kuva

Inherited from Sanskrit क्व (kva, “where”).


हि

Devanagari script form of hi (“certainly”)


tena

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.


parito

Inherited from Sanskrit परितस् (parítas). Cognate with Niya Prakrit 𐨤𐨪𐨁𐨡𐨅 (paride), Maharastri Prakrit परिओ (pario), Sauraseni Prakrit परिदो (parido). By surface analysis, pari- + -to.

round about, around, on every side, everywhere


यदा

Inherited from Sanskrit यदा (yadā, “yadắ”).


तथा

Devanagari script form of tathā (“in that way”)


icc

अक्खर इच्चनेन क्वत्थो? अत्थो अक्खर-सञ्ञातो

c. 500 AD, Kaccāyana, Pālivyākaraṇaṃ [Pali Grammar] (overall work in Pali), page 2; republished as Satish Chandra Acharyya Vidyabhusana, editor, Kaccayana's Pali Grammar (edited in Devanagari character and translated into English), Calcutta, Bengal: Mahabodhi Society, 1901:

What is the meaning of this, viz. a 'letter'? The meaning comes from being skilled in letters.

Akkhara iccanena kvattho? Attho akkhara-saññāto.

Alternative form of iti (“thus”), used before vowels


taṃ

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

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

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


bhūtapubbaṃ

Bhūtapubbaṃ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṃ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi – okkāmukhaṃ karakaṇḍaṃ hatthinikaṃ sinisūraṃ .
At one time King Okkaka, to whom his queen was dear and beloved, wishing to transfer the kingdom to her son, banished his elder brothers from the kingdom – Okkamukha, Karandu, Hatthiniya and Sinipura.


idha

From Proto-Indo-Aryan *Hidʰá, from Proto-Indo-Iranian *Hidʰá, from Proto-Indo-European *h₁i-dʰe- (“here”). Compare Sanskrit इह (ihá), Avestan 𐬌𐬛𐬁 (idā), 𐬌𐬜𐬀 (iδa), Ashokan Prakrit 𑀇𑀥 (idha).

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

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.


ādi

→ Khmer: អាទិ (ʼaatiʼ)

→ Thai: อาทิ (aa-tí)


tatra

This word serves as a locative singular of ta


yathā

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.


tattha

Like Sanskrit तत्र (tatra), from ta, from Proto-Indo-European *tód. Cognate with Maharastri Prakrit 𑀢𑀢𑁆𑀣 (tattha).


ajjhattaṃ

Inherited from Sanskrit अध्यात्मम् (adhyātmam). By surface analysis, adhi + attaṃ (self).


aññathā

Inherited from Sanskrit अन्यथा (anyathā).


tuṇhī

Inherited from Sanskrit तूष्णीम् (tūṣṇīm).

inh

Sanskrit तूष्णीम् (tūṣṇīm)


तं

Devanagari script form of taṃ (“therefore”)


kattha

Compare Sanskrit कुत्र (kutra, “where?”).


कदा

कदा Devanagari script form of kadā (canonical)
“when” (romanization)


တံ

Burmese script form of taṃ (“therefore”)


তথা

Bengali script form of tathā (“in that way”)


තත්‍ර

තත්ර සුදං සුප්පියො පරිබ්බාජකො අනෙකපරියායෙන බුද්ධස්ස අවණ්ණං භාසති, ධම්මස්ස අවණ්ණං භාසති, සඞ්ඝස්ස අවණ්ණං භාසති.

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

Now just then Suppiya the mendicant was speaking in many ways in dispraise of the Buddha, in dispraise of the Doctrine, in dispraise of the Order.

Tatra sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati.


පිට‍්ඨිතො පිට‍්ඨිතො

head

පිට්ඨිතො පිට්ඨිතො (piṭṭhito piṭṭhito)

පිට්ඨිතො පිට්ඨිතො (canonical)
piṭṭhito piṭṭhito (romanization)

ඉතිහ තෙ උභො ආචරියන්තෙවාසී අඤ්ඤමඤ්ඤස්ස උජුවිපච්චනීකවාදා භගවන්තං පිට්ඨිතො පිට්ඨිතො අනුබද්ධා හොන්ති භික්ඛුසඞ්ඝං ච.

Thus they two teacher and pupil, holding opinions in direct contradiction one to the other, were following, step by step, after the Blessed One and the company of the brethren.

Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubaddhā honti bhikkhusaṅghaṃ ca.

piṭṭhito piṭṭhito
piṭṭhito piṭṭhito#Pali

Sinhala script form of piṭṭhito piṭṭhito


එත්‍ථ

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

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

“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?


paripanthe

in ambush (as a metaphor from the locative singular form above)


පරිපන්‍ථෙ

Sinhala script form of paripanthe (“in ambush”)


මුසා

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.


musā

Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi

c. 500 BC, Gautama Buddha, Aṅguttara Nikāya, Pañcasīlāni; republished in Sangharakshita, Sangharakshita Complete Works, Windhorse Publications, 2019, →ISBN, Appendix: The Five Precepts:

I observe the precept of abstaining from speaking untruthfully.


ทุติยัง

ทุติยัง (dutiyaṃ)

มะยัง ภันเต วิสุง วิสุง รักขะณัตถายะ ติสะระเณนะสะหะ ปัญจะ สีลานิ ยาจามะ
ดุติยัมปิ มะยัง ภันเต วิสุง วิสุง รักขะณัตถายะ ติสะระเณนะสะหะ ปัญจะ สีลานิ ยาจามะ
ตะติยัมปิ มะยัง ภันเต วิสุง วิสุง รักขะณัตถายะ ติสะระเณนะสะหะ ปัญจะ สีลานิ ยาจามะ

c. 1999, ยอดพระกัณฑ์ไตรปิฎก พระคาถาชินบัญชร พระคาถาอาการะวัตตาสูตร [Description: Book of Buddhist chants for Thais] (overall work in Thai), Bangkok: Liang Siang Chong Charoen Print Shop, page 3:

Venerable sirs, we request the five precepts and the three refuges for the sake of observing them, one by one, separately.
For the second time, venerable sirs, we request the five precepts and the three refuges for the sake of observing them, one by one, separately.
For the third time, venerable sirs, we request the five precepts and the three refuges for the sake of observing them, one by one, separately.

mayaṃ bhante visuṃ visuṃ rakkhaṇatthāya tisaraṇenasaha pañca sīlāni yācāma
dutiyampi mayaṃ bhante visuṃ visuṃ rakkhaṇatthāya tisaraṇenasaha pañca sīlāni yācāma
tatiyampi mayaṃ bhante visuṃ visuṃ rakkhaṇatthāya tisaraṇenasaha pañca sīlāni yācāma

Thai script form of dutiyaṃ (“for the second time”),


ตะติยัง

Thai script form of tatiyaṃ (“for the third time”),


micchā

→ Khmer: មិច្ឆា (micchaa)


มุสา

ปาณาติปาตา เวระมะณี สิกขาปะทัง สะมาทิยามิ
อทินนาทานา เวระมะณี สิกขาปะทัง สะมาทิยามิ
กาเมสุมิจฉาจารา เวระมะณี สิกขาปะทัง สะมาทิยามิ
มุสาวาทา เวระมะณี สิกขาปะทัง สะมาทิยามิ
สุราเมระยะมัชชะปะมาทัฏฐานา เวระมะณี สิกขาปะทัง สะมาทิยามิ

c. 1999, ยอดพระกัณฑ์ไตรปิฎก พระคาถาชินบัญชร พระคาถาอาการะวัตตาสูตร [Description: Book of Buddhist chants for Thais] (overall work in Thai), Bangkok: Liang Siang Chong Charoen Print Shop, page 4:

I observe the precept of abstaining from the destruction of life.
I observe the precept of abstaining from taking that which is not given.
I observe the precept of abstaining from sexual misconduct.
I observe the precept of abstaining from speaking untruthfully.
I observe the precept of abstaining from distilled liquor, fermented liquor and intoxicants that cause heedlessness.

Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi
Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi
Kāmesumicchācārā veramaṇī sikkhāpadaṃ samādiyāmi
Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi
Surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi


สพฺพโส

(๗) วนฺทามิ เจติยํ สพฺพํ สพฺพฏฺฐาเนสุ ปติฏฺฐิตา สรีรธาตุ มหาโพธึ พุทฺธรูปํ สกลํ สทา นาคโลเก เทวโลเก พฺรหฺมโลเก ชมฺพูทีเป ลงฺกาทีเป สรีรธาตุโย เกสาธาตุโย อรหนฺตธาตุโย เจติยํ คนฺธกุฏึ จตุราสีติสหสฺเส ธมฺมกฺขนฺเธ สพฺเพสํ ปาตเจติยํ อหํ วนฺทามิ สพฺพโส

2005, บุญคิด วัชรศาสตร์, ภาษาเมืองล้านนา [The Language of Mueang Lanna] (overall work in Thai), Chiang Mai: Tharatong Print Shop, →ISBN, page 189:

I always pay homage to every shrine that may stand in any place, the bodily relics, the Bo-tree and all images of the Buddha in the Naga realm, the Deva realm, the Brahma realm, India, and Sri Lanka; I pay homage in every way to the bodily relics, the hair relics, the relics of the arahats, the shrine, the room occupied by the Buddha, the eighty four thousand suttas and all the sacred footprints.

(7) vandāmi cetiyaṃ sabbaṃ sabbaṭṭhānesu patiṭṭhitā sarīradhātu mahābodhiṃ buddharūpaṃ sakalaṃ sadā nāgaloke devaloke brahmaloke jambūdīpe laṅkādīpe sarīradhātuyo kesādhātuyo arahantadhātuyo cetiyaṃ gandhakuṭiṃ caturāsītisahasse dhammakkhandhe sabbesaṃ pādacetiyaṃ ahaṃ vandāmi sabbaso

Thai script form of sabbaso (“in every respect”)


nipacca

absolutive of nipatati (“to fall down; to convene”)


යථා

Sinhala script form of yathā (“as, like”)


භූතපුබ‍්බං

භූතපුබ්බං (bhūtapubbaṃ)

භූතපුබ්බං (canonical)
bhūtapubbaṃ (romanization)

භූතපුබ්බාහං
භන්තෙ සෙනං අබභූය්යානො සමානො ඉමෙව ඉසිදත්තපුරාණා
ථපතයො වීමංසමානො අඤ්ඤතරස්මිං සම්බාධෙ ආවසථෙ වාසං
උපගඤ්ඡිං.

Once, sir, while I was leading the army on campaign and at the same time testing these self-same chamberlains Isidatta and Purāṇa I took up residence in a certain cramped house.

Bhūtapubbāhaṃ
bhante senaṃ abbhūyyāno samāno imeva isidattapurāṇā
thapatayo vīmaṃsamāno aññatarasmiṃ sambādhe āvasathe vāsaṃ
upagañchiṃ.

Sinhala script form of bhūtapubbaṃ (“formerly”)


taṃ yathā

Alternative spelling of taṃyathā (“as follows”)


taṃyathā

Calque of Sanskrit तद्यथा (tadyathā), interpretable as taṃ (“that one”) + yathā (“as”).


तं यथा

ते च खो अक्खरापि अकारादयो एकचत्तालीसं सुत्तन्तेसु सोपकारा होन्ति, तं यथा :-

And indeed as to the letters , there are forty one employed in the discourses; starting with 'a', they are:

Te ca kho akkharāpi akārādayo ekacattālīsaṃ suttantesu sopakārā honti, taṃ yathā :-

तंयथा तंयथा#Pali

Devanagari script form of taṃ yathā, which is an alternative spelling of तंयथा (taṃyathā, “as follows”)


तत्थ

तत्थ अक्खरेसु अकारादीसु ओदन्ता अत्थ सरा नाम होन्ति।

There amongst the letters are eight vowels, namely starting with 'a' and ending with 'o'

Tattha akkharesu akārādīsu odantā aṭṭha sarā nāma honti.

Devanagari script form of tattha (“there”)


एत्थ

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.

Devanagari script form of ettha ("here")


क्वचि

एकारस्स अन्तभूतस्स सरे परे क्वचि यकारादेसो होति।

c. 500 AD, Kaccāyana, Pālivyākaraṇaṃ [Pali Grammar] (overall work in Pali), page 10; republished as Satish Chandra Acharyya Vidyabhusana, editor, Kaccayana's Pali Grammar (edited in Devanagari character and translated into English), Calcutta, Bengal: Mahabodhi Society, 1901:

The final 'e' next to another vowel is sometimes changed into 'y'.

Ekārassa antabhūtassa sare pare kvaci yakārādeso hoti.

Devanagari script form of kvaci (“somewhere, sometimes”)


kvaci

Univerbation of Sanskrit क्व (kva) चिद् (cid), synchronically yielding kva (“where?”) + -ci (“some, any”).


kuvaṃ

Apparently from synonymous kuva by analogical addition of the final nasal.


hiyyo

Inherited from Sanskrit ह्यः (hyáḥ). Cognate with Sauraseni Prakrit 𑀳𑀺𑀚𑁆𑀚𑁄 (hijjo).


सायं

sāyaṃ (romanization)
सायतरं (comparative)

Devanagari script form of sāyaṃ (“in the evening”)


अधुना

Devanagari script form of adhunā (“now”)


ທຸຕິຍັງ

ທຸຕິຍັງ (dutiyaṃ)

ທຸຕິຍັມປິ ພຸດທັງ ສະລະນັງ ຄັດສາມິ ຯ

(Can we date this quote?), Laobounkird, Anisongfree (overall work in Lao), published 2015:

And also for the second time, I go to the Buddha as a refuge.

dutiyampi buddaṃ salanaṃ ɡassāmi
With ambiguities resolved:
dutiyampi buddhaṃ saraṇaṃ ɡacchāmi

Lao script form of dutiyaṃ (“for the second time”),


pātar

Inherited from Sanskrit प्रातर् (prātár).


ຕະຕິຍັງ

ຕະຕິຍັມປີ ສັງຄັງ ສະລະນັງ ຄັດສາມິ ຯ

And also for the third time, I go to the sangha as a refuge.

tatiyampi saṅɡaṃ salaṇaṃ ɡassāmi
With ambiguities resolved:
tatiyampi saṅɡhaṃ saraṇaṃ ɡacchāmi

Lao script form of tatiyaṃ (“for the third time”)


adhunā

Inherited from Sanskrit अधुना (adhunā́). Cognate to Ashokan Prakrit 𑀅𑀥𑀼𑀦𑀸 (adhunā).


နိစ္စံ

Burmese script form of niccaṃ (“always”)


niccaṃ

The adverb is regularly derived from the adjective, being identical with its neuter singular.


ກັດຖະ

Lao script form of kattha (“where?; whither?”)


ອະຕິ

ສັດຈັງ ວິຫາຍະ ມະຕິ ສັດຈະ ກະວາທະເກຕຸງ ວາທາພິໂລ ປິຕະມະນັງ ອະຕິ ອັນທະພູຕັງ ປັນຍາ ປະທີປະຊະລິໂຕ ຊິຕະວາ ມຸນັນໂທ* ຕັນເຕຊະສາ ພະວະຕຸ ເຕ ຊະຍະມັງຄະລານິ ຯ

Having abandoned truth, opinionated Saccaka flaunted his theory with his mind fixed on his argument, completely mentally blind. Shining by the lamp of wisdom, the lord of the sages defeated him. May you have the blessings of success by the power of this.

saccaṃ vihāya mati sacca kavādaketuṃ vādābilo pitamanaṃ ati andabūtaṃ paññā padīpajalito jitavā munando* tantejasā bavatu te jayamaṅgalāni
*Read as ມຸນິນໂທ, and so treated below.
With ambiguities resolved:
saccaṃ vihāya mati sacca kavādaketuṃ vādābhiro pitamanaṃ ati andhabhūtaṃ paññā padīpajalito jitavā munindo tantejasā bhavatu te jayamaṅgalāni


ठपेत्वा

Devanagari script form of ṭhapetvā, which is absolutive of ṭhapeti, which is causative of tiṭṭhati (“to stand”)


ṭhapetvā

The preposition arises form the sense of 'to leave out' of the verb.

Catukkuṇḍikoti catusaṅghaṭṭito dve jāṇūni dve ca kappare bhūmiyaṁ ṭhapetvā vicarati.

c. 420 AD, Buddhaghosa, Pāthikavaɡɡaṭṭhakathā, page 4; republished Yanɡon, Myanmar: Ministry of Reliɡious Affairs, 2008:

'Catukkuṇḍiko': He moves with four points of contact, having placed two knees and two elbows on the ground.

absolutive of ṭhapeti, which is causative of tiṭṭhati (“to stand”)


မုသာ

မာ ကဒါစိပိ မုသာ ဘဏထ။

Burmese script form of musā (“lie”)(utter untruth)


𑄖𑄖𑄳𑄢

𑄖𑄖𑄳𑄢𑄂𑄠𑄁 𑅇𑄌𑄚𑄖𑄴𑄗𑄮𑅁 𑄌𑄢𑄚𑄴𑄖𑄨 𑄖𑄥𑄴𑄟𑄨𑄁 𑄥𑄩𑄣𑄬𑄥𑄪 𑄛𑄢𑄨𑄛𑄫𑄢𑄇𑄂𑄢𑄨𑄖𑄂𑄠 𑄛𑅇𑄖𑄴𑄖𑄚𑄴𑄖𑄩𑄖𑄨 𑄌𑄂𑄢𑄨𑄖𑄴𑄖𑄁𑅁 𑅇𑄂𑄢𑄨𑄖𑄁 𑄖𑄂𑄠𑄚𑄴𑄖𑄨 𑄢𑄇𑄴𑄈𑄚𑄴𑄖𑄨 𑄖𑄬𑄚𑄂𑄖𑄨 𑅇𑄂𑄢𑄨𑄖𑄴𑄖𑄁𑅁

c. 450 AD, Buddhaghosa, Visuddhimagga; extract republished as Zachary Scheuren, Proposal to encode CHAKMA LETTER VAA for Pali (PDF), 2019, page 2:

Here, this is the meaning of the words: cāritta: "They behave within that, they proceed fulfilling the virtues"; vāritta: "They protect against what is avoided, they guard against it"

tatrāyaṃ vacanattho. caranti tasmiṃ sīlesu paripūrakāritāya pavattantīti cārittaṃ. vāritaṃ tāyanti rakkhanti tenāti vārittaṃ.


ṭhāne

Locative singular of ṭhāna (“place”), which has acquired a special force.


ठाने

सरम्हा परस्स ब्यञ्जनस्स द्वेभावो होति ठाने ।

c. 500 AD, Kaccāyana, Pālivyākaraṇaṃ [Pali Grammar] (overall work in Pali), page 18; republished as Satish Chandra Acharyya Vidyabhusana, editor, Kaccayana's Pali Grammar (edited in Devanagari character and translated into English), Calcutta, Bengal: Mahabodhi Society, 1901:

There is doubling of a consonant after a vowel when appropriate.

saramhā parassa byañjanassa dvebhāvo hoti ṭhāne.

Devanagari script form of ṭhāne (“when appropriate”)


සොත්‍ථිනා

යන්නූනාහං තිණකට්ඨසාඛාපලාසං සඞ්කඩ්ඪිත්වා කුල්ලං බන්ධිත්වා තං කුල්ලං නිස්සාය හත්ථෙහි ච පාදෙහි ච වායමමානො සොත්ථිනා පාරං උත්තරෙය්යන්ති.”

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

‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’

Yannūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṅkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyyanti."

Sinhala script form of sotthinā (“safely”)


sotthinā

Inherited from Sanskrit स्वस्तिना (svastinā), instrumental singular of स्वस्ति (svasti), which also yields the feminine noun Pali sotthi (“safety”).


sāyaṃ

Inherited from Sanskrit सायम् (sāyam, “in the evening”), ultimately formed from the absolutive of सा (sā, root), cognate with Vedic सायम् (sāyam). From this was back-formed Sanskrit साय n (sāya, “evening”), and the original Pali lexicographers similarly backformed Pali *sāya m (“evening”).


upādā

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?


upādāya

Formally upa- + ā- + dā + -ya, the absolutive of *upādāyati or *upādadāyati, but the verb only exists in the passive form upādiyati, which has active meaning. This absolutive then serves as a preposition.


අජ‍්ජ

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


යෙන

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.


තං

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

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

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

Sinhala script form of taṃ (“therefore”)


kudācanaṃ

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

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.


කුදාචනං

Sinhala script form of kudācanaṃ (“at any time”)


yadā

Inherited from Sanskrit यदा (yadā, “yadắ”).

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.


aññattha

alternative form of aññatra (“elsewhere”)


aññatra

Inherited from Sanskrit अन्यत्र (anyatra). Cognate with Prakrit 𑀅𑀡𑁆𑀡𑀢𑁆𑀢 (aṇṇatta), 𑀅𑀡𑁆𑀡𑀢𑁆𑀣 (aṇṇattha).