Pāli Canon

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.

The present research paper is an in-depth exploration of the the Pāḷi term saṃvego (“sense of urgency”) and some of its cognates as they appear in Pāḷi Buddhist literature; that is, the writings comprising the tipiṭaka as well as their subsidiary commentaries (aṭṭhakathā) and sub-commentaries (ṭīkā). With that, it throws into sharp relief the fundamental importance of the underlying concept evoked by these terms, contributing to the field of Buddhist Studies insofar as it is the first treatment of the subject assuming such extent and de-tail, especially concerning the formulations as found in exegetical Pāḷi literature. Keywords: Sense of urgency, fear, shock, impulse, motivation, inspiration, Pāḷi literature.

The article "Significance of Jātaka for the Life of People" is discussed about benefit or significance of jataka stories for the human life. I have explained here jatakas through, The Achievement of the Buddhahood (Supra-Mundane Happiness), and To Bring out a Harmonious Society (Mundane Happiness). Following these two sub-topics, I explained Ten Paramitas (Ten perfections) and other social virtues.

Theravāda Buddhists have produced a number of
remarkable treatises on Pāli grammar. The Pali grammatical
tradition was a product of the combined efforts of Theravāda
scholars from India, Sri Lanka and Southeast Asia. This
circumstance stimulates us to study the role of grammar tradition
into Theravāda scholasticism.
According to D’Alwis, all Pāli grammars may be divided into
Saddanīti, Moggallāyana and Kaccāyana. Among the three major
Pāli grammars, the Kaccāyanavyākaraṇaṃ is perhaps the most
renowned. It was composed, probably in India, by an author named
Kaccāyana in the 6th to 7th centuries C.E. Its divided grammar could
also be a compilation by various hands with its sutta (rule) composed
by Kaccāyana, its vutti (gloss) composed by Saṅghanandinā and
its payoga (example) composed by Brahmadatta. This extends
Pāli grammar is partly original and partly based on Pāṇini and
Kātantra. Although Kaccāyanavyākaraṇaṃ has only sixty-two
Taddhita rules, it is an important chapter that is worth studying to
understand Pāli grammarians’ treatment of the topic. This study
limits to the Taddhitakappa of the Kaccāyanavyākaraṇaṃ in the
scholastic context. Also, the research focuses on a limited number
of texts related to the Therīya scholasticism related to grammar
tradition. The aim of this research is to demonstrate that the
Therīya scholasticism extended up to Pali garammar, particularly,
Kaccayana tradition.

The sutta known as “Quarrels and Disputes” in the Sutta Nipāta may well contain the earliest rendering of dependent arising. At first glance it appears to be limited to a discussion of causes leading to our desire for that which is dear to us, to have significantly fewer links than the classic twelve-link version, and to make no use of the Prajāpati myth. An examination that focuses primarily on words used that match up well to the usual formula for dependent arising indicates otherwise.

Die Lehrrede an Siṅgālaka (Siṅgālakasutta) ist hauptsächlich eine ethische Abhandlung des Buddha, eingebettet in einen Dialog zwischen ihm und dem aus der Brahmanenkaste stammenden Haushälter Siṅgālaka. Sie ist die detailreichste Lehrrede der Laienethik im frühbuddhistischen Kanon. Vor dem Hintergrund bereits dreier mir bekannter deutscher Übersetzungen ist die hier präsentierte Übertragung von Mehrwert, hauptsächlich indem sie einige, für das Textverständnis überaus nützliche Erklärun-gen aus den Kommentaren inkludiert — welche in den Fußnoten bereitgestellt sind. Ein weiteres, besonderes Merkmal ist, dass sich dieses Werk genau an der Grammatik des Pāḷitextes orientiert und generell, falls eine Abweichung zwecks Sprach-tauglichkeit uner-lässlich oder empfehlenswert ist, die entsprechenden Abweichungen dem Leser in den Fußnoten vergegenwärtigt. Es handelt sich im vorliegenden Text demnach fast ausnahmslos nicht um Paraphrasen (freie, sinngemäße Wiedergaben), welche des Öfteren in bestehenden Übersetzungen zu finden sind, nicht nur im Deutschen.

The present research paper is an in-depth exploration of the the Pāḷi term saṃvego (“sense of urgency”) and some of its cognates as they appear in Pāḷi Buddhist literature; that is, the writings comprising the tipiṭaka as well as their subsidiary commentaries (aṭṭhakathā) and sub-commentaries (ṭīkā). With that, it throws into sharp relief the fundamental importance of the underlying concept evoked by these terms, contributing to the field of Buddhist Studies insofar as it is the first treatment of the subject assuming such extent and de-tail, especially concerning the formulations as found in exegetical Pāḷi literature. Keywords: Sense of urgency, fear, shock, impulse, motivation, inspiration, Pāḷi literature.

In Āryadevapāda’s Skhalitapramathanayuktihetusiddhi we find a problematic passage in which some Cārvāka theories are expounded. The problem here lies in the fact that, according to Āryadevapāda, the Cārvākas—who did not admit rebirth—would have upheld that happiness in this life can be gained by worshipping gods and defeating demons. As the Cārvākas were materialists, the reference to gods and demons does not fit so much with their philosophical perspective.
In this paper, by taking into account several passages from Pāli and Sanskrit Buddhist sources, I have tried to demonstrate that Āryadevapāda is here probably following the Laṅkāvatārasūtra, where mention is made of some Lokāyatikas who are said to have been able to infatuate gods and demons. In both the Pāli Canon and the Mahāyāna sātras, however, the term lokāyata does not refer to ‘‘materialism’’. It rather conveys the meaning of ‘‘art of disputation’’, and is generally used in the description of brāhmaṇas well versed in the Vedas, in the recitation of mantras and in dialectic methods in general. It is the Laṅkāvatārasūtra that introduces the idea—corroborated also by a passage from the Mahābhārata—that these brāhmaṇas, skilled in lokāyata, would have indulged in some materialistic tenet. When the two terms, Cārvāka and Lokāyata, came both to mean ‘‘materialism’’, around the IV century CE, it is highly probable that non-Cārvāka thinkers and commentators—as could be the case of Āryadevapāda—had in some occasion assimilated and integrated certain points of view, originally belonging to the ancient lokāyata perspective (for instance, the references to gods and demons), into what they believed Cārvāka philosophy had to be.