Pali literature & language

La letteratura buddhista del canone pali presenta un’estesa tassonomia di esercizi di meditazione. Lo scopo di questi esercizi è di raggiungere alti livelli di concentrazione e da lì forme di conoscenza intuitiva atte a dissipare l’illusione e a liberare la mente dalle contaminazioni mentali. Questo processo, descritto anche all’interno delle narrazioni tradizionali della vita del Buddha, verrà esaminato attraverso le sue principali fasi e componenti: prerequisiti, facoltà accessorie variamente interrelate, esercizi specifici per la focalizzazione dell’attenzione su un oggetto, rimedi agli impedimenti alla concentrazione, stadi profondi di assorbimento e relative acquisizioni, modelli progressivi di acquietamento della mente, contromisure all’identificazione egoica della mente con i livelli di concentrazione raggiunti, maturazione dei fattori contemplativi e cognitivi, rottura degli schemi del saṃsāra e conseguente liberazione.
Si analizzeranno alcuni testi e passi dedicati alla concentrazione meditativa, tratti dal Suttapiṭaka e da lavori esegetici, dal punto di vista delle sfumature lessicali, dei riferimenti incrociati, della coerenza dei contenuti, e dell’impatto di queste classificazioni sulla filosofia del buddhismo antico tout court, con particolare attenzione all’ontologia e all’epistemologia.

A jegyzetek a fordító, Fórizs László, és a szerkesztő, Szamanéra Gambhíró megjegyzései.
Kiadta: Aruna Publications, Aruna Ratanagiri Buddhist Monastery, Harnham Hall Cottages, Harnham, Belsay, Northumberland, NE20 0HF UK
© 2012Harnham Buddhist Monastery Trust
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譯者序

巴利語《律藏》（Vinaya II 139）記載，佛陀要求大家「以各自的語言」來學習佛法。印度最高的婆羅門階級以梵語作為標準語言，僅有少數的上層社會人士使用，然而在兩千五百年前，印度各地已經發展出各種方言，普羅大眾不懂梵語。佛陀的規定意味著，他所開示的法義被弘揚到各地時，應以當地的語言來教導，以方便一般人了解與學習。
從公元第二世紀開始，印度佛典傳到中國，翻譯成漢文，然後傳到越南、朝鮮、日本，這是人類文化史上的大事。過去一千多年，漢文作為東亞各國的通用書面語文，自有其不可抹滅的貢獻與功能。相對於現代的中文白話文，古代通用的漢文稱為文言文。近百年間，文言文在幾乎所有的用途上已被白話文取代。在現代華人世界，一般大眾能閱讀白話文，多數人卻對文言文感到困難。
歐洲宗教改革明年將屆滿五百年。姑且不論其複雜的歷史功過，但可以肯定宗教改革加速了《聖經》被廣泛譯成各族語文，讓歐洲民眾可以普遍接觸《聖經》，而非少數懂拉丁文的社會菁英才能閱讀，也不會被極少數懂希伯來文與希臘文等聖經語文的學者所壟斷。如此，一般基督徒才有信奉其宗教的具體依據。佛經若能譯成現代中文（白話文），將可讓為數眾多的中文讀者有機會了解佛陀的教誨，而非少數精通文言文的社會菁英才能讀懂佛經，也不會被極少數懂梵、巴等佛典語文的學者所壟斷。佛經是全人類的珍貴文化資產，尤其巴利語的《長部》、《中部》、《相應部》、《增支部》是唯一保存於古印度語言且卷帙完整的初期佛經，如果能精確地翻譯成現代白話文，對佛教有興趣的廣大中文讀者將得以一窺堂奧，宛如親身聆聽佛陀的教導。

M.A. Thesis, Peking University (written in Chinese), 2009.
M.A. Degree in Classical Chinese Literature.

English Title: “The Influence of the Buddhist Ethical Ideas of Non-Injury and Body Sacrifice on the Tang Dynasty Short Stories--particularly focusing on the stories ‘Xue Wei’ and ‘Yang Sou’.”

Original Chinese Title: “不杀生”与“身体布施”佛教伦理观念对唐代小说的影响——以《薛伟》、《杨叟》故事为中心.”

Beijing: Peking University Library (北京大学图书馆), 020/M2009(58), July 2009.

Thesis defended before a M.A. thesis committee, Department of Chinese Language and Literature, Peking University 北京大学, May, 2009. Advised by: Prof. Yongqiang Liu (刘勇强)

M.A. Thesis Abstract:

        唐代经济的繁荣,国家的统一,使唐王朝成为当时世界上最强大的帝国之一。当时政治的开明,思想的活跃和多样性,加上异域文化、佛教的影响等因素,为唐代作家提供了良好的创作环境,使得唐代文学创作达到空前的高度。
　　 随着佛教的传入,印度的寓言、童话、小说故事以及佛经本生故事也传入了中国。唐代小说不少的故事借鉴了佛典故事,同时也自觉地应用了佛教教义及佛教伦理观念,这些对於唐代小说故事情节的布局与故事所包涵的创作意图皆有着关键性的影响。本文试图讨论佛典故事以及佛教伦理观念对唐代传奇小说的影响。
　　 第一章首先试图说明佛教伦理观念与佛经本生故事的关系,特别要注重“不杀生”及“身体布施”伦理观点在佛经故事裹的作用与表现。本章最後略说明佛教教义以及佛教伦理观念作为外来观念进入中国的情况。
　　 论文的第二章及第三章以两篇唐代的故事小说作为个案研究对象。通过对唐代传奇《薛伟》以及《杨叟》故事情节与其内容的考据分析与研究,试图解读这两篇唐代小说并试图说明它们与佛经故事的关系。其中第二章主要分析《薛伟》故事与“不杀生”及“放生”主题。第三章主要分析《杨叟》故事与“身体布施”、“舍身”主题。
　　 本文的核心研究对象是试图谈佛教伦理观念在佛经故事的特殊作用,并试图表明它们对唐代小说的影响。为了解释伦理观念在故事裹的作用的特殊作用,本文提出“佛教伦理宣验故事类型”解说.即认为佛教伦理观念在敍事模式上,情节布局以及在所表达的主题思想上等方面都有积极动机的成形关键作用。
　　 本文通过对作品的分析和仔细的解读说明,佛教教义的核心思想不仅仅是作为说教应用,也是一种在情节上非常有启发性的写作动机。

「心でどこを探してみても、自分より、愛しい者を見いだすことはできない。
　それと同じく、他の者にとっても、自分のことが愛しい。
　ゆえに、自己を愛する者は、他の者を害さぬように」（マッリカー経）

■ 他人のことを無理やり思いやろうとする必要はありません。ただ正直に自分の心を見つめ、「自分は傷つけられたくない。害されたくない。自分が愛しい」と確認します。さらに、「他人も同じだ。他人にとっても自己が愛しい。だから傷つけてはならない。害してはならない」と、丁寧に理解するだけでよいのです。
このように理解することで、自己を想う「自己愛」から、他者を想う「他者への慈しみ」へと、自然に広がっていくのです。
（本文より）

■ 目　次

はじめに　だらしない自分が嫌い

第１章 「自己を大切にする」とは？
・マリッカー経
　１．自己愛を否定しない
　２．視点を転じて、他人に思いを向ける
　３．自己を想う「自己愛」から、他者を想う「他者への慈しみ」へ

第２章　「自己への慈しみ」を育てる５つのステップ
・自分を思いやる
・怒りではなく、やさしさを選択する
・比べない
・心を前向きに
・定期的に瞑想する

第３章　自分を相手の立場に置き換える
・わが身にひきあてて

第４章　我（attā）から無我（anattā）へ
・「私（attā）」を使って心を育てる
・だれが実践するのか？
・輪廻の苦しみを感じてみる
・なんとかしなければ！
・なぜ、「無我」なのか？
・「我」からスタートして「無我」へ

第５章　自己をよりどころに
・心を育てる３つの詩句
　気づいたときから実践をスタート
　自分を守ってくれるもの
　自分の目的をあきらめない　

第６章　自己改善のための「私（attā）」
・自分をいたわり、他者をいたわる
・心の改革へ

あとがき　心のベクトルの転換

Mallikā Sutta 「マッリカー経」


■ 著者紹介
チャンディマ・ガンゴダウィラ長老　Ven. Dr. Chandima Gangodawila

テーラワーダ仏教長老。
2008年、スリランカの国立スリジャヤワルダナプラ大学で、学士号（優等学位）を取得。最優秀賞受賞。2015年、博士号を取得。
カナダに渡り、ブリティッシュコロンビア大学で４年間、仏教チャプレンを務め、さらにヴィクトリア大学にて教鞭を執る。
現在、カナダのオタワにあるテーラワーダ・ブッディスト・ヴィハーラに在住。
カナダを中心に、イギリスのケンブリッジ大学、アメリカ、マレーシア、タイ、スリランカの大学や寺院で、講演や法話をおこなう。
著書に、『感情の波にのまれない心のトレーニング: ストレスから心を解き放つ』『幸せへの鍵：慈経（Metta Sutta）に学ぶ〈15の善習慣〉と〈10の善行為〉』『妄想の対処法―認識プロセスを観察し、妄想ループを絶ち切る：蜜丸経（Madhupiṇḍika Sutta）』『新しい生き方を切り拓く７つの実践：小業分別経（Cūlakammavibhaṅga Sutta）』『業（カルマ）は直線ではない－生き方を変えられるのは、いま：大業分別経（Mahākammavibhaṅga Sutta）』『涅槃への道を妨げるもの: 老いない経（Na Jīrati Sutta）』『新型コロナウイルスへの不安と恐れを乗り越える８つのポイント』, シンハラ語の著書に『රතන සූත්‍රයේ පදගතාර්ථ සහ විවරණ , Ratana Sutta：Text, Word-to-word Meaning, Translation, and Explanations, 英語の著書に『Papañca to Nippapañca：Mental Proliferation to Mental Non-Proliferation』『8 Buddhist Tips to Overcome COVID-19 Fear』(以上 Sukhī Hotu), 『An Annotated Translation Into English Of Ratnamālāvadāna With A Critical Introduction』『A Critical appraisal of the contribution of Germany and France to Sanskrit studies』などがある。
ブログ：Paṭisota (https://patisota.blogspot.com/)
法話(英語)：Paṭisota YouTube Channel (https://www.youtube.com/Patisota/)


■ 訳　者
出村 佳子　Yoshiko Demura

翻訳家。訳書に、チャンディマ・ガンゴダウィラ長老著『感情の波にのまれない心のトレーニング: ストレスから心を解き放つ』『幸せへの鍵：慈経に学ぶ〈15の善習慣〉と〈10の善行為〉』『妄想の対処法―認識プロセスを観察し、妄想ループを絶ち切る：蜜丸経』『新しい生き方を切り拓く７つの実践：小業分別経』『業（カルマ）は直線ではない―生き方を変えられるのは、いま：大業分別経』『涅槃への道を妨げるもの: 老いない経』『新型コロナウイルスへの不安と恐れを乗り越える８つのポイント』（以上 Sukhī Hotu）, バンテ・Ｈ・グナラタナ著『慈悲の瞑想：慈しみの心』（春秋社）, 『マインドフルネス：気づきの瞑想』『マインドフルネスを越えて』『８マインドフル・ステップス』、アチャン・チャー著『アチャン・チャー法話集　第一巻　戒律』『アチャン・チャー法話集　第二巻　マインドフルネスの原点』『アチャン・チャー法話集　第三巻　智慧への道』, エリーン・スネル著『親と子どものためのマインドフルネス』（以上サンガ）などがある。
ブログ：Sukhī Hotu 智慧と慈悲の実践 (https://sukhi-hotu.blogspot.com/)

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The Noble Eight-fold path (EFP) is the foremost teaching of the Buddha which depicts a middle pathway excluding two major wrong conducts. Both Suttanta-piṭaka and Abhidhammapiṭaka explain this as a practice of eight components which are constituted by three collections, that leads to the cessation of all dukkhas of life. This paper provides a philosophical interpretation on the EFP elucidating that how is it to be conducted as the mundane path and discuses philosophically the reason for involving six constituents at once in the mundane path. Further this paper examines how does EFP apply as a constituent of supramundane path discussing the involvement of all eight components within the supramundane consciousness. This involves an examination of the validity of traditional argument for Eight-fold path against Five-fold path depicted in Vibhaṅgappakaraṇa (Vbh) and provides interpretation thereon.

short-lived relationship between the Theosophical Society and the Hindu reform movement Arya Samaj, while Rudbøg analyzes the origins of Blavatsky's idea of universal brotherhood and its Indian application/dimension. Reading through this superb collection was a pleasure rideinspirational and much recommended.

Bhante Dr. Chandima interviews Professor Peter Harvey about the working of karma and the power of volition (cetanā). He was the first Professor specifically of "Buddhist Studies" in the UK. Peter Harvey, who gained his doctorate in Buddhist Studies at Lancaster University, under Ninian Smart, is Emeritus Professor of Buddhist Studies at the University of Sunderland, UK.

Prof. Harvey's research focuses on early Buddhist thought and practices, and Buddhist ethics. Until recently, he edited Buddhist Studies Review, Journal of the UK Association for Buddhist Studies, having founded the Association in 1995 with Ian Harris, and from 2002 to 2011 ran an online MA Buddhist Studies program. He is the author of An Introduction to Buddhism: Teachings, History, and Practices (University of Cambridge Press, 1990, 2nd edn. 2013), The Selfless Mind: Personality, Consciousness, and Nirvana in Early Buddhism (Curzon Press, 1995), and An Introduction to Buddhist Ethics: Foundations, Values, and Practices (University of Cambridge Press, 2000). He has edited an anthology of Theravāda, Mahāyāna and Vajrayāna texts, Common Buddhist Text: Guidance and Insight from the Buddha, published for free distribution by Mahachulalongkorn-rajavidyalaya University in Thailand. He is a member of the Samatha Trust and teaches a free online course on Samatha meditation. Retired, he now lives near York, UK. You can learn more about his scholarly writings at https://sunderland.academia.edu/PeterHarvey

YouTube link: https://youtu.be/WFeO7sKFht8

Original Post: https://patisota.blogspot.com/2021/07/the-working-of-karma-power-of-volition-chandima-gangodawila-prof-peter-harvey.html

මෙම කෘතියේදී රතන සූත්‍ර අටුවාව (පරමත්ථජෝතිකාව නම් ඛුද්දක නිකාය අටුවාව) මුල් කර ගනිමින් රතන සූත්‍ර පෙළ, පදගතාර්ථ, සම්පූර්ණ පරිවර්තනය සහිතව රතන සූත්‍රයට විවරණ සපයා ඇත. මෙහි ඇති සුවිශේෂීතාවය නම් සූත්‍රාගත ධර්ම පර්යාය වන (සෝවාන් විමට මග) පැහැදිලිව විස්තර කර තිබීමයි.


Ratana Sutta: Text, Word-to-word Meaning, Translation, and Explanations

Ven. Dr. Gangodawila Chandima

This book is compiled due to the inadequate resources of having an authentic Sinhala translation and a full explanation of Ratana Sutta. The Sinhala translation includes a word-to-word complete translation and some important explanatory notes from the Paramatthajotikā (Ratana Sutta commentary for Khuddaka Nikaya).

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Designed to include some key parts of "the Noble Eightfold Path" into this poster. This information is based on Mahācattārīsaka Sutta (MN 117) and Cūla Vedalla Sutta (MN 44).

Original Post : https://patisota.blogspot.com/2021/05/the-noble-eightfold-path-poster.html

Papañca is one of the most helpful Theravāda Buddhist teachings used to understand how our thoughts become impure and the most compelling account of this subject is the Madhupiṇḍika Sutta. Since many writers don't utilize papañca when alluding to defilements, many readers discover the setting of mental purification hard to understand. If we seriously want to learn how to keep our mental purification unadulterated from defilements, we should figure out how the mental purification can be tainted through papañca.

In addition, I have examined the association of papañca to kilesa (defilements), upakkilesa (mental impurities), saññā (perceptions) and abhiññā (comprehensions) to find out whether or not the essential components of mental purification begin from managing papañca, or the other dhamma concepts, that can be bold for anyone who struggles to subsume defilements in modern-day life.

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In order to reconstruct the archetype of the Rasavāhinī (Ras) from the extant materials, at the outset 14 manuscripts which include 12 Sinhalese and 2 Southeast Asian (SEA) manuscript recensions were utilized along with its related witnesses of which the Saddharmālaṅkāraya (Sdhlk) occupies the most important position. The Sinhalese rendering which serves as the valuable secondary testimony transmitted separately from the Rasavāhinī. The research concluded that Southeast Asian manuscript recensions, especially Laos recension reflects the archetype of the Rasavāhinī despite its orthographical peculiarities than that of all primary witnesses combined. The finding alters the previous assumption that the Southeast Asian traditions as a whole seem to stand for an independent textual transmission. This supposition was mainly drawn from the internal evidences of the Rasavāhinī and then from the fact that those readings can be attested in the Saddharmālaṅkāraya as corresponding word to word matching. With the acquisition of new set of 8 Khmer script manuscripts of the Rasavāhinī quite recently out of 45 at the National Library, Bangkok (NLT) and some more manuscripts from Laos via the Digital Library of Laos Manuscripts (DLLM), we found that this particular Laos recension further certifies its reliability and deviation within the mainland tradition. The Northern Thai recension seems to be unique in offering variant readings consistently against all the other recensions. The first part of this paper deals with a brief overview of the text and some problems of the printed editions while the second part examines the Laos recension and its relationship with the rest of the witnesses.

This article offers a critical reply to the assessment of Bhikkhu Kaṭukurunde Ñāṇananda’s Concept and Reality in Early Buddhist Thought (1971) published by Stephen Evans in Buddhist Studies Review 34(1), 2017. The alleged flaws and inconsistencies detected by Evans – both internal to the presentation in Concept and Reality and vis-à-vis the doctrinal evidence in the early Pali discourses – are re-addressed in the light of Bhikkhu Ñāṇananda’s work. In particular, the response aims at clarifying the compass of the categories of ‘concept’ and ‘reality’ in relation to perceptions and notions that arise due to conceptual proliferation according to the exegetical line put forward in Concept and Reality.

A good deal of important scholarship on early Indian Mah ay ana Buddhism has been done in recent years. Well established theories, such as the theory that the Mah ay ana arose as a lay reaction to the arhat ideal and the theory that it arose from the Mah as a _ mghika monastic lineage, have been rejected, and a number of new theories, perhaps most notably theories linking Mah ay ana to forest ascetics and to a 'cult of the book,' have been put forward. Part 1 of this article surveys and evaluates these recent developments. Part 2 will present a number of new perspectives for future scholarship.

The Pali words uppāda and vaya are usually misinterpreted to mean “rising/falling” or “increasing/decreasing in presence”. This article shows how these words, together with their various synonyms (samudaya, udaya, nirodha, atthaṅgama) should be understood to mean “appearance/disappearance”. The formula “no c’assa no ca me siyā; na bhavissati na ca me bhavissati” is shown to be a description of how uppāda and vaya are to be correctly discerned.

These summarise grammar points from the New Pāli Course {NPC}. I studied this in Introduction to Pāli, a compulsory subject in first semester for my MA in Buddhist Studies at MCU.

The files print out in A4 size landscape orientation. I have designed them so that, if you fold them on the line and paste the two back sides together, you can then cut each page into four cards to easily place in your pocket. This is different from current summary tables available, that I know of.

People can take the cards with them to memorise in any spare time on the bus, or train etc. That is, if they don’t already practise meditation in that time, or if their practice is well established, AS they practice meditation.

I use the Gentium Basic font, which shows the long “i" with diacritic more clearly than the original font I used: Paligaramond.

[From the Preface:] This Reader has three related goals. First, it aims to encourage the study of Buddhist canonical literature in Pali (pāḷi). While there are, of course, several canonical languages – Tibetan, Chinese, Japanese, Korean, Mongolian, and Sanskrit–the Pali canon is exceptional. It is the repository of what I would like to call Classical Buddhism: the basic teachings, as far as we can determine, of Siddhattha Gotama (c. 480–400 BCE), the man we call the Buddha.

ဒီဂျစ်တယ် ပါဠိ အဘိဓာန် (Digital Pāḷi Dictionary) သည် ဆဋ္ဌသင်္ဂါယနာမူ ပါဠိတော်၊ အဋ္ဌကထာ နှင့် ဋီကာများကို အခြေခံပြီး GoldenDict ပေါ်မှာ အသုံးပြုနိုင်အောင် စီစဥ်ထားသည်။ ပါဠိပုဒ် တစ်ပုဒ်ကို ရှာဖွေစမ်းစစ်ရာ၌ သဒ္ဒါဆိုင်ရာ လိင် ဂိုဏ်း ကာရန်၊ ဥဒါဟရုဏ်၊ ဓာတ်+ပစ္စည်း၊ သမာသ်ပုဒ်များနှင့် ပိဋကတ်တော်ထဲမှာ ပါရှိသောအကြိမ်နှင့်တကွ ပါရှိရာကျမ်းညွှန်း (frequency) စသည်တို့အတွက် အသုံးပြုနိုင်ပါလိမ့်မည်။ ထို့အပြင် သက္ကဋပုဒ် နှင့် သက္ကဋဓာတ် များကိုလည်း ရှာဖွေနိုင်သည်။

Oxford Dictionaries identify 'four noble truths' as a distinctive characteristic of Buddhism and defines it as 'four central beliefs' of Buddhism. Encyclopedia Britannica and Wikipedia state that Four Noble Truths is a translation of Pali expression cattāri ariyasccāni. The meanings given by the two Encyclopedias to Four Noble Truths (Cattari Ariyasaccani) are different. Wikipedia gives Dhammacakkappavattana Sutta as the original source of cattāri ariyasaccāni. Wikipedia gives  many translations of the Sutta. The English equivalents of  Dhammacakkappavattana Sutta are different. This draft paper critically examines the differences in translations of Cattari Ariyasaccani and Dhammacakkappavattana Sutta.

In both the Aṅguttara Nikāya in Pali and the Ekottarika Āgama in Chinese translation, the suttas are grouped into eleven nipātas (‘books’), from the Ekaka-nipāta/Eka-nipāta (Book of Ones) to the Ekādasaka-nipāta (Book of Elevens) – though in the Ekottarika Āgama the nipātas are not labelled as such. This grouping into nipātas is based on the number of doctrinal items dealt with in the component suttas. In the Ones and Twos, it is often the case that a single original sutta has been subdivided so that its component sections become a series of similarly structured derivative suttas superficially appropriate for inclusion in the Ones or Twos. Moreover, material for this process of subdividing has sometimes been provided by multiplying doctrinal sets with formulaic statements. In most of the remaining nipātas the phenomena noted in the Ones and Twos are also present, but on a much smaller scale. In view of their Chinese counterparts in the Saṃyukta Ᾱgama, some groups of suttas in the Aṅguttara Nikāya with saṃyutta-like nature were probably moved from the Saṃyutta Nikāya to the Aṅguttara Nikāya within the Pali tradition. Evidence of a comparable movement into the Ekottarika Āgama is also available. The artificial suttas created by subdivision and the original numerical suttas shared by the Ekottarika Āgama and the Aṅguttara Nikāya largely retained their original places at the beginning of each nipāta, while some genuine suttas probably earlier located in the Saṃyukta Ᾱgama and Madhyama Āgama were added progressively at the end of the growing nipāta.

าว ๒ คาถานี ้ ว า :-[ ๔ ] หนฺ ทาห หตจกฺ ขุ สฺ มิ เอาเถิ ด ! เราเป นผู  มี จั กษุ อั นเสี ย แล ว กนฺ ตารทฺ ธานมาคโต มาสู  ทางไกลอั นกั นดาร สยมาโน น คจฺ ฉามิ ยอมนอนเสี ย อย าไปเลย ( ดี กว า ) นตฺ ถิ พาเล สหายตา. เพราะความเป นสหายในชนพาล ไม มี . หนฺ ทาห หตจกฺ ขุ สฺ มิ เอาเถิ ด ! เราเป นผู  มี จั กษุ อั นเสี ย แล ว กนฺ ตารทฺ ธานมาคโต มาสู  ทางไกลอั นกั นดาร มริ สฺ สามิ โน คมิ สฺ สามิ จั กยอมเตายเสี ย ( ในที ่ นี ้ ) จั กไม ขอไป นตฺ ถิ พาเล สหายตา. เพราะความเป นสหายในชนพาล ไม มี . ๑. ธมฺ . ๑/๑๕ ประโยค๓ -อั นตรคาถาธรรมบทแปล -หน าที ่ 12 สฺ วาห อพฺ พุ ฬฺ หสลฺ โลสฺ มิ ข าพเจ านั ้ น เป นผู  มี ลู กศร ( อั นท าน ) สี ตภู โตสฺ มิ นพฺ พุ โต ถอนแล ว เป นผู  เย็ น ดั บ ( ทุ กข ( โศก ) ได แล ว น โสจามิ น โรทามิ พ อมาณพ ! ข าพเจ าได ฟ งคํ าของ ตว สุ ตฺ วาน มาณว. ท านแล ว จะไม เศร าโศก จะไม ร องไห . อทิ นนปุ พพกพราหมณ พรรณนาสรรเสริ ญยกย องแล ว ประสงค จะ ทราบว า มาณพนั ้ นคื อใคร จึ งกล าวถามเป นคาถาว า :-[ ๑๗ ] เทวตา นุ สิ คนฺ ธพฺ โพ ท านเป นเทพดา หรื อคนธรรพ อาทู สกฺ โก ปุ ริ นฺ ทโท หรื อท าวปุ ริ นททสั กกเทวราช โก วา ตฺ ว กสฺ ส วา ปุ ตฺ โต ท านเป นใคร หรื อเป นบุ ตรของใคร กถ ชาเนมุ ต มย . ทํ าอย างไร ข าพเจ าจึ งจะรู  จั ก ท านได . เทพบุ ตรนั ้ นจึ งกล าวว า :-[ ๑๘ ] ย ฺ จ กนฺ ทสิ ย ฺ จ โรทสิ ท านเผาบุ ตรตนใดในป าช าเองแล ว ปุ ตฺ ต อาฬาหเน สย ฆหิ ตฺ วา ย อมคร่ ํ าครวญถึ งบุ ตรคนใด และ ร องไห ถึ งบุ ตรคนใด สฺ วาห กุ สล กริ ตฺ วาน กมฺ ม บุ ตรคนนั ้ นคื อข าพเจ า ได กระทํ า ติ ทสาน สหพฺ ยต ปตฺ โต . กุ ศลกรรมไว แล ว ถึ งความเป น เพื ่ อนของเหล าไตรทศเทพ.

The aims, methods and rationales of the present Māgadhabhāsā (Pāḷi) grammar are as follows: (a) Lubricating access to the information contained in numerous modern Pāḷi grammars written in English by collating the dispersed material contained within them. People who wish to learn about grammatical rules and principles – either on a broader spectrum or at all – are compelled to track them down in the thicket of the widely scattered grammar inventories as separately given by the various available grammars. These works, mostly fine and outstanding works of scholarship in their own right, each individually often contain valuable data and perspectives not found in the other ones, and these are attempted to be distilled and presented with this Pāḷi grammar. (b) Facilitating identification of and providing explicit reference to most of the grammatical rules contained in the Kaccāyanabyākaraṇaṃ  (Kaccāyana), the oldest extant Pāḷi grammar, as well as to selected ones from other traditional grammars.

Most copiously consulted grammars in English medium were:
Ānandamaitreya, B. (2012). Pali made easy.
Buddhadatta, A. P. (1997). The new Pali course (Vols. I–II).
Collins, S. (2006). A Pali grammar for students.
Dhammajoti (2018). Reading Buddhist Pāḷi texts.
Duroiselle, C. (1997). Practical grammar of the Pali language.
Frankfurter, O. (1883). Handbook of Pali.
Gair, J. W., & Karunatillake, W. (1998). A new course in reading Pāli.
Kaccāyana Pāli Vyākaraṇaṃ (Vol. 2; 2016) (Thitzana, Trans.)
Ñāṇadhaja (2011). Light on the pronunciation of Pāḷi.
Oberlies, T. (2019). Pāli grammar. The language of the canonical texts of Theravāda Buddhism – Phonology and morphology (Vol. I).
Perniola, V. (1997). Pali grammar.
Warder, A. K. (1967). Pali metre.
Warder, A. K. (2001). Introduction to Pali.
Yindee, P. P. (2018). A contrastive study of Pali and English.

Traditional grammars which were utilized (except for Kaccāyana, mainly, but not exclusively, used for the chapter on Pāḷi pronunciation):
Kaccāyanabyākaraṇaṃ (1999). Vipassana Research Institute.
Moggallānavyākaraṇaṃ (1999). Vipassana Research Institute.
Padarūpasiddhi (1999). Vipassana Research Institute.
Saddanītippakaraṇaṃ I (1999). Vipassana Research Institute.
Saddanītippakaraṇaṃ II (1999). Vipassana Research Institute.
Vidyabhusana, S & Punnananda (Eds.) (1935). Bālāvatāra – An elementary Pali grammar abridged for the undergraduate course.