nu

From Sanskrit नु (nu), from Proto-Indo-European *nu.


न

नं (accusative singular)
ने (accusative plural)
नस्स (dative singular)
नेसं (dative plural)
नस्स (genitive singular)
नेसं (genitive plural)
नं (accusative singular)
नं (accusative singular)
नस्स (dative singular)
नस्स (genitive singular)


न

नं (accusative singular)
ने (accusative plural)
नस्स (dative singular)
नेसं (dative plural)
नस्स (genitive singular)
नेसं (genitive plural)

Devanagari script form of na (“him, it, that”)


न

नं (accusative singular)
नस्स (dative singular)
नस्स (genitive singular)

Devanagari script form of na (“it, that”)


noce

no (not) + ce (if). Cognate with Sanskrit नो चेद् (no ced, “if not”)


vata

Probably inherited from Sanskrit वत (vata), though Vedic Sanskrit used बत (bata) instead.


अपि

या च पन सक्कतगन्थेसु समञ्ञा घोसाति वाघोसाति वा ता पयोगे सति एत्थापि पयुज्जते

c. 500 AD, Kaccāyana, Pālivyākaraṇaṃ [Pali Grammar] (overall work in Pali), page 6; republished as Satish Chandra Acharyya Vidyabhusana, editor, Kaccayana's Pali Grammar (edited in Devanagari character and translated into English), Calcutta, Bengal: Mahabodhi Society, 1901:

And moreover that designation either 'voiced' or 'unvoiced' which is in Sanskrit texts is applied even here when there is occasion.

Yā ca pana sakkataganthesu samaññā ghosāti vāghosāti vā tā payoge sati etthāpi payujjate.


व

Devanagari script form of va (“like, as if”)


eva

Inherited from Sanskrit एव (eva). Doublet of evaṃ.

7. Tassā dvemāsiko gabbho lohitañ ñeva pagghari
tad'assā mātā kupitā mayhaṃ ñātī samānayi.

c. 50 BC, Petavatthu; republished in Prof. Minayeff, Petavatthu, London: Pali Text Society, 1888, page 6:

7. When her unborn child was two months old, just blood flowed forth. Then her angry mother brought her kin to me.

සෙය්යථාපි නාම ජරසාලාය ගොපානසියො ඔලුග්ගවිලුග්ගා භවන්ති, එවමෙවස්සු මෙ ඵාසුළියො ඔලුග්ගවිලුග්ගා භවන්ති තායෙවප්පාහාරතාය.

2006, The Fourth Book in the Suttanta-Pitaka: Majjhimanikāya (I), page 192:

Truly, just as in a decrepit outhouse the rafters are crumbling, my ribs were just that way, they were crumbling from just this fasting.

Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.


no

Inherited from Sanskrit नो (no, “and not”).


mā

Inherited from Sanskrit मा (mā, “do not”).


इव

Devanagari script form of iva (“like, as”)


सदा

Devanagari script form of sadā (“always”)


sadā

Inherited from Sanskrit सदा (sádā), from Proto-Indo-Iranian *sádaH.


सम्म

(vocative) Devanagari script form of samma (“my dear”)


सम्म

सम्मति सम्मति#Pali

Devanagari script form of samma, which is second-person singular imperative active of सम्मति (sammati, “to be calmed; to dwell”)

सम्मति सम्मति#Pali

Devanagari script form of samma, which is second-person singular imperative active of सम्मति (sammati, “to be tired”)

सम्मति सम्मति#Pali

Devanagari script form of samma, which is second-person singular imperative active of सम्मति (sammati, “to work”)


ච

25. සෙය්යථාපි භික්ඛවෙ පුරිසො අද්ධානමග්ගපටිපන්නො - සො පස්සෙය්ය මහන්තං උදකණ්ණවං, ඔරිමං තීරං සාසඞ්කං සප්පටිභයං, පාරිමං තීරං ඛෙමං අප්පටිභයං, න චස්ස නාවා සන්තාරණී උත්තරසෙතු වා අපාරාපාරං ගමනාය;

2006, The Fourth Book in the Suttanta-Pitaka: Majjhimanikāya (I), page 336:

Suppose, brethren, there was a person traveling along the road. They’d see a large deluge, whose near shore was dubious and perilous, while the far shore was a sanctuary free of peril. But there was no ferryboat or bridge for crossing over.

25. Seyyathāpi bhikkhave puriso addhānamaggapaṭipanno - so passeyya mahantaṃ udakaṇṇavaṃ, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ, na cassa nāvā santāraṇī uttarasetu vā apārāpāraṃ gamanāya;

තස්ස එවමස්ස: “අයං ඛො මහා උදකණ්ණවො ඔරිමං තීරං සාසඞ්කං සප්පටිභයං. පාරිමං තීරං ඛෙමං අප්පටිභයං. නත්ථි ච නාවා සන්තාරණී උත්තරසෙතු වා අපාරාපාරං ගමනාය.

Therefore things are thus: So, there's this large deluge, a dubious and perilous near shore, a safe far shore free of peril; and there is neither a ferry boat or a bridge to go from the near shore to the far shore.

Tassa evamassa: "ayaṃ kho mahā udakaṇṇavo orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ. Pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ. Natthi ca nāvā santāraṇī uttarasetu vā apārāpāraṃ gamanāya.

5. න හි වෙරෙන වෙරාචී සම්මන්තීධ කුදාචනං 5
අඞවරෙන ච සම්මන්ති එස ධම්මො සනන්තනො.

c. 50 BC, The Buddha, Dhammapada(pāḷi), Yamakavagga, page 26; republished in The Eighteenth Book in the Suttanta-Pitaka: Khuddaka-Nikāya, Colombo, 2009:

5. For in this world hatreds are not ever settled by hatred,
but are settled by love. This is an eternal truth.

5. Na hi verena verāni sammantīdha kudācanaṃ 5
Averena ca sammanti esa dhammo sanantano.


kathaṃ

Kathaṃ ca bhikkhave anupādā aparitassanā hoti.

c. 50 BC, Saṃyutta Nikāya: Khandha-Vagga, Khanda-Saṃyuttaṃ; republished as M. Leon Freer, editor, Saṃyutta Nikāya: Part III: Khandha-Vagga, London: Pali Text Society, 1890, XXII (Book 1), Section 1 Mulapaññāsa, Chapter 1 Nakulapitā-Vaggo Pathamo, Sutta 8 Upādāparitassanā (2), page 18:

And how, mendicants, does not grasping lead to freedom from anxiety?


ति

ti (romanization)
तयो (nominative plural)
तयो (accusative plural)
तीहि (instrumental plural)
तिण्णं (dative plural)
तीहि (ablative plural)
तिण्णं (genitive plural)
तीसु (locative plural)
तिस्सो (nominative plural)
तिस्सो (accusative plural)
तीहि (instrumental plural)
तिस्सन्नं (dative plural)
तीहि (ablative plural)
तिस्सन्नं (genitive plural)
तीसु (locative plural)
तीणि (nominative plural)
तीणि (accusative plural)
तीहि (instrumental plural)
तिण्णं (dative plural)
तीहि (ablative plural)
तिण्णं (genitive plural)
तीसु (locative plural)

सब्बेसं तिण्णं पठममज्झिमुत्तमपुरिसानं एकाभिधाने परो पुरिसो गहेतब्बो। सो च पठति, ते च पठन्ति, त्वञ्च पठसि तुम्हे च पठथ, अहञ्च पठामि = मयं पठाम; सो पचति, ते च पचन्ति, त्वञ्च पचन्ति, तुम्हे च पठथ, अहञ्च पचआमि = मयं पचाम एवं सेसासु विभत्तीसु परो पुरिसो योजेतब्बो॥

c. 500 AD, Kaccāyana, Pālivyākaraṇaṃ [Pali Grammar] (overall work in Pali), page 252; republished as Satish Chandra Acharyya Vidyabhusana, editor, Kaccayana's Pali Grammar (edited in Devanagari character and translated into English), Calcutta, Bengal: Mahabodhi Society, 1901:

With all three, third, second, and first persons, in one expression, the last person is to be taken. He reads, they read, thou readest, you read, and I read = we read; he cooks, they cook, thou cookest, you cook , and I cook = we cook. The last person is to be applied thus for other endings.

Sabbesaṃ tiṇṇaṃ paṭhamamajjhimuttamapurisānaṃ ekābhidhāne paro puriso gahetabbo. So ca paṭhati, te ca paṭhanti, tvañca paṭhasi, tumhe ca paṭhatha, ahañca paṭhāmi = mayaṃ paṭhāma; so pacati, te ca pacanti, tvañca pacasi, tumhe ca pacatha, ahañca pacāmi = mayaṃ pacāma. Evaṃ sesāsu vibhattīsu paro puriso yojetabbo.


න

17. ‘‘එවං වුත්තෙ භන්තෙ පූරණො කස්සපො මං එතදවොච: කරොතො ඛො මහාරාජ කාරයතො ඡින්දතො ඡෙදාපයතො පචතො පාචයතො සොචයතො සොචාපයතො කිලමයතො කිලමාපයතො ඵන්දයතො ඵන්දාපයතො පාණමතිපාතයතො අදින්නං ආදියතො සන්ධිං ඡින්දතො නිල්ලොපං හරතො එකාගාරිකං කරොතො පරිපන්ථෙ තිට්ඨතො පරදාරං ගච්ඡතො මුසා භණතො කරොතො න කරීයති පාපං.

2006, The First Book in the Suttanta-Pitaka: Dīgha-Nikāya (I), page 90:

17. Then, Lord, Pūrana Kassapa said to meː “To him who acts, O king, or causes another to act, to him who mutilates or causes another to mutilate, to him who burns or causes another to burn, to him who causes grief or torment, to him who causes weariness or causes another to cause weariness, to him who agitates or causes another to agitate, to him who kills a living creature, who takes what is not given, who breaks into houses, who commits dacoity, or robbery, or highway robbery, or adultery, or who speaks lies, to him thus acting there is no guilt.

17. ‘‘Evaṃ vutte, bhante, pūraṇo kassapo maṃ etadavoca: ‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācayato, socayato socāpayato, kilamayato kilamāpayato, phandayato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ.

3. අක්කොච්ඡි මං අවධි මං අජිනි මං අහාසි මෙ
යෙ තං උපනය්හන්ති වෙරං තෙසං න සම්මති

He abused me, he struck me, he defeated me, he robbed me.
Hatred does not subside for those who nurse grudges thus.

3. akkocchi maṃ avadhi maṃ ajini maṃ ahāsi me
ye taṃ upanayhanti veraṃ tesaṃ na sammati


ව

Sinhala script form of va (“like, as if”)


नु

Devanagari script form of nu (“then, now”)


ඛො

සුප්පියො‘පි ඛො පරිබ්බාජකො අන්තරා ච රාජගහං අන්තරා ච නාළන්දං අද්ධානමග්ගප්පටිපන්නො හොති සද්ධිං අන්තෙවාසිනා බ්රහ්මදත්තෙන මාණවෙන.

2006, The First Book in the Suttanta-Pitaka: Dīgha-Nikāya (I), page 2:

And Suppiya the mendicant too was going along the high road between Rājaɡaha and Nālandā with his disciple the youth Brahmadatta.

Suppiyopi kho paribbājako antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti saddhiṃ antevāsinā brahmadattena māṇavena.

කන්නු ඛ්වජ්ජ සමණං වා බ්රාහ්මණං වා පයිරුපාසෙය්යාම යන්නො පයිරුපාසතො චිත්තං පසීදෙය්යා!"ති

2006, The First Book in the Suttanta-Pitaka: Dīgha-Nikāya (I), page 82:

Indeed now which ascetic or Brahmin should we visit today who, for us visiting him, will soothe the heart?

kannu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma yanno payirupāsato cittaṃ pasīdeyyā!"ti

11. අථ ඛො රාජා මාගධො අජාතසත්තු වෙදෙහිපුත්තො යාවතිකා නාගස්ස භූමි නාගෙන ගන්ත්වා නාගා පච්චොරොහිත්වා පත්තිකො ‘ව යෙන මණ්ඩලමාළස්ස ද්වාරං තෙනුපසඞ්කමි.

2006, The First Book in the Suttanta-Pitaka: Dīgha-Nikāya (I), page 88:

11. And then indeed the king of Magadha, Ajatashatru, son of the woman from Videha, went by elephant as far as there was room for an elephant, then dismounted from the elephant, and then went on only on foot to where the door of the pavilion was.

11. atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattiko ’va yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami.


පන

සුප්පියස්ස පන පරිබ්බාජකස්ස අන්තෙවාසී බ්රහ්මදත්තො මාණවො අනෙකපරියායෙන බුද්ධස්ස වණ්ණං භාසති, ධම්මස්ස වණ්ණං භාසති, සඞ්ඝස්ස වණ්ණං භාසති.

But young Brahmadatta, his pupil, gave utterance, in many ways to praise of the Buddha, to praise of the Doctrine, to praise of the Order.

suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati.


එවං

එවං වුත්තෙ තෙ භික්ඛූ භගවන්තං එතදවොචුං:

2006, The First Book in the Suttanta-Pitaka: Dīgha-Nikāya (I), page 4:

The brethren spoke thus to the Blessed One; they said this:

Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ:


එතරහි

“කායනු‘ ත්ථ භික්ඛවෙ එතරහි කථාය සන්නිසින්නා සන්නිපතිතා ? කා ච පන වො අන්තරා
කථා විප්පකතා ?”ති.

“For what discussion are you brethren seated assembled here now? And what is your unfinished talk amongst yourselves?”

“kāyanuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā? kā ca pana vo antarākathā vippakatāti?


කථං

54. කටඤ්ච අම්බට්ඨ භික්ඛු ඉන්ද්රියෙසු ගුත්තද්වාරො හොති? ඉධ
අම්බට්ඨ භික්ඛු චක්ඛුනා රූපං දිස්වා න නිමිත්තග්ගාහි හොති නානුබ්යඤ්ජ-
නග්ගාහි. යත්වාධිරණමෙතං චක්ඛුන්ද්රියං අසංවුතං විහරන්තං අභිජ්ඣා-
දොමනස්සා පාපකා අකුසලා ධම්මා අන්වාස්සවෙය්යුං තස්ස සංවරාය පටිපජ්ජති
රක්ඛති චක්ඛුන්ද්රියං, චක්ඛුන්ද්රියෙ සංවරං ආපඛජ්ජති

2006, The First Book in the Suttanta-Pitaka: Dīgha-Nikāya (I), page 184:

54. And how, Ambattha, is the Bhikshu guarded as to the doors of his senses? When, Ambattha, he sees an object with his eye he is not entranced in the general appearance or the details of it. He sets himself to restrain that which might give occasion for evil states, covetousness and dejection, to flow in over him so long as he dwells unrestrained as to his sense of sight. He keeps watch upon his faculty of sight, and in the faculty he undergoes restraint.

54. Kathañca Ambaṭṭha bhikkhu indriyesu guttadvāro hoti? Idha Ambaṭṭha bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇametaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.


සද‍්ධිං

සද්ධිං (canonical)
saddhiṃ (romanization)

Sinhala script form of saddhiṃ (“together”)


සද‍්ධිං

එකං සමයං භගවා අන්තරා ච රාජගහං අන්තරා ච නාළන්දං අද්ධානමග්ගප්පටිපන්නො හොති මහතා භික්ඛුසඞ්ඝෙන සද්ධිං පඤ්චමත්තෙහි භික්ඛුසතෙහි.

The Blessed One was once going along the high road between Rājaɡaha and Nālandā with a ɡreat company of the brethren, with about five hundred brethren.

ekaṃ samayaṃ bhagavā antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi.


අථ

Sinhala script form of atha (“and then”)


නො

පුන ච පරං භන්තෙ, ඉමෙ ඉසිදත්තපුරාණා ථපතයො මමභත්තා
මමයානා අහං නෙසං ජීවිතස්ස පදාතා යසස්ස ආහත්තා අථ ච පන
නො තථා මයි නිපච්චාකාරං කරොන්ති යථා භගවති.

2006, The Fifth Book in the Suttanta-Pitaka: Majjhimanikāya (II), page 558:

Furthermore, sir, these chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. And yet they don’t show me the same level of devotion that they show to the Buddha.

Puna ca paraṃ bhante, ime isidattapurāṇā thapatayo mamabhattā
mamayānā ahaṃ nesaṃ jīvitassa padātā yasassa āhattā atha ca pana
no tathā mayi nipaccākāraṃ karonti yathā bhagavati.

Sinhala script form of no (“surely not”)


पन

या च पन सक्कतगन्थेसु समञ्ञा घोसाति वाघोसाति वा ता पयोगे सति एत्थापि पयुज्जते

And moreover that designation either 'voiced' or 'unvoiced' which is in Sanskrit texts is applied even here when there is occasion.

Yā ca pana sakkataganthesu samaññā ghosāti vāghosāti vā tā payoge sati etthāpi payujjate.

Devanagari script form of pana (“but, moreover”)


adho

Inherited from Sanskrit अधः (adhaḥ), from Proto-Indo-European.


अथ

अथ सब्बासं विभत्तीनं यानि यानि पुब्बानि छ पदानि तानि तानि परस्सपदसञ्ञानि होन्ति।

c. 500 AD, Kaccāyana, Pālivyākaraṇaṃ [Pali Grammar] (overall work in Pali), page 250; republished as Satish Chandra Acharyya Vidyabhusana, editor, Kaccayana's Pali Grammar (edited in Devanagari character and translated into English), Calcutta, Bengal: Mahabodhi Society, 1901:

Then whatever are the first six endings of all the endings, they are called the active endings.

Atha sabbāsaṃ vibhattīnaṃ yāni yāni pubbāni cha padāni, tāni tāni parassapadasaññāni honti.

Devanagari script form of atha (“moreover”)


खो

Devanagari script form of kho (“indeed”)


नमो

नमो तस्स भगवतो अरहतो सम्मासम्बुद्धस्स

c. 500 AD, Kaccāyana, Pālivyākaraṇaṃ [Pali Grammar] (overall work in Pali), page xliii; republished as Satish Chandra Acharyya Vidyabhusana, editor, Kaccayana's Pali Grammar (edited in Devanagari character and translated into English), Calcutta, Bengal: Mahabodhi Society, 1901:

Salutation to the Blessed, Passionless and Fully Enlightened One.

namo tassa bhagavato arahato sammāsambuddhassa

Devanagari script form of namo (“salutation”)


ñeva

7. Tassā dvemāsiko gabbho lohitañ ñeva pagghari
tad'assā mātā kupitā mayhaṃ ñātī samānayi.

7. When her unborn child was two months old, just blood flowed forth. Then her angry mother brought her kin to me.


’ව

8. පමාදං අප්පමාදෙන යදා නුදති පණ්ඩිතො 28
පඤ්ඤාපාසාදමාරුය්හ අසොකො සොකිනිං පජං
පබ්බතට්ඨො’ව භුම්මට්ඨෙ ධීරො බාලෙ අවෙක්ඛති.

c. 50 BC, The Buddha, Dhammapada(pāḷi), Appamādavaɡɡa, page 32; republished in The Eighteenth Book in the Suttanta-Pitaka: Khuddaka-Nikāya, Colombo, 2009:

8. When the astute dispel negligence by means of diligence, 28
having ascended the palace of wisdom, the sorrow-free behold this generation of sorrow,
as a wise man on a mountain-top beholds the fools below.

8. Pamādaṃ appamādena yadā nudati paṇḍito 28
Paññāpāsādamāruyha asoko sokiniṃ pajaṃ
Pabbataṭṭho'va bhummaṭṭhe dhīro bāle avekkhati.


එව

සෙය්යථාපි නාම ජරසාලාය ගොපානසියො ඔලුග්ගවිලුග්ගා භවන්ති, එවමෙවස්සු මෙ ඵාසුළියො ඔලුග්ගවිලුග්ගා භවන්ති තායෙවප්පාහාරතාය.

Truly, just as in a decrepit outhouse the rafters are crumbling, my ribs were just that way, they were crumbling from just this fasting.

Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.