លាភីនះ លាភីនំ មហាលាភំ ករោតុមេ


បាលី (បាលៃ?)
ដើមកំណើតនៅកម្ពុជា, បង់ក្លាដេស, ឥណ្ឌា, ឡាវ, ភូមា, នេប៉ាល់, ស្រីលង្កា, ថៃ, វៀតណាម
ផុតពូជNo native speakers, used as a literary and liturgical language only
Brāhmī and derived scripts and Latin alphabet (refer to article)
ISO 639-1pi
ISO 639-2pli
ISO 639-3pli
Plate 10 from C. Faulmann: Illustrirte Geschichte der Schrift (1880). The upper half shows a text in Sanskrit (praise of Vishnu), written in Devanagari. For the script, while the lower half shows a text in Pali from a Buddhist ceremonial scripture called "Kammuwa" from Burma (probably in old Mon script). pp.485f. of that book.

បាលី (i)គឺជាភាសាឥណ្ឌូ-អារ្យមជ្ឈិមមួយ (ឬ ប្រាក្រឹត) នៃឧបទ្វីបឥណ្ឌា ។ បាលីជាភាសាបុរាណមួយបែប ដែលមនុស្សជំនាន់​​ដើម​និយាយ​ទាក់ទងគ្នា ។ មនុស្ស​ខ្លះ​និយម​ហៅ​ភាសា​បាលី​ថា​ជា​ភាសារបស់ព្រះពុទ្ធ។ សព្វថ្ងៃ គេឃើញមានភាសានេះនៅក្នុងក្បួនច្បាប់មួយចំនួនធំ ដូចជាក្នុងព្រះពុទ្ធ​វចនៈ (ព្រះត្រៃបិដក) ជាដើម​ និង មាន​ពុទ្ធបរិស័ទខាងនិកាយ​ថេរវាទ​យក​ទៅ​ប្រើ​តាម​ប្រទេស​រៀង​ខ្លួន ។

ដើមកំណើត និង ការប្រែក្លាយ




ពាក្យថា បាលី បានសេចក្តីថា ជួរ ឬដងព្រៃ ,ស្ពាន , របៀប , ភាសាដ៏មានរបៀបមួយ ។ This name for the language seems to have its origins in commentarial traditions, wherein the Pali (in the sense of the line of original text quoted) was distinguished from the commentary or vernacular translation that followed it in the manuscript. As such, the name of the language has caused some debate among scholars of all ages; the spelling of the name also varies, being found with both long "ā" [aː] and short "a" [a], and also with either a retroflex [a] or non-retroflex [l] "l" sound, as in the ISO 15919/ALA-LC rendering, Pāli. To this day, there is no single, standard spelling of the term; all four spellings can be found in textbooks. R.C. Childers translates the word as "series" and states that the language "bears the epithet in consequence of the perfection of its grammatical structure".[១]



Pali is a literary language of the Prakrit language family. When the canonical texts were written down in Sri Lanka in the first century BCE, Pali stood close to a living language; this is not the case for the commentaries.[២] Despite excellent scholarship on this problem, there is persistent confusion as to the relation of Pāli to the vernacular spoken in the ancient kingdom of Magadha, which was located around modern-day Bihār.

Pali as a Middle Indo-Aryan language is different from Sanskrit not so much with regard to the time of its origin as to its dialectal base, since a number of its morphological and lexical features betray the fact that it is not a direct continuation of Rigvedic Vedic Sanskrit; rather it descends from a dialect (or a number of dialects) that was, despite many similarities, different from Rigvedic.[៣]





នៅក្នុងប្រភពនៃ ថេរវាទ ត្រូវបានស្គាល់ភាសាបាលីជាភាសា មគធៈ (Magadha). ភាសានេះត្រូវបានសរសេរនៅក្នុងព្រះត្រៃបិដក, អដ្ឋកថា ជាដើម, ហើយ​នឹង​ត្រូវ​បាន​ព្យាយាម​ប្រើ​ប្រាស់​ដោយ​ពុទ្ធ​សាសនិក​ជន​​ជា​ច្រើន ដើម្បី​ងាយ​ស្រួល​ក្នុង​ការ​ប្រាស្រ័យ​ទាក់​ទង​នឹង​សាសន៍​ដទៃ​ដែល​​កាន់​​ព្រះពុទ្ធ​សាសនា​ដូចគ្នា ។ ព្រះ​ពុទ្ធ​បង្រៀន, ប្រទាន​ឱវាទ ដល់​ជន​ទាំង​ឡាយ​ជា​ភាសា​មគធៈ ប៉ុន្តែ​ទី​ស្ថាន​សំខាន់​ៗ​ ៤ ​កន្លែង​របស់​ព្រះអង្គ​ ស្ថិត​នៅ​ក្រៅ​តំបន់​នេះ​ទាំង​អស់ ។ វា​ប្រហែល​ជា​ភាសា​បាលី​ជា​គ្រាម​ភាសា​ដែល​ធ្វើ​អោយ​​មាន​ការ​ងាយ​ស្រួល​ក្នុង​ការ​ពន្យល់​ និង ​ងាយ​យល់​ពីសំណាក់​ប្រជាជន ឥណ្ឌូអារ្យមជ្ឈិម ។ គេ​ពុំ​ទាន់​ឃើញ​មាន​​ភស្តុតាង​​ណា​មួយ​ដែល​អាច​បញ្ជាក់ពីភាសា​ដទៃ​របស់​ពួក​ ឥណ្ឌូអារ្យមជ្ឈិម​ ដែល​ប្រសើរ​​ជាង​​ភាសា​បាលី​ទេ ។ គេ​ឃើញ​មាន​​ភាសា​បាលី​នៅ​ក្នុង​សិលា​ចារឹក​​ជា​ច្រើន​​របស់​ព្រះបាទ​អសោកនៅ ​Girnar​ ផ្នែកខាងលិចប្រទេសឥណ្ឌា, និង c នៅខាងកើត ។ Similarities to the Western inscription may be misleading, because the inscription suggests that the Ashokan scribe may not have translated the material he omreceived from មគធៈ into the vernacular of the people there. Whatever the relationship of the Buddha's speech to Pali, the Canon was eventually transcribed and preserved entirely in it, while the commentarial tradition that accompanied it (according to the information provided by ព្រះពុទ្ធឃោសៈ) was translated into olkភាសាសីហឡៈ and preserved local languages for several generations.

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



T.W. Rhys Davids in his book Buddhist India,[៤] and Wilhelm Geiger in his book Pali Literature and Language, suggested that Pali may have originated as a form of 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."[៥] Modern scholarship has not arrived at a consensus on the issue; there are a variety of conflicting theories with supporters and detractors.[៦] After the death of the Buddha, Pali may have evolved among Buddhists out of the language of the Buddha as a new artificial language.[៧] 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."[៨]

According to K.R. Norman, it is likely that the viharas in North India had separate collections of material, preserved in the local dialect. In the early period it is likely that no degree of translation was necessary in communicating this material to other areas. Around the time of Ashoka there had been more linguistic divergence, and an attempt was made to assemble all the material. It is possible that a language quite close to the Pali of the canon emerged as a result of this process as a compromise of the various dialects in which the earliest material had been preserved, and this language functioned as a lingua franca among Eastern Buddhists in India from then on. Following this period, the language underwent a small degree of Sanskritisation (i.e., MIA bamhana -> brahmana, tta -> tva in some cases).[៩]

Modern scholarship


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

Scholars regard this language as a hybrid showing features of several Prakrit dialects used around the third century BCE, subjected to a partial process of Sanskritization. While the language is not identical with any the Buddha himself would have spoken, it belongs to the same broad linguistic family as those he might have used and originates from the same conceptual matrix. This language thus reflects the thought-world that the Buddha inherited from the wider Indian culture into which he was born, so that its words capture the subtle nuances of that thought-world.[១០]

According to A.K. Warder, the Pali language is a Prakrit language used in a region of western India.[១១] Warder associates Pali with the Indian realm (janapada) of Avanti, where the Sthavira sect was centered.[១២] Following the initial split in the Buddhist community, the Sthavira branch of Buddhism became influential in western and southern India, while the Mahāsāṃghika branch became influential in central and eastern India.[១៣] Akira Hirakawa and Paul Groner also associate Pali with west India and the Sthavira sect, citing inscriptions at Girnar in Gujarat, India, which are linguistically closest to the Pali language.[១៤]



បច្ចុប្បន្ននេះ មុខវិជ្ជាភាសាបាលីត្រូវបានបញ្ចូល​ក្នុង​ផ្នែកពុទ្ធសាសនា ដើម្បីអោយ​ពុទ្ធ​សាសនិក​ជន​មាន​ភាព​ងាយ​ស្រូល​ក្នុង​ការ​អាន​គម្ពីរ និង​សូត្រ​នមស្សការជា​ប្រចាំ​រាល់​ថ្ងៃ។ ក្រៅពី​ខាង​ផ្នែក​សាសនា, ​អក្សរសាស្ត្រ កាលប្បវត្តិជាភាសាបាលី, ឯកសារ​ខាង​វិជ្ជាពេទ្យ​ និង​អក្សរ​ចារឹក​មួយ​ចំនួន គឺជា​ប្រវត្តិសាស្ត្រយ៉ាង​សំខាន់​ផង​ដែរ ។ មជ្ឈមណ្ឌល​រៀន​ភាសា​បាលីដែល​គួរ​អោយ​កត់​សំគាល់​ក្នុង​ពេល​បច្ចុប្បន្ន​នេះ​ គឺ​មា​ននៅ​តែ​ក្នុង​ពុទ្ធ​សាសនា​ថេរវាទ នៅ​ប្រទេស​អាស៊ីអាគ្នេយ៍មាន​ដូច​ជា: ភូមា, ស្រីលង្កា, ថៃ, ឡាវ, និង កម្ពុជា។ ចាប់​តាំង​ពី​សតវត្យ​ទី​១៩, various societies for the revival of Pali studies in India have promoted awareness of the language and its literature, perhaps most notably 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's dictionary later received the Volney Prize in 1876.

The Pali Text Society was in part founded 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. 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.

Virtually every word in Pāḷi has cognates in the other Prakritic Middle Indo-Aryan languages, e.g., the Jain Prakrits. The relationship to earlier Sanskrit (e.g., Vedic language) is less direct and more complicated. 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 Sinhalese words to Pali). These usages differentiate the Pali found in the Suttapiṭaka from later compositions such as the Pali commentaries on the canon and folklore (e.g., the stories of the Jātaka commentaries), and comparative study (and dating) of texts on the basis of such loan-words is now a specialized field unto itself.

ភាសាបាលីមិនត្រូវបានប្រើទាំងស្រុងដើម្បីបង្ហាញការប្រៀនប្រដៅរបស់ព្រះសម្មាសម្ពុទ្ធទេ ដូចដែលអាចសន្និដ្ឋានបានពីអត្ថិភាពនៃអត្ថបទខាងលោកិយមួយចំនួនដូចជា សៀវភៅវិទ្យាសាស្ត្រវេជ្ជសាស្រ្ត/ការណែនាំជាភាសាបាលី។ ទោះជាយ៉ាងណាក៏ដោយ ការចាប់អារម្មណ៍របស់អ្នកប្រាជ្ញលើភាសាត្រូវបានផ្តោតលើអក្សរសិល្ប៍សាសនា និងទស្សនវិជ្ជា ដោយសារតែបង្អួចតែមួយគត់ដែលវាបើកក្នុងដំណាក់កាលមួយក្នុងការអភិវឌ្ឍន៍ព្រះពុទ្ធសាសនា

Emic views of Pali


Although Sanskrit was said in the Brahmanical tradition to be the unchanging language spoken by the gods, in which each word had an inherent significance, this view of language was not shared in the early Buddhist tradition,[which?] in which words were only conventional and mutable signs.[១៥] Neither the Buddha nor his early followers shared the Brahmins' reverence for the Vedic language or its sacred texts. 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 regarded as the natural language, the root language of all beings.[១៦][នរណា?]

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



With regard to its phonology, R.C. Childers compared Pali to Italian: "Like Italian, Pali is at once flowing and sonorous: it is a characteristic of both languages that nearly every word ends in a vowel, and that all harsh conjunctions are softened down by assimilation, elision, or crasis, while on the other hand both lend themselves easily to the expression of sublime and vigorous thought."[១៧]

លក្ខណៈសំឡេង ទីតាំង
មុខ កណ្តាល ក្រោយ
ខ្ពស់ [i]



ូ ឬ ឩ [uː]

មធ្យម [e], [eː] [ɐ] [o], [oː]
ទាប អា [aː]

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

A sound called anusvāra (Skt.; Pali: nigghahita), represented by the letter (ISO 15919) or (ALA-LC) in romanization, and by a raised dot in most traditional alphabets, originally marked the fact that the preceding vowel was nasalized. That is, aṁ, iṁ and uṁ represented [ã], [ĩ] and [ũ]. In many traditional pronunciations, however, the anusvāra is pronounced more strongly, like the velar nasal [ŋ], so that these sounds are pronounced instead [ãŋ], [ĩŋ] and [ũŋ]. However pronounced, never follows a long vowel; ā, ī and ū are converted to the corresponding short vowels when is added to a stem ending in a long vowel, e.g. kathā + ṁ becomes kathaṁ, not *kathāṁ, devī + ṁ becomes deviṁ, not *devīṁ.



The table below lists the consonants of Pali. In bold is the transliteration of the letter in traditional romanization, and in square brackets its pronunciation transcribed in the IPA.

ឱដ្ឋជៈ ទន្តជៈ Alveolar មុទ្ធជៈ តាលុជៈ កណ្ឋជៈ Glottal
(bilabial) (labiodental) central lateral central lateral
ព្យញ្ជនវគ្គ នាសិក [m] [n̪] [ɳ] [ɲ] ( [ŋ])
អឃោសៈ សិថិល [p] [t̪] [ʈ] [tʃ] [k]
ធនិត [pʰ] [t̪ʰ] [ʈʰ] [tʃʰ] [kʰ]
ឃោសៈ សិថិល [b] [d̪] [ɖ] [dʒ] [ɡ]
ធនិត [bʱ] [d̪ʱ] [ɖʱ] [dʒʱ] [ɡʱ]
ព្យញ្ជនអវគ្គ ឧសុម [s] [h]
សិថិល [ʋ] [l] [ɻ] ( [ɭ]) [j]
ធនិត ( [ɭʱ])

Of the sounds listed above only the three consonants in parentheses, , , and ḷh, are not distinct phonemes in Pali: only occurs before velar stops and , and ḷh are allophones of single , and ḍh between vowels.



ស្ទើរតែគ្រប់ពាក្យទាំងអស់ក្នុងភាសាបាលី​ត្រូវបាន​ផ្លាស់​ប្តូរទំរង់​ដើម សម្រាប់ប្រើក្នុងការ​តភ្ជាប់ពាក្យដើម្បី​អោយ​មានន័យ​អាច​ស្តាប់បាន។ គេអាច​យល់​ន័យ​នៅក្នុង​ប្រយោគ​នីមួយៗដោយ​ការ​សំគាល់​លើពាក្យដែលត្រូវ​បាន​បំលែងទាំងនោះ ឧទាហរណ៍ ដូចជា គេ​អាច​ស្គាល់​ប្រធាន ឬស្គាល់កាល តាមរយៈការបំបែក​កិរិយាសព្ទក្នុង​ប្រយោគនោះ ជាដើម។​



ភេទសម្រាប់​សំគាល់​នាមសព្ទ​នៅក្នុងវេយ្យាករណ៍​បាលី មានបី​គឺ បុំលិង្គ (ភេទប្រុស), ឥត្ថីលិង្គ (ភេទស្រី), នបុំសកលិង្គ (ភេទខ្ទើយ ឬភេទមិនប្រុសមិនស្រី)។ នាមនេះ​ត្រូវ​បានបែងចែង​ជាពីរ គឺ ឯកវចនៈ និងពហុវចនៈ។ ម្យ៉ាងទៀត នៅពេល​ប្រើជាប្រយោគ​មួយៗ នាមសព្ទនេះ​ត្រូវបាន​បំបែកដើម្បី​បញ្ជាក់ន័យ​អោយ​ប្រធាន ឬកម្មបទ ដើម្បី​អោយ​​មានសេចក្តី​​ស្តាប់បាន ដែលគេហៅថាវិភត្តិ។ វិភត្តិនេះត្រូវបានចែកជា៨ប្រភេទគឺ បឋមា(ប្រធាន), ទុតិយា(កម្មបទ),តតិយា(អកម្ម,ធ្នាក់), ចតុត្ថី(កម្មបទប្រយោល), បញ្ចមី(ទំរង់បែងចែក), ឆដ្ឋី(បញ្ជាក់កម្មសិទ្ធ), សត្តមី(អាយតនិបាត), អាលបន(សម្ពោធន)។



អ-ការន្ត គឺជាស្រៈទីបំផុតមួយនៃនាមសព្ទដែលប្រព្រឹត្តទៅក្នុងបុំលិង្គ (ភេទប្រុស) និង នបុំសកលិង្គ (ភេទខ្ទើយ)។ គេសំគាល់"អ-ការន្ត" បានដោយពាក្យមាន"អ" (ៈ)នៅ​ខាង​ចុង មាន​ដូច​ជា បុរិស(បុ.រិ.សៈ), លោក(លោកៈ), ធម្ម(ធម្មៈ)ជា​ដើម។ នាម​សព្ទ​ដែល​ជា​ភេទ​ប្រុស និងភេទ​ខ្ទើយ​នេះ មាន​លក្ខណៈ​ខុស​គ្នា​តែនៅ​ក្នុង​សព្វ​នាម, អាលបនៈ, និង​កម្មបទ​ប៉ុណ្ណោះ។

បុំលិង្គ (លោក "លោក") នបុំសកលិង្គ (យាន "រទេះសេះកង់៤")
ឯកវចនៈ ពហុវចនៈ ឯកវចនៈ ពហុវចនៈ
បឋមា(សព្វនាម) លោកោ លោកា យានំ យានានិ
អាលបន លោក
ទុតិយា(កម្មបទ) លោកំ លោកេ
តតិយា(អកម្ម) លោកេន លោកេហិ យានេន យានេហិ
បញ្ចមីAblative លោកា (លោកម្ហា, លោកស្មា; លោកទោ) យានា (យានម្ហា, យានស្មា; យានទោ)
ចតុត្ថី(កម្មបទប្រយោល) លោកស្ស (លោកាយ) លោកានំ យានស្ស (យានាយ) យានានំ
ឆដ្ឋី(កម្មសិទ្ធ) លោកស្ស យានស្ស
សត្តមីLocative លោកេ (លោកស្មឹ) លោកេសុ យានេ (យានស្មឹ) យានេសុ



នាមដែលបញ្ចប់ដោយ "អា" (ា) ភាគច្រើនជាឥត្ថីលិង្គ។

ឥត្ថីលិង្គ (កថា "ពំនោល")
ឯកវចនៈ ពហុវចនៈ
(បឋមា)សព្វនាម កថា កថាយោ
អាលបន កថេ
ទុតិយា(កម្មបទ) កថំ
តតិយា(អកម្ម) កថាយ កថាហិ
ចតុត្ថី Dative កថានំ
ឆដ្ឋី (កម្មសិទ្ធ)
សត្តមីLocative កថាយ, កថាយំ កថាសុ

ឥ-ការន្ត និង ឧ-ការន្ត


ឥ-ការន្ត និង ឧ-ការន្ត ភាគច្រើនជាបុំលិង្គ(ភេទប្រុស) ឬ នបុំសកលិង្គ(ភេទមិនប្រុស មិនស្រី)។ នាមដែលបំបែកក្នុងទំរង់ (ភេទ) ទាំង​ពីរ​នេះខុសគ្នាតែ​​សព្វនាម និង​កម្មបទ។ ចំណែក​ឯ​អាលបនៈដូចគ្នាទៅនឹង​សព្វនាម។

បុំលិង្គ (ឥសិ- "ឥសី") នបុំសកលិង្គ (អគ្គិ- "ភ្លើង")
ឯកវចនៈ ពហុវចនៈ ឯកវចនៈ ពហុវចនៈ
បឋមា(សព្វនាម) ឥសិ ឥសយោ, ឥសី អគ្គិ, អគ្គឹ អគ្គី, អគ្គីនិ
ទុតិយា(កម្មបទ) ឥសឹ
តតិយា(អកម្ម) ឥសិនា ឥសិហិ, ឥសីហិ អគ្គិនា អគ្គិហិ, អគ្គីហិ
បញ្ចមីAblative ឥសិនា, ឥសិទោ អគ្គិនា, អគ្គិទោ
ចតុត្ថី ឥសិនោ ឥសិនំ, ឥសីនំ អគ្គិនោ អគ្គិនំ, អគ្គីនំ
ឆដ្ឋី(កម្មសិទ្ធ) ឥសិស្ស, ឥសិនោ អគ្គិស្ស, អគ្គិនោ
សត្តមីLocative ឥសិស្មឹ ឥសិសុ, ឥសីសុ អគ្គិស្មឹ អគ្គិសុ, អគ្គីសុ
បុំលិង្គ (ភិក្ខុ- "អ្នកបួស") នបុំសកលិង្គ (ចក្ខុ- "ភ្នែក")
ឯកវចនៈ ពហុវចនៈ ឯកវចនៈ ពហុវចនៈ
បឋមា(សព្វនាម) ភិក្ខុ ភិក្ខវោ, ភិក្ខូ ចក្ខុ, ចក្ខុំ ចក្ខូនិ
ទុតិយា(កម្មបទ) ភិក្ខុំ
តតិយា ភិក្ខុនា ភិក្ខូហិ ចក្ខុនា ចក្ខូហិ
ចតុត្ថីDative ភិក្ខុនោ ភិក្ខូនំ ចក្ខុនោ ចក្ខូនំ
ឆដ្ឋីGenitive ភិក្ខុស្ស, ភិក្ខុនោ ភិក្ខូនំ, ភិក្ខុនំ្ន ចក្ខុស្ស, ចក្ខុនោ ចក្ខូនំ, ចក្ខុន្នំ
សត្តមីLocative ភិក្ខុស្មឹ ភិក្ខូសុ ចក្ខុស្មឹ ចក្ខូសុ



ខាងក្រោមនេះជាគាថាដកស្រង់ពី គាថាធម្មបទ:

មនោបុព្វង្គមា ធម្មា , មនោសេដ្ឋា មនោមយា;
មនសា ចេ បទុដ្ឋេន , ភាសតិ វា ករោតិ វា ,
តតោ នំ ទុក្ខមន្វេតិ , ចក្កំវ វហតោ បទំ។


មនោ = ចិត្ត, បុព្វ=មុន, គមា=ទៅ, ធម្មា=ធម៌;
សេដ្ឋ= ប្រសើរបំផុត, មយា=ធ្វើ(សម្រេច);
មនសា=ចិត្ត, ចេ= បើ, បទុដ្ឋេន=គឺទោសប្រទូស្ត, ភាសតិ=និយាយ, វា=ក្តី, ករោតិ=ធ្វើ;
តតោ នំ=ព្រោះអំពើនោះ, ទុក្ខមន្វេតិ= ទុក្ខតាម, ចក្ក=កង់(កាំ), វហតោ=នាំទៅ, បទ=ស្នាមជើង


មនោបុព្វង្គមា ធម្មា, មនោសេដ្ឋា មនោមយា;
ធម៌ទាំងឡាយមានចិត្តជាធំ, មានចិត្តប្រសើរបំផុត សម្រេចមកពីចិត្ត
មនសា ចេ បទុដ្ឋេន, ភាសតិ វា ករោតិ វា,
បើបុគ្គលមានចិត្តត្រូវទោសប្រទូស្តរ៉ាយហើយ, ទោះបីនិយាយក្តី ធ្វើក្តី (ក៏អាក្រក់ដែរ)
តតោ នំ ទុក្ខមន្វេតិ, ចក្កំវ វហតោ បទំ.
ព្រោះអំពើអាក្រក់នោះឯង, សេចក្តីទុក្ខរមែងដេញជាប់​តាមក្រោយបុគ្គលនោះដូចកង់រទេះវិលតាមស្នាមជើងគោដែលអូសនឹមរទេះនោះ។

បាលី និងអឌ្ឍមគធី


The most archaic of the Middle Indo-Aryan languages are the inscriptional Aśokan Prakrit on the one hand and បាលី and អឌ្ឍមគធី on the other, both literary languages.

The Indo-Aryan languages are commonly assigned to three major groups - Old, Middle and New Indo-Aryan -, a linguistic and not strictly chronological classification as the MIA languages are not younger than ('Classical') Sanskrit. And a number of their morphophonological and lexical features betray the fact that they are not direct continuations of Ṛgvedic Sanskrit, the main base of 'Classical' Sanskrit; rather they descend from dialects which, despite many similarities, were different from Ṛgvedic and in some regards even more archaic.

MIA languages, though individually distinct, share features of phonology and morphology which characterize them as parallel descendants of Old Indo-Aryan. Various sound changes are typical of the MIA phonology:

(1) The vocalic liquids 'ṛ' and 'ḷ' are replaced by 'a', 'i' or 'u'; (2) the diphthongs 'ai' and 'au' are monophthongized to 'e' and 'o'; (3) long vowels before two or more consonants are shortened; (4) the three sibilants of OIA are reduced to one, either 'ś' or 's'; (5) the often complex consonant clusters of OIA are reduced to more readily pronounceable forms, either by assimilation or by splitting; (6) single intervocalic stops are progressively weakened; (7) dentals are palatalized by a following '-y-'; (8) all final consonants except '-ṃ' are dropped unless they are retained in 'sandhi' junctions.

The most conspicuous features of the morphological system of these languages are: loss of the dual; thematicization of consonantal stems; merger of the f. 'i-/u-' and 'ī-/ū-' in one 'ī-/ū-' inflexion, elimination of the dative, whose functions are taken over by the genitive, simultaneous use of different case-endings in one paradigm; employment of 'mahyaṃ' and 'tubhyaṃ' as genitives and 'me' and 'te' as instrumentals; gradual disappearance of the middle voice; coexistence of historical and new verbal forms based on the present stem; and use of active endings for the passive. In the vocabulary, the MIA languages are mostly dependent on Old Indo-Aryan, with addition of a few so-called 'deśī' words of (often) uncertain origin.



Although Pali cannot be considered a direct descendant of either Classical Sanskrit or of the older Vedic dialect [សង្ស័យ ], the languages are obviously very closely related and the common characteristics of Pali and Sanskrit were always easily recognized by those in India who were familiar with both. Indeed, a very large proportion of Pali and Sanskrit word-stems are identical in form, differing only in details of inflection.

The connections were sufficiently well-known that technical terms from Sanskrit were easily 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.

ស្រៈ និង ស្រៈផ្សំ

  • Sanskrit ai and au always monophthongize to Pali e and o, respectively
Examples: maitrīmettā, auṣadhaosadha
  • Sanskrit aya and ava likewise often reduce to Pali e and o
Examples: dhārayatidhāreti, avatāraotāra, bhavatihoti
  • Sanskrit avi becomes Pali e (i.e. aviaie)
Example: sthavirathera
  • Sanskrit appears in Pali as a, i or u, often agreeing with the vowel in the following syllable. also sometimes becomes u after labial consonants.
Examples: kṛtakata, tṛṣṇataṇha, smṛtisati, ṛṣiisi, dṛṣṭidiṭṭhi, ṛddhiiddhi, ṛjuuju, spṛṣṭaphuṭṭha, vṛddhavuddha
  • Sanskrit long vowels are shortened before a sequence of two following consonants.
Examples: kṣāntikhanti, rājyarajja, īśvaraissara, tīrṇatiṇṇa, pūrvapubba




  • The Sanskrit sibilants ś, , and s merge together as Pali s
Examples: śaraṇasaraṇa, doṣadosa
  • The Sanskrit stops and ḍh become and ḷh between vowels (as in Vedic)
Example: cakravāḍacakkavāḷa, virūḍhavirūḷha
  • 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.
  • When assimilation would produce a geminate consonant (or a sequence of unaspirated stop+aspirated stop) at the beginning of a word, the initial geminate is simplified to a single consonant.
Examples: prāṇapāṇa (not ppāṇa), sthavirathera (not tthera), dhyānajhāna (not jjhāna), jñātiñāti (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: uttrāsauttāsa (not utttāsa), mantramanta (not mantta), indrainda (not indda), vandhyavañjha (not vañjjha)
  • The sequence vv resulting from assimilation changes to bb
Example: sarva → savva → sabba, pravrajati → pavvajati → pabbajati, divya → divva → dibba
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.

Progressive assimilations
  • Internal visarga assimilates to a following voiceless stop or sibilant
Examples: duḥkṛtadukkata, duḥkhadukkha, duḥprajñaduppañña, niḥkrodha (=niṣkrodha) → nikkodha, niḥpakva (=niṣpakva) → nippakka, niḥśokanissoka, niḥsattvanissatta
  • In a sequence of two dissimilar Sanskrit stops, the first stop assimilates to the second stop
Examples: vimuktivimutti, dugdhaduddha, utpādauppāda, pudgalapuggala, udghoṣaugghosa, adbhutaabbhuta, śabdasadda
  • In a sequence of two dissimilar nasals, the first nasal assimilates to the second nasal
Example: unmattaummatta, pradyumnapajjunna
  • j assimilates to a following ñ (i.e., becomes ññ)
Examples: prajñāpaññā, jñātiñāti
  • The Sanskrit liquid consonants r and l assimilate to a following stop, nasal, sibilant, or v
Examples: mārgamagga, karmakamma, varṣavassa, kalpakappa, sarva → savva → sabba
  • r assimilates to a following l
Examples: durlabhadullabha, nirlopanillopa
  • d sometimes assimilates to a following v, producing vv → bb
Examples: udvigna → uvvigga → ubbigga, dvādaśabārasa (beside dvādasa)
  • t and d may assimilate to a following s or y when a morpheme boundary intervenes
Examples: ut+savaussava, ud+yānauyyāna
Regressive assimilations
  • Nasals sometimes assimilate to a preceding stop (in other cases epenthesis occurs; see below)
Examples: agniaggi, ātmanatta, prāpnotipappoti, śaknotisakkoti
  • m assimilates to an initial sibilant
Examples: smaratisarati, smṛtisati
  • Nasals assimilate to a preceding stop+sibilant cluster, which then develops in the same way as such clusters without following nasals (see Partial assimilations below)
Examples: tīkṣṇa → tikṣa → tikkha, lakṣmī → lakṣī →lakkhī
  • The Sanskrit liquid consonants r and l assimilate to a preceding stop, nasal, sibilant, or v
Examples: prāṇapāṇa, grāmagāma, śrāvakasāvaka, agraagga, indrainda, pravrajati → pavvajati → pabbajati, aśruassu
  • y assimilates to preceding non-dental/retroflex stops or nasals
Examples: cyavaticavati, jyotiṣjoti, rājyarajja, matsya → macchya → maccha, lapsyate → lacchyate → lacchati, abhyāgataabbhāgata, ākhyātiakkhāti, saṁkhyāsaṅkhā (but also saṅkhyā), ramyaramma
  • 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: paśyatipassati, śyenasena, aśvaassa, īśvaraissara, kariṣyatikarissati, tasyatassa, svāminsāmī
  • v sometimes assimilates to a preceding stop
Examples: pakvapakka, catvāricattāri, sattvasatta, dhvajadhaja
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: paścātpacchā, astiatthi, stavathava, śreṣṭhaseṭṭha, aṣṭaaṭṭha, sparśaphassa
  • 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: vatsavaccha, apsarasaccharā
  • A sibilant assimilates to a preceding k as an aspirate (i.e., the sequence kṣ becomes kkh)
Examples: bhikṣubhikkhu, kṣāntikhanti
  • 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, tāmratamba

An epenthetic vowel is sometimes inserted between certain consonant-sequences. As with , 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: ratnaratana, padmapaduma (u influenced by labial m)
  • The sequence sn may become sin initially
Examples: snānasināna, snehasineha
  • i may be inserted between a consonant and l
Examples: kleśakilesa, glānagilāna, mlāyatimilāyati, ślāghatisilāghati
  • An epenthetic vowel may be inserted between an initial sibilant and r
Example: śrīsirī
  • 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: arhatiarahati, garhāgarahā, barhiṣbarihisa
  • There is sporadic epenthesis between other consonant sequences
Examples: caityacetiya (not cecca), vajravajira (not vajja)
  • 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: tṛṣṇataṇha, uṣṇīṣauṇhīsa, asmiamhi
  • The sequence śn becomes ñh, due to assimilation of the n to the preceding palatal sibilant
Example: praśna → praśña → pañha
Examples: jihvājivhā, gṛhyagayha, guhyaguyha
  • h undergoes metathesis with a following nasal
Example: gṛhṇātigaṇhāti
  • y is geminated between e and a vowel
Examples: śreyasseyya, MaitreyaMetteyya
  • Voiced aspirates such as bh and gh on rare occasions become h
Examples: bhavatihoti, -ebhiṣ-ehi, laghulahu
  • Dental and retroflex sounds sporadically change into one another
Examples: jñānañāṇa (not ñāna), dahatiḍahati (beside Pali dahati) nīḍanīla (not nīḷa), sthānaṭhāna (not thāna), duḥkṛtadukkaṭa (beside Pali dukkata)

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

  • āryaayya (beside ariya)
  • gurugaru (adj.) (beside guru (n.))
  • puruṣapurisa (not purusa)
  • vṛkṣa → rukṣa → rukkha (not vakkha)





ស្តេច អសោក (Ashoka) បានសាងសង់សរសរស្តំ (pillar)​ មួយចំនួន ព្រមទាំង​បាន​បញ្ញត្ត (ហាម)​ សរសេរភាសាប្រាក្រឹតតិចបំផុត ៣ តំបន់ ជាអក្សរ​ព្រាហ្មណ៍,[១៨] ដែលភាសាទាំងនោះស្រដៀងនឹងភាសាបាលី។ តាមការស្រាវជ្រាវ ផ្អែកលើ​ការ​​សាក​សួរ និង សង្កេត, គេជឿថា ព្រះត្រៃបិដក​​បាលី ​​ត្រូវ​បានសរសេរជាភាសាសីហឡ (Sinhala, Sinhalese) មុនគេ ​។ នៅក្នុងគម្ពីរមហាវង្ស (Mahavamsa) (កាលប្បវត្តិនៃ​ប្រទេស​ស្រីលង្កា), កំឡុងពេលមានទុរ្ភិក្ស (កង្វះ​អាហារ) ក្នុង​ប្រទេស, ព្រះសង្ឃជាសាវ័កនៃព្រះពុទ្ធ បានចារព្រះត្រៃបិដក ក្នុងកំឡុងរាជ នៃ​ស្តេច វដ្តគាមនី អភយៈ (Vattagamani Abhaya) ក្នុងពុទ្ធសករាជ ៤៤៤ (១០០ ឆ្នាំ មុនគ្រិស្ត​សករាជ) ។ ការ​សរសេរ​បាលី ​ត្រូវ​បាន​ថែ​រក្សា​ក្នុងប្រព័ន្ធអក្សរ​សកល តែ​វា​ត្រូវ​បាន​បញ្ជាក់​ពី​តម្លៃ​ជាក់​ស្តែង​គួរ​ឲ្យ​ភ្ញាក់​ផ្អើល​នៃ​អក្សរ​ដទៃ ៗ ។

ប្រទេស​កាន់​តាម​ពុទ្ធសាសនា​និកាយ​ថេរវាទ​នីមួយៗ បាន​កត់ត្រា​សំនៀង​អត្ថបទបាលី​ក្នុង​​ព្រះត្រ័យបិដក​ដោយ​ប្រើ​អក្សរ​នៃ​ជាតិ​របស់​ខ្លួន ដែល​ធ្វើ​ឲ្យ​មាន​សំនឿង​អាន​ ខុស​ប្លែក​ពី​គ្នា​ខ្លះ​ៗ ។ នៅប្រទេសកម្ពុជា អត្ថបទបាលីត្រូវបានសរសេរជាអក្សរ​ខ្មែរ, ប្រទេសស្រីលង្កា ប្រើ​អក្សរ​សីហឡ, នៅ​ប្រទេស​ភូមា (មីយ៉ាន់ម៉ា) ប្រើ​អក្សរ​មន, នៅ​ប្រទេសថៃ​ ប្រើ​​អក្សរ​ថៃ(ឆ្នាំ ១៨៩៣), នៅ​ប្រទេស​ឡាវ ប្រើ​អក្សរ​ឡាវ, នៅ​ប្រទេស​ឥណ្ឌា ប្រើ​ទេវនាគរី(Devanāgarī)។

ចាប់តាំងពីសតវត្យទី ១៩, ភាសាបាលីត្រូវបានសរសេរជាអក្សរ​ឡាតាំង (Latin) ទុក​ជា​គោល​សម្រាប់​ផ្ទៀង​ផ្ទាត់ និង​ សម្រាប់​អ្នក​សិក្សាស្រាវជ្រាវ ទូទៅ ។ An alternate scheme devised by Frans Velthuis allows for typing without diacritics using plain ASCII methods, but is arguably less readable than the standard Rhys Davids system, which uses diacritical marks.

អក្ខរៈសម្រាប់​ប្រើក្នុងភាសាបាលីមាន៤១តួ គឺ សរៈ(ស្រៈ) ៨ តួ និង ព្យញ្ជនៈ ៣៣ តួ

  • ជាអក្សរឡាតំាង a-ā-i-ī-u-ū-e-o-ṃ-k-kh-g-gh-ṅ-c-ch-j-jh-ñ-ṭ-ṭh-ḍ-ḍh-ṇ-t-th-d-dh-n-p-ph-b-bh-m-y-r-l-ḷ-v-s-h
  • ជាអក្សរខ្មែរ៖
ស្រៈនិស្ស័យ= -ា-ិ-ី-ុ-ូ-េ-ោ
ស្រៈពេញតួ= អ-អា-ឥ-ឦ-ឧ-ឩ-ឯ-ឱ
ព្យញ្ជនៈ= ក-ខ-គ-ឃ-ង-ច-ឆ-ជ-ឈ-ញ-ដ-ឋ-ឌ-ឍ-ណ-ត-ថ-ទ-ធ-ន-ប-ផ-ព-ភ-ម-យ-រ-ល-វ-ស-ហ-ឡ-ំ

អក្សរសព្ទបាលីលើគណិតូបករណ៍ (កំណត់សូរ)


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 since they are not compatible with one another and technically out of date. ផ្ទុយទៅវិញ ពុម្ពអក្សរដែលមានមូលដ្ឋានលើស្តង់ដារយូនីកូដត្រូវបានណែនាំ ពីព្រោះយូនីកូដហាក់ដូចជាអនាគតសម្រាប់ពុម្ពអក្សរទាំងអស់ ហើយដោយសារតែវាងាយស្រួលចល័តទៅគ្នាទៅវិញទៅមក។

ទោះយ៉ាងណាក៏ដោយ មិនមែនពុម្ពអក្សរយូនីកូដទាំងអស់មានតួអក្សរចាំបាច់នោះទេ។ ដើម្បីបង្ហាញឱ្យបានត្រឹមត្រូវនូវសញ្ញាសម្គាល់ទាំងអស់ដែលប្រើសម្រាប់ភាសាបាលីរ៉ូម៉ាំង (ឬសម្រាប់បញ្ហានោះជាភាសាសំស្ក្រឹត) ពុម្ពអក្សរយូនីកូដត្រូវតែមានជួរតួអក្សរខាងក្រោម៖

  • 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:

  • 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 fonts Archived 2012-03-20 at the វេយប៊ែខ ម៉ាស៊ីន. he has designed himself. Of them:
    • Akkhara is a derivative of Gentium with low profile accents, reduced line-spacing and high accents prevented from getting clipped. Maths symbols are the same width as figures. The additional arrows, symbols, and dingbats are designed to match the Caps height.Regular & Italic styles.
    • Cankama is a Gothic, Black Letter script. Regular style only.
    • Garava was designed for body text with a generous x-height and economical copyfit. It includes Small Caps, Bold Small Caps, and Heavy styles besides the usual four styles (regular, italic, bold, bold italic).
    • Guru is another font family for body text with OpenType features. Regular, italic, bold and bold italic styles.
    • Hattha is a hand-writing font. Regular, italic, and bold styles.
    • 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.
    • Mandala is designed for display text or headings. Regular, italic, bold and bold italic styles.
    • Pali is a clone of Hermann Zapf's Palatino. Regular, italic, bold and bold italic styles.
    • Odana is a calligraphic brush font suitable for headlines, titles, or short texts where a less formal appearance is wanted. Regular style only.
    • Talapanna and Talapatta are clones of Goudy Bertham, with decorative gothic capitals and extra ligatures in the Private Use Area. These two are different only in decorative gothic capitals in the Private Use Area. Regular and bold styles.
    • 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 Archived 2012-03-21 at the វេយប៊ែខ ម៉ាស៊ីន. 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. And some of them have 4 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.

បាលីជា 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. ប្រព័ន្ធតំណាងឱ្យសញ្ញាសម្គាល់ភាសាបាលីនេះ ត្រូវបានប្រើប្រាស់នៅក្នុងគេហទំព័រ និងបញ្ជីពិភាក្សាមួយចំនួន។ ទោះបីជាយ៉ាងណាក៏ដោយ ដោយសារគេហទំព័រខ្លួនវាផ្ទាល់ និងកម្មវិធីអ៊ីមែលវិវត្តន៍បន្តិចម្តងៗឆ្ពោះទៅរកស្តង់ដារការអ៊ិនកូដយូនីកូដ ប្រព័ន្ធនេះស្ទើរតែមិនចាំបាច់ និងលែងប្រើហើយ។


អក្សរខ្មែរ អក្សរឡាតាំង ASCII rendering ឈ្មោះសំគាល់អក្សរ លេខយូនីកូដ ការផ្សំឃី(key) HTML កូដ
អា ā aa a macron U+0101 Alt+A ā
ī ii i macron U+012B Alt+I ī
ū uu u macron U+016B Alt+U ū
.m m dot-under U+1E43 Alt​ Gr+M ṁ
.n n dot-under U+1E47 Alt+N ṇ
ñ ~n n tilde U+00F1 Alt+Ctrl+N ñ
.t t dot-under U+1E6D Alt+T ṭ
.d d dot-under U+1E0D Alt+D ḍ
"n n dot-over U+1E45 Ctrl+N ṅ
.l l dot-under U+1E37 Alt+L ḷ


  1. Hazra, Kanai Lal. Pali Language and Literature; a systematic survey and historical study. D.K. Printworld Lrd., New Delhi, 1994, page 19.
  2. Students' Britannica India, [១].
  3. Oberlies, Thomas Pali: A Grammar of the Language of the Theravāda Tipitaka, Walter de Gruyter, 2001.
  4. Buddhist India, ch. 9 Retrieved 14 June 2010.
  5. Hazra, Kanai Lal. Pali Language and Literature; a systematic survey and historical study. D.K. Printworld Lrd., New Delhi, 1994, page 11.
  6. Hazra, Kanai Lal. Pali Language and Literature; a systematic survey and historical study. D.K. Printworld Lrd., New Delhi, 1994, pages 1-44.
  7. Hazra, Kanai Lal. Pali Language and Literature; a systematic survey and historical study. D.K. Printworld Lrd., New Delhi, 1994, page 29.
  8. Hazra, Kanai Lal. Pali Language and Literature; a systematic survey and historical study. D.K. Printworld Lrd., New Delhi, 1994, page 20.
  9. K.R. Norman, Pali Literature. Otto Harrassowitz, 1983, pages 1-7.
  10. Bhikkhu Bodhi, In the Buddha's Words. Wisdom Publications, 2005, page 10.
  11. Warder, A.K. Indian Buddhism. 2000. p. 284
  12. Warder, A.K. Indian Buddhism. 2000. p. 284
  13. Hirakawa, Akira. Groner, Paul. A History of Indian Buddhism: From Śākyamuni to Early Mahāyāna. 2007. p. 119
  14. Hirakawa, Akira. Groner, Paul. A History of Indian Buddhism: From Śākyamuni to Early Mahāyāna. 2007. p. 119
  15. David Kalupahana, Nagarjuna: The Philosophy of the Middle Way. SUNY Press, 1986, page 19. The author refers specifically to the thought of early Buddhism here.
  16. Dispeller of Delusion, Pali Text Society, volume II, pages 127f
  17. Robert Caesar Childers, A Dictionary of the Pali Language. Published by Trübner, 1875, pages xii-xiv. Republished by Asian Educational Services, 1993.
  18. Inscriptions of Asoka by Alexander Cunningham, Eugen Hultzsch. Calcutta: Office of the Superintendent of Government Printing. Calcutta: 1877


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