Pali Workbook

This eBook is offered freely.
If you wish,
you may donate and help us continue offering our
services. May you be happy!
To make a donation, please
visit: www.pariyatti.org
PARIYATTI
867 Larmon Road Onalaska,
Washington 98570 USA
360.978.4998
www.pariyatti.org
Pariyatti is a nonprofit organization dedicated to

enriching the world by:
v
v
v
Disseminating the words of the Buddha

Providing sustenance for the seekers journey
Illuminating the meditators path
Pli
Workbook
for the study and review of the Pli language
VIPASSANA RESEARCH PUBLICATIONS

an imprint of:
PARIYATTI PUBLISHING
867 Larmon Road
Onalaska, WA 98570
www.pariyatti.org
Excerpts from discourses of S.N. Goenka included in this workbook are used with the
permission of the Vipassana Research Institute.
Vipassana Research Institute, 1993
PDF eBook Edition (2014)
First Edition, 2000
Second printing, 2003
ISBN 1-928706-04-5
ISBN 978-1-93-875481-4 (PDF eBook)

Vipassana Research Institute, 2000
Compiled and edited by Lynne Martineau
All rights reserved. No part of this book may be used or reproduced in any manner
whatsoever without the written permission of Vipassana Research Publications except
in the case of brief quotations embodied in critical articles and reviews.
Publishers Preface
T
his Pli Workbook is an indirect outgrowth of the annual Pli studies program held
at the Vipassana Research Institute in Igatpuri, India. Since 1986 small groups of
Vipassana students have gathered at VRI each year in October, as the monsoon is ending, to begin a year of study of the Pli language and to give service at the adjoining
meditation center, Dhamma Giri.
The Pli passages used by Mr. S. N. Goenka in his evening discourses from the tenday course of Vipassana meditation make a naturally inspiring source of material for
study by these students. This workbook is a collection of some of the most familiar
passages from these discourses of Goenkaji. They are naturally also some of the most
familiar passages from the Pli Canon, so they should provide the same inspiration for
any beginning student of the language used by the Buddha, whether or not they have
had the opportunity to learn the Dhamma from Goenkaji.
The workbook can be used as a simple vocabulary review, helping one to draw
inspiration from the teaching of the Buddha by gaining greater familiarity with the
meaning of his words. It also has extensive grammatical charts at the back, and the
exercises gradually lead a diligent student to use the charts as a way of self-instruction
in the grammar of Pli. For a Pli language student these grammatical charts will be
valuable reference tools as he or she proceeds beyond this introductory workbook to
more demanding textbooks.
One of the most distinctive features of the Pli Workbook is that the vocabulary is
defined as it is introduced not only by simple lists of English equivalents, but also by
excerpts drawn from Goenkajis ten-day discourses. The excerpts serve to place the
passage from which the vocabulary is drawn in its rich context of actual practice of the
Dhamma. This, after all, is ultimately the purpose of studying the words of the Buddha
to invigorate and guide our practice.
The publishers of this book hope that the reader will take to heart the well-known
exhortation of the Buddha from the Dhammapada, quoted on page 75:
Tumhe hi kicca tappa,
You have to do your own work;
akkhtro tathgat.
Enlightened Ones will only show the way.
Paipann pamokkhanti
Those who practice meditation
jhyino mra-bandhana.
will free themselves from the chains of death.
Special thanks for the inspiration of Dr. R. Panth and the Vipassana Research Institute staff, the
expert editing of Sean Salkin, and the continual support of Rick Crutcher.
the Editor
Table of Contents
Pronunciation Guide ...................................................................................................... 7

1.
2.
3.
4.
5.
6.
Ariya Ahagika Magga ........................................................................................ 9

Pacakkhandh .................................................................................................... 13
Dasa Pram ........................................................................................................ 17
Paca Indriy ....................................................................................................... 25
Paca Nvara .................................................................................................... 29
Paicca Samuppda .............................................................................................. 33
Crossword Puzzle ........................................................................................................ 44

7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
Namo tassa bhagavato arahato ............................................................................ 47

Buddha Vandan .................................................................................................. 53
Dhamma-Vandan ................................................................................................ 59
Sagha-Vandan .................................................................................................. 65
Tumhehi Kicca tappa ................................................................................... 71
Mano Pubbagam Dhamm .............................................................................. 77
Anicc Vata Sakhr .......................................................................................... 83
Aneka Jti Sasra ........................................................................................... 89
Phuhassa Loka Dhammehi ................................................................................ 95
Katvna Kahamudara Iva Gabbhiny ......................................................... 101
Crossword Puzzle Answers ...................................................................................... 106

Grammar ChartsTable of Contents ........................................................................... 107
Ending Chart by Meaning ......................................................................................... 129
Alphabetical Ending Chart ........................................................................................ 131
Glossary ..................................................................................................................... 147
Pronunciation Guide
Pronunciation Guide
Dictionary Order
=n
t =t
d = th
n =n
p =p
b =b
m=m
y =y
r =r
l =l
= rl
v =w
v =v
s =s
h =h
in
in
in
in
in
in
in
in
in
in
next
tiny
then
now
pen
but
my
yes
rat
light
in
in
in
in
way (or)
vine
sit
hi
i
short vowels =
middle length =
a
e
u
i
o
long vowels
kh*
ch*
h*
th*
ph*
l v
g
j
d
b
s
gh*
jh*
h*
dh*
bh*
h
a =u
=a
i =i
= ee
u =u
=u
= ng
k =k
g =g
= ng
c = ch
j =j
=n
=t
=d
in
in
in
in
in
in
in
in
in
in
in
in
in
in
in
luck
bark
mint
see
put
pool
singer
key
get
singer
church
juice
signor
too
dip
33 consonants
8 vowels
= 41 letters
a i u e o
k kh g gh
c ch j jh
h h
t th d dh n
p ph b bh m
y r l v s h
note: + = same pronunciation; though is never

found at the end of a word but is always followed by a
consonant of its group
Vowels
(short before double consonants - better / bottle

long before single consonants - they / note)
Consonants
gutturals
palatels
retroflex
dentals
labials
extra
k
c
t
p
y r
n
m
The fifth consonant

of each group is
called a nasal.
Notes:
*Aspirates (kh gh ch jh h h th dh ph bh) are pronounced with an audible expulsion of
breath combined with the preceding consonant.
Retroflex ( h
h
) are pronounced with the tip of the tongue placed on the
ridge behind the teeth.
Dentals are pronounced with the tip of the tongue placed against the front upper teeth.
7
Excerpts
ariyo ahagiko maggoMaggo means path. Ariyo means noble. Noble path; noble path in the
sense that anyone who walks on the path is bound to become a noble person ... a saintly person, a
good-hearted person, a pure-hearted person. That is why it is called the noble path, the Eightfold
Noble Path.
slaThree parts of the path come in the division of morality, sla: samm-vc, samm-kammanta,
samm-jva. The word samm means right. Samm-vc, right speech. You abstain from speaking
lies, ... words of backbiting, ...from speaking harsh words, words which hurt (or) do not help
(others) in any way, because if you speak harsh words, it is unwholesome. Next is sammkammanta, wholesome physical action. The same yardstick applies: any action which hurts and
harms other beings is unwholesome. ... Dont kill, dont steal, dont perform sexual misconduct,
dont take any kind of intoxicants. If you abstain from these, then all your physical actions automatically become wholesome. What remains is wholesome. Then samm-jva, right livelihood.
... a householder is not supposed to go out with a begging bowl. One has to work to earn livelihood and work hard and work honestly, without harming others.
samdhimastery over the mind. Concentration of mind with the base of purity: this is samdhi.
Another three parts of dhamma come under this division of samdhi: samm-vymo, sammsati, samm-samdhi. Samm-vymo: right type of efforts, right type of exercises. In dhamma,
every exercise is: examine yourself. The first exercise (and the last exercise) is, examine yourself.
... Samm-satithe right type of awareness. What is the right type of awareness? The awareness
of the reality of this moment, pertaining to your own physical and mental structure. ... Awareness
cannot be of the past. ... Awareness cannot be of the future. ... Now samdhi is concentration of
the mind, but samm-samdhi, is different, with a wholesome base. And what is this wholesome
base? Free from moha: ignorance. No illusion, no delusion, no hallucination, no confusion and
no imagination. The object of your concentration should be real.
paexperiential wisdom, insight which totally purifies the mind.
samm-sakappothe right type of thoughts.
samm dihiright understanding, right view. You can see things properly, as they are. There are
three stagessuta-may pa, cint-may pa; bhvan-may pa. Suta-may pa.
You have heard something, you have read something: the wisdom of somebody else. The next
step is cint-may pa, which means understanding the truth, developing wisdom at the
intellectual level.. Bhvan-may pa. Bhavathat is, to happen; to live the wisdom of your
own experience, direct experience. You live this wisdom. ... As long as you have not experienced
the reality, it is no reality for you. It is always distorted.
Unit
Ariya Ahagika Magga
Eightfold Noble Path

sla
samm-vc
samm-kammanta
samm-jva
- morality, purity of actions
samdhi
samm-vyma
samm-sati
samm-samdhi
- concentration
pa
samm-sakappa
samm-dihi
suta-may pa
cint-may pa
bhvan-may pa
- wisdom
- right speech
- right actions
- right livelihood
- right effort
- right awareness
- right concentration
- right thought
- right view
- wisdom from hearing
- wisdom from intellectual understanding
- wisdom from experience
Pli Vocabulary Review

Review by filling in the blanks.
jva
ariya
ahagika
bhvan
cint
dihi
kammanta
magga
may
pa
sakappa
sla
samdhi
samm
sati
suta
vc
vyma
10
English Vocabulary Review

actions
awareness
concentration
effort
eightfold
experience
hearing
intellectual understanding
livelihood
made from
morality
noble
path
right
speech
thought
view
wisdom
11
Excerpts
anattano I, no mine. It appears to be so, that there is an I in me. It appears to be so: this is
mine. But as you proceed furtherat the experiential level, not at the intellectual levelit
becomes so clear: what is I?
viathe cognizing part of the mind
sathe recognizing part (of the mind). The nearest English translation is perception. Its job is
to recognize.
vedanthe feeling part (of the mind)sensations: experiencing sensations on the body
sakhrathe reacting part (of the mind). Its job is to react. ... It is actually the motivation of the
mind, the reaction of the mind. It is something which is a heap of action. The first cognizing is not
an action; it will not give any fruit. Recognizing is not an action; it wont give any fruit. Feeling is
not an action; it wont give any fruit. But the sakhra, the reaction, this is an action; this gives
fruit. Because you keep repeating, repeating. Words of praise, pleasant sensation, and this part of
the mind keeps repeating: I want it! I want more! I want more! Repeatedly craving, craving,
craving, clinging; continuously craving, clinging, craving, clinging. ... The sakhra is the volition of the mind, which results in the mental action, and this gives fruit.
12
Unit
Pacakkhandh
5 aggregates / aspects of sentient existence
paca
khandha
- five
nmarpa
- mind and matter, the mental-physical continuum
1. rpa
- corporeality, matter
nma
2. via
3. sa
4. vedan
5. sakhra
- mind
- aggregate; bulk; mass, substance
- consciousness
- perception
- sensation
- volitional activity
Pacakkhandh ti-lakkhaa
3 characteristics of the aggregates
ti
lakkhaa
- three
anicca
anatta
dukkha
- impermanence
- characteristic
- non-self, insubstantiality
- unsatisfactoriness
13

anatt
anicca
khandha
ti
dukkha
nma
nmarpa
paca
pacakkhandh
(na)
rpa
lakkhaa
vedan
via
sakhra
sa
14
()

aggregate
characteristic
consciousness
five
five aggregates
impermanence
matter
mind
mind and matter
non-self
perception
sensation
three
three characteristics of the aggregates
unsatisfactoriness
volitional activity
15
Excerpts
pramThere are ten good qualities. When you fulfill these qualities, you will reach the final goal
easily. ... A pram is a quality which helps you to cross the ocean of misery and reach the other
shore which is free from all misery ... .
nekkhamma pramthe pram of renunciation. Why does one become a monk or a nun? There
is nothing we can call mine, mine, mine. The final stage of egolessness takes (one) to the final
goal. ... All these prams take you to the stage where the entire ego gets dissolved.
sla pram(keeping) the five precepts
viriya pram effort, the viriya to purify your mind, the viriya to live a good life.
pa pramwisdom. Staying at home, reading scriptures, or going to listen to some dhamma
discourses somewhere, you get wisdom: suta-may-pa, cint-may-pa. But this is not a
pram. The pram is bhvan-may-pa: living wisdom; you have to live the life of wisdom
... experiencing the truth of the realities inside, ... experiencing the law of nature inside. You are
experiencing how to live in line with the law of nature. This becomes your pram, the pram of
pa.
khanti pramtolerance
saccathe pram of truth. Truth at the vocal level is a good pram. But at a deeper, subtler level,
every step on the path must be with the truth, the truth that you experience. ... Your own experience from moment to moment, moment to moment, this will take you to the final goal of ultimate
truth. So, sacca: truth, truth, truth.
adhihna pramstrong determination. So for many lives, you have to develop this pram,
this pram of adhihna, adhihna, adhihna so that when your time comes, you sit with
this strong determination and come out successful. This is very important, very important.
mett pramlove for all beings, compassion for all beings. (When) there is no trace of negativity, you are learning the real mett which goes to your credit as a pram.
upekkh pramwith all (your) experiences, upekkh: equanimity. ... With whatever experience
you havepleasant, unpleasant, or neutral: equanimity. The sensations are experienced by the
deepest level of the mind, and you are training this deepest level of the mind to remain equanimousupekkh. ... This becomes your pram.
dna pramdonation. All the money that comes generates ego in you. This is why saintly people,
enlightened people advised that whatever you earn, you keep understanding that you are not
earning only for yourself. Of course, you are earning for your own maintenance and the maintenance of all those who depend on you. But you are also earning for others. ... Then the ego
becomes less, less, less. ... If you expect something in return, the dna that you give becomes very
impure. So the charity that comes from a mind of puritywanting to help others, wanting to see
others come out of their miserythis goes to your credit as a pram. Otherwise, when the ego
gets built up, it is not a pram.
16
Unit
Dasa Pram
The Ten Perfections
adhihna
- determination
upekkh
khanti
dasa
dna
nekkhamma
pa
pram
mett
sacca
sla
viriya
- equanimity
- forbearance
- ten
- giving of charitable gifts
- renunciation
- wisdom
- perfection, completeness, highest state
- loving kindness
- truth
- moral conduct
- effort, energy
17

adhihna
upekkh
khanti
dasa
dna
nekkhamma
pa
pram
mett
viriya
sacca
sla
18

charity
determination
effort, energy
equanimity
forbearance
loving kindness
moral conduct
perfection
renunciation
ten
truth
wisdom
19
Notes
20
Dasa Pram
Dna
Sla
Nekkhamma
Pa
Viriya
Khanti
Sacca
Adhihna
Mett
Upekkh
21
Review Questions
What does pram mean in English?
How many are they ?
What is the Pli word?
What are they in Pli and English?
What is the word for aggregate in Pli?

How many aggregates are there?
What are they in Pli and English?
22
Review Questions
What are the three characteristics of the aggregates in Pli and English?
What is the eightfold noble path called in Pli?

What are the three main components in Pli and English?
What are the eight parts in Pli and English?

1.
2.
3.
a.
b.
c.
23
Excerpts
The first friend, in the language of those days was called saddh. This means devotion, faith.
Devotion, faitha very important friend. One who does not have any faith, any devotion in whatever one is practicing, then how can one work properly?
The second important friend viriya. Viriya means effort. Again, proper effort. If you dont know
how to make proper effort, you make effort in the wrong way and you dont get the result. Proper
effort... know how to work, and then you work properly, with wisdom, understanding what the
path is, understanding what the technique is. Yes, you will reach the final goal. Otherwise all your
efforts will go to waste. Viriya.
And third important friend is satiawareness, awareness. ... awareness is always of the present
moment. You cant be aware of the past; you can only have a memory of this. You cant be aware
of the future; you can just be thinking of this, but you cant be aware of it. Awareness should
always be, and can always be, of the present moment, from moment to moment. Whatever you
experience, you are aware of it. Whatever you experience, you are aware of itaware at the
surface level, and aware at the depth level. When you work with the sensations, you are aware at
the depth level. When you are walking, you are aware of walking; when you are eating, you are
aware of eating, but at the same time you are aware of your own sensations. If this awareness is
missing, then it wont take you to the final goal. You may be very well aware of your walking,
walking, walkingyou develop a wonderful faculty to remain alert about all your activities. But it
wont take you to the final goal of liberation, if you are missing your sensation.
And then samdhiagain, samdhi must be samm-samdhi, the right type of samdhi. Ones
understanding must be proper, of what samdhi is. Mere concentration does not work. Kusala
cittassa ekaggat: the concentration must be of a pure mind. That means the base must be free
from ignorance. ... Free from craving, free from aversion, free from imagination. The object that
you are experiencing from moment to momentyour satifrom moment to moment, from moment to moment ...
And the fifth friend: pa, wisdom; upekkh, equanimity. Very important. Again, if this pa,
this wisdom, is merely at the intellectual level, or merely whatever you have heard or whatever you
have readsuta-may-pa, or cint-may-pait doesnt work. It must be bhvan-maypa. ... You have to experience wisdom at the level of your sensations. Then it is real pa.
Wisdom at the level of sensations is your direct experience and equanimity, wisdomthis keeps
you free from craving, free from aversion at the deepest level of the mind.
24
Unit
Paca Indriy
The Five Masteries

paca
indriya
- five
saddh
viriya
sati
samdhi
pa
- devotion, faith
- mastery
- effort
- awareness
- concentration
- wisdom
25

indriy
paca
pa
viriya
sati
saddh
samdhi
26

awareness
concentration
devotion, faith
effort
five
mastery
wisdom
27
Excerpts
There are hindrances; there are difficulties. In (Pli) they (are) called nvaraa. They are like
curtains, thick curtains, which wont allow you to see the things behind them. You cant see the
reality within you, because of these nvaraas, these obstacles, these barriers. ... I call them five
big enemies .
Two of these big enemies are craving (kamacchanda) and aversion (abhijjhvyp
da). You are meditating to come out of your old habit of craving, to come out of your old habit
of aversion. And while you are meditating, through ignorance you are multiplying your craving,
multiplying your aversion. You are supposed to come out of the misery of craving; you are
supposed to come out of the misery of aversion. And look what you have started doing. This is
because of the old habit pattern of the mind, because of ignorance, because of these nvaraas,
these two nvaraas, two barriers.
Two other big enemies. Understand: all these enemies are defilements, mental defilements,
which came into your body, into your mind, as guests, and then they became the owners of the
house. They do not want to go out. And when you practice Vipassana, they cant stay, they have
to go out. ... but they dont want to go. So they give you a kick from within: Stop Vipassana.
This is not good for you. I dont want to go. You stop Vipassana.
One big kick will make you feel so drowsy. ... A very big enemy is overpowering you. Fight it
out. ... Keep on fighting this enemy. Otherwise, when this enemy overpowers you, you cant
meditate.
Another kick from within. This kick will make you ... very agitated (uddhacca-kukkucca). You
feel like doing a little bit of this, a little bit of that, a little bit of this, a little bit of that; but no
meditation. ... It wont allow you to practice properly. This is a dangerous enemy.
The fifth enemy is doubt. All kinds of doubts come in the mind: What is this technique? What
sort of technique is this? Observe respiration, observe respiration. Even when I was not observing respiration, it was there all the time. What do I gain by observing respiration? Now, observing heat, observing perspiration. What I am doing? Have I gone crazy? What kind of meditation
is this? This doubt will not allow you to work.
28
Unit
Paca Nvara
The Five Hindrances

kmacchanda
- craving
vypda
- aversion, ill will, desire to injure
thna-middha
- sluggishness
uddhacca-kukkucca - agitation
vicikicch
- doubt, perplexity, uncertainty
kukkucca
middha
nvaraa
paca
thna
uddhacca
- misconduct, bad character, remorse, worry

- torpor, stupidity, sluggishness, stiff
- hindrance, obstacle
- five
- stiffness, stolidity, indifference
- agitation, over balancing, excitement, wavering
29

uddhacca
uddhacca-kukkucca
kmacchanda
kukkucca
thna
thna-middha
nvaraa
paca
middha
vicikicch
vypda
30

agitation
aversion
craving
doubt
five
hindrances
misconduct, remorse, worry
hindrance
sluggishness
stiffness, indifference
sluggishness
31
Excerpts
avijj-paccay sakhrbecause of ignorance one generates sakhras; sakhra-paccay
viabecause of sakhra, there is via, the consciousness; via-paccay
nmarpabecause of the consciousness, a new life of mind-and-matter starts; nmarpapaccay sayatanawith this mind and matter, the six sense doors arise; sayatana-paccay
phassobecause of that, there is contact; phassa-paccay vedanbecause of the contact, there
is sensation; vedan-paccay tahbecause of the sensation, there is a craving. Tah-paccay
updnathis craving turns into clinging, into deep attachment; updna-paccay bhavo
because of this deep attachment to craving, the process of bhava starts. Bhava means the flow of
life. The life keeps flowing, flowing; it gets all the strength. Every time the life comes to an end,
this bhava (the sakhra which is very deep is called bhava-sakhra) this bhava is responsible
to give a new life.
So the process of becoming, becoming, becoming continues. It does not stop at the end of the
life. It continues:
bhava-paccay jtiand because of this process of becoming, becoming, becoming, even after
death, a new lifejtistarts: again a life comes, a birth comes. And when the birth comes: jtipaccay jar-maraa soka-parideva-dukkha-domanassupys sambhavantiwhenever a life
starts, one has to pass through all these miseries: the misery of old age, the misery of disease, the
misery of death, the misery of wanted things not happening and unwanted things happening. Because a birth has started, one has to pass through all kinds of physical and mental miseries.
32
Unit
Paicca Samuppda
Dependent Origination: Law of Cause and Effect

Dependent origination = dependent on ignorance, volitional activities arise, dependent on volitional
activities, birth linking consciousness arises ...
Anuloma:
Avijj-paccay sakhr;
sakhra-paccay via;
via-paccay nma-rpa;
nma-rpa-paccay sayatana;
sayatana-paccay phasso;
phassa-paccay vedan;
vedan-paccay tah;
tah-paccay updna;
updna-paccay bhavo;
bhava-paccay jti;
jti-paccay jar-maraa soka-parideva-dukkha-domanassupys
sambhavanti.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Pailoma:
Avijjya tveva asesa virga-nirodh, sakhra-nirodho;

sakhra-nirodh via-nirodho;
via-nirodh nama-rpa-nirodho;
nama-rpa-nirodh sayatana-nirodho;
sayatana-nirodh phassa-nirodho;
phassa-nirodh vedan-nirodho;
vedan-nirodh tah-nirodho;
tah-nirodh updna-nirodho;
updna-nirodh bhava-nirodho;
bhava-nirodh jti-nirodho;
jti-nirodh jar-maraa soka-parideva-dukkha-domanassupys
nirujjhanti.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
33
Excerpts
phassa-paccay-vedanwhen any object comes into contact, there is a sensation on the body.
One part of the mind gives evaluation: Very good, very bad. The sensation becomes pleasant, or
... unpleasant. Only then craving or aversion starts ...
tah-paccay-updna... small desires turn into craving, craving turns into clinging.
vedan-paccay-tahpaccay means the cause, vedan means sensation. Sensation is the cause
of the craving, which turns into clinging. When you experience sensations on the body, and the
sensation is pleasant, you start liking them, which very soon turns into craving, clinging. When
you experience unpleasant sensations, very soon this turns into aversion, hatred. ... The craving is
to get rid of it.
phassa-paccay vedanthere is a contact. And as soon as there is a contact, there is bound to be
a sensation on the body. ...
sayatana-paccay phassophassa means contact. Sayatana means these six sense doors. So
long as one has these six sense doors, there is bound to be one contact or the other through one
sense door or the other with their respective objects. The entire world is full of respective objects.
So, the contact is because of the six sense doors that we carry, and their respective objects in the
world.
nmarpa-paccay sayatananma means the mental structure, rpa means the physical
structure. ... As soon as this combination startedthat means the life flow started, the continuum
of this life startedit started with these six sense doors.
via-paccay nmarpabecause of this flow of consciousness that is there all the time. As
soon as ones life ends, this flow of consciousness comes in contact with another life and arises
somewhere else. It keeps arising, passing, arising, passing. At the time of death it passes away,
and then it arises again somewhere in another life, another body, and starts flowing in the same
way: via-paccay nmarpa.
sakhra-paccay via(all) these mental volitional actions that take place ... are responsible for the consciousness of the next moment. This moment (we) generate sakhra; the next
moment consciousness arises. At the time of death, a very deep sakhra ... arises on the surface,
gives a strong push, and the consciousness arises somewhere else. So the flow continues because
of this sakhra. The link in the chain is called via: the consciousness of the mindevery
moment it arises, passes away, arises, passes away. And the nearest cause of this is sakhra.
Every time you generate a sakhra, the via of the next moment arises. Again you generate
sakhra, the consciousness arises. ... Like this, this process goes on and on.
avijj-paccay sakhroh ignorance, ignorance! Everyone is generating sakhra because of
ignorance. What ignorance? Not ignorance because one has not gone to school ... (avijj is)
ignorance at the experiential level. One does not know how the misery is arising deep inside; how
there are sensations everywhere; and how, with pleasant sensations, one reacts with the sakhra
of craving. How, with unpleasant sensation, one keeps reacting with a sakhra of aversion. This
whole process continues deep inside and at the surface level one doesnt know anything about
what is happening.
34
Main Vocabulary
avijj
updna
upysa
jti
jar
tah
dukkha
domanassa
nma
parideva
phassa
bhava
maraa
rpa
via
vedan
sakhra
sayatana
soka
35
Main Vocabulary Review
36
avijj
sakhra
via
__________
__________
__________
nmarpa
sayatana
phassa
__________
__________
__________
vedan
tah
updna
__________
__________
__________
bhava
jti
jar
__________
__________
__________
maraa
soka
/
__________
__________
parideva /
__________
dukkha
/ domanassa
__________
__________
upysa
__________
Notes
37
Excerpts
avijjya tveva asesa virga-nirodhwhen the ignorance gets eradicated entirely, then:
sakhra-nirodho. There is no more sakhra; no more sakhras are generated.
sakhra-nirodh, via-nirodho; there is no more via. The flow of consciousness
stops.
via-nirodh, nmarpa nirodho. There is no more flow of mind and matter.
nmarpa-nirodh, sayatana-nirodhono more six sense doors.
sayatana-nirodh, phassa-nirodhono more contact.
phassa-nirodh, vedan-nirodhono more sensation.
vedan-nirodh, tah-nirodhono more craving.
tah-nirodh, updna-nirodhono more clinging.
updna-nirodh, bhava-nirodhono more process of becoming, becoming, becoming.
bhava-nirodh, jti-nirodhono more new birth.
jti-nirodh, jar-maraa soka-parideva-dukkha-domanassupys nirujjhantiall the
miseries that follow the birth automatically go away.
Once you stop generating new sakhras, the old ones automatically get eradicated, little by
little. As much as you are equanimous, they come on the surface, they get eradicated, they
come on the surface, they get eradicated. This is what is meant by: Anicc vata sakhr.
Every now and then you will be hearing these words of Buddha: Anicc vata sakhr. Every
sakhra is so anicca, arising, passing. Uppdavaya-dhammino: arising and passing away.
Arising and passing away is its nature. Uppdavaya-dhammino.
It passes away, but again it arises. It multiplies, and again arises. But if you are aware of your
sensations and you dont react to them, then: uppajjitv nirujjhanti. They get eradicated. They
come on the surface and get eradicated, eradicated. And as much as is eradicatedtesa
vpasamo sukhothat much you start enjoyingliberation, the peace of liberation, the
happiness of liberationbecause that much misery has gone away.
Vedan-paccay paevery sensation must result in wisdom. Every sensation should not result
in tah, craving and aversion. This is the path to liberation that you have chosen: going deeper
to the level of sensation and not reacting. Here is where the whole chain is broken. You find that
the entire chain gets broken because now there is no more avijjignorance.
38
Remaining Vocabulary
anuloma
asesa
etassa
eva
eva
kevala
khandha
tv (tu)
nirujjhanti
nirodha
paccaya
paicca
pailoma
virga
samudaya
samuppda
sambhava
hoti
39
Complete Vocabulary Review

anuloma
paccaya
avijj
paicca
asesa
pailoma
updna
parideva
upysa
phassa
etassa
bhava
eva
maraa
eva
rpa
kevalassa
via
khandha
virga
jti
sakhra
jar
samudaya
tah
samuppda
tv (tu)
sambhava
dukkha
sayatana
domanassa
vedan
nma
soka
nirujjhanti
hoti
nirodh
40
Translation
Paicca samuppda
Anuloma:
Avijj-paccay sakhr;
sakhra-paccay via;
via-paccay nma-rpa;
vedan-paccay tah;
tah-paccay updna;
updna-paccay bhavo;
bhava-paccay jti;
jti-paccay jar-maraa sokaparideva-dukkha-domanass-upys
sambhavanti.
Evametassa kevalassa
dukkhakkhandhassa samudayo hoti
Pailoma:
Avijjya tveva asesa virga-nirodh,
sakhra-nirodho;
jti-nirodh jar-maraa sokaparideva-dukkhadomanassupys nirujjhanti.
dukkhakkhandhassa nirodho hoti.
41
Paicca Samuppda
Anuloma:
Forward Order:
Avijj-paccay sakhr;
With the base of ignorance, reaction

arises;
with the base of reaction, consciousness
arises;
with the base of consciousness, mind
and body arise;
with the base of mind and body, the six
senses arise;
with the base of the six senses, contact
arises;
with the base of contact, sensation
arises;
with the base of sensation, craving and
aversion arise;
with the base of craving and aversion,
attachment arises;
with the base of attachment, the process
of becoming arises;
with the base of the process of becoming, birth arises;
with the base of birth, aging and death
arise, together with sorrow, lamentation, physical and mental sufferings
and tribulations.
Thus arises this entire mass of suffering
sakhra-paccay via;
via-paccay nma-rpa;
vedan-paccay tah;
tah-paccay updna;
updna-paccay bhavo;
bhava-paccay jti;
jti-paccay jar-maraa sokaparideva-dukkha-domanassupys
sambhavanti.
dukkhakkhandhassa samudayo hoti
-Paicca samuppda Sutta,
Sayutta Nikya, XII (I). 1
42
Chain of
Conditioned Arising
Paicca samuppda
Chain of
Conditioned Arising
Pailoma:
Reverse Order:
Avijjya tveva asesa virga-nirodh,

sakhra-nirodho;
With the complete eradication and cessation of ignorance, reaction ceases;

with the cessation of reaction, consciousness ceases;
with the cessation of consciousness, mind
and body cease;
with the cessation of mind and body, the
six senses cease;
with the cessation of the six senses, contact ceases;
with the cessation of contact, sensation
ceases;
with the cessation of sensation, craving
and aversion ceases;
with the cessation of craving and aversion,
attachment ceases;
with the cessation of attachment, the
process of becoming ceases;
with the cessation of the process of becoming, birth ceases;
with the cessation of birth, aging and
death cease; together with sorrow, lamentation, physical and mental sufferings
and tribulations.
Thus this entire mass of suffering ceases.
jti-nirodh jar-maraa soka-paridevadukkha-domanassupys nirujjhanti.
dukkhakkhandhassa nirodho hoti.
-Paicca samuppda Sutta,
Sayutta Nikya, XII (I). 1
43
Crossword Puzzle
Review Units 1-6
Note: Photocopying the blank crossword puzzle will enable you to use it
as a quiz more than once.
Across:
Down:
1/B
1/J
2/I
3/L
5/L
7/C
8/A
9/D
12 / M
13 / B
1/E
1/F
1/J
2/P
7 /A
7/O
7/R
10 / C
12 / M
15 / R
16 / O
18 / H
19 / F
19 / Q
23 / I
25 / G
26 / B
26 / D
30 / K
32 / P
13 / L
15 / E
16 / D
17 / O
18 / G
19 / A
20 / J
23 / M
24 / A
26 / L
27 / A
29 / M
31 / E
33 / A
33 / H
34 / H
35 / A
36 / M
-perfection, completeness, highest state

-devotion, faith
-craving/aversion (thirst)
-perception
-livelihood
-belief, dogma
-determination
-concentration
-sensation
-mental formation; volitional activity;
habit pattern
-morality
-physical death; ending this visible
existence
-thought
-giving of charitable gifts
-clinging; attachment
-physical action
-impermanence
-non-self
-unsatisfactoriness
-equanimity
-the six organs of sense
-speech
-sluggishness
-old age, decay, decrepitude
-doubt
-trouble, turbulence
-right effort
-grief, sorrow, mourning
Answers on page 106
44
-eightfold noble path

-loving kindness
-truth
-craving
-awareness
-aversion
-ignorance
-matter
-consciousness
-contact
-agitation
-wisdom
-renunciation
-forbearance
-misery, mental pain, dejection
-rebirth
-lamentation
-mind
-energy
-becoming, rebirth process
Crossword Puzzle
Review Units 1-6
A
10
10
11
11
12
12
13
13
14
14
15
15
16
16
17
17
18
18
19
19
20
20
21
21
22
22
23
23
24
24
25
25
26
26
27
27
28
28
29
29
30
30
31
31
32
32
33
33
34
34
35
35
36
36
A
R
45
Excerpts
namo tassaI pay homage to anyone who has these qualities. Namo tassa bhagavato arahato
sammsambuddhassa: who is fully liberated, fully enlightened; and enlightened by his own
efforts. To such a person I pay homage.
att All the buddhas of the pastatt, all the buddhas of the future...
paccuppann ca ye buddhall the buddhas who are now present ...
aha vandmi sabbadI pay respects to all the buddhas of the past, of the future, of the
present.
Then you do not get yourself entangled in a sect, in an organization. Then you get inspiration
from the enlightenment, the quality of enlightenment, to try to develop this enlightenment in
yourself. He explained to us how to pay homage to Buddha. Whenever you pay homage to
Buddha.
46
Unit
Namo tassa bhagavato arahato
Namo tassa bhagavato arahato, samm-sambuddhassa.

Ye ca buddh att ca, ye ca buddh angat;
paccuppann ca ye buddh, aha vandmi sabbad.
Ye ca dhamm att ca, ye ca dhamm angat;
paccuppann ca ye dhamm, aha vandmi sabbad.
Ye ca sagh att ca, ye ca sagh angat;
paccuppann ca ye sagh, aha vandmi sabbad.
Imya dhammnudhamma-paipattiy,
Buddha pjemi, Dhamma pjemi, Sagha pjemi.
Use the glossary for the main part of the word and Chart 33 for the endings.
VOCABULARY
ENDING / MEANING
att
angat
arahato
aha
imya
ca
tassa
dhamm
dhamma
dhammnudhamma
namo
paccuppann
paipattiy
pjemi
buddh
buddha
bhagavato
ye
vandmi
sagh
sagha
sabbad
sambuddhassa
samm
47
Translation
Translate the following words, then develop the meaning into sentences.
Namo
tassa
bhagavato
arahato,
samm-sambuddhassa.
Ye
ca
buddh
att
ye
ca
buddh
angat;
paccuppann
ca
ye
buddh,
aha
vandmi
sabbad.
Ye
ca
dhamm
att
ye
ca
dhamm
angat;
paccuppann
ca
ye
dhamm,
aha
vandmi
sabbad.
Ye
ca
sagh
att
ye
ca
sagh
angat;
48
ca,
ca,
ca,
Translation
paccuppann
ca
ye
aha
vandmi
sabbad.
Imya
dhammnudhamma-paipattiy,
Buddha
pjemi,
sagha
pjemi.
dhamma
sagh,
pjemi,
Meaning
49
Vocabulary Review
att
angat
arahato
aha
imya
ca
tassa
dhamm
dhamma
dhammnudhamma
namo
paccuppann
paipattiy
pjemi
buddh
buddha
bhagavato
ye
vandmi
sagh
sagha
sabbad
sambuddhassa
samm
50
Namo tassa bhagavato arahato

Namo tassa bhagavato arahato, samm-sambuddhassa.
Ye ca buddh att ca, ye ca buddh angat;
paccuppann ca ye buddh, aha vandmi sabbad.
Ye ca dhamm att ca, ye ca dhamm angat;
paccuppann ca ye dhamm, aha vandmi sabbad.
Ye ca sagh att ca, ye ca sagh angat;
paccuppann ca ye sagh, aha vandmi sabbad.
Imya dhammnudhamma-paipattiy,
Buddha pjemi, Dhamma pjemi, Sagha pjemi.
- Dhajagga Sutta,
Sayutta Nikya, XI (1).3
Homage to the liberated, the all conquering, the fully self-enlightened.

To the Buddhas of the past, to the Buddhas yet to come,
to the Buddhas of the present always I pay respects
To the Dhammas of the past, to the Dhammas yet to come,
to the Dhammas of the present always I pay respect
To the Saghas of the past, to the Saghas yet to come,
to the Saghas of the present always I pay respects.
By walking on the path of Dhamma, from the fist step to the final goal,
thus I revere the Buddha, thus I revere the Dhamma, thus I revere the
Sagha.
51
Excerpts
Iti pi so bhagav, araha, sammsambuddho, vijjcaraa-sampanno. One is perfect in vidy
and perfect in caraa. That means in practice as well as in theory. One understands Dhamma
at the highest levelvijj, wisdom. And then one applies it in life. This is a quality of Buddha.
sugatoEvery step taken by this person is a right step. At the physical level, vocal level or
mental level he cant do anything that will harm others. We also try to develop this quality in
ourselves. Every step of ours, every action of ours, should be for the good of others, should not
harm others.
lokavidOne has realized the truth of the entire universe within the framework of the body.
52
Unit
Buddha-Vandan
Buddha-vandan:
Itipi so bhagav, araha,
samm-sambuddho,
vijj-caraa-sampanno, sugato, lokavid,
anuttaro purisa-dhamma-srathi
satth deva-manussna,
Buddho Bhagavti.
VOCABULARY
ENDING / MEANING
anuttaro
araha
iti
caraa
ti
deva
dhamma
pi
purisa
buddha
buddho
bhagav
manussna
lokavid
vandan
vijj
satth
sampanno
sambuddho
samm
srathi
sugato
so
53
Translation
Buddha
vandan:
iti
pi
so
bhagav,
araha,
samm-
sambuddho,
vijj-
caraa-
sampanno,
sugato,
lokavid,
anuttaro
purisa-
dhamma-
srathi
satth
deva-
manussna,
Buddho
Bhagav
ti.
Meaning
54
Vocabulary Review
anuttaro
araha
iti
caraa
ti
deva
dhamma
pi
purisa
buddha
buddho
bhagav
manussna
lokavid
vandan
vijj
satth
sampanno
sambuddho
samm
srathi
sugato
so
55
Notes
56
Buddha-Vandan
Buddha-vandan
Itipi so bhagav,
araha,
samm-sambuddho,
vijj-caraa-sampanno,
sugato,
lokavid,
anuttaro purisa-dhamma-srathi,
satth deva-manussna
Buddho Bhagavti.
- Dhajagga Sutta,
Homage to the Buddha:

Such truly is he: free from impurities,
having destroyed all mental defilements,
fully enlightened by his own efforts,
perfect in theory and in practice,
having reached the final goal,
knowing the entire universe,
incomparable trainer of men,
teacher of gods and humans,
the Buddha, the exalted one.
57
Excerpts
svkkhtoIt must be explained in such simple words that an ordinary person can understand it.
The first quality of Dhamma is: svkkhto, svkkhto
sandihikoWhatever you are experiencing with your own direct experience; the truth that you
experience yourselfthis is Dhamma. What you experience, sandihiko, with your own eyes, with
your own direct experience, step by step, step by step
aklikoBut what benefit are you are getting now? If you are not getting benefits now, then this is
not Dhamma. You have taken steps on the path of Dhamma, and you must get the benefits of your
having taken these steps. Then only is it pure Dhamma.
ehi-passikoAnother very important quality of Dhamma. The literal meaning is: Come. Come and
see yourself. Come and examine and experience yourself.
opanayikoIf it is pure Dhamma, then every step that you take on the path takes you nearer and
nearer to the final goal. The path is such. It is straight. This is opanayiko.
paccatta veditabboit must be a direct experience by everyone. Dhamma is for all. Look at your
sensation, observe it. Whenever there is an unpleasant sensation, then only does aversion start. This
is paccatta veditabbo.
vihany wise person can do this, can practice this; it is applicable to one and all. These are the
qualities of Dhamma. Understanding these qualities, if one starts walking on the path, the benefit is
bound to be there.
He never gave any sermon on mysticism. Svkkhto bhagavatdhammo. The teaching is so clear.
So whenever he said something which might cause people to take a different meaning, he explained
it immediately. What is darkness? What is brightness? How does one keeps running from one to the
other?
58
Unit
Dhamma-Vandan
Dhamma-vandan:
Svkkhto Bhagavat Dhammo,
sandihiko,
akliko,
ehi-passiko,
opanayiko,
paccatta veditabbo vihti.
VOCABULARY
ENDING / MEANING
akliko
ehi
bhagavat
opanayiko
ti
dhamm
dhammo
paccatta
passiko
vandan
veditabbo
vih
sandihiko
svkkhto
59
Translation
Dhamma-
vandan:
Svkkhto
Bhagavat
Dhammo,
sandihiko,
akliko,
ehi-passiko,
opanayiko,
paccatta
veditabbo
vih
ti.
Meaning
60
Vocabulary Review
akliko
ehi
bhagavat
opanayiko
ti
dhamm
dhammo
paccatta
passiko
vandan
veditabbo
vih
sandihiko
svkkhto
Notes
61
Notes
62
Dhamma-Vandan
Dhamma-vandan:
Svkkhto Bhagavat Dhammo,
sandihiko,
akliko,
ehi-passiko,
opanayiko,
paccatta veditabbo vihti.
- Dhajagga Sutta,
Homage to the Dhamma:

Clearly expounded is the teaching of the Exalted One,
to be seen for oneself,
giving results here and now,
inviting one to come and see,
leading straight to the goal,
capable of being realized for oneself by any
intelligent person.
63
Excerpts
Anyone who is walking on the right path, the correct path, the path of truth, the path of wisdom
andwalking on the path, walking on the pathhas reached the stage where one has become a
saintly person, is called a sagha. There are four stages of liberation. Out of them, if one has
reached at least the first stage, then only is one a real sagha.
By seeing such a saintly person, one gets inspiration. And with this inspiration one starts walking on
the path. This is taking refuge in sagha. The devotion is good devotion, with wisdom, when one
starts applying dhamma in life, when one starts developing the qualities in ones life. This is saddh,
the first important friend of ours.
64
Unit
Sagha-Vandan
10
Sagha-vandan:
Supaipanno Bhagavato svaka-sagho.
Ujupaipanno Bhagavato svaka-sagho.
yapaipanno Bhagavato svaka-sagho.
Smcipaipanno Bhagavato svaka-sagho. . . .
VOCABULARY
ENDING / MEANING
ujupaipanno
yapaipanno
bhagavato
vandan
sagha
sagho
smcipaipanno
svaka
supaipanno
65
Translation
Supaipanno
Bhagavato
svaka
sagho.
Ujupaipanno
Bhagavato
svaka
sagho.
yapaipanno
Bhagavato
svaka
sagho.
Smcipaipanno
Bhagavato
svaka
sagho.
Meaning
66
Vocabulary Review
ujupaipanno
yapaipanno
bhagavato
vandan
sagha
sagho
smcipaipanno
svaka
supaipanno
Notes
67
Notes
68
Sagha-Vandan
Sagha-vandan:
Supaipanno Bhagavato svaka-sagho.
Ujupaipanno Bhagavato svaka-sagho.
yapaipanno Bhagavato svaka-sagho.
Smcipaipanno Bhagavato svaka-sagho.
Yadida cattri purisa-yugni,
aha-purisa-puggal, esa Bhagavato svaka-sagho;
huneyyo, phuneyyo, dakkhieyyo, ajali-karayo,
anuttara puakkheta lokassti.
- Dhajagga Sutta,
Homage to the Sagha:

Those who have practiced well form the order of disciples of the
Exalted One.
Those who have practiced uprightly form the order of disciples of
the Exalted One.
Those who have practiced wisely form the order of disciples of
the Exalted One.
Those who have practiced properly form the order of disciples of
the Exalted One.
That is, the four pairs of men, the eight kinds of individuals, these
form the order of disciples of the Exalted One;
worthy of offerings, of hospitality, of gifts, of reverent salutation,
an incomparable field of merit for the world.
69
Excerpts
tumhe hi kicca tappayou have to work diligently, ardently, for your liberation.
akkhtrohe will just point out: this is the path
akkhtro tathgatEveryone who has reached that goal will only point out the path; each individual has to walk on the path, each individual has to work out ones own salvation.
sabba-ppassa akaraa. Akaraaabstain; sabbaall; ppassaall sinful activities: abstain
from all sinful activities, unwholesome activities.
kusalassa upasampadperform wholesome actions, pious actions; enter the field of piety,
upasampad, get ordained in piety, upasampad.
sa-citta pariyodapanakeep purifying your mind. Thats all. Abstain from unwholesome, sinful
actions, perform wholesome, pious actions, and keep purifying your mind.
eta buddhna ssana. Ssana is the teaching; buddhna all the buddhas. This is the teaching
of all the buddhas.
70
Unit
/
Tumhe Hi Kicca Atappa
11
Tumhe hi kicca tappa, akkhtro tathgat;

Paipann pamokkhanti, jhyino mra-bandhan.
Sabba-ppassa akaraa, kusalassa upasampad;
sa-citta pariyodapana, eta buddhna ssana.
VOCABULARY
ENDING / MEANING
akaraa
akkhtro
tappa
upasampad
eta
kicca
kusalassa
citta
jhyino
tathgat
tumhe
paipann
pamokkhanti
pariyodapana
ppassa
bandhan
buddhna
mra
sa
sabba
ssana
hi
71
Translation
Tumhe
hi
kicca
tappa,
akkhtro
tathgat;
Paipann
pamokkhanti,
jhyino
mra-
bandhan.
Sabba-
ppassa
akaraa,
kusalassa
upasampad;
sa-citta
eta
buddhna
ssana.
pariyodapana,
Meaning
72
Vocabulary Review
akaraa
akkhtro
tappa
upasampad
eta
kicca
kusalassa
citta
jhyino
tathgat
tumhe
paipann
pamokkhanti
pariyodapana
ppassa
bandhan
buddhna
mra
sa
sabba
ssana
hi
Notes
73
Notes
74
Tumhe Hi Kicca Atappa

Tumhe hi kicca tappa,
akkhtro tathgat;
Paipann pamokkhanti,
jhyino mra-bandhan.
- Dhammapada, XX. 4 (276)
Sabba-ppassa akaraa,
kusalassa upasampad;
sa-citta pariyodapana,
eta buddhna ssana.
Dhammapada, XIV. 5(183)
You have to do your own work;

Enlightened Ones will only show the way.
Those who practice meditation
will free themselves from the chains of death.
Abstain from all unwholesome deeds,

perform wholesome ones,
purify your own mind
this is the teaching of the Buddhas.
75
Excerpts
manopubbagam dhamm mind precedes everything else
manosehthat is why mind is most important, mind matters most
manomaywhatever you experience throughout the life is nothing but the product of your own
mind: manomay, manomay.
manas ce paduhena, bhsati v karoti vIf, with the base of an unwholesome mind, an impure
mind, a defiled mind, you perform any action physical or vocal, then:
tato na dukkhamanveti, cakkava vahato padaMisery will keep following you, following
you, like the wheel of the cart follows the horse which is yoked to that particular cart. Wherever the
cart goes, wherever the horse goes, the wheel keeps following, keeps following. Because the base
was wrong, the misery keeps following you, keeps following you. Similarly
manas ce pasannena, bhsati v karoti vIf, with the base of a pure mind, wholesome mind,
you perform any action, vocal or physical, then:
tato na sukhamaveti, chy va anapyinAll the happiness keeps following you, following
you like your own shadow. Wherever you go, your shadow is there. Wherever you go, your shadow
is there. This is the law of nature.
The base of the mind is the most important. It is the base of the mind which makes you act first at
the mental level. Then come the vocal level and the physical level. The result that you get, the fruit
that you get, is the fruit of your mental action, the volition of your mind, not the vocal action, not the
physical action.
76
Unit
Mano Pubbagam Dhamm
12
Mano-pubbagam dhamm, mano-seh, mano-may;

Manas ce paduhena, bhsati v karoti v;
tato na dukkhamanveti, cakkava vahato pada.
Mano-pubbagam dhamm, mano-seh, mano-may;
Manas ce pasannena, bhsati v karoti v;
tato na sukkhamanveti, chyva anapyin.
VOCABULARY
ENDING / MEANING
anapyin
karoti
cakka
ce
chy
tato
dukkhamanveti
dhamm
na
pada
paduhena
pasannena
pubbagam
bhsati
manas
mano
may
va
v
vahato
sukkhamanveti
seh
77
Translation
Mano-
pubbagam
dhamm,
mano
mano-
may;
Manas
ce
paduhena,
bhsati
karoti
v;
tato
na
dukkhamanveti,
cakka
va
vahato
pada.
Mano-
pubbagam
dhamm,
mano-
seh
mano-
may;
Manas
ce
pasannena,
bhsati
karoti
v;
tato
na
chy
va
sukkhamanveti,
seh
anapyin.
Meaning
78
Meaning
Vocabulary Review
anapyin
karoti
cakka
ce
chy
tato
dukkhamanveti
dhamm
na
pada
paduhena
pasannena
pubbagam
bhsati
manas
mano
may
va
v
vahato
sukkhamanveti
seh
79
Notes
80
Mano-Pubbagam Dhamm
Mano-pubbagam dhamm, mano-seh mano-may;
Manas ce paduhena, bhsati v karoti v;
tato na dukkhamanveti, cakkava vahato pada.
Mano-pubbagam dhamm, mano-seh mano-may;
Manas ce pasannena, bhsati v karoti v;
tato na sukkhamanveti, chyva anapyin.
-Dhammapada, I. 1&2
Mind precedes all phenomena, mind matters most, everything is mind-made.

If with an impure mind one performs any action of speech or
body,
then suffering will follow that person as the cartwheel follows
the foot of the draught animal.
Mind precedes all phenomena, mind matters most, everything
is mind-made.
If with a pure mind one performs any action of speech of
body,
then happiness will follow that person as a shadow that never
departs.
81
Excerpts
anicc vata sakhr - Every sakhra is so anicca, arising, passing.
uppdavaya-dhammino: arising and passing away. Arising and passing away is its nature.
uppdavaya-dhammino - It passes away, but again it arises. It multiplies, and again arises. But if
you are aware of your sensations and you dont react to them, then:
uppajjitv nirujjhanti - They get eradicated. They come on the surface and get eradicated.
tesa vpasamo sukho - And as much as is eradicated, that much you start enjoying - liberation, the
peace of liberation, the happiness of liberation - because that much misery has gone away.
82
Unit
Anicc Vata Sakhr
13
Anicc vata sakhr,

uppdavaya-dhammino;
Uppajjitv nirujjhanti,
tesa vpasamo sukho.
VOCABULARY
ENDING / MEANING
anicc
uppdavaya
uppajjitv
tesa
dhammino
nirujjhanti
vata
vpasamo
sakhr
sukho
83
Translation
Anicc
vata
sakhr,
uppdavaya
dhammino;
Uppajjitv
nirujjhanti,
tesa
vpasamo
sukho.
Meaning
84
Vocabulary Review
anicc
uppdavaya
uppajjitv
tesa
dhammino
nirujjhanti
vata
vpasamo
sakhr
sukho
Notes
85
Notes
86
Anicc Vata Sakhr

Anicc vata sakhr,
uppdavaya-dhammino;
Uppajjitv nirujjhanti,
tesa vpasamo sukho.
-Mah Parinibbna Sutta
Dgha Nikya, 16
Impermanent truly are compounded things,

by nature arising and passing away.
If they arise and are extinguished,
their eradication brings happiness.
87
Excerpts
anekajti sasra. Now that was the night, the full moon night of the month of Veskha, when he
was sitting under the tree, observing the truth inside. As one goes deeper and deeper, purifying the
mind, purifying the mind, certain faculties of the mind increase. One faculty is the memory of the
past. By the time it had passed midnight this faculty arose. He started seeing his past; not only this
life, but the past life, the second past life, the tenth past life, and on like that. He kept looking at his
past, countless past lives. And then he said: Anekajti sasra: In this flow of the world, I have
taken birth so many times. Birth after birth, birth after birth for so many lives, countless lives. Aneka
means countlessnot just one, countless. Anekajti sasra.
sandhvissa anibbisasandhvissa: and every time I have taken birth, I kept running, runninganibbisa -incessantly, without stopping. Everyone who takes birth keeps running, keeps
running towards death. As soon as you take birth, you start running, running, running towards your
death. ... You cant wait. You have to keep running, running, incessantly running, towards the death
without attaining anything, without achieving anything.
gahakraka gavesantoin search of the creator of the house. Then, in some of the lives, he
encountered some wise people who told him that you can come out of this, all these cycles of birth
and death and misery, provided you can witness the Creator, the great Creator. So, for many lives he
kept searching for this creator, who is gahakraka gavesanto, the creator of this house. What
house? Every time one dies, another house is readygahakraka. Who creates this house?
Gahakraka gavesantoin search of the creator of the house.
dukkh jti punappunaagain and again, I kept taking birth, full of misery. In this plane or that
plane, there is misery ... Even at the highest plane, ... the misery of old age and death is there. One is
not totally out of misery.
gahakraka dihosioh, builder of the house, now you are seen. Gahakraka dihosi.
Puna geha na khasi. You cant build any house for me any more. How can somebody build a
house? There must be building materials... I have destroyed everything.
gahakraka dihosi, puna geha na khasi. Sabb te phsuk bhagg, gahaka
visakhitaI have destroyed all building materials. You cannot make a building for me.
visakhragata citta. What are the building materials? Visakhragata citta. ... the
sakhras which are responsible for a new birth are totally eradicated.
visakhragata citta, tahna khayamajjhagand the craving is rooted out. There is no
trace of craving left, so there are no more new sakhras. The old sakhras are all eradicated. I
cant generate any new sakhras now.
This is the stage of full liberation. Anyone and everyone can reach that stage, but one has to work. ...
One cannot reach that stage just by craving or just by praying. It isnt that some miracle will happen,
and one will get liberated. One has to work. Each individual has to work, and work very seriously. ...
88
Unit
Aneka Jti Sasra
14
Aneka-jti sasra, sandhvissa anibbisa;

gahakraka gavesanto, dukkh jti punappuna.
Gahakraka! Dihosi, puna geha na khasi;
Sabb te phsuk bhagg, gahaka visakhita;
Visakhra-gata citta, tahna khayamajjhag.
VOCABULARY
ENDING / MEANING
aneka
anibbisa
khasi
khayamajjhag
bhagg
gata
gavesanto
gahakraka
gahakraka
gahaka
geha
citta
jti
tahna
te
dihosi
dukkh
na
puna
punappuna
phsuk
visakhra
visakhita
sasra
sandhvissa
sabb
89
Translation
Aneka
jti
sasra,
sandhvissa
anibbisa;
gahakraka
gavesanto,
dukkh
jti
punappuna.
Gahakraka!
geha
na
Dihosi,
puna
khasi;
sabb
te phsuk
bhagg,
gahaka
visakhita;
Visakhra-
gata
citta,
tahna
khayamajjhag.
Meaning
90
Vocabulary Review
aneka
anibbisa
khasi
khayamajjhag
bhagg
gata
gavesanto
gahakraka
gahakraka
gahaka
geha
citta
jti
tahna
te
dihosi
dukkh
na
puna
punappuna
phsuk
visakhra
visakhita
sasra
sandhvissa
sabb
91
Notes
92
Aneka Jti Sasra

Aneka-jti sasra, sandhvissa anibbisa;
gahakraka gavesanto, dukkh jti punappuna.
Gahakraka! Dihosi, puna geha na khasi;
Sabb te phsuk bhagg, gahaka visakhita;
Visakhra-gata citta, tahna khayamajjhag.
- Dhammapada, XI. 8 & 9 (153 & 154).
Through countless births in the cycle of existence I have run,

not finding although seeking the builder of this house; and
again and again I faced the suffering of new birth.
Oh housebuilder! Now you are seen.
You shall not build a house again for me.
All your beams are broken, the ridgepole is shattered.
The mind has become freed from conditioning;
end of craving had been reached.
93
Excerpts
eta magalamuttamathis is the highest beatitude in life. What is it? Phuhassa lokadhammehi.
phuhassa loka-dhammehi. When you come in contact with the vicissitudes of life, ups and
downsand everyone has to come in contact with the vicissitudes of lifethen,
citta yassa na kampatiyour mind does not get shaken; it remains firm, balanced.
asokayou dont start crying, you dont generate unhappiness in your mind.
virajayou dont generate any impurity in your mind.
khemayou dont generate a feeling of insecurity in your mind. You always feel secure. You are
on the path of Dhamma; nothing can go wrong. This is the highest beatitude: equanimity with all the
vicissitudes of life, all the vicissitudes of life.
94
Unit
Phuhassa Loka Dhammehi
15
Phuhassa loka-dhammehi,
citta yassa na kampati;
asoka viraja khema,
eta magalamuttama.
VOCABULARY
ENDING / MEANING
asoka
eta
kampati
khema
citta
dhammehi
na
phuhassa
magalamuttama
yassa
loka
viraja
95
Translation
Phuhassa
loka-
dhammehi,
citta
yassa
na
asoka
viraja
khema,
eta
magalamuttama.
kampati;
Meaning
96
Vocabulary Review
asoka
eta
kampati
khema
citta
dhammehi
na
phuhassa
magalamuttama
yassa
loka
viraja
Notes
97
Notes
98
Phuhassa Loka Dhammehi
Phuhassa loka-dhammehi,
citta yassa na kampati;
asoka viraja khema,
eta magalamuttama.
- Mah-magala Sutta,
Sutta Nipta, II. 4.
When faced with the vicissitudes of life,

ones mind remains unshaken,
sorrowless, stainless, secure;
this is the greatest welfare.
99
Notes
100
Unit
Katvna Kahamudara Iva Gabbhiny
16
Katvna kahamudara iva gabbhiny,

Cicya duhavacana janakya-majjhe;
santena soma-vidhin jitav munindo,
Ta tejas bhavatu te jayamagalni!
VOCABULARY
ENDING / MEANING
iva
kahamudara
katvna
gabbhiny
Cicya (womans name)
janakya
jayamagalni
jitav
ta
te
tejas
duhavacana
bhavatu
majjhe
munindo
vidhin
santena
soma
101
Translation
Katvna
kahamudara
iva
gabbhiny,
Cicya
duhavacana
janakya
majjhe;
santena
soma-
vidhin
jitav
munindo,
Ta
tejas
bhavatu
te
jayamagalni!
Meaning
102
Vocabulary Review
iva
kahamudara
katvna
gabbhiny
Cicya (womans name)
janakya
jayamagalni
jitav
ta
te
tejas
duhavacana
bhavatu
majjhe
munindo
vidhin
santena
soma
Notes
103
Notes
104
Katvna Kahamudara Iva Gabbhiny
Katvna kahamudara iva gabbhiny,

Cicya duhavacana janakya-majjhe;
santena soma-vidhin jitav munindo,
Ta tejas bhavatu te jayamagalni!
-Buddha-Jayamagala Gth
Tying a piece of wood over her belly to make herself look pregnant,
Cinca abused (the Buddha) in the midst of all the
people.
By peaceful, gentle means the king of sages was
victorious.
By the power of such virtues may you be blissfully
triumphant!
105
Crossword Puzzle Answers

Review Units 1-6
A
1
2
3
4
5
6
7
8
9
10
s
a
t
i
11
12
13
14
15
16
17
18
19
a
r
i
y
a
a
d i
h i
s a
r
g
p
i
a k
a
m
s a
g
g
m m a
20
21
22
23
24
25
26
27
28
29
30
31
32
33
p
a
r
i
d
e
v
a
n
y
m
a
t
m
e
t
t
i
h
m
h
a
r
k
u
t
n
e
k
k
h
a
m j
m
a t
i
34
35
m m
r
a
a
p
a
n
v
u
y
n
h
s
a
c
c
a
d
h
s
s
a
p
d
a
d
o
m
a
n a
a
s
s
v
a m i
r
i c i
p y
m a
n
i
v
i
a
c
v
d
k
36
106
a
i
Back to Crosword Clues
e
l
R
1
v
v
y
d
a
m
a
c
c
h
a
n
d
a n
2
3
4
5
6
a
v
i
j
j
7
8
9
10
11
12
13
14
u
d
d
h
a
c
c
a
k
u
k
k
u
c
c
a
16
17
18
19
20
21
22
23
24
26
28
29
30
31
k
h
a
n
t
i
15
27
p
h
a
s
s
a
25
b
h
a
v
a
i
s
32
33
34
35
36
Chart Table of Contents

Declension of Masculine Nouns Ending In -a ........................................................... 108
Declension of Feminine Nouns Ending In - ............................................................ 109
Declension of Neuter Nouns Ending In -a ................................................................ 110
Declension of Masculine Nouns Ending In -i ........................................................... 111
Declension of Masculine Nouns Ending In - ........................................................... 111
Declension of Feminine Nouns Ending In -i ............................................................. 112
Declension of Neuter Nouns Ending In -i ................................................................. 113
Declension of Masculine Nouns Ending In -u .......................................................... 114
Declension of Masculine Nouns Ending In - .......................................................... 114
Declension of Feminine Nouns Ending In -u ............................................................ 115
Declension of Neuter Nouns Ending In -u ................................................................ 116
Declension of Masculine Nouns Ending In -u / -ar ................................................... 117
Declension of Feminine Nouns Ending In -u / -ar ..................................................... 118
Masculine - Declension of Adjectives Ending In -vantu/mantu ................................ 119
Feminine - Declension of Adjectives Ending In -vantu / mantu ................................ 120
Neuter - Declension of Adjectives Ending In -vantu/mantu ...................................... 120
Verb: Root/Base ......................................................................................................... 121
Verb: Active Voice PresentTense ...............................................................................122
Gerund, Absolutive, Indeclinable Participle .............................................................. 123
Infinitive .................................................................................................................... 123
Imperative .................................................................................................................. 124
Causative Verb ........................................................................................................... 124
Present Participle ....................................................................................................... 125
Future Passive Participle ............................................................................................ 126
Optative or the Potential Mood ................................................................................. 126
Future Tense .............................................................................................................. 127
Past Tense .................................................................................................................. 128
Past Participle ............................................................................................................ 128
Ending Chart by Meaning ......................................................................................... 129
107
Chart
Declension of Masculine Nouns Ending In -a

dhamma = law of nature, doctrine, truth
SINGULAR
PLURAL
Nominative Case
(subject)
+o
+ (a)
= dhammo
= dhamma
= dhamm
Accusative Case
(direct object)
+ (a)
= dhamma
+e
= dhamme
Instrumental Case
(by, with through)
+ ena
= dhammena
+ ehi
+ (ebhi)
= dhammehi
Ablative Case
(from)
+
+ (a)mh
+ (a)sm
= dhamm
= dhammamh
= dhammasm
+ ehi
+ (ebhi)
= dhammehi
Dative Case
(for, to)
+ ya
+ (a)ssa
= dhammya
= dhammassa
+ na
= dhammna
Genitive Case
(of)
+ (a)ssa
= dhammassa
+ na
= dhammna
Locative Case
(in, on, at)
+e
+ (a)mhi
+ (a)smi
= dhamme
= dhammamhi
= dhammasmi
+ esu
=dhammesu
Vocative Case
(O)
+ (a)
+o
= dhamma
= dhammo
=dhamm
108
Chart
Declension of Feminine Nouns Ending In -

pa = wisdom
SINGULAR
PLURAL
Nominative Case
(subject)
+ ()
= pa
+ ()
+ ()yo
= pa
= payo
Accusative Case
(direct object)
+ ()
= paa
+ ()
+ ()yo
= pa
= payo
Instrumental Case
(by, with through)
+ ()ya
= paya
+ ()hi
+ (bhi)
= pahi
= (pabhi)
Ablative Case
(from)
+ ()ya
= paya
+ ()hi
+ (bhi)
= pahi
= (pabhi)
Dative Case
(for, to)
+ ()ya
= paya
+ ()na
= pana
Genitive Case
(of)
+ ()ya
= paya
+ ()na
= pana
Locative Case
(in, on, at)
+ ()ya
+ ()ya
= paya
= paya
+ ()su
= pasu
Vocative Case
(O)
+e
= pae
+ ()
+ ()yo
= pa
= payo
Note: most nouns ending in are feminine
109
Chart
Declension of Neuter Nouns Ending In -a

rpa = matter, object
SINGULAR
PLURAL
Nominative Case
(subject)
+ (a)
= rpa
+
+ ni
= rp
= rpni
Accusative Case
(direct object)
+ (a)
= rpa
+e
+ ni
= rpe
= rpni
Instrumental Case
(by, with through)
+ (ena)
= rpena
+ ni
= rpni
Ablative Case
(from)
+
+ (a)mh
+ (a)sm
= rp
= rpamh
= rpasm
+ ehi
= rpehi
Dative Case
(for, to)
+ ya
+ (a)ssa
= rpya
= rpassa
+ na
= rpna
Genitive Case
(of)
+ (a)ssa
= rpassa
+ na
= rpna
Locative Case
(in, on, at)
+e
+ (a)mhi
+ (a)smi
= rpe
= rpamhi
= rpasmi
+ esu
= rpesu
Vocative Case
(O)
+ (a)
= rpa
+ ni
= rpni
110
Chart
Declension of Masculine Nouns Ending In -i
giri = mountain
SINGULAR
PLURAL
Nominative Case
(subject)
+ (i)
= giri
+
+ ayo
= gir
= girayo
Accusative Case
(direct object)
+ (i)
= giri
+
+ ayo
= gir
= girayo
Instrumental Case
(by, with through)
+ (i)n
= girin
+ hi
+ (bhi)
= girhi
= (girbhi)
Ablative Case
(from)
+ (i)n
+ (i)mh
+ (i)sm
= giry
= girimh
= girism
+ hi
+ (bhi)
= girhi
= (girbhi)
Dative Case
(for, to)
+ (i)no
+ (i)ssa
= girino
= girissa
+ na
= girna
Genitive Case
(of)
+ (i)no
+ (i)ssa
= girino
= girissa
+ na
= girna
Locative Case
(in, on, at)
+ (i)mhi
+ (i)smi
= girimhi
= girismi
+ su
= girsu
Vocative Case
(O)
+ (i)
= giri
+
+ ayo
= gir
= girayo
Declension of Masculine Nouns Ending In -
Chart
sukh = one who is happy

SINGULAR
Nominative Case
(subject)
Accusative Case
(direct object)
Vocative Case
(O)
+ ()
= sukh
+ ina
+ i
+ ()
= sukhina
= sukhi
= sukh
PLURAL
+ ()
+ ino
+
+ ino
+ ()
+ ino
= sukh
= sukhino
= sukh
= sukhino
= sukh
= sukhino
Remainder similar to Chart 4

111
Chart
Declension of Feminine Nouns Ending In -i
aguli - finger
SINGULAR
PLURAL
Nominative Case
(subject)
+ (i)
= aguli
+
+ (i)yo
= agul
= aguliyo
Accusative Case
(direct object)
+ (i)
= aguli
+
+ (i)yo
= agul
= aguliyo
Instrumental Case
(by, with through)
+ (i)y
= aguliy
+ hi
+ (bhi)
= agulhi
= (agulbhi)
Ablative Case
(from)
+ (i)y
= aguliy
+ hi
+ (bhi)
= agulhi
= (agulbhi)
Dative Case
(for, to)
+ (i)y
= aguliy
+ na
= agulna
Genitive Case
(of)
+ (i)y
= aguliy
+ na
= agulna
Locative Case
(in, on, at)
+ (i)y
+ (i)ya
= aguliy
= aguliya
+ su
= agulsu
Vocative Case
(O)
+ (i)
= aguli
+
+( i)yo
= agul
= aguliyo
Chart

nad = river
SINGULAR
PLURAL
Nominative Case
(subject)
+ ()
= nad
+
+ (i)yo
= nad
= nadyo
Vocative Case
(O)
+ ()
= nad
+
+ (i)yo
= nad
= nadyo
112
Remainder similar to Chart 6
Chart
Declension of Neuter Nouns Ending In -i

acci = flame
SINGULAR
PLURAL
Nominative Case
(subject)
+ (i)
= acci
+
+ ni
= acc
= accni
Accusative Case
(direct object)
+ (i)
= acci
+
+ ni
= acc
= accni
Instrumental Case
(by, with through)
+ (i)n
= accin
+ hi
+ (bhi)
= acchi
= (accbhi)
Ablative Case
(from)
+ (i)n
= accin
+ hi
+ (bhi)
= acchi
= (accbhi)
Dative Case
(for, to)
+ (i)no
+ (i)ssa
= accino
= accissa
+ na
= accna
Genitive Case
(of)
+ (i)no
+ (i)ssa
= accino
= accissa
+ na
= accna
Locative Case
(in, on, at)
+ (i)ni
+ (i)mhi
+ (i)smi
= accini
= accinhi
= accismi
+ su
= accsu
Vocative Case
(O)
+ (i)
= acci
+
+ ni
= acc
= accni
113
Chart
Declension of Masculine Nouns Ending In -u

bhikkhu = monk
SINGULAR
PLURAL
Nominative Case
(subject)
+ (u)
= bhikkhu
+
+ avo
= bhikkh
= bhikkhavo
Accusative Case
(direct object)
+ (u)
= bhikkhu
+
+ avo
= bhikkh
= bhikkhavo
Instrumental Case
(by, with through)
+ (u)n
= bhikkhun
+ hi
+ (bhi)
= bhikkhhi
= (bhikkhbhi)
Ablative Case
(from)
+ (u)n
= bhikkhun
+ hi
+ (bhi)
= bhikkhhi
= (bhikkhbhi)
Dative Case
(for, to)
+ (u)no
+ (u)ssa
= bhikkhuno
= bhikkhussa
+ na
= bhikkhna
Genitive Case
(of)
+ (u)no
+ (u)ssa
= bhikkhuno
= bhikkhussa
+ na
+ (u)nna
= bhikkhna
= bhikkunna
Locative Case
(in, on, at)
+ (u)mhi
+ (u)smi
= bhikkhumhi
= bhikkhusmi
+ su
= bhikkhsu
Vocative Case
(O)
+ (u)
= bhikkhu
+
+ avo
= bhikkh
= bhikkhavo
Chart
10
Declension of Masculine Nouns Ending In -
Nominative Case
(subject)
Accusative Case
(direct object)
Vocative Case
(O)
114
vi = wise man
+ ()
= vi
+ u
= viu
+ ()
= vi
Remainder same as Chart 9
+ ()
+ uno
+ ()
+ uno
+ ()
+ uno
= vi
= viuno
= vi
= viuno
= vi
= viuno
Chart
Declension of Feminine Nouns Ending In -u

dhtu = element
SINGULAR
11
PLURAL
Nominative Case
(subject)
+ (u)
= dhtu
+
+ (u)yo
= dht
= dhtuyo
Accusative Case
(direct object)
+ (u)
= dhtu
+
+ (u)yo
= dht
= dhtuyo
Instrumental Case
(by, with through)
+ (u)y
= dhtuy
+ hi
+ (bhi)
= dhthi
= (dhtbhi)
Ablative Case
(from)
+ (u)y
= dhtuy
+ hi
+ (bhi)
= dhthi
= (dhtbhi)
Dative Case
(for, to)
+ (u)y
= dhtuy
+ na
= dhtna
Genitive Case
(of)
+ (u)y
= dhtuy
+ na
= dhtna
Locative Case
(in, on, at)
+ (u)y
+ (u)ya
= dhtuy
= dhtuya
+ su
= dhtsu
Vocative Case
(O)
+ (u)
= dhtu
+
+ (u)yo
= dht
= dhtuyo
Chart
12
vadh = bride
Nominative Case
(subject)
Accusative Case
(direct object)
Vocative Case
(O)
+ ()
= vadh
+ uyo
= vadhuyo
+ u
= vadhu
+ uyo
= vadhuyo
+u
= vadhu
+ uyo
= vadhuyo
(Remainder as Chart 11)

115
Chart
13
Declension of Neuter Nouns Ending In -u

ambu = water
SINGULAR
PLURAL
Nominative Case
(subject)
+ (u)
+ (u)
= ambu
= ambu
+
+ ni
= amb
= ambni
Accusative Case
(direct object)
+ (u)
= ambu
+
+ ni
= amb
= ambni
Instrumental Case
(by, with through)
+ (u)n
= ambun
+ hi
+ (bhi)
= ambhi
= (ambbhi)
Ablative Case
(from)
+ (u)n
= ambun
+ hi
+ (bhi)
= ambhi
= (ambbhi)
Dative Case
(for, to)
+ (u)no
+ (u)ssa
= ambuno
= ambussa
+ na
= ambna
Genitive Case
(of)
+ (u)no
+ (u)ssa
= ambuno
= ambussa
+ na
= ambna
Locative Case
(in, on, at)
+ (u)mhi
+ (u)smi
= ambumhi
= ambusmi
+ su
= ambsu
Vocative Case
(O)
+ (u)
= ambu
+
+ ni
= amb
= ambni
Note: The delension of neuter nouns ending in -u is very similar to the declension of masculine nouns ending in -u Chart 9.
116
Chart
Declension of Masculine Nouns Ending In -u / -ar
14
vitu / vitar = knower

SINGULAR
PLURAL
Nominative Case
(subject)
= vit
+ ro
= vitro
Accusative Case
(direct object)
+ ra
vitra
+ ro
= vitro
Instrumental Case
(by, with through)
+ r
= vitr
+ rehi
+ hi
= vitrehi
= vithi
Ablative Case
(from)
+ r
= vitr
+ rehi
+ hi
= vitrehi
= vithi
Dative Case
(for, to)
++ (u)no
+ (u)ssa
= vitu
= vituno
= vitussa
+ rna
+na
= vitrna
= vitna
Genitive Case
(of)
+ (u)
+ (u)no
+ (u)ssa
= vitu
= vituno
= vitussa
+ rna
+ na
= vitrna
= vitna
Locative Case
(in, on, at)
+ ari
= vitari
+ su
+ esu
= vitsu
= vitesu
Vocative Case
(O)
+a
+
= vita
= vit
+ ro
= vitro
Note: Nouns expressing relationship ending in -u (and) -ar
117
Chart
15
Declension of Feminine Nouns Ending In -u / -ar

duhitu / duhitar = daughter
SINGULAR
PLURAL
Nominative Case
(subject)
= duhit
+ aro
= duhitaro
Accusative Case
(direct object)
+ ara
= duhitara
+ aro
= duhitaro
Instrumental Case
(by, with through)
+ ar
+ (u)y
= duhitar
= duhituy
+ arehi
+ hi
= duhitarehi
= duhithi
Ablative Case
(from)
+ ar
+ (u)y
= vitar
= duhituy
+ arehi
+ hi
= duhitarehi
= duhithi
Dative Case
(for, to)
++ (u)y
+ ya
= duhitu
= duhituy
= duhitya
+ rna
+ na
+ na
= duhitrna
= duhitna
= duhitna
Genitive Case
(of)
++ (u)y
+ ya
= duhitu
= duhituy
= duhitya
+ rna
+ na
+ na
= duhitrna
= duhitna
= duhitna
Locative Case
(in, on, at)
+ ari
+ (u)y
+ (u)ya
= duhitari
= duhituy
= duhituya
+ su
+ esu
= duhitsu
= duhitesu
Vocative Case
(O)
+a
+
+e
= duhita
= duhit
= duhite
+ aro
= duhitaro
Note: Nouns expressing relationship ending in -u (and) -ar
118
Chart
Masculine - Declension of Adjectives

Ending In -vantu/mantu
16
paavantu = wise / buddhimantu = intelligent

SINGULAR
Nominative
Case
(subject)
+
+ nto
= paav
= buddhim
= paavanto
PLURAL
+ nto
+ nt
Accusative Case
(direct object)
+ nta
+ nto
+ nte
Instrumental Case
(by, with through)
+ t
+ ntena
+ ntehi
+ (ntebhi)
Ablative Case
(from)
+ t
+ ntamh
+ ntasm
+ ntehi
+ (ntebhi)
Dative Case
(for, to)
+ to
+ ntassa
+ ta
+ ntna
Genitive Case
(of)
+ to
+ ntassa
+ ta
+ ntna
Locative
Case
(in, on, at)
+ ti
+ nte
+ ntamhi
+ ntasmi
+ ntesu
Vocative Case
(O)
+
+a
+ nta
+ nto
+ nt
= paavanto
= buddhimanto
= paavant
Note: Declination in all three genders depending on sentence. Please note that -a ending forms take vant(v) and -i -u
endings take mant(m) in the masculine, and vant and mant in the feminine
119
Chart
17
Feminine - Declension of Adjectives

Ending In -vantu / mantu
paavantu = wise / buddhimantu = intelligent
SINGULAR
PLURAL
Nominative Case
(subject)
= paavat / buddhimat
(= paavanti?) /
= buddhimant
= paavant / buddhimant
= paavantiyo /
= buddhimantiyo (etc)
Accusative Case
(direct object)
= paavanti
= paavant / vantiyo
Instrumental Case
(by, with through)
= paavantiy
= paavanthi / (vantbhi)
Ablative Case (from)
= paavantiy
= paavanthi / (vantbhi)
Dative Case (for, to)
= paavantiy
= paavantna
Genitive Case (of)
= paavantiy
= paavantna
Locative Case
(in, on, at)
= paavantiy / vantiya
= paavantsu
Vocative Case (O)
= paavanti
= paavanti / vantiyo
Chart
18
Declension of Neuter Adjectives

Ending In -vantu/mantu
SINGULAR
Nominative Case
(subject)
+ nta
Accusative Case
(direct object)
+ nta
= paavanta
= buddhimanta
PLURAL
+ ntni
+ ntni
Remainder as Chart 16
120
= paavantni
= buddhimantni
Chart
Verb: Root/Base
20
The root is the simplest element of a verb without prefixes, suffixes or terminations. These are
normally given in Sanskrit in grammars by Western scholars. The base is formed by adding a
suffix to the root before a termination.
BASE
paca
khda
bhuja
gaccha
ROOT
pac
khd
bhuj
gam
To Be
bhavati
hoti
atthi (root = as)
GERUND = bhavitv / hutv
INFINITIVE = bhavitu / hotu
SINGULAR
3rd Person
2nd Person
1st Person
atthi
asi
asmi / amhi
PLURAL
santi
attha
asma / amha
To Do
karoti (root = k)
GERUND = katv
INFINITIVE = ktu
SINGULAR
3rd Person
2nd Person
1st Person
karoti
karosi
karomi
PLURAL
karonti
karotha
karoma
121
Chart
Verb: Active Voice PresentTense
21
SUFFIX
VERB BASE ENDING IN -a
ati
asi
mi
anti
atha
ma
TYPE
HOW TO USE IT
3rd person
2nd person
1st person
3rd person
2nd person
1st person
(s)
(s)
(s)
(p)
(p)
(p)
<he does something>

<you do something>

<they do something>
<you do something>
<we do something>
3rd person
2nd person
1st person
3rd person
2nd person
1st person
(s)
(s)
(s)
(p)
(p)
(p)
<he does something>

<you do something>

<they do something>
<you do something>
<we do something>
3rd person
2nd person
1st person
3rd person
2nd person
1st person
(s)
(s)
(s)
(p)
(p)
(p)
<he does something>

<you do something>

<they do something>
<you do something>
<we do something>
3rd person
2nd person
1st person
3rd person
2nd person
1st person
(s)
(s)
(s)
(p)
(p)
(p)
VERB BASE ENDING IN -e
eti
esi
emi
enti
etha
ema
VERB BASE ENDING IN -aya

ayati
ayasi
aymi
ayanti
ayatha
ayma
VERB BASE ENDING IN -

ki = kiti, kisi, etc.
()ti
()si
()mi
()nti
()tha
()ma
122
<he does something>

<you do something>

<they do something>
<you do something>
<we do something>
Gerund, Absolutive, Indeclinable Participle
VERB
pacati
VERB BASE
VERB ROOT
pac
khd
gan
han
(+i)
SUFFIX
i
i
tv
tv
tv
tv
=
pacitv
khditv
gantv
hantv
Chart
22
=
having cooked
having eaten
having gone
having killed
The suffix -ya is sometimes added to roots with a prefix. Spelled with assimilation and metathesis.
VERB
VERB BASE
VERB ROOT
(+ PREFIX)
_____
_____
_____
_____
+ gam
+ d
+ ruh
ava + ruh
(+i)
SUFFIX
ya
ya
ya
ya
gamma
dya
ruhyha
oruyha
having come
having taken
having climbed
having descended
Chart
23
Infinitive
VERBAL ROOT
pac
d
+i
i
i
+ SUFFIX
tu
tu
=
pacitu
dtu
=
to cook
to give
123
Chart
24
Imperative
tu
hi
mi
antu
atha
ma
3rd person
2nd person
2nd person
1st person
3rd person
2nd person
1st person
(s) command,prayer, wish

(p) command,prayer, wish
ta ?
present participle added to active verb root
Note; m = prohibitive particle used with imperative
Chart
25
Causative Verb
agent carrying out action
ROOT /
VERB BASE
VERB BASE ENDING IN...
-e
124
SUFFIX
e
aya
pe
paya
ape
paya
<let him...>
<let -you-...>
<let -you-...>
<let me...>
<let them...>
<let them...>
<let us...>
Chart
Present Participle
MASCULINE / NEUTER
VERB BASE ENDING IN -a
SUFFIX
paca
paca
nta
mna
pacanta
pacamna
VERB BASE ENDING IN -e / -aya
SUFFIX
core
coraya
coraya
nta
nta
mna
corenta
corayanta
corayamna
VERB BASE ENDING IN -
SUFFIX
ki ( = a)
ki ( = a)
nta
mna
kianta
kiamna
su ( = a)
su ( = a)
nta
mna
suanta
suamna
VERB BASE
SUFFIX
paca
core
ki
nt
nt
nt
pacant
corent
kiat
paca
coraya
ki
mn
mn
mn
pacamn
corayamn
kiamn
26
FEMININE
125
Chart
27
Future Passive Participle

must, should be, fit to be
pacati
(i)
tabba
anya
pacitabba
pacanya
bhujati
(i)
tabba
anya
bhujitabba
bhojanya
tabba
anya
ktabba
karaya
karoti
Chart
28
Optative or the Potential Mood
VERB BASE
EYYA + SUFFIX
eyya
eyysi
eyymi
eyyu
eyytha
eyyma
HOW TO USE IT
3rd person (s)
2nd person (s)
1st person (s)
3rd person (p)
2nd person (p)
1st person (p)
as = to be
Here is the conjugation of would be
3rd person
2nd person
1st person
126
SINGULAR
assa
assa
assa
PLURAL
assu
assatha
assma
If he would...
If you would...
If I would...
If they would...
If you would...
If we would...
Chart
Future Tense
29
Add -ssa to the root / verbal base (sometimes + i )
labh = get, obtain

ROOT /
VERBAL BASE
+i
FUTURE
SUFFIX
paca
labh
+i
+i
+ ssa
+ ssa
+ mi
+ mi
pacissmi
labhissmi
I will cook
I will get
paca
labh
+i
+i
+ ssa
+ ssa
+ ma
+ ma
pacissma
labhissma
we will cook
we will get
paca
labh
+i
+i
+ ssa
+ ssa
+ asi
+ asi
pacissasi
labhissasi
you will cook (s)

you will get
paca
labh
+i
+i
+ ssa
+ ssa
+ atha
+ atha
pacissatha
labhissatha
you will cook (p)

you will get
paca
labh
+i
+i
+ ssa
+ ssa
+ ati
+ ati
pacissati
labhissati
he will cook
he will get
paca
labh
+i
+i
+ ssa
+ ssa
+ anti
+ anti
pacissanti
labhissanti
they will cook

they will get
EXCEPTIONS
gacchati
gacchati
dadti
tihati
stand
karoti
=
=
=
=
gamissati
gamissati
dadissati
dassati
hassati
=
=
=
=
=
he will go
he will come
he will give
he will give
he will
karissati
he will do
127
Chart
Past Tense
30
Verb base ending in -a / n
BASE
paca
3rd
2nd
1st
SINGULAR
PLURAL
(so) apaci, paci (te) apacisu, pacisu

(tva) apaci, paci
(tumhe) apacittha, pacittha
(maya) apacimha, pacimha
(maya) apacimha, pacimha
VERB BASE ENDING IN -e

BASE
core
3rd
2nd
1st
SINGULAR
PLURAL
(so) coresi, corayi

(te)coresu, corayisu
(tva) coresi (tumhe) corayitha
(maya) coresi, corayi
(maya)corayimha
Chart
31
Past Participle
128
VERB
ROOT
(+i)
SUFFIX
pacati
bhsati
ycati
deseti
pjeti
gacchati
hanati
nayati/neti
chindati
bhindati
nisdati (+ni)
tarati
pac
bhs
yc
dis
pj
gam
han
nta
chid
bhid
sad
t
+i
+i
+i
+i
+i
+ ta
+ ta
+ ta
+ ta
+ ta
+ ta
+ ta
+ ta
+ na
+ na
+ na
+ na
pacita
bhsita
ycita
desita
pjita
gata
hata
nta
chinna
bhinna
nisinna
tia
cooked
spoken
begged
preached
honoured
gone
killed
led
cut
broken
seated
crossed
Chart
32
Ending Chart by Meaning
BY
O
WITH
THROUGH
a
ayo
aro
avo
yo
ro
i
ino
iyo
ni
u
uno
uyo
ni
e
o
ma
manta
mantava
mant
manti
mantiyo
manto
m
va
vanta
vant
vanti
vantiyo
vanto
v
a
ar
arehi
ni
bhi
ya
hirehi
in
bhi
iy
hi
un
uy
bhi
hi
ena
ebhi
ehi
mat
mantiy
mantbhi
manthi
mantena
mantebhi
mantehi
vat
vantiy
vantbhi
vanthi
vantena
vantebhi
vantehi
IN
FOR
OF
FROM
TO
assa
na
ya
rna
ino
iy
issa
na
no
ssa
u
uno
uy
ussa
na
mata
mato
mantassa
mantna
mantiy
vata
vato
vantassa
vantna
vantiy
ON
AT
assa
na
ya
rna
ino
iy
issa
na
no
ssa
u
uno
unna
uy
ussa
na
mata
mato
manatiy
mantassa
mantna
vata
vato
vanatiy
vantassa
vantna
amh
asm
bhi
hi
ya
r
rehi
in
imh
iy
ism
bhi
hi
un
uy
bhi
hi
ebhi
ehi
mat
mantamb
mantasm
mantiy
manthi
mantbhi
mantebhi
mantehi
vat
vantamb
vantasm
vantiy
vantbhi
vanthi
vantebhi
vantehi
amhi
ari
asmi
ya
ya
su
ini
imhi
iya
iy
ismi
su
umhi
uya
uy
usmi
su
e
esu
mati
mantamhi
mantasmi
mantiya
mantiy
mantsu
mante
mantesu
vati
vantamhi
vantasmi
vantiya
vantiy
vantsu
vante
vantesu
129
Chart
ENDING
TYPE
USAGE
CHART #
33
Alphabetical Ending Chart

All available endings are alphabetized from the last letter forward in regular Roman-English
dictionary order with the long vowels () placed after the short vowels (a). An ending may include
(in parenthesis) the last vowel of its word for easier identification.
Chart Abbreviations
(s)
(p)
- singular
- plural
m.
n.
f.
- masculine
- neuter
- feminine
Adj
N
V
Imp
- adjective
- noun
- verb
- imperative (verb)
ger.
absl.
in.
- gerund
- absolutive
- indeclinable
pres.
part.
futr.
assim.
nom.
voc.
acc.
inst.
abl.
dat.
gen.
loc.
- present
- participle
- future
- assimilated
- nominative
- vocative
- accusative
- instrumental
- ablative
- dative
- genitive
- locative
(a) etc. - last letter of the word, may or

may not be part of the ending.
ENDING
TYPE
USAGE
CHART #
-a(a)
a
a
a
a
(+/- i-)tabba
(+/- suf. a-)imha
(+/- suf. a-)imha
ayimha
(a)tha
N
N
N
N
N
V
V
V
V
V
n.(s) instr. -a
m.(s) nom. -a
f.(s) voc. -u/ar
m.(s) voc. -a
m.(s) voc. -u/ar
future passive part.
1st per. (p) past tense -a / -na
1st per. (s) past tense -a / -na
1st per. (p) past tense -e
2nd per. (p) present active -a
by, with, through

<subject>
O
O
O
must, should, fit to be
<you do s/t >
3
1
15
1
14
27
30
30
30
21
131
ENDING
132
TYPE
USAGE
CHART #
atha
(+/- i-)ssatha
(aya)tha
()tha
eyytha
(e)tha
ayitha
ittha
(+/- suf. a-)ittha
yha
Imp
V
V
V
V
V
V
V
V
V
2nd per. (p) command ,wish

2nd per. (p) futr. tense
2nd per. (p) present active aya
2nd per. (p) present active -
2nd per. (p) potential mood
2nd per. (p) present active -e
2nd per. (p) past tense -e
2nd per. (p) past tense -e
2nd per. (p) past tense -a / -na
(assim. of ya) ger., absl., in. part.
let you do s/t

you will do s/t
<you do s/t >
<you do s/t >
if you would...
<you do s/t >
<having done s/t >
24
29
21
21
28
21
30
30
30
22
ma
ma
ma
()ma
(+/- i-)ssma
(ay)ma
eyyma
(e)ma
V
V
Imp
V
V
V
V
V
(assim. of ya) ger., absl., in. part.

1st per. (p) present active -a
1st per. (p) command ,wish
1st per. (p) present active -
1st per. (p) futr. tense
1st per. (p) present active aya
1st per. (p) potential mood
1st per. (p) present active -e
<having done s/t>

<we do s/t >
let us do s/t
<we do s/t >
we will do s/t
<we do s/t >
if we would...
<we do s/t >
22
21
24
21
29
21
28
21
(+/- i-)na
mna
ena
(ma/va)ntena
(ma/va)ntena
V
V
N
Adj
Adj
add to root, past part.

m./n. pres. part.
m.(s) instr. -a
m.(s) instr. -mantu / vantu
n.(s) instr. -mantu / vantu
- ing
by, with, through
by, with, through
by, with, through
31
26
1
16
18
(a)ssa
(a)ssa
(a)ssa
(a)ssa
(ma/va)ntassa
(ma/va)ntassa
(ma/va)ntassa
(ma/va)ntassa
(i)ssa
(i)ssa
(i)ssa
(i)ssa
()ssa
()ssa
(u)ssa
(u)ssa
(u)ssa
N
N
N
N
Adj
Adj
Adj
Adj
N
N
N
N
N
N
N
N
N
m.(s) dat. -a
n.(s) dat. -a
m.(s) gen. -a
n.(s) gen. -a
m.(s) dat. -mantu / vantu
n.(s) dat. -mantu / vantu
m.(s) gen. -mantu / vantu
n.(s) gen. -mantu / vantu
m.(s) dat. -i
n.(s) dat. -i
m.(s) gen. -i
n.(s) gen. -i
m.(s) dat. -
m.(s) gen. -
m.(s) dat. -u
m.(s) dat. -u/ar
n.(s) dat. -u
for, to
for, to
of
of
for, to
for, to
of
of
for, to
for, to
of
of
for, to
of
for, to
for, to
for, to
1
3
1
3
16
18
16
18
4
8
4
8
5
5
9
14
13
Chart
ENDING
(u)ssa
(u)ssa
(u)ssa
ussa
ussa
(+/- i-)ta
nta
(ma/va)nta
(ma/va)nta
ya
()ya
()ya
()ya
()ya
()ya
ya
ya
ya
ya
anya
eyya
TYPE
USAGE
CHART #
N
N
N
N
N
m.(s) gen. -u
m.(s) gen. -u/ar
n.(p) gen. -u
m.(s) dat. -
m.(s) gen. -
of
of
of
for, to
of
9
14
13
10
10
V
V
Adj
Adj
V
N
N
N
N
N
N
N
N
N
V
V
add to root, past part.

m./n. pres. part.
m.(s) voc. -mantu / vantu
n.(s) voc. -mantu / vantu
(pre-assim.) ger., absl., in. part.
f.(s) abl. -
f.(s) dat. -
f.(s) gen. -
f.(s) instr. -
f.(s) loc. -
f.(s) dat. -u/ar
f.(s) gen. -u/ar
m.(s) dat. -a
n.(s) dat. -a
future passive part.
3rd per. (s) potential mood
- ing
O
O
<having done s/t >
from
for, to
of
by, with, through
in, on, at
for, to
of
for, to
for, to
must, should, fit to be
if he would...
31
26
16
18
22
2
2
2
2
2
15
15
1
3
27
28
33
-()
()
()
()
(ma/va)ntamb
(ma/va)ntamb
N
N
N
N
N
N
N
N
N
N
N
N
N
f.(p) nom. -
f.(s) nom. -
f.(p) acc. -
f.(p) voc. -
m.(s) abl. -a
f.(s) nom. -u/ar
m.(p) nom. -a
n.(p) nom. -a
m.(s) nom. -u/ar
m.(p) voc. -a
m.(s) voc. -u/ar
f.(s) voc. -u/ar
n.(s) abl. -a
<subject>
<subject>
<direct object>
O
from
<subject>
<subject>
<subject>
<subject>
O
O
O
from
2
2
2
2
1
15
1
3
14
1
14
15
3
Adj
Adj
m.(s) abl. -mantu / vantu

n.(s) abl. -mantu / vantu
from
from
16
18
133
ENDING
TYPE
USAGE
N
N
N
N
m.(s) abl. -a
n.(s) abl. -a
m.(s) abl. -i
m.(s) abl. -
from
from
from
from
1
3
4
5
N
N
Adj
Adj
N
N
m.(s) abl. -a
n.(s) abl. -a
m.(s) abl. -i
m.(s) abl. -
from
from
from
from
from
from
1
3
16
18
4
5
mn
f. pres. part.
- ing
26
(i)n
(i)n
(i)n
(i)n
in
in
N
N
N
N
N
N
m.(s) abl. -i
n.(s) abl. -i
m.(s) instr. -i
n.(s) instr. -i
m.(s) abl. -
m.(s) instr. -
from
from
by, with, through
by, with, through
from
by, with, through
4
8
4
8
5
5
(u)n
(u)n
(u)n
(u)n
un
un
N
N
N
N
N
N
m.(s) instr. -u
n.(s) instr. -u
n.(s) abl. -u
m.(s) abl. -u
m.(s) instr. -
m.(s) abl. -
by, with, through

by, with, through
from
from
by, with, through
from
9
13
13
9
10
10
(ar)
(ar)
r
r
N
N
N
N
f.(s) abl. -u/ar

f.(s) intr. -u/ar
m.(s) intr. -u/ar
m.(s) abl. -u/ar
from
by, with, through
by, with, through
from
15
15
14
14
(a)s
(a)t
(ma/va)t
(ma/va)t
(ma/va)t
(ma/va)t
(ma/va)nt
Adj
Adj
Adj
Adj
Adj
instr.( s)
instr. third case
n.(s) instr. -mantu / vantu
m.(s) instr. -mantu / vantu
m.(p) nom. -mantu / vantu
by, with, through

by, with, through
from
from
<subject>
18
16
16
18
16
(ma/va)nt
(ma/va)nt
Adj
Adj
m.(p) voc. -mantu / vantu

n.(p) voc. -mantu / vantu
O
O
16
18
(a)mh
(a)mh
(i)mh
imh
(a)sm
(a)sm
(ma/va)ntasm
(ma/va)ntasm
(i)sm
ism
134
CHART #
Chart
ENDING
TYPE
USAGE
CHART #
(a)v
(ma/va)ntiy
(ma/va)ntiy
(ma/va)ntiy
(ma/va)ntiy
Adj
Adj
Adj
Adj
nom. first case

f.(s) abl. -mantu / vantu
f.(s) dat. -mantu / vantu
f.(s) instr. -mantu / vantu
f.(s) loc. -mantu / vantu
from
for, to
by, with, through
in, on, at
17
17
17
17
(m/v)
(m/v)a
(m/v)
(m/v)a
(m/v)
(+/- i-)tv
Adj
Adj
Adj
Adj
Adj
V
m.(s) nom. -mantu / vantu

ger., absl., in. part.
<subject>
O
O
O
O
<having done s/t >
16
16
16
18
18
22
(i)y
(i)y
(i)y
(i)y
(i)y
(i)y
(i)y
(i)y
(i)y
(i)y
(ma/va)natiy
N
N
N
N
N
N
N
N
N
N
Adj
f.(s) abl. -
f.(s) abl. -i
f.(s) dat. -
f.(s) dat. -i
f.(s) gen. -
f.(s) gen. -i
f.(s) instr. -
f.(s) instr. -i
f.(s) loc. -
f.(s) loc. -i
f.(s) gen. -mantu / vantu
from
from
for, to
for, to
of
of
by, with, through
by, with, through
in, on, at
in, on, at
of
7
6
7
6
7
6
7
6
7
6
17
N
N
N
N
N
N
N
N
N
N
N
N
N
N
N
f.(s) abl. -u
f.(s) abl. -u/ar
f.(s) dat. -u
f.(s) dat. -u/ar
f.(s) gen. -u
f.(s) gen. -u/ar
f.(s) instr. -u
f.(s) intr. -u/ar
f.(s) loc. -u
f.(s) loc. -u/ar
f.(s) abl. -
f.(s) dat. -
f.(s) gen. -
f.(s) instr. -
f.(s) loc. -
from
from
for, to
for, to
of
of
by, with, through
by, with, through
in, on, at
in, on, at
from
for, to
of
by, with, through
in, on, at
11
15
11
15
11
15
11
15
11
15
12
12
12
12
12
(u)y
(u)y
(u)y
(u)y
(u)y
(u)y
(u)y
(u)y
(u)y
(u)y
uy
uy
uy
uy
uy
33
135
ENDING
TYPE
USAGE
CHART #
-ee
e
e
e
e
e
(ma/va)nte
(ma/va)nte
(ma/va)nte
N
N
N
N
N
N
Adj
Adj
Adj
m.(p) acc. -a
n.(p) acc. -a
f.(s) voc. -
f.(s) voc. -u/ar
m.(s) loc. -a
n.(s) loc. -a
m.(p) acc. -mantu / vantu
m.(s) loc. -mantu / vantu
n.(s) loc. -mantu / vantu
<direct object>
<direct object>
O
O
in, on, at
in, on, at
<direct object>
in, on, at
in, on, at
1
3
2
15
1
3
16
16
18
-i(i)
(i)
(i)
(i)
(i)
(i)
(+/- suf. a-) i
(+/- suf. a-) i
()hi
()hi
hi
()bhi
()bhi
ebhi
ebhi
(ma/va)ntebhi
(ma/va)ntebhi
(ma/va)ntebhi
(ma/va)ntebhi
()bhi
()bhi
bhi
136
N
N
N
N
N
N
V
V
f.(s) nom. -i
m.(s) nom. -i
n.(s) nom. -i
n.(s) voc. -i
m.(s) voc. -i
f.(s) voc. -i
3rd per. (s) past tense -a / -na
2nd per. (s) past tense -a / -na
<subject>
<subject>
<subject>
O
O
O
6
4
8
8
4
6
30
30
N
N
Imp
N
N
N
N
Adj
Adj
Adj
Adj
f.(p) abl. -
f.(p) instr. -
2nd per. (s) command,wish
f.(p) abl. - (old)
f.(p) instr. - (old)
m.(p) abl. -a (old)
m.(p) instr. -a (old)
m.(p) abl. -mantu / vantu (old)
n.(p) abl. -mantu / vantu (old)
m.(p) instr. -mantu / vantu (old)
n.(p) instr. -mantu / vantu (old)
from
by, with, through
let -you- do s/t
from
by, with, through
from
by, with, through
from
from
by, with, through
by, with, through
2
2
24
2
2
1
1
16
18
16
18
N
N
N
m.(p) instr. - (old)

m.(p) abl. - (old)
f.(p) abl. - (old)
by, with, through

from
from
5
5
7
Chart
ENDING
bhi
bhi
bhi
bhi
bhi
bhi
bhi
(ma/va)ntbhi
(ma/va)ntbhi
()bhi
()bhi
()bhi
()bhi
bhi
bhi
bhi
bhi
bhi
bhi
ehi
ehi
ehi
(ma/va)ntehi
(ma/va)ntehi
(ma/va)ntehi
(ma/va)ntehi
(ar)ehi
(ar)ehi
rehi
rehi
()hi
()hi
hi
hi
hi
hi
hi
hi
hi
hi
TYPE
USAGE
CHART #
N
N
N
N
N
N
N
Adj
Adj
f.(p) abl. -i (old)

n.(p) abl. -i (old)
m.(p) abl. -i (old)
f.(p) instr. -i (old)
m.(p) instr. -i (old)
n.(p) instr. -i (old)
f.(p) abl. -mantu / vantu (old)
f.(p) intstr. -mantu / vantu (old)
from
from
from
by, with, through
by, with, through
by, with, through
by, with, through
from
by, with, through
6
8
4
7
6
4
8
17
17
N
N
N
N
N
N
N
N
N
N
m.(p) instr. - (old)

f.(p) abl. - (old)
m.(p) abl. - (old)
n.(p) instr. -u (old)
m.(p) instr. -u (old)
f.(p) instr. -u (old)
m.(p) abl. -u (old)
n.(p) abl. -u (old)
f.(p) abl. -u (old)
by, with, through

by, with, through
from
from
by, with, through
by, with, through
by, with, through
from
from
from
10
12
12
10
13
9
11
9
13
11
N
N
N
Adj
Adj
Adj
Adj
N
N
N
N
m.(p) instr. -a
n.(p) abl. -a
m.(p) abl. -a
m.(p) instr. -mantu / vantu
n.(p) instr. -mantu / vantu
m.(p) abl. -mantu / vantu
n.(p) abl. -mantu / vantu
f.(p) intr. -u/ar
f.(p) abl. -u/ar
m.(p) intr. -u/ar
m.(p) abl. -u/ar
by, with, through

from
from
by, with, through
by, with, through
from
from
by, with, through
from
by, with, through
from
1
3
1
16
18
16
18
15
15
14
14
N
N
N
N
N
N
N
N
N
N
m.(p) instr. -
m.(p) abl. -
f.(p) instr. -
f.(p) instr. -i
m.(p) instr. -i
n.(p) instr. -i
f.(p) abl. -
f.(p) abl. -i
m.(p) abl. -i
n.(p) abl. -i
by, with, through

from
by, with, through
by, with, through
by, with, through
by, with, through
from
from
from
from
5
5
7
6
4
8
7
6
4
8
33
137
ENDING
USAGE
CHART #
(ma/va)nthi
(ma/va)nthi
Adj
Adj
f.(p) instr. -mantu / vantu

f.(p) abl. -mantu / vantu
by, with, through

from
17
17
(a)mhi
(a)mhi
(ma/va)ntamhi
(ma/va)ntamhi
N
N
Adj
Adj
m.(s) loc. -a
n.(s) loc. -a
in, on, at
in, on, at
in, on, at
in, on, at
1
3
16
18
(i)mhi
(i)mhi
imhi
N
N
N
m.(s) loc. -i
n.(s) loc. -i
m.(s) loc. -
in, on, at
in, on, at
in, on, at
4
8
5
(u)mhi
(u)mhi
umhi
N
N
N
m.(s) loc. -u
n.(s) loc. -u
m.(s) loc. -
in, on, at
in, on, at
in, on, at
9
13
10
()hi
()hi
()hi
()hi
hi
hi
hi
hi
hi
hi
hi
hi
hi
hi
N
N
N
N
N
N
N
N
N
N
N
N
N
N
f.(p) instr. -
m.(p) instr. -
m.(p) abl. -
f.(p) abl. -
f.(p) instr. -u
f.(p) intr. -u/ar
m.(p) instr. -u
m.(p) intr. -u/ar
n.(p) instr. -u
f.(p) abl. -u
f.(p) abl. -u/ar
m.(p) abl. -u
m.(p) abl. -u/ar
n.(p) abl. -u
by, with, through

by, with, through
from
from
by, with, through
by, with, through
by, with, through
by, with, through
by, with, through
from
from
from
from
from
12
10
10
12
11
15
9
14
13
11
15
9
14
13
Imp
V
V
V
V
V
V
1st per. (s) command ,wish

1st per. (s) present active -a
1st per. (s) present active -
1st per. (s) futr. tense
1st per. (s) present active aya
1st per. (s) potential mood
1st per. (s) present active -e
let me do s/t


I will do s/t

if I would...

24
21
21
29
21
28
21
N
N
N
N
n.(p) voc. -a
n.(p) acc. -a
n.(p) nom. -a
n.(p) instr. -a
O
<direct object>
<subject>
by, with, through
mi
mi
()mi
(+/- i-)ssmi
(ay)mi
eyymi
(e)mi
ni
ni
ni
ni
138
TYPE
3
3
3
3
Chart
ENDING
TYPE
USAGE
CHART #
(ma/va)ntni
(ma/va)ntni
ini
ni
ni
ni
(i)ni
ni
ni
ni
Adj
Adj
N
N
N
N
N
N
N
N
n.(p) acc. -mantu / vantu

n.(p) nom. -mantu / vantu
m.(s) loc. -
n.(p) voc. -i
n.(p) acc. -i
n.(p) nom. -i
n.(s) loc. -i
n.(p) acc. -u
n.(p) nom. -u
n.(p) voc. -u
<direct object>
<subject>
in, on, at
O
<direct object>
<subject>
in, on, at
<direct object>
<subject>
O
18
18
5
8
8
8
8
13
13
13
(a)nti
()nti
(ma/va)nti
(ma/va)nti
(+/- i-)ssanti
(aya)nti
(e)nti
V
V
Adj
Adj
V
V
V
3rd per. (p) present active -a

3rd per. (p) present active -
f.(p) voc. -mantu / vantu
f.(s) voc. -mantu / vantu
3rd per. (p) futr. tense
3rd per. (p) present active aya
3rd per. (p) present active -e
<they do s/t >

<they do s/t >
O
O
they will do s/t
<they do s/t >
<they do s/t >
21
21
17
17
29
21
21
(ar)i
(ar)i
N
N
f.(s) loc. -u/ar

m.(s) loc. -u/ar
in, on, at
in, on, at
15
14
(a)si
(+/- i-)ssasi
(aya)si
()si
eyysi
(e)si
(e)si
(e)si
V
V
V
V
V
V
V
V
2nd per. (s) present active -a

2nd per. (s) futr. tense
2nd per. (s) present active aya
2nd per. (s) present active-
2nd per. (s) potential mood
2nd per. (s) present active -e
2nd per. (s) past tense -e
3rd per. (s) past tense -e
<you do s/t >

you will do s/t
<you do s/t >
<you do s/t >
if you would...
<you do s/t >
21
29
21
21
28
21
30
30
(a)ti
(ma/va)ti
(ma/va)ti
(+/- i-)ssati
aya(ti)
(aya)ti
paya(ti)
paya(ti)
()ti
e(ti)
(e)ti
ape(ti)
V
Adj
Adj
V
V
V
V
V
V
V
V
V
3rd per. (s) present active-a

3rd per. (s) futr. tense
causative verb
3rd per. (s) present active -aya
causative verb -e / -aya
causative verb
3rd per. (s) present active -
causative verb
3rd per. (s) present active -e
causative verb
<he does s/t >

in, on, at
in, on, at
he will do s/t
<made s/o do s/t>
<he does s/t >
<made s/o do s/t>
<made s/o do s/t>
<he does s/t >
<made s/o do s/t>
<he does s/t >
<made s/o do s/t>
21
16
18
29
25
21
25
25
21
25
21
25
33
139
ENDING
TYPE
USAGE
<made s/o do s/t>
pe(ti)
causative verb -e / -aya
ayi
3rd per. (s) past tense -e
CHART #
25
30
-()
()
()
()
()
(ma/va)t
nt
(ma/va)nt
(ma/va)nt
N
N
N
N
N
N
N
N
N
N
N
N
N
N
N
N
N
N
N
Adj
V
Adj
Adj
m.(p) acc. -
m.(p) nom. -
m.(s) nom. -
m.(p) voc. -
m.(s) voc. -
f.(p) acc. -
f.(p) acc. -i
m.(p) acc. -i
n.(p) acc. -i
f.(p) nom. -
n.(p) nom. -i
f.(p) nom. -i
f.(s) nom. -
m.(p) nom. -i
n.(p) voc. -i
f.(p) voc. -
f.(p) voc. -i
f.(s) voc. -
m.(p) voc. -i
f.(s) nom. -mantu / vantu
f. pres. part.
f.(p) acc. -mantu / vantu
f.(p) nom. -mantu / vantu
<direct object>
<subject>
<subject>
O
O
<direct object>
<direct object>
<direct object>
<direct object>
<subject>
<subject>
<subject>
<subject>
<subject>
O
O
O
O
O
<subject>
- ing
<direct object>
<subject>
5
5
5
5
5
7
6
4
8
7
8
6
7
4
8
7
6
7
4
17
26
17
17
--
140
a
(a)
(a)
(a)
N
N
N
N
f.(s) acc. -
m.(s) acc. -a
n.(s) acc. -a
n.(s) nom. -a
<direct object>
<direct object>
<direct object>
<subject>
2
1
3
3
()na
f.(p) dat. -
for, to
Chart
ENDING
TYPE
USAGE
CHART #
()na
na
na
na
na
na
na
rna
rna
rna
rna
(ma/va)ntna
(ma/va)ntna
(ma/va)ntna
(ma/va)ntna
N
N
N
N
N
N
N
N
N
N
N
Adj
Adj
Adj
Adj
f.(p) gen. -
f.(p) dat. -u/ar
m.(p) dat. -a
n.(p) dat. -a
f.(p) gen. -u/ar
m.(p) gen. -a
n.(p) gen. -a
f.(p) dat. -u/ar
f.(p) gen. -u/ar
m.(p) dat. -u/ar
m.(p) gen. -u/ar
m.(p) dat. -mantu / vantu
n.(p) dat. -mantu / vantu
m.(p) gen. -mantu / vantu
n.(p) gen. -mantu / vantu
of
for, to
for, to
for, to
of
of
of
for, to
of
for, to
of
for, to
for, to
of
of
2
15
1
3
15
1
3
15
15
14
14
16
18
16
18
()na
ina
na
na
na
na
na
na
na
na
na
(ma/va)ntna
(ma/va)ntna
N
N
N
N
N
N
N
N
N
N
N
Adj
Adj
m.(p) gen. -
m.(s) acc. -
f.(p) dat. -
f.(p) dat. -i
m.(p) dat. -
m.(p) dat. -i
n.(p) dat. -i
f.(p) gen. -
f.(p) gen. -i
m.(p) gen. -i
n.(p) gen. -i
f.(p) dat. -mantu / vantu
f.(p) gen. -mantu / vantu
of
<direct object>
for, to
for, to
for, to
for, to
for, to
of
of
of
of
for, to
of
5
5
7
6
5
4
8
7
6
4
8
17
17
N
N
N
N
N
N
N
N
N
N
N
N
N
m.(p) gen. -u
m.(p) gen. -
f.(p) dat. -
m.(p) dat. -
f.(p) gen. -
m.(p) gen. -
f.(p) dat. -u/ar
f.(p) dat. -u
m.(p) dat. -u
m.(p) dat. -u/ar
n.(p) dat. -u
f.(p) gen. -u
f.(p) gen. -u/ar
of
of
for, to
for, to
of
of
for, to
for, to
for, to
for, to
for, to
of
of
9
10
12
10
12
10
15
11
9
14
13
11
15
(u)nna
unna
()na
()na
()na
()na
na
na
na
na
na
na
na
33
141
ENDING
142
TYPE
USAGE
CHART #
na
na
na
N
N
N
m.(p) gen. -u
m.(p) gen. -u/ar
n.(p) gen. -u
of
of
of
9
14
13
(ar)a
ra
N
N
f.(s) acc -u/ar

m.(s) acc -u/ar
<direct object>
<direct object>
15
14
(ma/va)ta
(ma/va)ta
(ma/va)ta
(ma/va)ta
(ma/va)nta
(ma/va)nta
(ma/va)nta
Adj
Adj
Adj
Adj
Adj
Adj
Adj
m.(p) dat. -mantu / vantu

n.(p) dat. -mantu / vantu
m.(p) gen. -mantu / vantu
n.(p) gen. -mantu / vantu
m.(s) acc. -mantu / vantu
n.(s) acc. -mantu / vantu
n.(s) nom. -mantu / vantu
for, to
for, to
of
of
<direct object>
<direct object>
<subject>
16
18
16
18
16
18
18
()ya
(i)ya
(i)ya
(ma/va)ntiya
(u)ya
(u)ya
uya
eyya
N
N
N
Adj
N
N
N
V
f.(s) loc. -
f.(s) loc. -
f.(s) loc. -i
f.(s) loc. -mantu / vantu
f.(s) loc. -u
f.(s) loc. -u/ar
f.(s) loc. -
1st per. (s) potential mood
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
if I would...
2
7
6
17
11
15
12
28
(i)
(i)
(i)
(i)
i
(a)smi
(a)smi
(ma/va)ntasmi
(ma/va)ntasmi
(i)smi
(i)smi
ismi
(u)smi
(u)smi
usmi
N
N
N
N
N
N
N
Adj
Adj
N
N
N
N
N
N
f.(s) acc. -
f.(s) acc. -i
m.(s) acc. -i
n.(s) acc. -i
m.(s) acc. -
m.(s) loc. -a
n.(s) loc. -a
m.(s) loc. -i
n.(s) loc. -i
m.(s) loc. -
m.(s) loc. -u
n.(s) loc. -u
m.(s) loc. -
<direct object>
<direct object>
<direct object>
<direct object>
<direct object>
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
7
6
4
8
5
1
3
16
18
4
8
5
9
13
10
(e)si
(ma/va)nti
ayi
V
Adj
V
1st per. (s) past tense -e

f.(s) acc. -mantu / vantu
1st per. (s) past tense -e
<direct object>
30
17
30
Chart
ENDING
(u)
(u)
(u)
(u)
u
u
(e)su
tu
eyyu
TYPE
N
N
N
N
N
N
V
V
V
USAGE
n.(s) nom. -u
f.(s) acc. -u
m.(s) acc. -u
n.(s) acc. -u
f.(s) acc. -
m.(s) acc. -
3rd per. (p) past tense -e
infinitive
3rd per. (p) potential mood
<subject>
<direct object>
<direct object>
<direct object>
<direct object>
<direct object>
<to do s/t >
if they would...
CHART #
33
13
11
9
13
12
10
30
23
28
-oo
o
N
N
m.(s) nom. -a
m.(s) voc. -a
<subject>
O
1
1
(i)no
()no
(i)no
(i)no
()no
(i)no
ino
ino
ino
(u)no
(u)no
(u)no
(u)no
(u)no
(u)no
uno
uno
uno
uno
uno
N
N
N
N
N
N
N
N
N
N
N
N
N
N
N
N
N
N
N
N
m.(s) gen. -i
m.(s) gen. -
n.(s) gen. -i
m.(s) dat. -i
m.(s) dat. -
n.(s) dat. -i
m.(p) acc. -
m.(p) nom. -
m.(p) voc. -
m.(s) dat. -u
m.(s) dat. -u/ar
m.(s) gen. -u
m.(s) gen. -u/ar
n.(s) dat. -u
n.(s) gen. -u
m.(p) acc. -
m.(p) nom. -
m.(p) voc. -
m.(s) dat. -
m.(s) gen. -
of
of
of
for, to
for, to
for, to
<direct object>
<subject>
O
for, to
for, to
of
of
for, to
of
<direct object>
<subject>
O
for, to
of
4
5
8
4
5
8
5
5
5
9
14
9
14
13
13
10
10
10
10
10
(ar)o
(ar)o
(ar)o
N
N
N
f.(p) acc -u/ar

f.(p) nom. -u/ar
f.(p) voc. -u/ar
<direct object>
<subject>
O
15
15
15
ro
m.(p) acc -u/ar
<direct object>
14
143
ENDING
TYPE
USAGE
N
N
m.(p) nom. -u/ar

m.(p) voc. -u/ar
<subject>
O
14
14
ato
(ma/va)to
(ma/va)to
(ma/va)to
(ma/va)to
Adj
Adj
Adj
Adj
gen / dat.
m.(s) dat. -mantu / vantu
m.(s) gen. -mantu / vantu
n.(s) dat. -mantu / vantu
n.(s) gen. -mantu / vantu
of/for
for, to
of
for, to
of
16
16
18
18
anto
(ma/va)nto
(ma/va)nto
(ma/va)nto
(ma/va)nto
(ma/va)nto
Adj
Adj
Adj
Adj
Adj
pres. part. nom. (s)

m.(p) acc. -mantu / vantu
m.(p) nom. -mantu / vantu
m.(p) voc. -mantu / vantu
m.(s) nom. -mantu / vantu
n.(p) voc. -mantu / vantu
<direct object>
<subject>
O
<subject>
O
16
16
16
16
18
avo
avo
avo
N
N
N
m.(p) acc. -u
m.(p) nom. -u
m.(p) voc. -u
<direct object>
<subject>
O
9
9
9
ayo
ayo
ayo
()yo
()yo
()yo
N
N
N
N
N
N
m.(p) acc. -i
m.(p) nom. -i
m.(p) voc. -i
f.(p) acc. -
f.(p) nom. -
f.(p) voc. -
<direct object>
<subject>
O
<direct object>
<subject>
O
4
4
4
2
2
2
N
N
N
N
N
N
Adj
Adj
Adj
f.(p) acc. -
f.(p) acc. -i
f.(p) nom. -
f.(p) nom. -i
f.(p) voc. -
f.(p) voc. -i
f.(p) acc. -mantu / vantu
f.(p) voc. -mantu / vantu
f.(p) nom. -mantu / vantu
<direct object>
<direct object>
<subject>
<subject>
O
O
<direct object>
O
<subject>
7
6
7
6
7
6
17
17
17
N
N
N
N
N
N
f.(p) acc. -u
f.(p) nom. -u
f.(p) voc. -u
f.(p) acc. -
f.(p) nom. -
f.(p) voc. -
<direct object>
<subject>
O
<direct object>
<subject>
O
11
11
11
12
12
12
ro
ro
(i)yo
(i)yo
(i)yo
(i)yo
(i)yo
(i)yo
(ma/va)ntiyo
(ma/va)ntiyo
(ma/va)ntyo
(u)yo
(u)yo
(u)yo
uyo
uyo
uyo
144
CHART #
Chart
ENDING
TYPE
USAGE
CHART #
33
-u(u)
(u)
(u)
(u)
(u)
(u)
(u)
(u)
(u)
(u)
u
N
N
N
N
N
N
N
N
N
N
N
f.(s) dat. -u/ar

f.(s) gen. -u/ar
f.(s) nom. -u
f.(s) voc. -u
m.(s) dat. -u/ar
m.(s) gen. -u/ar
m.(s) nom. -u
m.(s) voc. -u
n.(s) nom. -u
n.(s) voc. -u
f.(s) voc. -
for, to
of
<subject>
O
for, to
of
<subject>
O
<subject>
O
O
15
15
11
11
14
14
9
9
13
13
12
tu
antu
()su
esu
esu
esu
esu
(ma/va)ntesu
(ma/va)ntesu
Imp
Imp
N
N
N
N
N
Adj
Adj
3rd per. (s) command,wish

3rd per. (p) command ,wish
f.(p) loc. -
f.(p) loc. -u/ar
m.(p) loc. -a
m.(p) loc. -u/ar
n.(p) loc. -a
m.(p) loc. -mantu / vantu
n.(p) loc. -mantu / vantu
let him do s/t

let them do s/t
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
24
24
2
15
1
14
3
16
18
()su
su
su
su
su
(ma/va)ntsu
N
N
N
N
N
Adj
m.(p) loc. -
m.(p) loc. -i
n.(p) loc. -i
f.(p) loc. -
f.(p) loc. -i
f.(p) loc. -mantu / vantu
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
5
4
8
7
6
17
(+/- suf. a-)isu

ayisu
V
V
3rd per. (p) past tense -a / -na

3rd per. (p) past tense -e
()su
()su
su
su
su
su
su
N
N
N
N
N
N
N
f.(p) loc. -
m.(p) loc. -
f.(p) loc. -u
f.(p) loc. -u/ar
m.(p) loc. -u
m.(p) loc. -u/ar
n.(p) loc. -u
30
30
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
in, on, at
12
10
11
15
9
14
13
145
ENDING
TYPE
USAGE
CHART #
-()
()
()
()
()
()
146
N
N
N
N
N
N
N
N
N
N
N
N
N
N
N
f.(s) nom. -
m.(s) nom. -
m.(p) nom. -
m.(p) acc. -
m.(p) voc. -
m.(s) voc. -
f.(p) nom. -u
m.(p) nom. -u
n.(p) nom. -u
f.(p) acc. -u
m.(p) acc. -u
n.(p) acc. -u
f.(p) voc. -u
m.(p) voc. -u
n.(p) voc. -u
<subject>
<subject>
<subject>
<direct object>
O
O
<subject>
<subject>
<subject>
<direct object>
<direct object>
<direct object>
O
O
O
12
10
10
10
10
10
11
9
13
11
9
13
11
9
13
Glossary
a
e
o
k
kh
g
gh
c
ch
j
jh
-aa - (negative prefix)

akaraa - (a + karaa + a)
abstain
aklika - (a + klika) not delayed,
immediate, in this world (o*)
akkhta(r) - a speaker, preacher,
storyteller (o*)
ag - (gam) to go (ata*)
ajjhag - (adhi + ag; 3rd per.
sing. pret. of adhigacchati) he
came to, got to, found, obtained, experienced
ajali - extending, stretching forth
aha - eight
aha-kalpa - smallest indivisible
unit of matter, composed of
the four elements (earth, fire
water, air) and their characteristics.
ahagika - (aha + angika)
eightfold (o*)
att - past, gone by
att - soul
adhi - denoting movement towards a definite end or goal;
up to, over, toward, to, on
adhihna - (adhi + sth) strong
determination; decision,
resolution; apply oneself to; to
concentrate or fix ones
attention on; resolution; one
of the ten pram
an - (form of the negative prefix
a-)
ana - (negative prefix)
anatt - (an + att) non self,
egoless, without essence,
without substance; one of the
three basic characteristics:
anatt, anicca, dukkha. See
lakkhaa.
anapyin - (an + apya +

in*) __________
__________ __________
angata - (an + gata) not
come yet, i.e. future (*)
angmin - (an + + gmin)
one who does not return,
a never returner
anicca - (a + nicca) impermanent, ephemeral, changing; one of the three basic
characteristics: anatt,
anicca, dukkha. See
lakkhaa.
anibbisa - not finding;
incessantly, without
stopping
anu - (anv - before a vowel)
along
anuttara - (an + uttara)
nothing higher, without
superior (a, o*)
anuloma - (anu + loma) with
the hair or grain, in
natural order
anusaya - the persistence of a
dormant or latent (bad)
tendency, disposition
aneka - (an + eka) many;
countless
angika - consisting of parts
anveti - (anu + eti) to follow,
approach, go with
apa - (prefix) away from, off
(ya*)
apya - going away, separation, loss. See apa.
abhi - (prefix) taking possession, mastering
147
t
th
d
dh
n
p
ph
b
bh
m
y
r
l
v
s
h
To Do
karoti (root = k)
GERUND
katv
INFINITIVE
ktum
S
P
3rd karoti karonti
2nd karosi karotha
1st karomi karoma
abhijjh - (abhi + jhyati) covetousness; similar to lobha

abhijjhvypda - (abhi + jhyati
+ vypda) ill will, desire to
injure; covetousness; aversion
arahati - worthy of, deserving, to
merit (o*)
arahatta - final and absolute
emancipation
arahant/arahat - liberated being;
one who has destroyed all his
mental impurities; one who
has attained nibbna, worthy
of, deserving; a fully enlightened person. See buddha;
arahati (a*)
ariya - noble, saintly person,
distinguished, of high birth
(ariyan clan). One who has
purified his mind to the point
that he has experienced the
ultimate reality (nibbna).
There are four levels of ariya:
sotpanna, sakadgmi,
angami, arahant (o*)
arpa - (a + rpa) without form or
body, incorporeal
avijj - (a + vijj) ignorance,
illusion. Synonymous to
moha. See paicca
samuppda. (ya*)
asi - second person singular
present of atthi: thou art, you
are
asesa - (a + sesa) without a
remainder, not leaving a
remnant
asoka - (a + soka) free from
sorrow (a*)
aha - me, I; for several days;
exclamation of surprise
- - (prefix) to; towards

gmin - ( + gama) returning,
one who returns
148
cra - ( + car) practice, right

conduct (aa*)
jva - livelihood, mode of living
tappa - ardor, keen endeavor
(a*)
npna - inhaled and exhaled
breath; respiration
npana-sati - awareness of
respiration
patti - he enters
panna - (pp. of patti) he entered
ysa -trouble, sorrow
huna - giving oblations and
sacrificing ( eyya, eyyo*)
huneyya - ( + huna + eyya)
venerable, worthy of worship
-iiti / ti - thus, in this way

indo - a chief among
indriya - mastery; ruling or
controlling principle, belonging to the ruler (, ni*)
imya - feminine singular instrumental, ablative, dative and
genitive form of demonstrative pronoun aya: by, with,
through, from, to, of this
iva - like, as
-uuju/ujju - straight, direct, honest

ujupaipanna - (uju + paipanna)
living uprightly (o*)
uttara - higher, high, superior
udaya -arising, growth; increment,
increase
udara - stomach, abdomen
(neuter)
uddhacca - agitation, over-balancing, excitement; wavering;
distraction, flurry
uddhacca-kukkucca - agitation
e
o
k
kh
g
gh
c
ch
j
jh
t
th
d
dh
n
p
ph
b
bh
m
y
r
l
v
s
h
upa - (prefix denoting nearness or

closeness to touch with the
idea of approach from below
or rest on) on, on top, upon;
up, by
upasampad - (upa + sa + pad)
performing, taking, acquiring,
obtaining, undertaking;
updna - clinging; attachment;
substratum by means of which
an active process is kept alive,
fuel, supply (a*)
upya - (upa + i) approach,
means, expedient
upysa -(upa + ysa) trouble,
turbulence, unrest, unsettled
condition; despair, agony (*)
upekkh/upekh - (upa + ik)
equanimity ; zero point
between joy and sorrow, a
pram; an indriy
uppajjita(r) - (from uppajjati) to
come out, to arise, to be
produced, to be born or
reborn, to come into existence
(tv*)
uppda - (ud + pad) appearance,
arising; coming into existence, birth
uppdavaya - (uppda + vaya) the
arising and passing away
-eeka - one, alone

ekaggat - (eka + gat)
__________ __________
etassa - - of this (genative)
eta - this is
eti - he goes
eva -so, even, just
evam/eva - so, thus, in this way
(either referring to what
precedes or the following)
esa - (etad) this
ehi - come, come here (invitation)
-oopanayika - leading to (o*)
-kkaha - bad, useless, of no value;

a piece of stick used for
building huts
kaha - stick, piece of wood
(neuter)
kahamudara - (kaha +
udara) __________
__________
katvna - absolutive of karoti:
having done, made
kamp - to shake
kampati - (kamp + ati*) to shake,
tremble, waver
kamma - action, deed, doing;
specifically an action performed by oneself that will
have an effect on ones future;
originally building, weaving,
plaiting
kammanta - (kamma + anta*)
physical action
karaa - doing, making, causing,
producing
karaya - (karoti) ought to be
done; done; undone; overcome; one who still has
something left to perform
(yo*)
karoti - to form; to build
kal - a small fraction of a whole,
generally the 1st part; one
infinitesimal part
kalpa - anything that comprises a
number of things of the same
kind; a bundle, bunch; sheaf; a
row, multitude
kma - desire; pleasure giving; an
object of sensual enjoyment
Pronunciation
Chart
a = u - luck
= a - bark
i = i - mint
= ee - see
u = u - put
= u - pool
k = k - key
g = g - get
= ng - singer
c = ch - church
j = j - juice
= n - signor
= t - too
= d - dip
= n - next
t = t - tiny
d = th - then
n = n - now
p = p - lip
b = b - but
m = m - my
y = y - yes
r = r - rat
l = l - light
= l - rl
v = w - way (or)
v = v - vine
s = s - sit
h = h - hi
= ng - singer
Retroflex
Dental
149
eka
dvi
ti
cattri
paca
cha()
satta
aha
nava
dasa
=
=
=
=
=
=
=
=
=
=
1
2
3
4
5
6
7
8
9
10
kmacchanda - (kma + chanda)

craving; excitement of sensual
pleasure, sensuous desire,
sensuality
kya - body; group, heap, collection, aggregate
kyagat - (kya + gat) relating
to the body
klika - belonging to time, in
time, slowly, delayed, gradual
khasi - second person singular
future tense of verb karoti in
contracted form rather than
the regular karissasi: you will
do, make
kicca - that which ought to be
done; duty, obligation
kiccha - difficult to obtain, hard,
troublesome (a*)
kilesa - stain, soil, impurity,
affliction
ku - ( stem of interrog. pron. ka)
where?, whiter?, whence?
kukkucca - (ku + kicca) misconduct, bad character, remorse,
worry; doing wrong
ka - prominence, point
kusala - wholesome, beneficial;
clever; skillful; meritorious
(assa*)
khetta -field, territory, country,
jurisdiction
kevala - alone; to live in celibacy;
complete, entire, whole
(assa*)
- kh khanti - forbearance; patience;

forgiveness; a pram
khandha/khandha - aggregate;
bulk; mass (gross) substance;
group. The five aggregates
are: rpa, vina, sa,
vedan, sakhra (*)
150
khaya - extinction; waste, destruction, consumption; decay,

ruin, loss (a*)
khayamajjhag - (khaya +
ajjhag) __________
__________
kha - destroyed, exhausted,
removed, wasted, gone;
without (a*)
khema - place of security, shelter,
tranquillity, home of peace,
the Serene (a*)
-ggacchati - go
gata/gat -(of gacchati) gone,
gone away, arrived at, directed
to (, a*)
gabbhin - pregnant; ungirdded
(y*)
gama - going before, preceding,
going, able to go; going to,
leading to
gaha - house
gahakraka - house builder (a*)
gahaka - (gaha + ka ) ridgepole of house (a*)
gavesati - to seek; to search for,
strive after (anto*)
geha - a dwelling, hut, house
(a*)
-cca - and; and then; now then; ever,

whoever, whatever
cakka - wheel; to turn around; that
which is continuously turning
(a*)
cattri - four
caraa - acting; behavior; good
conduct; accomplished in
right behavior
cikicchati -to reflect, think over,
intend, aim
e
o
k
kh
g
gh
c
ch
j
jh
t
th
d
dh
n
p
ph
b
bh
m
y
r
l
v
s
h
citta - mind, mental status; to

shine; to be bright; beautiful
(assa, a*)
cint - the act of thinking,
thought; truth
ce - if, even if
- ch chanda - impulse, excitement;

intention, resolution, will;
desire for, wish for, delight in.
See kmacchanda.
chy - shadow; shade
-jjana - a creature, living being; an

individual
janakya - (jana + kya) a body or
group of people
jaya - vanquishing, overcoming,
victory
jayamagalni - (jaya + magala
+ ni*) __________
__________ __________
jar - old age; decay, decrepitude
jarmaraa - (jar + maraa)
__________ __________
jti - existence; birth; rebirth;
possibility of rebirth; a new
life
jita - conquered, subdued, mastered (v*)
jinti /jayati - to have, power to
conquer
- jh jhyati - to burn, to be on fire; to

be consumed, to waste away,
to dry up
jhyin - pondering over; meditative; self-concentrated (o*)
-ya - knowledge, intelligence,

insight, conviction, recognition
yapaipanna - (ya +
paipanna) insight by practicing ( o*)
-tta - (place + time) this, that, just

this, even this (a*)
tah - craving/aversion, hunger,
lit. thirst. Buddha identified
tah as the cause of suffering
in his first sermon, in paiccasauppda, he explained that
tah originates as a reaction
to bodily sensations. (na*)
tathgata - an enlightened person;
an arahant; he who has won
through the truth
tato - from this; in this; form of
3rd per. masc. personal pronoun
tassa - form of 3rd per. masc.
personal pronoun
ti - thus; base of number three
tu - however, but
tumhe - you; 2nd person pl.
pronoun
te - to you - dative singular of
tvam ; second base of number
three
teja - radiance, effulgence, splendor, glory, energy, strength,
power, to be sharp, sharpness,
flame (as*)
tesa - form of 3rd per. masc.
personal pronoun
151
- th -
rga - lust
dosa - anger
moha - delusion
thna - to congeal, to become

hard; stiffness, obduracy,
stolidity, indifference
thna-middha - sluggishness,
sloth, drowsiness, stolidity,
torpor of mind or body; two
of the five nvara
-ddakkhi - offering; a gift; fee

dakkhieyya - one worthy of a
dakkhi (o*)
dasa - the number ten
dna - charity, generosity, donation, giving, dealing out, gift;
one of the ten pram
dihi - view; belief; dogma
diho - masculine singular past
participle of dassati: seen,
visible
dihosi - (diho + asi*)
__________ __________
dukkha - physical pain, unpleasantness, unsatisfactoriness,
painful, causing misery; one
of the three basic characteristics: anatt, anicca, dukkha.
See lakkhaa.
dukkhakkhandhassa - (dukkha +
khandha + assa*)
dukkhamanveti - (dukkha + a +
anveti) __________
__________ __________
duha - spoilt, corrupt; bad,
malignant, wicked
duhavacana - (duha + vaca +
ana*) __________
__________ __________
deva - to shine, belongs to the sky
devati - to lament
domanassa - distress, mental pain,
dejection, misery
152
domanassupys (domanassa +
upys ) __________
__________
dosa - aversion; one of the three
principal mental defilements
which are the root causes of
all other mental impurities and
hence suffering: moha, rga,
dosa
- dh dhamma - that which forms a

foundation and supports; the
cosmic law; the law of liberation, i.e. the teaching of an
enlightened person; the
nature, natural law (, a, ehi,
ino, o*)
dhammadna - (dhamma +
dna) the gift of dhamma
(a*)
dhammnudhamma - (dhamma +
nu + dhamma) __________
__________ __________
dhtu - element; natural condition,
property
-nna - not; neither nor

na - him; personal pronoun,
third person singular accusative (for all genders) and third
person singular nominative
(for neuter)
natthi - there is not
namo - (nma + o*) name
nava - nine; new, fresh, unsoiled,
clean (a*)
nma - mind; the four immaterial
factors of an individual
nmarpa - (nma + rpa) mind
matter; individuality, the
mental physical continuum
(a*)
e
o
k
kh
g
gh
c
ch
j
jh
t
th
d
dh
n
p
ph
b
bh
m
y
r
l
v
s
h
ni / nis -(base prefix) low; down;

downward motion, down into
nicca - constant, continuous,
permanent (a*)
niccam kyagatsati - (nicca+
kya+ gat+ sati)having
constant mindfulness relating
to the body
nibbna - extinction, freedom
from suffering; the ultimate
reality; the unconditioned; the
dying out in the heart of the
threefold fire: (rga, dosa,
moha); freedom from rebirth
altogether
nirujjhati - to be broken up,
dissolved, destroyed; cease,
die, eradicated (anti*)
nirodha - cessation, eradication,
oppression, suppression,
destruction, annihilation (,
o*)
nvraa - obstacle, hindrance;
warding off, keeping back,
preventing. The five hindrances to mental development are: kmacchanda,
vypda, thna-middha,
uddhacca-kukkucca,
vicikicch. (*)
nu - of time = now; then, now
nekkhamma - giving up the world
and leading a holy life; renunciation of, or emancipation
from worldliness, freedom
from lust, craving, desires;
renunciation; a pram (a*)
-ppaccatta - separately, individually,

singly, by ones self, in ones
own heart (a*)
paccaya - because of; the cause;
resting on, falling back on,
support, requisite (*)
paccuppanna - (pp. of pai +

uppajjati) - what has arisen
(just now), existing, present
(*)
pacceka-buddha - lone or silent
buddha, who is unable to teach
the way he has found to
others. See sammsambuddha.
pac - (from paca) the number
five
paca - the number five
pacakkhandha - (paca +
khandha) the five aggregates
pacupdnakkhandh - (paca +
updna + khandha)
__________ __________
__________
pa - of wisdom, endowed with
knowledge or insight, possessed of the highest cognition; a pram; an indriy
(ya*)
paya - understanding fully,
realizing, in full recognition
pai - directional prefix in back,
against, towards, in opposition
to, opposite
paicca - concerning, grounded on,
on account of
paicca-samuppda - arising on
the grounds of a preceding
cause; happening by way of a
cause
paigha - repulsion, repugnance,
anger
paipajjati - to enter upon (a path),
to go along, follow out (a way
or plan)
paipatti - (pai + pad) way,
method, conduct, practice,
performance, behavior (iy*)
paipanna - (of paipajjati) going
along by (practicing) obtaining, reaching one who has
entered the path (, o*)
ta
tva
tumhe
= you (s, nom)

= you (s, nom)
= you (p)
ta
= him/her (s,
acc)
= he (s, nom)
= she (s, nom)
so
s
t
te
= them (p,
fem, acc,
nom)
= them (p,
masc, acc,
nom)
maya = we (nom)
amhe = us (acc)
aha
ma
= I (nom)
= me (acc)
153
sotpanna
sakadgm
angami
arahant
154
pailoma - (pai + loma) against

the hair, in reverse order
pad - (from pada) __________
pada/pda - foot, on foot, way.
path (a*)
paduha - made bad, spoilt,
corrupt, wicked (ena*)
pamokkha - discharging, launching, letting loose, gushing out
(anti*)
para - beyond, on the further side
of; over
pari - denoting completion of a
forward movement
parideva - (pari + devati) lamentation, wailing
parinibbna - (pari + nibbna)
complete nibbana, complete
extinction of khandha, release
from cravings and attachment
to life, emancipation
paripua - complete (a*)
pariyodapana - purification,
cleansing (a*)
parisuddha - (pari + suddha) pure,
ultra pure (a*)
pasanna - clear, bright, happy,
reconciled; flowing out (ena*)
passa - seeing, one who sees; to
see (ati, ika*)
passati - recognize, realize, know
(only with jnti)
passiko - one who sees
ppa - evil, bad, wicked, sinful,
suffering, wrong doing
(assa*)
pram - perfection, completeness, highest state; wholesome mental quality that helps
to dissolve egoism and thus
leads one to liberation
pli - a spoken language at the
time of Buddha; (lit. a line,
row; text)
phuna - a guest (eyya; eyyo*)
phueyya - (phuna) worthy of
hospitality
pi- (api) - also, too, but; however;

on the other hand; now (continuing a story)
piaka - basket
puggala - individual, person (*)
pjeti - to honor, respect, worship,
revere (emi*)
pua - virtue; meritorious action;
favorable, good
puakkhetta - (pua + ketta)
doing good (a*)
puna - again
punappuna - (puna + puna +
a*) - again and again
pubba - previous, former, before
pubbagama -( pubba + gama)
going before, preceding (*)
pura - ancient, past -with ref. to
former births or previous
existence (a*)
purisa - man; male
- ph phassa - contact, touch, a sense or

sense impression (o*)
phsuk - rib (only in plural)
phuha - touched, affected by,
influenced by (assa*)
-bbala - strength, power. The five

mental strengths (indriya) are:
saddh, viriya, sati, samdhi,
pa. (an*)
buddha - one who has attained
enlightenment; one who has
discovered the way to liberation, has practiced it and has
reached the goal by his own
efforts. There are two types of
buddha: pacceka-buddha,
samm-sambuddha. (na, a,
o*)
buddhna - of the buddhas
(na*)
e
o
k
kh
g
gh
c
ch
j
jh
t
th
d
dh
n
p
ph
b
bh
m
y
r
l
v
s
h
- bh bhaga - luck, lot, fortune

bhagavant - (bhaga) fortunate,
illustrious, sublime; title lord
(av, , o, at*)
bhagga - broken (*)
bhaga - dissolution, breaking
up(*)
bhandha - bond; bind; fetter (ana,
an, *)
bhava - becoming, rebirth, existence, a life; being, condition; to happen; flow of life
(tu, ati, o*)
bhvan - mental development,
meditation, experience
bhsati - to speak, say, to call; to
shine, shine forth
-mmagga - road, way, foot path

magala - welfare, blessing,
happiness
magalamuttama - (mangala +
uttama*) - highest beatitude
in life
majjha - middle; in between,
among (he*)
mana - mind, thought (as*)
manussa - human being, person
(na*)
mano - mind, thought; the intellectual function of consciousness
manopubbagam - (mano +
pubba + gama + *) directed
by mind, dominated by
thought
manopubbagamdhamm (mano + pubba + gama +
dhamma) mind precedes
everything else
manomay - (mano + maya + *)

produced by mind
manoseh - (mano + seha + *)
__________ __________
maya - made of, consisting of,
myself; origin (*)
maraa - existence, physical
death, dying
mra - killing, destroying, bringing death, pestilence, illness
middha - torpor, stupidity, sluggishness stiff (identified with
thna)
muni - state of silence; one who
has taken a vow of silence
munindo - (muni + indo)
__________ __________
mett/metta - selfless love and
goodwill; friendly, benevolent,
kind; to love; to be fat; one of
the ten pram
moha - ignorance, delusion,
dullness of mind and soul,
bewilderment, infatuation.
Synonym of avijj. One of the
three principal mental defilements which are the root
causes of all other mental
impurities and hence suffering: moha, rga, dosa
-yya - (amplification of the dem.

pron.) __________
yadi - (from ya) if; that being so,
if this is so
yath-bhta - as it is; the existing
reality
yadida - namely, that is to say
yassa - high position, glory, fame,
repute, success
yah - one who
ye -(plural of yah) those who
sace
yadi
ca
pi
na
viya
= if
= if
= and
= too, also
= not
= like, similar
155
vata - exclamation: surly, certainly, indeed; a religious duty,

observance, rite
rga - craving; color, hue, dye,
vandan/vandana - (from vand)
excitement, passion. One of
salutation, respect, paying
the three principal mental
homage, veneration, adoration
defilements which are the
vandmi - (vandati) worship,
root causes of all other mental
venerate, revere
impurities and hence suffervaya - passing away, decay;
ing: moha, rga, dosa
vitality, age; loss, want,
rpa - matter, corporeality; body,
expense
form, figure, appearance,
varaa - rampart, causeway, wall
principle of form; material
vahati - to drive, lead; vehicle,
quality; see khandh (a*)
wagon; to carry, transport; to
proceed, to do ones work; to
work, to be able, to have
power (o*)
lakkhaa - sign, distinguishing
vc - speech
mark, characteristic. The three vyma - (vi + a + yam) striving,
characteristics are: anicca,
effort, endeavor (o*)
dukkha, anatt. The first two
vi - prefix: dis, de; shine out,
are common to all conditioned
spread out; the number two;
phenomena. The third is
full of, gay with
common to all phenomena,
vicikicch - (from vicikicchati)
conditioned and uncondidoubt, perplexity, uncertainty
tioned.
vicikicchati - (vi + cikicchati) disloka - space, open space, universe
reflect, to be distracted in
(closely related to rpatti)
thought
materiality as well as immate- vijj/vijja - possessed of wisdom
riality (ass*)
vijjcaraa - (vijj + caraa)
lokavid - (loka + vid) knowing
__________ __________
the universe
via - birth linking consciouslobha - craving; covetousness,
ness; the cognizing part of the
greed. Synonym of rga
mind; a khandh
loma - the hair of the body
vi - intelligent, learned, wise
(hi*)
vid - knowing, clever, wise,
skilled in
va - (for eva after long vowels)
vidy - (sanskrit form of vijj)
even, just, only, for sure
possessed of wisdom
va - (from iva) like, like as, as if;
vidhi - form, way; rule, direction,
even, just so, only; for sure,
disposition, method, motto
certainly
(in*)
va - (from v as in yadi va/yadi
vipassan - (vi + passati) inward
v) either or
vision, insight which purifies
v - either or
the mind, intuition, introspecvacana - speaking, utterance,
tion
work, bidding (a*)
-r-
-l-
To Be
bhavati (root = bh)
hoti
atthi (root = as)
GERUND
bhavitv / hutv
INFINITIVE
bhavitum / hotum
3rd
2nd
1st
S
atthi
asi
asmi/
amhi
P
santi
attha
asma/
amha
-v-
156
e
o
k
kh
g
gh
c
ch
j
jh
t
th
d
dh
n
p
ph
b
bh
m
y
r
l
v
s
h
vimutti - release, deliverance,

emancipation
viraja - (vi + raja) free from
defilement or passion (a*)
virga - (vi + rga) absence of
rga, dispassionateness,
indifference towards, disgust;
waning, fading away, cleansing, purifying; faultless (a*)
viriya - vigor, energy, effort,
exertion; a pram; one of the
five indriy
visakhra (vi + sakhra) divestment of all material things
visakhragata - (vi + sakhra
+ gata) gone into a state of
non conditioning (a*)
visakhita - visankhhata - (vi +
sankhata) destroyed, annihilated
vpasama - eradication; allaying,
relief, suppression, mastery,
cessation, calmness (o*)
vedan - feeling, sensation; the
feeling part of the mind. One
of the five aggregates
(khandh)
vedita - experiences, felt (tabbo*)
veskha - of a month
vydhi - sickness, malady, illness,
disease
vypda - aversion ill will, desire
to injure, malevolence
-ssa - (prefix) with, possessed of,

having, same as
sakadgmin - (sakad= sakid +
gmin) once returner, one
who will not be reborn on
earth more than once (m*)
sakadgmit - the state of a
once returner
sakid -once more, once for all
sakkya - (sat + kya) the body in
being, the existing body or
group as in psychology almost

equal to individuality;
identified with the five
khandh
sakkyadihi - (sakkya + dihi)
theory of individuality or soul,
speculation as to the eternity
or otherwise of ones own
individuality
sakappa - thought, intention,
purpose
sakhra - mental formation;
volitional activity; mental
reaction; mental conditioning;
former impression, disposition, habit pattern; the reactive
part of the mind; a khandh
(*)
sagha - multitude, assemblage;
the Order, the monks and
nuns; those who walk on the
path (, a, o*)
sacca - truth; real, one of the ten
pram
saa - sense, consciousness,
perception; the recognizing
part of the mind; one of the
five khandh
sakhittena - in short, concisely
sati - awareness; wakefulness of
mind, mindfulness, alertness,
lucidity of mind, self possession; one of the five indriyni;
one of the five bala
sattha(r) - teacher (*)
saddh - devotion, faith; one of
five indriy
santena - with peacefulness;
gentle, mild mannered
sandihika -(sa + drs + ika) with
ones own eyes; visible;
belonging to, of advantage to,
this life; actual (o*)
sandhvati - (san + dhvati) to run
through, to transmigrate
(issa*)
sabba - all, whole, entire, every
157
sabbad - always. See sabba.

(na*)
sa - (prefix)the same; one; once;
together; near by
samdhi - (sa + + dh) concentrated, self collected,
intent state of mind and
meditation; mastery over the
mind; one of five indriyni
samudaya - (sa + udaya) arising, origin (o*)
samuppda - (san + uppda)
origin, arising, genesis,
coming to be, production
sampajaa - constant thorough
understanding of impermanence; attention , comprehension, circumspection (no*)
sampanna - (pp. of sampajjati)
successful, complete, perfect
(o*)
sambuddha - (sa + buddha) well
understood; one who has
thoroughly understood, being
enlightened (assa, o*)
sambhava - (sa + bhava) origin,
birth, production, arising
(anti, a*)
samm - thoroughly, perfectly,
right
sammsambuddha - (samm +
sa + buddha) - full or
perfect buddha who is able
to teach others; perfectly
enlightened; a universal
buddha. See pacceka-buddha.
(o, assa*)
sayatana - the six organs of
sense = eye, ear, nose, tongue,
body, mind, and the six
objects: forms, sounds, odors
tastes, tangible things, ideas
(a*)
sayutta - tied, bound, fettered
158
sayojana - bond , fetter; especially the fetters that bind man

to the wheel of transmigration
sasra - transmigration, lit.
fairing on (a*)
sdhu - (from sdh) well done
well said; an expression of
agreement or approval; applause; good, virtuous, pious;
meritorious; used as please
smci - (from samm) right,
proper course
smcipaipanna - (smci +
paipanna) correct in life (o*)
srathi - charioteer, coachman
svaka - (from sru) hearer, disciple
ssana - order, message, teaching
(a*)
ssana - the teaching
sla - morality, abstaining from
physical and vocal actions that
cause harm to oneself and
others; one of the ten pram
su - well bred
sukhuma - subtle, minute
sukha - happiness, agreeable,
pleasant, blest (o*)
sukhamaveti - (sukha + a +
anveti)
sugata - fairing well, happy;
having a happy life after death
(o*)
suta - heard; learned; taught
sutta - dialogue, discourse (anta*)
suddha - purified
supaipanna - ( su + paipanna) of
good conduct (o*)
seha - best, excellent (*)
sesa - remaining
so - he
soka - grief, sorrow, mourning
sota - stream, flood, current
e
o
k
kh
g
gh
c
ch
j
jh
t
th
d
dh
n
p
ph
b
bh
m
y
r
l
v
s
h
sotpanna (sota + panna/patti)

one who has reached the first
stage of saintliness, and has
experienced nibbna. See
ariya.
soma - (somma) calm, peaceful
svkkhta - (su + akkhto) well
preached (o*)
-hhi - for, because; indeed, surely

hoti - to become; to be. See
bhavati.
159
ABOUT PARIYATTI
Pariyatti is dedicated to providing affordable access to
authentic teachings of the Buddha about the
Dhamma theory (pariyatti) and practice (paipatti) of
Vipassana meditation. A 501(c)(3) non-profit charitable
organization since 2002, Pariyatti is sustained by
contributions from individuals who appreciate and
want to share the incalculable value of the Dhamma
teachings. We invite you to visit www.pariyatti.org to
learn about our programs, services, and ways to
support publishing and other undertakings.
Pariyatti Publishing Imprints
Vipassana Research Publications (focus on Vipassana as taught by S.N.
Goenka in the tradition of Sayagyi U Ba Khin)
BPS Pariyatti Editions (selected titles from the Buddhist Publica-tion
Society, copublished by Pariyatti in the Americas)
Pariyatti Digital Editions (audio and video titles, including dis-courses)
Pariyatti Press (classic titles returned to print and inspirational writing
by contemporary authors)
Pariyatti enriches the world by
disseminating the words of the Buddha
providing sustenance for the seekers journey
illuminating the meditators path

Pali Workbook

Hochgeladen von

Dokumentinformationen

Copyright

Verfügbare Formate

Dieses Dokument teilen

Dokument teilen oder einbetten

Freigabeoptionen

Stufen Sie dieses Dokument als nützlich ein?

Sind diese Inhalte unangemessen?

Copyright:

Verfügbare Formate

Pali Workbook

Hochgeladen von

Copyright:

Verfügbare Formate

This eBook is offered freely.

Pariyatti is a nonprofit organization dedicated to

Disseminating the words of the Buddha

VIPASSANA RESEARCH PUBLICATIONS

ISBN 978-1-93-875481-4 (PDF eBook)

Pronunciation Guide ...................................................................................................... 7

Ariya Ahagika Magga ........................................................................................ 9

Crossword Puzzle ........................................................................................................ 44

Namo tassa bhagavato arahato ............................................................................ 47

Crossword Puzzle Answers ...................................................................................... 106

note: + = same pronunciation; though is never

(short before double consonants - better / bottle

The fifth consonant

Ariya Ahagika Magga

Eightfold Noble Path

- morality, purity of actions

Pli Vocabulary Review

English Vocabulary Review

5 aggregates / aspects of sentient existence

- mind and matter, the mental-physical continuum

- aggregate; bulk; mass, substance

Pli Vocabulary Review

English Vocabulary Review

Pli Vocabulary Review

English Vocabulary Review

What is the Pli word?

What are they in Pli and English?

What is the word for aggregate in Pli?

What is the eightfold noble path called in Pli?

What are the eight parts in Pli and English?

The Five Masteries

Pli Vocabulary Review

English Vocabulary Review

The Five Hindrances

- misconduct, bad character, remorse, worry

- agitation, over balancing, excitement, wavering

Pli Vocabulary Review

English Vocabulary Review

Dependent Origination: Law of Cause and Effect

Avijjya tveva asesa virga-nirodh, sakhra-nirodho;

Main Vocabulary Review

Complete Vocabulary Review

With the base of ignorance, reaction

Avijjya tveva asesa virga-nirodh,

With the complete eradication and cessation of ignorance, reaction ceases;

-perfection, completeness, highest state

Answers on page 106

-eightfold noble path

Namo tassa bhagavato arahato

Namo tassa bhagavato arahato, samm-sambuddhassa.

Namo tassa bhagavato arahato

Homage to the liberated, the all conquering, the fully self-enlightened.

Homage to the Buddha:

Homage to the Dhamma:

Homage to the Sagha:

Tumhe Hi Kicca Atappa

Tumhe hi kicca tappa, akkhtro tathgat;

Tumhe Hi Kicca Atappa

You have to do your own work;

Abstain from all unwholesome deeds,

Mano Pubbagam Dhamm

Mano-pubbagam dhamm, mano-seh, mano-may;

Mind precedes all phenomena, mind matters most, everything is mind-made.

Anicc Vata Sakhr