh, ṭh, ḍh, th, dh, phandbhappear askkh, ggh, cch, jjh, ṭṭh, ḍḍh, tth, ddh, pphandbbh,not askhkh, ghghetc.
• Initial consonent clusters are simplified to a single consonant.

Examples:prāṇa(respiration) →pāṇa(notppāṇa),sthavira(compact, dense) →thera(nottthera),dhyāna(meditation) →jhāna(notjjhāna),jñāti(intelligence) →ñāti(notññāti)

• When assimilation would produce a sequence of three consonants in the middle of a word, geminates are simplified until there are only two consonants in sequence.

Examples:uttrāsa(fear, terror) →uttāsa(notutttāsa),mantra(instrument of thought, speech) →manta(notmantta),indra(conquerer) →inda(notindda),vandhya(barren, fruitless, deprived) →vañjha(notvañjjha)

• The sequencevvresulting from assimilation changes tobb.

Example:sarva(all, every, various) → savva →sabba,pravrajati(one moves forth) → pavvajati →pabbajati,divya(supernatural, wonderful, magical) → divva →dibba,nirvāṇa(deceased, extinguished; extinction, cessation, vanishing, disappearance) → nivvāṇa →nibbāna

Total assimilation

Total assimilation, where one sound becomes identical to a neighboring sound, is of two types: progressive, where the assimilated sound becomes identical to the following sound; and regressive, where it becomes identical to the preceding sound.

Regressive assimilations

• Internalvisargaassimilates to a following voiceless stop or sibilant

Examples:duḥkṛta(=duṣkṛta,wrong-done) →dukkata,duḥkha(difficult, unagreeable) →dukkha,duḥprajña(misknowledge) →duppañña,niḥkrodha(=niṣkrodha,wrath) →nikkodha,niḥpakva(=niṣpakva,well-cooked, decocted, infused) →nippakka,niḥśoka(ugly, unhappy, inglorious)→nissoka,niḥsattva→nissatta

• In a sequence of two dissimilar Sanskrit stops, the first stop assimilates to the second stop

Examples:vimukti→vimutti,dugdha→duddha,utpāda→uppāda,pudgala→puggala,udghoṣa→ugghosa,adbhuta→abbhuta,śabda→sadda

• In a sequence of two dissimilar nasals, the first nasal assimilates to the second nasal

Example:unmatta→ummatta,pradyumna→pajjunna

• jassimilates to a followingñ(i.e.,jñbecomesññ)

Examples:prajñā→paññā,jñāti→ñāti

• The Sanskrit liquid consonantsrandlassimilate to a following stop, nasal, sibilant, orv

Examples:mārga→magga,karma→kamma,varṣa→vassa,kalpa→kappa,sarva→ savva →sabba

• rassimilates to a followingl

Examples:durlabha→dullabha,nirlopa→nillopa

• dsometimes assimilates to a followingv,producing vv →bb

Examples:udvigna→ uvvigga →ubbigga,dvādaśa→bārasa(besidedvādasa)

• tanddmay assimilate to a followingsorywhen a morpheme boundary intervenes

Examples:ut+sava→ussava,ud+yāna→uyyāna

Progressive assimilations

• Nasals sometimes assimilate to a preceding stop (in other cases epenthesis occurs)

Examples:agni(fire) →aggi,ātman(self) →atta,prāpnoti→pappoti,śaknoti→sakkoti

• massimilates to an initial sibilant

Examples:smarati→sarati,smṛti→sati

• Nasals assimilate to a preceding stop+sibilant cluster, which then develops in the same way as such clusters without following nasals

Examples:tīkṣṇa→ tikṣa →tikkha,lakṣmī→ lakṣī →lakkhī

• The Sanskrit liquid consonantsrandlassimilate to a preceding stop, nasal, sibilant, orv

Examples:prāṇa→pāṇa,grāma→gāma,śrāvaka→sāvaka,agra→agga,indra→inda,pravrajati→ pavvajati →pabbajati,aśru→assu

• yassimilates to preceding non-dental/retroflex stops or nasals

Examples:cyavati→cavati,jyotiṣ→joti,rājya→rajja,matsya→ macchya →maccha,lapsyate→ lacchyate →lacchati,abhyāgata→abbhāgata,ākhyāti→akkhāti,saṁkhyā→saṅkhā(but alsosaṅkhyā),ramya→ramma

• yassimilates to preceding non-initialv,producing vv →bb

Example:divya→ divva →dibba,veditavya→ veditavva →veditabba,bhāvya→ bhavva →bhabba

• yandvassimilate to any preceding sibilant, producingss

Examples:paśyati→passati,śyena→sena,aśva→assa,īśvara→issara,kariṣyati→karissati,tasya→tassa,svāmin→sāmī

• vsometimes assimilates to a preceding stop

Examples:pakva→pakka,catvāri→cattāri,sattva→satta,dhvaja→dhaja

Partial and mutual assimilation

• Sanskritsibilantsbefore a stop assimilate to that stop, and if that stop is not already aspirated, it becomes aspirated; e.g.śc,st,ṣṭandspbecomecch,tth,ṭṭhandpph

Examples:paścāt→pacchā,asti→atthi,stava→thava,śreṣṭha→seṭṭha,aṣṭa→aṭṭha,sparśa→phassa

• In sibilant-stop-liquid sequences, the liquid is assimilated to the preceding consonant, and the cluster behaves like sibilant-stop sequences; e.g.strandṣṭrbecometthandṭṭh

Examples:śāstra→ śasta →sattha,rāṣṭra→ raṣṭa →raṭṭha

• tandpbecomecbefores,and the sibilant assimilates to the preceding sound as an aspirate (i.e., the sequencestsandpsbecomecch)

Examples:vatsa→vaccha,apsaras→accharā

• A sibilant assimilates to a precedingkas an aspirate (i.e., the sequencekṣbecomeskkh)

Examples:bhikṣu→bhikkhu,kṣānti→khanti

• Any dental or retroflex stop or nasal followed byyconverts to the corresponding palatal sound, and theyassimilates to this new consonant, i.e.ty, thy, dy, dhy, nybecomecc, cch, jj, jjh, ññ;likewiseṇybecomesññ.Nasals preceding a stop that becomes palatal share this change.

Examples:tyajati→ cyajati →cajati,satya→ sacya →sacca,mithyā→ michyā →micchā,vidyā→ vijyā →vijjā,madhya→ majhya →majjha,anya→ añya →añña,puṇya→ puñya →puñña,vandhya→ vañjhya → vañjjha →vañjha

• The sequencemrbecomesmb,via the epenthesis of a stop between the nasal and liquid, followed by assimilation of the liquid to the stop and subsequent simplification of the resulting geminate.

Examples:āmra→ ambra →amba,tāmra→tamba

Epenthesis

Anepentheticvowel is sometimes inserted between certain consonant-sequences. As withṛ,the vowel may bea,i,oru,depending on the influence of a neighboring consonant or of the vowel in the following syllable.iis often found neari,y,or palatal consonants;uis found nearu,v,or labial consonants.

• Sequences of stop + nasal are sometimes separated byaoru

Example:ratna→ratana,padma→paduma(uinfluenced by labialm)

• The sequencesnmay becomesininitially

Examples:snāna→sināna,sneha→sineha

• imay be inserted between a consonant andl

Examples:kleśa→kilesa,glāna→gilāna,mlāyati→milāyati,ślāghati→silāghati

• An epenthetic vowel may be inserted between an initial sibilant andr

Example:śrī→sirī

• The sequencerygenerally becomesriy(iinfluenced by followingy), but is still treated as a two-consonant sequence for the purposes of vowel-shortening

Example:ārya→ arya →ariya,sūrya→ surya →suriya,vīrya→ virya →viriya

• aoriis inserted betweenrandh

Example:arhati→arahati,garhā→garahā,barhiṣ→barihisa

• There is sporadic epenthesis between other consonant sequences

Examples:caitya→cetiya(notcecca),vajra→vajira(notvajja)

Other changes

• Any Sanskrit sibilant before a nasal becomes a sequence of nasal followed byh,i.e.ṣṇ,snandsmbecomeṇh,nh,andmh

Examples:tṛṣṇa→taṇha,uṣṇīṣa→uṇhīsa,asmi→amhi

• The sequenceśnbecomesñh,due to assimilation of thento the preceding palatal sibilant

Example:praśna→ praśña →pañha

• The sequenceshyandhvundergometathesis

Examples:jihvā→jivhā,gṛhya→gayha,guhya→guyha

• hundergoes metathesis with a following nasal

Example:gṛhṇāti→gaṇhāti

• yis geminated betweeneand a vowel

Examples:śreyas→seyya,Maitreya→Metteyya

• Voiced aspirates such asbhandghon rare occasions becomeh

Examples:bhavati→hoti,-ebhiṣ→-ehi,laghu→lahu

• Dental and retroflex sounds sporadically change into one another

Examples:jñāna→ñāṇa(notñāna),dahati→ḍahati(beside Palidahati)nīḍa→nīla(notnīḷa),sthāna→ṭhāna(notthāna),duḥkṛta→dukkaṭa(beside Palidukkata),granthi→gaṇṭhi,pṛthivī → paṭhavī/puṭhuvī(beside Palipathavī/puthuvī/puthavī)

Exceptions

There are several notable exceptions to the rules above; many of them are common Prakrit words rather than borrowings from Sanskrit.

• ārya(noble, pure) →ayya(besideariya)
• guru(master) →garu(adj.) (besideguru(n.))
• puruṣa(man) →purisa(notpurusa)
• vṛkṣa(tree) → rukṣa →rukkha(notvukkha)

Writing

EmperorAshokaerected a number of pillars with his edicts in at least three regional Prakrit languages inBrahmi script,all of which are quite similar to Pali. Historically, the first written record of the Pali canon is believed to have been composed in Sri Lanka, based on a prior oral tradition. According to theMahavamsa(the chronicle of Sri Lanka), due to a major famine in the country Buddhist monks wrote down the Pali canon during the time ofKing Vattagaminiin 100 BCE.Bilingual coins containing Pali written in theKharosthiscript and Greek writing were used byJames Prinsepto decipher the Kharosthiabugida.This script became particularly significant for the study of early Buddhism following the discovery of theGandharan Buddhist texts.

The transmission of written Pali has retained a universal system of alphabetic values, but has expressed those values in a variety of different scripts. In the 1840s, Thai kingMongkutinvented theAriyaka script,adapted from theGreekandBurmese-Mon scripts,as a universal medium for transcribing Pali, intended to replace other existing regional scripts, including Khom Thai and Tai Tham.The script did not come into popular use. Theravada Buddhist-professing regions use distinct scripts to transcribe Pali:

• India:Devanāgarī,Ahom script
• Nepal:Pracalit script
• Bangladesh:Bengali,Chakma
• Sri Lanka:Sinhala
• Myanmar:Mon-Burmese,Lik-Tai
• Cambodia:Khmer
• Thailand:Thai(since 1893; historicallyTai Tham,Khom ThaiandAriyaka script)
• Laos:Lao(since 1930; historicallyTai Tham)

Alphabet with diacritics

Since the 19th century, Pali has also been written in the Roman script. An alternate scheme devised by Frans Velthuis, called theVelthuisscheme (see§ Text in ASCII) allows for typing withoutdiacriticsusing plainASCIImethods, but is arguably less readable than the standardIASTsystem, which usesdiacriticalmarks.

The Pali alphabetical order is as follows:

• a ā i ī u ū e o ṃ k kh g gh ṅ c ch j jh ñ ṭ ṭh ḍ ḍh ṇ t th d dh n p ph b bh m y r l ḷ v s h

ḷh,although a single sound, is written with ligature ofḷandh.

Transliteration on computers

There are several fonts to use for Pali transliteration. However, older ASCII fonts such as Leedsbit PaliTranslit, Times_Norman, Times_CSX+, Skt Times, Vri RomanPali CN/CB etc., are not recommendable, they aredeprecated,since they are not compatible with one another, and are technically out of date. Instead, fonts based on theUnicodestandard are recommended.

However, not all Unicode fonts contain the necessary characters. To properly display all the diacritic marks used for romanized Pali (or for that matter, Sanskrit), a Unicode font must contain the following character ranges:

• Basic Latin: U+0000 – U+007F
• Latin-1 Supplement: U+0080 – U+00FF
• Latin Extended-A: U+0100 – U+017F
• Latin Extended-B: U+0180 – U+024F
• Latin Extended Additional: U+1E00 – U+1EFF

Some Unicode fonts freely available for typesetting Romanized Pali are as follows:

• The Pali Text SocietyArchived13 February 2021 at theWayback MachinerecommendsVU-TimesandGandhari Unicodefor Windows and Linux Computers.
• The Tibetan & Himalayan Digital LibraryrecommendsTimes Ext Roman,and provides links to several Unicode diacriticWindowsandMacfonts usable for typing Pali together with ratings and installation instructions. It also providesmacrosfor typing diacritics in OpenOffice and MS Office.
• SIL: InternationalprovidesCharis SIL and Charis SIL CompactArchived24 February 2010 at theWayback Machine,Doulos SIL,Gentium,Gentium Basic, Gentium Book BasicArchived26 February 2012 at theWayback Machinefonts. Of them, Charis SIL, Gentium Basic and Gentium Book Basic have all four styles (regular, italic, bold, bold-italic); so can provide publication quality typesetting.
• Libertine Openfont Projectprovides the Linux Libertine font (four serif styles and many Opentype features) and Linux Biolinum (four sans-serif styles) at theSourceForge.
• Junicode(short for Junius-Unicode) is a Unicode font for medievalists, but it provides all diacritics for typing Pali. It has four styles and some Opentype features such as Old Style for numerals.
• ThryomanesArchived25 July 2010 at theWayback Machineincludes all the Roman-alphabet characters available in Unicode along with a subset of the most commonly used Greek and Cyrillic characters, and is available in normal, italic, bold, and bold italic.
• GUSTArchived10 June 2011 at theWayback Machine(Polish TeX User Group) providesLatin ModernArchived3 June 2011 at theWayback MachineandTeX GyreArchived22 June 2011 at theWayback Machinefonts. Each font has four styles, with the former finding most acceptance among the LaTeX users while the latter is a relatively new family. Of the latter, each typeface in the following families has nearly 1250 glyphs and is available in PostScript, TeX and OpenType formats.
  • TheTeX Gyre Adventorfamily of sans serif fonts is based on the URW Gothic L family. The original font,ITC Avant Garde Gothic,was designed by Herb Lubalin and Tom Carnase in 1970.
  • TheTeX Gyre Bonumfamily of serif fonts is based on the URW Bookman L family. The original font,Bookmanor Bookman Old Style, was designed by Alexander Phemister in 1860.
  • TheTeX Gyre Chorusis a font based on the URW Chancery L Medium Italic font. The original,ITC Zapf Chancery,was designed in 1979 by Hermann Zapf.
  • TheTeX Gyre Cursorfamily of monospace serif fonts is based on the URW Nimbus Mono L family. The original font,Courier,was designed by Howard G. (Bud) Kettler in 1955.
  • TheTeX Gyre Herosfamily of sans serif fonts is based on the URW Nimbus Sans L family. The original font,Helvetica,was designed in 1957 by Max Miedinger.
  • TheTeX Gyre Pagellafamily of serif fonts is based on the URW Palladio L family. The original font,Palatino,was designed by Hermann Zapf in the 1940s.
  • TheTeX Gyre Scholafamily of serif fonts is based on the URW Century Schoolbook L family. The original font,Century Schoolbook,was designed by Morris Fuller Benton in 1919.
  • TheTeX Gyre Termesfamily of serif fonts is based on the Nimbus Roman No9 L family. The original font,Times Roman,was designed by Stanley Morison together with Starling Burgess and Victor Lardent.

• John Smith providesIndUniOpentype fonts, based upon URW++ fonts. Of them:
  • IndUni-Cis Courier-lookalike;
  • IndUni-His Helvetica-lookalike;
  • IndUni-Nis New Century Schoolbook-lookalike;
  • IndUni-Pis Palatino-lookalike;
  • IndUni-Tis Times-lookalike;
  • IndUni-CMonois Courier-lookalike but monospaced;
• An English Buddhist monk titled Bhikkhu Pesala provides somePali OpenType fontshe has designed himself. Of them:
  • Acariyais a Garamond style typeface derived from Guru (regular, italic, bold, bold italic).
  • Balavais a revival of Baskerville derived fromLibre Baskerville(regular, italic, bold, bold italic).
  • Cankamais a Gothic, Black Letter script. Regular style only.
  • (Caritahas been discontinued.)
  • Garavawas designed for body text with a generous x-height and economical copyfit. It includesPetite Caps(as OpenType Features), and Heavy styles besides the usual four styles (regular, italic, bold, bold italic).
  • Guru is a condensed Garamond style typeface designed for economy of copy-fit. A hundred A4 pages of text set in Pali would be about 98 pages if set in Acariya, 95 if set in Garava or Times New Roman, but only 90 if set in Guru.(regular, italic, bold, bold italic styles).
  • Hariis a hand-writing script derived from Allura by Robert E. Leuschke.(Regular style only).
  • (Hatthahas been discontinued)
  • Jivitais an original Sans Serif typeface for body text. (regular, italic, bold, bold italic).
  • Kabalais a distinctive Sans Serif typeface designed for display text or headings. Regular, italic, bold and bold italic styles.
  • Lekhanais a Zapf Chancery clone, a flowing script that can be used for correspondence or body text. Regular, italic, bold and bold italic styles.
  • Mahakampais a hand-writing script derived from Great Vibes by Robert E. Leuschke. Regular type style.
  • Mandalais designed for display text or headings. Regular, italic, bold and bold italic styles.
  • Naccais a hand-writing script derived from Dancing Script by Pablo Impallari and released on Font Squirrel. Regular type style.
  • Odanais a calligraphic brush font suitable for headlines, titles, or short texts where a less formal appearance is wanted. Regular style only.
  • Open Sansis a Sans Serif font suitable for body text. Ten type styles.
  • Paliis a clone of Hermann Zapf's Palatino. Regular, italic, bold and bold italic styles.
  • Sukhumalais derived from Sort Mills Goudy. Five type styles
  • Talapannais a clone of Goudy Bertham, with decorative gothic capitals and extra ligatures in the Private Use Area. Regular and bold styles.
  • (Talapattais discontinued.)
  • Veluvanais another brush calligraphic font but basic Greek glyphs are taken fromGuru.Regular style only.
  • Verajjais derived from Bitstream Vera. Regular, italic, bold and bold italic styles.
  • VerajjaPDAis a cut-down version ofVerajjawithout symbols. For use on PDA devices. Regular, italic, bold and bold italic styles.
  • He also provides somePali keyboardsfor Windows XP.
• The font sectionof Alanwood's Unicode Resources have links to several general purpose fonts that can be used for Pali typing if they cover the character ranges above.

Some of the latest fonts coming with Windows 7 can also be used to type transliterated Pali:Arial,Calibri,Cambria,Courier New,Microsoft Sans Serif,Segoe UI,Segoe UI Light,Segoe UI Semibold,Tahoma,andTimes New Roman.Some of them have four styles each, hence usable in professional typesetting:Arial, CalibriandSegoe UIare sans-serif fonts,CambriaandTimes New Romanare serif fonts andCourier Newis a monospace font.

Text in ASCII

TheVelthuis schemewas originally developed in 1991 by Frans Velthuis for use with his "devnag" Devanāgarī font, designed for theTeXtypesetting system. This system of representing Pali diacritical marks has been used in some websites and discussion lists. However, as the Web itself and email software slowly evolve towards the Unicode encoding standard, this system has become almost unnecessary and obsolete.

The following table compares various conventional renderings and shortcut key assignments:

character	ASCII Rendering	Character Name	Unicode Number	Key Combination	ALT Code	HTML Code
ā	aa	a with macron	U+0101	Alt+A	–	ā
ī	ii	i with macron	U+012B	Alt+I	–	ī
ū	uu	u with macron	U+016B	Alt+U	–	ū
ṃ	.m	m with dot below	U+1E43	Alt+Ctrl+M	–	ṁ
ṇ	.n	n with dot under	U+1E47	Alt+N	–	ṇ
ñ	~n	n with tilde	U+00F1	Alt+Ctrl+N	Alt+0241(NumPad)	ñ
ṭ	.t	t with dot below	U+1E6D	Alt+T	–	ṭ
ḍ	.d	d with dot below	U+1E0D	Alt+D	–	ḍ
ṅ	"n	n with dot above	U+1E45	Ctrl+N	–	ṅ
ḷ	.l	l with dot below	U+1E37	Alt+L	–	ḷ

Influence on other languages

Pali has influenced the languages of mainland Southeast Asia and South Asia to various degrees, among themBurmese,Khmer,andLao,Sinhala,andThai.

In Cambodia, Pali replaced Sanskrit as aprestige languagein the 13th century, coinciding with the spread of Theravada Buddhism there.Throughout the 1900s,Chuon Nathused Pali roots to coin Khmer neologisms to describe modern phenomena, such as the 'train.'Similarly, in 20th century Thailand and Laos, local scholars, includingJit BhumisakandVajiravudhcoined new words using Pali roots to describe foreign concepts and technological innovations.

In Myanmar, since its earliest stage asOld Burmese,the Burmese language has readily adopted thousands of loanwords from Pali, particularly in the domains of religion, government, arts, and science, whereas the adoption of Sanskrit loanwords has been confined to specialized subjects like astrology, astronomy, and medicine.The first to tenthordinal numbersin Burmese are also directly borrowed form Pali.Burmese has a long history of using and repurposing Pali roots to coin Burmese neologisms well into the 20th century, including the words for 'feudalism' (from Palipadesa + rāja), 'organization' (from Palisamagga), and 'leader' (from Paliukkaṭṭha).Pali has also influenced Burmese grammatical structures, particularly in the literary register of Burmese.By the 13th century, the third person pronoun in Pali (so) had become grammaticized into the Burmese grammatical particleso(သော), which is still used to modify nouns, following Pali syntax.Until the 19th century, Burmese prose writing was heavily influenced by Pali texts, in particularnissayatexts that first emerged in the 15th century.

In Sri Lanka, Pali has enriched the Sinhala language since theAnuradhapura period,particularly in the realm of literature, as exemplified by theDipavamsaandMahavamsachronicles, both written in Pali verse.Following the Anuradhapura period, Sanskrit became more influential in the development of Sinhala

See also

• Buddhist Hybrid Sanskrit

References

General sources

• Müller, Edward (1995) [First published 1884].Simplified Grammar of the Pali Language.Asian Educational Services.ISBN81-206-1103-9.

Further reading

• American National Standards Institute. (1979).American National Standard system for the romanization of Lao, Khmer, and Pali.New York: The institute.
• Andersen, Dines (1907).A Pali Reader.Copenhagen: Gyldendalske Boghandel, Nordisk Forlag. p. 310.Retrieved29 September2016.
• Mahathera Buddhadatta (1998).Concise Pāli-English Dictionary. Quickly find the meaning of a word, without the detailed grammatical and contextual analysis.ISBN8120806050
• Collins, Steven(2006).A Pali Grammar for Students.Silkworm Press.
• Gupta, K. M. (2006).Linguistic approach to meaning in Pali.New Delhi: Sundeep Prakashan.ISBN81-7574-170-8
• Hazra, K. L. (1994).Pāli language and literature: a systematic survey and historical study.Emerging perceptions in Buddhist studies, no. 4–5. New Delhi: D.K. Printworld.ISBN81-246-0004-X
• Martineau, Lynn (1998).Pāli Workbook Pāli Vocabulary from the 10-day Vipassana Course of S. N. Goenka.ISBN1928706045.
• Müller, Edward (2003) [1884].The Pali language: a simplified grammar.Trübner's collection of simplified grammars. London: Trubner.ISBN1-84453-001-9
• Bhikkhu Nanamoli.A Pāli-English Glossary of Buddhist technical terms.ISBN9552400864
• Perniola, V. (1997).Pali Grammar,Oxford, The Pali Text Society.
• Soothill, W. E., & Hodous, L. (1937).A dictionary of Chinese Buddhist terms: with Sanskrit and English equivalents and a Sanskrit-Pali index.London: K. Paul, Trench, Trubner & Co.
• Webb, Russell (ed.)An Analysis of the Pali Canon,Buddhist Publication Society, Kandy; 1975, 1991 (seehttp://www.bps.lk/reference.aspArchived3 June 2013 at theWayback Machine)
• Wallis, Glenn (2011).Buddhavacana, a Pali reader(PDF eBook).ISBN192870686X.

External links

• Media related toPali languageat Wikimedia Commons
• Reconstruction of Ancient Indian sound clusters on the basis of Pali sounds (according toGrammatik des Paliby Achim Fahs)
• Buddhadatta Mahāthera, A. P. (1958).Concise Pāli-English Dictionary.