Pali

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 the (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. Norman suggests that its emergence was based on a misunderstanding of the compound , with being interpreted as the name of a particular language. Geographic origin There is persistent confusion regarding the relationship of to the vernacular spoken in the ancient kingdom of Magadha, which was located in what is now Bihar. 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. However, modern scholarship has regarded Pali as a mix of several Prakrits 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. Pali has some commonalities with both the Junagadh rock inscription of Rudradaman in Kathiawar and the Central-Western Prakrit found in the eastern Hathigumpha inscription. Nonetheless, Pali does retain some eastern features that have been referred to as Māgadhisms. Pāḷi, as a Middle Indo-Aryan language, differs from Sanskrit more in terms of its dialectal base than in the time of its origin. A number of its morphological and lexical features show that it is not a direct continuation of Rigveda| Sanskrit. Instead it descends from one or more dialects that were, despite many similarities, different from . Early history Theravada commentaries refer to Pali as "Magadhi Prakrit" or the "language of Magadha". With only a few possible exceptions, the entire corpus of Pali texts known today is believed to derive from the Anuradhapura Maha Viharaya in Sri Lanka. 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. 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. The emergence of the term 'Pali' as the name of the language of the Theravada canon also occurred during this era. These inscriptions typically consist of short excerpts from the Pali Canon and non-canonical texts, and include several examples of the protective Pratītyasamutpāda gāthā. 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 four Nikāyas are only available in examples from the 17th century and later. Following the foundation of the Pali Text Society, English Pali studies grew rapidly and Childers's dictionary became outdated. and Wilhelm Geiger in his book Pāli Literature and Language, suggested that Pali may have originated as a lingua franca or common language of culture among people who used differing dialects in North India, used at the time of the Buddha and 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 of Tuscan among the Prakrits." Modern scholarship According to K. R. Norman, differences between different texts within the canon suggest that it contains material from more than a single dialect. 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: According to A. K. Warder, the Pali language is a Prakrit language used in a region of Western India. Warder associates Pali with the realm (janapada) of Avanti, where the Sthavira Nikāya was centered. 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. Pali today Pali died out as a literary language in mainland India in the fourteenth century but survived elsewhere until the eighteenth. It was revived in Indian academics with laborious efforts of researchers like Dharmananda Kosambi. 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 in Sri Lanka and other Theravada nations of Southeast Asia: Myanmar, Thailand, Laos and Cambodia. Since the 19th century, various societies for the revival of Pali studies in India have promoted awareness of the language and its literature, including the Maha Bodhi Society founded by Anagarika Dhammapala. In Europe, the Pali Text Society has 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 first Pali Dictionary was 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 the Volney Prize in 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 even Denmark. Even without the inspiration of colonial holdings such as the former British occupation of Sri Lanka and Burma, institutions such as the Danish Royal Library have built up major collections of Pali manuscripts, and major traditions of Pali studies. ==Pali literature==

Pali literature is usually divided into canonical and non-canonical or extra-canonical texts. Canonical texts include the whole of the Pali Canon (Tipiṭaka). With the exception of three books placed in the Khuddaka Nikāya by only the Burmese tradition, these texts (consisting of the five nikāyas of the Sutta Piṭaka, the Vinaya Piṭaka, and the books of the Abhidhamma Piṭaka) 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 the Visuddhimagga • Abhidhamma manuals, which explain the contents of the Abhidhamma Piṭaka. Other types of texts present in Pali literature include works on grammar and poetics, medical texts, astrological and divination texts, cosmologies, and anthologies or collections of material from the canonical literature. 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 is a largely unattested literary language of classical India that is mentioned in Prakrit and 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 as Daṇḍin's Kavyadarsha, it is also known by the name of , an epithet which can be interpreted as 'dead language' (i.e., with no surviving speakers), or means past and means 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 historian Buton Rinchen Drub wrote that the early Buddhist schools were separated by choice of sacred language: the Mahāsāṃghikas used a Prakrit, the Sarvāstivādins used Sanskrit, the Sthaviravādins used Paiśācī, and the Saṃmitīya used an apabhraṃśa. This observation has led some scholars to theorize connections between Pali and Paiśācī; Sten Konow concluded that it may have been an Indo-Aryan language spoken by Dravidian peoples in South India, and Alfred Master noted a number of similarities between surviving fragments and Pali morphology. Ardha-Magadhi 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 Magadhi Prakrit was a Middle Indic language spoken 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 to Asoka 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 of Magadha in the time of the Buddha. ==Lexicon==

Nearly every word in Pāḷi has cognates in the other Middle Indo-Aryan languages, the Prakrits. The relationship to Vedic Sanskrit is less direct and more complicated; the Prakrits were descended from Old 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 in Middle 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 the Sutta Pitaka| from later compositions such as the Pali commentaries on the canon and folklore (e.g., commentaries on the Jataka 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 of Buddhism. ==Phonology==

Vowels Vowels may be divided in two different ways: • pure vowels: a, ā, e, o • sonant vowels: i, ī, u, ū • • vowels short by nature: a, i, u • vowels long by nature: ā, ī, ū • vowels of variable length: e, o (i.e. whose length is not phonemic) The vowels ⟨i⟩ and ⟨u⟩ are lengthened in the flexional endings including: -īhi, -ūhi and -īsu 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 between y and v''''' 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 in praṭyamsa -> pativimsa. 'Alternation between r and l''''' Representation of r by l is very common in Pali, and in Pkr. it is the rule for Magadhi, although this substitution occurs sporadically also in other dialect. This, initially, in ''lūjjati -> 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 three grammatical genders (masculine, feminine, and neuter) and two numbers (singular and plural). The nouns also, in principle, display eight cases: nominative or paccatta case, vocative, accusative or upayoga case, instrumental or '' case, dative or sampadāna case, ablative, genitive or sāmin case, and locative or bhumma'' case. However, in many instances, two or more of these cases are identical in form; this is especially true of the genitive and dative cases, which are only optionally distinguished in the singular of the a-stems (the dative can express goal or time period). Some rarer declension patterns have an alternation between strong stems (nominative, vocative and accusative singular, nominative plural), weak stems (before endings beginning in a consonant) and middle stems (before ending beginning in a vowel). The accusative expresses, besides a direct object, also the direction of movement and the goal of an action, as well as an extension of time and space. a-stems a-stems, whose uninflected stem ends in short a (), are either masculine or neuter. The masculine and neuter forms differ only in the nominative, vocative, and accusative cases. ā-stems Nouns ending in -ā () are almost always feminine. i-stems and u-stems Masculine and neuter i-stems and u-stems differ only in the nominative and accusative cases. The vocative has the same form as the nominative. Feminine i-stems and u-stems may have a short or long vowel in the nominative, but the rest of the endings are the same. s-stems S-stems are neuter and decline only in the singular. nt-stems Nt-stems are masculine and may take the same endings as a-stems (-anto etc.), but their original declension has an alternation between a strong stem in -ant and a weak stem in -at, as follows: an-stems An-stems are masculine or neuter. They may undergo consonant assimilations and alternate between a strong stem in -ān, a weak stem in -n or -in and a middle stem in -u. When the stem contains a double consonant, the weak stem has -an or -un and the middle has -a. in-stems In-stems are masculine. They, too, may be influenced by i-stems, but their characteristic declension has an alternation between a strong stem in -in and a weak one in -i. Possessive adjectives in -ī like balī "strong" (feminine balinī, neuter bali) decline in the same way. ar-stems These include relational nouns (masculine and feminine) and agent nouns. Relational nouns have a short vowel in the strong stem, while agent nouns have a long vowel. Degrees of comparison • Usually the comparative degree is formed with the suffix -tara and the superlative with -tama: e.g. paṇḍita "wise" - paṇḍitara "wiser" - paṇḍitama "wisest". • In some cases the comparative is formed with -iya and the superlative with -iṭṭha: pāpa "sinful" - pāpiya - pāpiṭṭha. • Another superlative suffix is -(i)ma. • Certain adjectives exhibit suppletion: sant - seyya - seṭṭha "good", yuva - kaniyya - kaniṭṭha "young", vuḍḍha - jeyya - jeṭṭha "old". Pronouns The personal pronouns for the 1st and 2nd person are declined as follows: The demonstrative pronoun so "that" doubles as a 3rd person pronoun. It is declined as follows: A variant with n- instead of t- also occurs: e.g. naṁ instead of taṁ. With the addition of the prefixed element e- to the forms of so, a proximal demonstrative "this" is formed: eso, etc. There are two other demonstrative pronouns: proximal ayaṁ "this" and asu "that". They are declined as follows: The relative pronoun is yo. It is declined with the same endings as so (see above). The interrogative is ko, which also takes the same endings, except that the neuter ("what") is kiṁ. From it are derived katara, katama "which", kati "how many" and kittaka "how much". An indefinite pronoun can be formed by adding the particle -ci to the forms of the interrogative: koci "someone" They also agree with the subject in person (1st, 2nd and 3rd) and number (singular and plural). The Old Indic middle is preserved, but is rarely used, survives only in some forms and there is rarely a semantic distinction between it and the corresponding active, so it may be described simply as a type of conjugation. When it does express a meaning, it is an action done for the benefit of the subject. Endings There are three sets of endings: • primary: used in the present and the future (and sometimes in the optative); • secondary: used in the preterite and the conditional (and sometimes in the optative); • imperative. The endings are as follows: Conjugations All regular verb forms are constructed from the same (historically present) stem, but there are also frequent historical forms derived directly from the root. There are two productive conjugations: • 1st conjugation, with a stem in -a (labh-a-ti "to get"); • 2nd conjugation, with a stem in a long vowel, most often e (cint-e-ti "to think"), sometimes ā (suṇ-ā-ti "to hear"), rarely others (kar-o-ti "to do"). Other patterns are mostly historical relics. Present The present tense is formed by adding the primary endings to the present stem. Verbs with stems in -e- change it to -aya- in the middle. Future The future is formed with the suffix -(i)ssa- + the primary endings, although the -ss- may be reduced to a single -s- or further lenited to -h-. Again, verbs in -e- may or may not replace it with -aya-. Vowels other than -e- are dropped and replaced by -i-; e.g. suṇāti "to hear" - suṇissati "he will hear". Some verbs may add -ssa directly to the stem, causing various sandhi changes: e.g. labhati has the alternative future form lacchati (from labh-ssa-ti). Conditional The conditional is formed like the future, from the present stem and the future suffix -(i)ssa-, but it differs from it by using the augment and secondary endings. In addition, the ending in the 3rd plural is -ṁsu. Although forms for the middle are given by Pali grammarians, only the 3rd singular is actually attested. It expresses a condition or result that has not been or cannot be realised. Optative The optative is formed either with the suffix -eyyā- and the primary or secondary endings or with the suffix -e- and the secondary endings. They are added to the present stem, but the final vowel of the stem is dropped, so there is no difference between the conjugations. Besides wishes, the optative may express a possible or unreal action in conditional constructions. Some exceptional verbs form the optative with -yā- rather than -e(yya)-, resulting in sandhi changes: jānāti "to know" - jān-yā > jāñña. Imperative Only verbs of the 1st conjugation may use the bare stem as a 2nd singular imperative, while those of the second take -hi. Verbs in -e- may or may not replace it with -aya-. In the 1st person, the indicative form may be used with the function of an imperative. Preterite The preterite is formed by adding the secondary endings to a preterite stem, which is constructed as follows: • 1st conjugation – mostly with the suffix -i(s)- (e.g. labhati - labhi * Note that the 1st and 2nd plural forms of e-verbs usually belong to the -i(s)- aorist. An example of consistent s-aorist is seen e.g. in the preterite of karoti: 3rd singular akāsi ( labbbhati "is obtained"; chindati "to cut" - chid-ya-ti > chijjati "is cut". The productive pattern with the vowel -i/ī- before -ya- is found, inter alia, with verb stems in -e- (e.g. cinteti - cintiyati "is thought") and with verb stems in a heavy syllable: chindati "to cut" - chind-i-ya-ti "is cut". However, the synthetic passive is not often used; more commonly, various periphrastic constructions are used such as the copula plus the past participle (samannāgto hoti "he is endowed") or verbs coupled with abstract nouns. A similar suffix -(i/ī/ā)ya- is used to form productively denominative verbs from nouns and adjectives: pihā "desire" > pihāyati "to desire". Causative Causative stems are formed by adding either one of two suffixes: • -e- or -aya-, more commonly to the root, e.g. gam-e-ti "causes to go" (sometimes with vrddhi: kar-oti 'does', but kār-eti 'causes to do') • -pe- or -paya-, normally to the present stem and to roots ending in -Cā: jānā-pe-ti "make known, inform". Even double causatives occur, with the repetition of the causative suffix producing the shape -pāpe-, as in rūhati "grow" > ropeti "to plant" > ropāpeti "to cause to be planted". Non-finite verb forms • The infinitive takes the ending –(i)tuṁ (rarely -tuṁye, -tave, -tāye). It is productively added to the present stem, whose final vowel is dropped: pucchati "ask" - pucchituṁ. There are also older infinitives with the ending added directly to the root, often resulting in sandhi: e.g. puṭṭhuṁ to the same verb. • The present participle is formed with the suffix -nt(a)- added always to the present stem in the active voice; it is declined like nt-stems (thus, with the suffix alternating between -ant- and -at-). In addition, the suffix may be reduced to -ṁ word-finally (labhaṁ or labhanto "obtaining", cintento "thinking"). In the feminine, the ending in the nominative is -antī (labhantī) and the rest is declined mostly like a feminine i-stem. In the middle, the ending is -māna- (rarely -āna-): labhamāno. • The participle of need is formed by adding one of the suffixes -(i)tabba, -anīya/aniya/aneyya, or, rarely, -tāya/tayya/teyya or -(i)ya-: e.g. pucchitabba "which can/should be asked" and kātabba, karanīya, kāriya, kayya ( desita "(which is) preached". However, very many verbs add the suffix -ta or -na to a stem that is irregular and unpredictable (originally the Old Indic weak grade of the root: e.g. suṇāti - suta "heard", pucchati - puṭṭha "asked"). The endings often undergo assimilation and other sound changes due to the preceding consonant: e.g. labbhati > laddha "obtained", yajati "to sacrifice" - iṭṭha, bhaj-na > bhagga'' "broken". Its meaning is usually passive in transitive verbs and active in intransitive verbs, but an active meaning is occasionally found with transitive verbs as well. • Occasionally, a past active participle is derived from the past participle by adding the suffixes -vant- or -āvi(n)- : e.g. bhuttavanta "one who has eaten". • The gerund/absolutive, which always has anterior meaning, is formed most commonly with -(i)tvā: productively to the present stem as in cintayitvā, cintetvā "having thought", but sometimes added to the root in older forms, which may result in sandhi: labh-tvā > laddhā "having obtained". It is also formed with -(t-)(i)yā, especially with prefixed/compound verbs (ā-gam-ya > āgamma "having come back"), and occasionally with -tvāna, -tūna, -yāna and -aṁ. Syntax The verb is usually clause-final, but that is not obligatory. Pure/original adpositions (preposed or postposed) are rare, but adverbs, declined nouns and gerunds may be used adpositionally. Some frequent conjunctions such as ca ('and'), va ('or') are added enclitically to the phrases they join or to the first words of the clauses they join. The conditional particle ce ('if') is also enclitic. A quotative enclitic particle is ti. However, there are also clause-initial conjunctions such as sace ('if') and conjunctions placed between the conjuncts such as udāhu ('or'). There are many other enclitics, e.g. the emphatic kho ('precisely') and pi ('also', 'but'). A combination of a noun with a participle, when both are inflected in the locative, and, less commonly, genitive or accusative, can function as an absolute construction expressing "after", "when", "if" etc. The copula may be omitted. Prohibition is expressed by the particle mā followed by the preterite indicative (more rarely optative or imperative). In contrast to Sanskrit, external sandhi (i.e. sandhi between words) is usually not applied in Pali and is always optional. The common use of sandhi is restricted to function words such as adverbs, prepositions, pronouns, numerals and the copula verb, which may be pronounced as clitics and then undergo sandhi with the words they are adjoined to., such as combinations of verb and object, adjective and noun, and adverb and verb Compound or prefixed verbs are often formed with (historical) adpositions and adverbs as first compound members. Suffixation is also widespread. Some notable suffixes are listed below: • Action nouns are formed: • from verbs: -na, -a, -nā, -taṁ, -tā, -tti, -tta; • Abstract nouns are formed: • from adjectives: -ya; • from nouns and adjectives: -tta, -tā The suffixes -ā and -i may also form abstract nouns. • Agent nouns are formed with -ū, -(a)ka, -tar, -in and -vin. • -(a)ka is also a diminutive suffix. • -tima forms ordinal numerals. Adverbs can be formed with suffixes such as: • -tra, -ttha : place (atra, ittha "here", tatra "there") • -dā : time (tadā "then") • -thā, -thaṁ : manner (tathā "thus", itthaṁ "in this way") • -hiṁ : direction, "to" (tahiṁ "there, thither, in that direction") • -to : "from" (ito "from here, hence") ==Linguistic analysis of a Pali text==

From the opening of the Dhammapada: {{interlinear|indent=3 The three compounds in the first line literally mean: :'''''' "whose precursor is mind", "having mind as a fore-goer or leader" :'''''' "whose foremost member is mind", "having mind as chief" :'''''' "consisting of mind" or "made by mind" The literal meaning is therefore: "The dharmas have 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 • Sanskrit ai and au always monophthongize to Pali e and o, respectively ::Examples: maitrī (friendliness, benevolence) → mettā, auṣadha (medical herb) → osadha • Sanskrit āya, ayā and avā reduce to Pali ā ::Examples: katipayāha (someone) → katipāha, vaihāyasa (sky-dwelling) → vehāsa, yāvagū (barley) → yāgu • Sanskrit aya and ava likewise often reduce to Pali e and o ::Examples: dhārayati (one maintains, one holds) → dhāreti, avatāra (descent) → otāra, bhavati (one becomes) → hoti • Sanskrit avi and ayū becomes Pali e (i.e. avi → ai → e) and o ::Examples: sthavira (broad, thick, compact) → thera, mayūra (peacock) → mora • Sanskrit ṛ appears in Pali as a, i or u, often agreeing with the vowel in the following syllable. ṛ also sometimes becomes u after 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 sibilants ś, ṣ, and s merge as Pali s ::Examples: śaraṇa (protector, defender) → saraṇa, doṣa (night, darkness) → dosa • The Sanskrit stops ḍ and ḍh become ḷ and ḷh between vowels (as in Vedic) ::Example: cakravāḍa (cyclic) → cakkavāḷa, virūḍha (mounted, sprouted) → virūḷha Assimilations General rules • Many assimilations of one consonant to a neighboring consonant occurred in the development of Pali, producing a large number of geminate (double) consonants. Since aspiration of a geminate consonant is only phonetically detectable on the last consonant of a cluster, geminate kh, gh, ch, jh, ṭh, ḍh, th, dh, ph and bh appear as kkh, ggh, cch, jjh, ṭṭh, ḍḍh, tth, ddh, pph and bbh, not as khkh, ghgh etc. • Initial consonant clusters are simplified to a single consonant. ::Examples: prāṇa (respiration) → pāṇa (not ppāṇa), sthavira (compact, dense) → thera (not tthera), dhyāna (meditation) → jhāna (not jjhāna), jñāti (intelligence) → ñāti (not ññāti) • 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 (not utttāsa), mantra (instrument of thought, speech) → manta (not mantta), indra (conqueror) → inda (not indda), vandhya (barren, fruitless, deprived) → vañjha (not vañjjha) • The sequence vv resulting from assimilation changes to bb. ::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 • Internal visarga assimilates 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 • j assimilates to a following ñ (i.e., jñ becomes ññ) ::Examples: prajñā → paññā, jñāti → ñāti • The Sanskrit liquid consonants r and l assimilate to a following stop, nasal, sibilant, or v ::Examples: mārga → magga, karma → kamma, varṣa → vassa, kalpa → kappa, sarva → savva → sabba • r assimilates to a following l ::Examples: durlabha → dullabha, nirlopa → nillopa • d sometimes assimilates to a following v, producing vv → bb ::Examples: udvigna → uvvigga → ubbigga, dvādaśa → bārasa (beside dvādasa) • t and d may assimilate to a following s or y when 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 • m assimilates 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 consonants r and l assimilate to a preceding stop, nasal, sibilant, or v ::Examples: prāṇa → pāṇa, grāma → gāma, śrāvaka → sāvaka, agra → agga, indra → inda, pravrajati → pavvajati → pabbajati, aśru → assu • y assimilates 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 also saṅkhyā), ramya → ramma • y assimilates to preceding non-initial v, producing vv → bb ::Example: divya → divva → dibba, veditavya → veditavva → veditabba, bhāvya → bhavva → bhabba • y and v assimilate to any preceding sibilant, producing ss ::Examples: paśyati → passati, śyena → sena, aśva → assa, īśvara → issara, kariṣyati → karissati, tasya → tassa, svāmin → sāmī • v sometimes assimilates to a preceding stop ::Examples: pakva → pakka, catvāri → cattāri, sattva → satta, dhvaja → dhaja Partial and mutual assimilation • Sanskrit sibilants before a stop assimilate to that stop, and if that stop is not already aspirated, it becomes aspirated; e.g. śc, st, ṣṭ and sp become cch, tth, ṭṭh and pph ::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. str and ṣṭr become tth and ṭṭh ::Examples: śāstra → śasta → sattha, rāṣṭra → raṣṭa → raṭṭha • t and p become c before s, and the sibilant assimilates to the preceding sound as an aspirate (i.e., the sequences ts and ps become cch) ::Examples: vatsa → vaccha, apsaras → accharā • A sibilant assimilates to a preceding k as an aspirate (i.e., the sequence kṣ becomes kkh) ::Examples: bhikṣu → bhikkhu, kṣānti → khanti • Any dental or retroflex stop or nasal followed by y converts to the corresponding palatal sound, and the y assimilates to this new consonant, i.e. ty, thy, dy, dhy, ny become cc, cch, jj, jjh, ññ; likewise ṇy becomes ññ. 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 sequence mr becomes mb, 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 An epenthetic vowel is sometimes inserted between certain consonant-sequences. As with ṛ, the vowel may be a, i, or u, depending on the influence of a neighboring consonant or of the vowel in the following syllable. i is often found near i, y, or palatal consonants; u is found near u, v, or labial consonants. • Sequences of stop + nasal are sometimes separated by a or u ::Example: ratna → ratana, padma → paduma (u influenced by labial m) • The sequence sn may become sin initially ::Examples: snāna → sināna, sneha → sineha • i may be inserted between a consonant and l ::Examples: kleśa → kilesa, glāna → gilāna, mlāyati → milāyati, ślāghati → silāghati • An epenthetic vowel may be inserted between an initial sibilant and r ::Example: śrī → sirī • The sequence ry generally becomes riy (i influenced by following y), 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 • a or i is inserted between r and h ::Example: arhati → arahati, garhā → garahā, barhiṣ → barihisa • There is sporadic epenthesis between other consonant sequences ::Examples: caitya → cetiya (not cecca), vajra → vajira (not vajja) Other changes • Any Sanskrit sibilant before a nasal becomes a sequence of nasal followed by h, i.e. ṣṇ, sn and sm become ṇh, nh, and mh ::Examples: tṛṣṇa → taṇha, uṣṇīṣa → uṇhīsa, asmi → amhi • The sequence śn becomes ñh, due to assimilation of the n to the preceding palatal sibilant ::Example: praśna → praśña → pañha • The sequences hy and hv undergo metathesis ::Examples: jihvā → jivhā, gṛhya → gayha, guhya → guyha • h undergoes metathesis with a following nasal ::Example: gṛhṇāti → gaṇhāti • y is geminated between e and a vowel ::Examples: śreyas → seyya, Maitreya → Metteyya • Voiced aspirates such as bh and gh on rare occasions become h ::Examples: bhavati → hoti, -ebhiṣ → -ehi, laghu → lahu • Dental and retroflex sounds sporadically change into one another :: Examples: jñāna → ñāṇa (not ñāna), dahati → ḍahati (beside Pali dahati) nīḍa → nīla (not nīḷa), sthāna → ṭhāna (not thāna), duḥkṛta → dukkaṭa (beside Pali dukkata), granthi→ gaṇṭhi, pṛthivī → paṭhavī/puṭhuvī (beside Pali pathavī/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 (beside ariya) • guru (master) → garu (adj.) (beside guru (n.)) • puruṣa (man) → purisa (not purusa) • vṛkṣa (tree) → rukṣa → rukkha (not vukkha) ==Writing==

Emperor Ashoka erected a number of pillars with his edicts in at least three regional Prakrit languages in Brahmi 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 the Mahavamsa (the chronicle of Sri Lanka), due to a major famine in the country Buddhist monks wrote down the Pali canon during the time of King Vattagamini in 100 BCE. Bilingual coins containing Pali written in the Kharosthi script and Greek writing were used by James Prinsep to decipher the Kharosthi abugida. This script became particularly significant for the study of early Buddhism following the discovery of the Gandharan 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 king Mongkut invented the Ariyaka script, adapted from the Greek and Burmese-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 (historically, Pyu script). • Cambodia: Khmer • Thailand: Thai (since 1893; historically Tai Tham, Khom Thai and Ariyaka script) • Laos: Lao (since 1930; historically Tai 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 the Velthuis scheme (see § Text in ASCII) allows for typing without diacritics using plain ASCII methods, but is arguably less readable than the standard IAST system, which uses diacritical marks. The Pali alphabetical order is as follows: • a ā i ī u ū e o ṃ/ṁ 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 of ḷ and h. 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 are deprecated, since they are not compatible with one another, and are technically out of date. Instead, fonts based on the Unicode standard 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 Society recommends VU-Times and Gandhari Unicode for Windows and Linux Computers. :* The Tibetan & Himalayan Digital Library recommends Times Ext Roman, and provides links to several Unicode diacritic Windows and Mac fonts usable for typing Pali together with ratings and installation instructions. It also provides macros for typing diacritics in OpenOffice and MS Office. :* SIL: International provides Charis SIL and Charis SIL Compact , Doulos SIL, Gentium, Gentium Basic, Gentium Book Basic fonts. 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 Project provides the Linux Libertine font (four serif styles and many Opentype features) and Linux Biolinum (four sans-serif styles) at the SourceForge. :* 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. :* Thryomanes includes 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. :* GUST (Polish TeX User Group) provides Latin Modern and TeX Gyre fonts. 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. :** The TeX Gyre Adventor family 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. :** The TeX Gyre Bonum family of serif fonts is based on the URW Bookman L family. The original font, Bookman or Bookman Old Style, was designed by Alexander Phemister in 1860. :** The TeX Gyre Chorus is a font based on the URW Chancery L Medium Italic font. The original, ITC Zapf Chancery, was designed in 1979 by Hermann Zapf. :** The TeX Gyre Cursor family 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. :** The TeX Gyre Heros family of sans serif fonts is based on the URW Nimbus Sans L family. The original font, Helvetica, was designed in 1957 by Max Miedinger. :** The TeX Gyre Pagella family of serif fonts is based on the URW Palladio L family. The original font, Palatino, was designed by Hermann Zapf in the 1940s. :** The TeX Gyre Schola family 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. :** The TeX Gyre Termes family 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 provides IndUni Opentype fonts, based upon URW++ fonts. Of them: :** IndUni-C is Courier-lookalike; :** IndUni-H is Helvetica-lookalike; :** IndUni-N is New Century Schoolbook-lookalike; :** IndUni-P is Palatino-lookalike; :** IndUni-T is Times-lookalike; :** IndUni-CMono is Courier-lookalike but monospaced; :* An English Buddhist monk titled Bhikkhu Pesala provides some Pali OpenType fonts he has designed himself. Of them: :** Acariya is a Garamond style typeface derived from Guru (regular, italic, bold, bold italic). :** Balava is a revival of Baskerville derived from Libre Baskerville (regular, italic, bold, bold italic). :** Cankama is a Gothic, Black Letter script. Regular style only. :** (Carita has been discontinued.) :** Garava was designed for body text with a generous x-height and economical copyfit. It includes Petite 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). :** Hari is a hand-writing script derived from Allura by Robert E. Leuschke.(Regular style only). :** (Hattha has been discontinued) :** Jivita is an original Sans Serif typeface for body text. (regular, italic, bold, bold italic). :** Kabala is a distinctive Sans Serif typeface designed for display text or headings. Regular, italic, bold and bold italic styles. :** Lekhana is a Zapf Chancery clone, a flowing script that can be used for correspondence or body text. Regular, italic, bold and bold italic styles. :** Mahakampa is a hand-writing script derived from Great Vibes by Robert E. Leuschke. Regular type style. :** Mandala is designed for display text or headings. Regular, italic, bold and bold italic styles. :** Nacca is a hand-writing script derived from Dancing Script by Pablo Impallari and released on Font Squirrel. Regular type style. :** Odana is a calligraphic brush font suitable for headlines, titles, or short texts where a less formal appearance is wanted. Regular style only. :** Open Sans is a Sans Serif font suitable for body text. Ten type styles. :** Pali is a clone of Hermann Zapf's Palatino. Regular, italic, bold and bold italic styles. :** Sukhumala is derived from Sort Mills Goudy. Five type styles :** Talapanna is a clone of Goudy Bertham, with decorative gothic capitals and extra ligatures in the Private Use Area. Regular and bold styles. :** (Talapatta is discontinued.) :** Veluvana is another brush calligraphic font but basic Greek glyphs are taken from Guru. Regular style only. :** Verajja is derived from Bitstream Vera. Regular, italic, bold and bold italic styles. :** VerajjaPDA is a cut-down version of Verajja without symbols. For use on PDA devices. Regular, italic, bold and bold italic styles. :** He also provides some Pali keyboards for Windows XP. :* The font section of 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, and Times New Roman. Some of them have four styles each, hence usable in professional typesetting: Arial, Calibri and Segoe UI are sans-serif fonts, Cambria and Times New Roman are serif fonts and Courier New is a monospace font. Text in ASCII The Velthuis scheme was originally developed in 1991 by Frans Velthuis for use with his "devnag" Devanāgarī font, designed for the TeX typesetting 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: == Influence on other languages ==

Pali has influenced the languages of mainland Southeast Asia and South Asia to various degrees, among them Burmese, Khmer, Lao, Sinhala, and Thai. In Cambodia, Pali replaced Sanskrit as a prestige language in the 13th century, coinciding with the spread of Theravada Buddhism there. Throughout the 1900s, Chuon Nath used Pali roots to coin Khmer neologisms to describe modern phenomena, such as the 'train.' Similarly, in the 20th century Thailand and Laos, regional scholars, including Jit Bhumisak and King Vajiravudh of Thailand coined new words using Pali roots to describe foreign concepts and technological innovations. In Myanmar, since its earliest stage as Old 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 tenth ordinal numbers in Burmese are also directly borrowed from 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 Pali ), 'organization' (from Pali ), and 'leader' (from Pali ). By the 13th century, the third person pronoun in Pali () had become grammaticized into the Burmese grammatical particle so (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 particular nissaya texts that first emerged in the 15th century. Following the Anuradhapura period, Sanskrit became more influential in the development of Sinhala ==See also==