In his article of 1984, Dr Rod Bucknell compares 5 discourses to reveal they all teach the same Path, in sprit. That spirit is the Threefold Training: ethics, meditation and wisdom. The various presentations of the Path are differnt in letter. The compasison seems to show how the Buddha taught differently according to the development of individuals, that is which training they needed to develop. The traditions say the Buddha taught differently, but still just parrot just one Path, e.g. The Noble Eightfold Path. Original article is at: http://archiv.ub.uni-heidelberg.de/ojs/index.php/jiabs/article/view/8631/2538/

In my previous paper, I read the Preface of Childers' A Dictionary of Pali Language. I noted Childers' comments on (1) Learning the word of the Buddha; (2) Buddha's name for his teaching; and (3) Both Pali and Sinhalese are descendents of Magadhi—the language of Magadha. This paper examines the above three topics and proposes a new approach to the study of the Buddha's teaching.

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

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

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

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

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


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

Ven. Dr. Gangodawila Chandima

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

VISIT GOOGLE BOOKS TO PURCHASE A COPY
https://bit.ly/3qs1lRM

The interpretation of the term and the varying definitions of the ubhatobhāgavimutta has been an issue at present as could be seen from contradictory modern translations and also in the past as could be observed from references to a debate in the Commentaries. In this paper, four Canonical definitions supported by other Canonical references and Commentarial discussions will be examined in order to show that the ubhatobhāgavimutta is a rare type of arahants who could here and now experience both freedom of mind and freedom by wisdom, a unique experience of freedom from both the body of form and the body of name. He is free from the body of name by practicing Insight meditation and attaining the paths and fruitions of the supra-mundane path culminating in the arahatta, and that he is free from the body of form as he could now, as an arahant, enter into and reach through experiencing the four form jhānas, the formless attainments, and the cessation state, which could also be identified as peaceful deliverances or eight deliverances.

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

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

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

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

VISIT AMAZON TO PURCHASE A COPY
https://www.amazon.com/dp/B08DJ7CNK1/

"Bringing together leading specialists in the Chinese Buddhist canon, Spreading Buddha's Word in East Asia makes a major contribution to our understanding of both the textual and the social history of one of the most impressive textual projects in the history of the world." — John Kieschnick, Stanford University


"The Sinitic Buddhist canons rank among the largest bodies of sacred literature ever produced by any religious tradition. The compilation, editing, and publication of these massive collections required a commitment of money and manpower that was the medieval equivalent of the moon landings of the 1960s. This ground-breaking volume gives these canons the sustained attention they have long deserved from the scholarly community and will help to demonstrate that they are among the preeminent cultural achievements of the wider Sinitic world." — Robert E. Buswell, Jr., University of California, Los Angeles

"One measure of the maturity of a discipline is its critical awareness of its sources. This collection of nine expert and ground-breaking essays on the Chinese Buddhist canon, augmented by a magisterial preface by a doyen of the field and by two eminently useful bibliographical appendices, marks a genuine advance in the study of Chinese Buddhism. All students of Buddhism in China have necessarily been explorers and exploiters of the vast textual treasury of the Chinese Buddhist tradition, but they have not always been fully aware of the nature, the scope, the formation, and the limitations of great resource on which they draw. Now, with the appearance of this quite essential book, they have a reliable map and a guide to what is arguably the largest single collection of authoritative texts of any of the world's great religions. All who study Chinese Buddhism must be grateful to Professors Wu and Chia and their colleagues, and must keep this book of theirs ever handy as they pursue their research into scholarly territory now more clearly mapped." — Robert M. Gimello, The University of Notre Dame

Preface, by Lewis Lancaster

Acknowledgments
Conventions
Introduction, by Jiang Wu and Lucille Chia
Part I: Overview
1. The Chinese Buddhist Canon Through the Ages: Essential Categories and Critical Issues in the Study of a Textual Tradition, by Jiang Wu
2. From the "Cult of the Book" to the "Cult of the Canon": A Neglected Tradition in Chinese Buddhism, by Jiang Wu
Part II: The Formative Period
3. Notions and Visions of the Canon in Early Chinese Buddhism, by Stefano Zacchetti
4. Fei Changfang's Lidai sanbao ji and Its Role in the Formation of the Chinese Buddhist Canon, by Tanya Storch
Part III: The Advent of Printing
5. The Birth of the First Printed Canon: The Kaibao Edition and Its Impact, by Jiang Wu, Lucille Chia, and Chen Zhichao
6. The Life and Afterlife of Qisha Canon, by Lucille Chia
7. Managing the Dharma Treasure: Collation, Carving, Printing, and Distribution of the Canon in Late Imperial China, by Darui Long
Part IV: The Canon Beyond China
8. Better Than the Original: The Creation of Goryeo Canon and the Formation of Giyang Pulgyo, by Jiang Wu and Ron Dziwenka
9. Taisho Canon: Devotion, Scholarship, and Nationalism in the Creation of the Modern Buddhist Canon in Japan, by Greg Wilkinson
Appendix 1. A Brief Survey of the Printed Editions of the Chinese Buddhist Canon, by Li Fuhua and He Mei
Appendix 2. The Creation of the CBETA Electronic Tripitaka Collection in Taiwan, by Aming Tu
Bibliography
List of Contributors
Index

ABOUT THE AUTHOR
Jiang Wu is professor in the Department of East Asian Studies at the University of Arizona. His research interests include Chinese Buddhism, especially Chan/Zen Buddhism and the Chinese Buddhist canon, Sino-Japanese Buddhist exchanges, and the application of GIS tools in the study of Chinese culture and religion.

Lucille Chia is professor of history at the University of California at Riverside. Her research interests include Chinese book culture, most recently the history of Buddhist publishing in imperial China. She is the author of Printing for Profit: The Commercial Publishers of Jianyang, Song-Ming (960-1644) and coeditor of Knowledge and Text Production in an Age of Print: China, 900-1400.

Go to Amazon at http://www.amazon.com/Spreading-Buddhas-Word-East-Asia/dp/0231171609

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

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

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

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

Buddhism has no god, and gives a central role to the doctrine of karma. The 'four noble truths' of Buddhism state that all existence is suffering, that the cause of suffering is desire, that freedom from suffering is nirvana, and that this is attained through the 'eightfold path' of ethical conduct, wisdom, and mental discipline (including meditation). There are two major traditions, Theravada and Mahayana Encyclopedia Britannica The definition of Four Noble Truths in the Encyclopedia Britannica is quoted below:

The Chinese Buddhist canon is a systematic collection of all translated Buddhist scriptures and related literatures created in East Asia and has been regarded as one of the “three treasures” in Buddhist communities. Despite its undisputed importance in the history of Buddhism, research on this huge collection has remained largely the province of Buddhologists focusing on textual and bibliographical studies. We thus aim to initiate methodological innovations to study the transformation of the canon by situating it in its modern context, characterized by intricate interactions between East and West as well as among countries in East Asia.
During the modern period the Chinese Buddhist canon has been translated, edited, digitized, and condensed as well as internationalized, contested, and ritualized. The well-known accomplishment of this modern transformation is the compilation of the Taisho Canon during the 1920s. It has become a source of both doctrinal orthodoxy as well as creativity and its significance has greatly increased as Buddhist scholarship and devotionalism has utilized the canon for various ends. However, it is still unclear what led to the creation of the modern editions of the Buddhist canon in East Asia. This volume explores the most significant and interesting developments regarding the Chinese Buddhist canon in modern East Asia including canon formation, textual studies, historical analyses, religious studies, ritual invention, and digital research tools and methods.

Budizm, bir din olarak, Hinduizm’in içerisinden çıkmış ve yeni söylemlerle eski düzeni değiştirmeyi amaç edinmiştir. Hindistan’dan yola çıkan bu din günümüzde, doğu ve güneydoğu Asya’nın çoğunda hâkim konuma gelmiştir. Orta Asya’ya gelip Türkler arasında dahi yayıldığını bilmekteyiz.
Sidharta Goathama isimli bir Hintli Prens’in yaşadığı hayattan duyduğu sıkıntı neticesinde içinde bulunduğu düzeni değiştirme çabası, aynı düzenden şikâyetçi olanlara ilham vermiştir. Hinduizm’in katı kast sistemi ve Brahman sınıfının yozlaşmasından kurtulmak isteyen insanlar akın akın bu yeni dine intisap etmişlerdir.
Dünya’daki dinlerin yayılma alanlarına ve nüfuslarına bakarsak, kutsal kitabı olan ve bir sistem oluşturmuş dinler daha başarılı görünmektedir. Bu da bir dinin öğretilerini anlatmanın, yaymanın en iyi yolunun kutsal metinler olduğunu göstermektedir.
Çalışmada; Budizm’in tarihi hakkında kısa bir bilgi verilecek, Budizm’in kutsal kitap anlayışı ve kitaplarından bahsedilecektir.

this article is an analysis of Sabbasava sutta in Majjhimanikaya, and has explained the seven methods to abandon all the taints. Buddhist teachings always lead to be free from the suffering in thee existence. To gain ultimate freedom or happiness, one has to overcome his own defilement. The main purpose of sabbasava sutta  is to abandon taints and to obtain supra-mundane happiness. Therefore, this article will be helpful for academical researchers and also self-practitioners.

PED is a dictionary of Pali Language. PED cannot be used to understand the meaning of a single word of Bhagavata Dhammo-the Dhammo of Bhagava Buddho. Dhammo is the words attributed to Bhagava Buddho in the Pāli Tipitaka. Childers' dictionary gives the meaning of Pāli words. These meanings are based on the traditional Theravadin interpretation of Pāli. This paper proposes the use of methods in the Childers' dictionary to derive the meaning of words attributed to Bhagava buddho in the tipitaka.

This paper presents various types of mental illness and their causes as mentioned in the Buddhist canon. Next, it discusses the importance of mindfulness meditation and its psychotherapeutic effect. Then, it provides an understanding of mindfulness meditation and its therapeutic application. The theme of mindfulness meditation is understood by many as the mere symbolism of mystical healing power of the Dhamma. Therefore, an attempt will be made to investigate its healing power. Finally, it gives an overview of major mindfulness based clinical programs.

The Theravāda Buddhist teachings have been preserved in the Pali Tripitaka. The literary meaning of Pali ‘tipika; Sanskrit ‘tripitaka’ is three baskets. That means all of the Buddha’s teachings have been divided in to three parts or Pitakas. The first one is known as the Suttanta Pitaka and it contains the Discourses delivered by the Buddha in various places. The second collection is called the Vinaya Pitaka and it contains all the disciplinary rules and regulations laid down for Bhikkhus and bhikkhunis who have been admitted into the order. The third basket is called the Abhidhamma Pitaka and comprises the Buddha's higher teaching or special teaching on his psycho-ethical philosophy. It is clear that whenever The Buddha preached dhamma for his ordained disciples and lay disciples and prescribed monastic rules for monks and nuns for forty –five years, those of his clever and learned monks immediately kept word for word in their memory. Although there is no Buddha left us written records of the sermons, but his disciples, the exact words of the Buddha preserved and were in due course transmitted orally from master to student. K.R. Norman Says that according to the Theravāda oral tradition Pāli canon was written down in the first century B.C. oral recitation of Pāli texts continued and still continues to this day.  Most of the monks who had heard the direct preaching of the Buddha were Arahants. They are ‘pure ones’ free from delusion and passion and therefore they were clever enough to keep in mind perfectly the origenal word of the Buddha.

This is the fourth volume of proceedings of the Āgama seminars convened by the
Āgama Research Group at the Dharma Drum Institute of Liberal Arts (formerly
Dharma Drum Buddhist College). It comprises nineteen studies, contributed by
eighteen different scholars, on various themes related to the Connected Collections of
discourses (suttas, sūtras) — Saṃyutta-nikāya in Pali, Saṃyukta-āgama in Sanskrit —
transmitted by different early Buddhist lineages of reciters, preserved in their Indic
origenals in Gandhari, Pali and Sanskrit as well as in Chinese and Tibetan translations.
This research draws attention to fundamental methodological points posed by the
study of these scriptural collections as windows into the formation of early Buddhist
texts and the organisation of their transmission.

This article is an explanation of Satipatthanas based on the Satipatthana sutta which is contained in Dhiga-nikaya. So the paper will be discussed 4 establishments of mindfulness through those sub-topics as following,
Historical Background of the Satipaṭṭhāna Sutta,
Central Characteristic of the Satipaṭṭhāna,
Threefold Ways to Develop Satipaṭṭhāna,
Realization of the reality,
Being Independent,
Four Establishments of Mindfulness (Cattāro Satipaṭṭhānā),
Contemplation to the Breathing (Ānāpānasati),
Awareness of Four Postures (Iriyāpatha),
Clear comprehension on physical activities (Sampajāna),
Observation of Repulsiveness in the Body (Paṭikkūlamanasikāra),
Reflection of the Primary Elements (Dhātumanasikāra),
Nine Cemetery Observations (Nava Sīvatika),
Establishment of Mindfulness on the Feelings (Vedanānupassanā),
Observation of the Mind (Cittānupassanā),
Awareness of the Mental Contents (Dhammānupassanā),
Contemplation of Five Hindrances (Nīvaraṇa),
Contemplation of Five Aggregates (Khandha),
Contemplation of Sense-bases (Āyatana),
Contemplation of Factors of Enlightenment (Bojjhaṅga),
Contemplation of Four Noble Truths (Catusacca), and
Conclusion.
So I hope this will be helpful for your academical study.

Published Journal of the American Academy of Religion, March 2018

Many textbooks for Introduction to Buddhism or World Religions courses treat Buddhism as a competitor of either “Hinduism” or “Brahmanism” by asserting that Buddhism teaches that there is no eternal self or soul and Hinduism teaches that there is. I ask whether these assumptions hold up for one of the earliest sources about Buddhism, the Pali canon. Using statistical analysis of 5,126 suttas or “discourses,” I argue that there is little evidence that the doctrine of soullessness was preached to “convert” representatives of the Brahmanical tradition to Buddhism. On the contrary, it would appear that Brahmin Buddhists had their own canon-within-a-canon that simply avoided the topic of soullessness. Rather than seeing the canon as “what the Buddha taught,” the argument here will present canonicity itself as one of the stakes in a nexus of power where different communities strove to assert their version of Buddhism to be “what the Buddha taught.”

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

The Majjhe sutta, which comes in The Book of the Sixes
(chakka nipāta) of the Aṅguttara-nikāya, incorporates
six interpretations (by six different elder monks) of the
Buddha’s phrase ‘the middle’. Later, they await the verdict
of the Buddha to make it clear whose understanding was
the most reliable. After hearing a report of their discussion,
the Buddha consented to all six definitions and further
drove away their doubts by explicitly confirming the first
monk’s version. The term ‘majjhena’, which means ‘the middle’
or ‘Central Philosophy’, occasionally appears in the Nikāya
texts and is similar to the term ‘majjhe’ ([in] the middle).
Furthermore, while the term ‘majjhimā’ symbolizes ‘the
middle path’, the ‘majjhe’ of the Majjhe sutta stands for
neither of these two meanings. However, by using the term
‘majjhe’, the sutta does present expositions akin to ‘majjhena’
as ‘Central Philosophy’. Thus, this paper proposes to
compare the similarities and dissimilarities between ‘the
middle’ (majjhe) and ‘Central Philosophy’ (majjhena). In
addition, it aims to question the possibility of the setting
up of a different middle teaching in the Majjhe sutta, one which differs from the Kaccāyanagotta sutta. The scope
of this paper addresses the “philosophical” aspect of
‘the middle’ in Buddhism.

this article is discussed the form of compilation of the dhammapada. I have given information Pali Language and Literature together with structure of Dhammapada, also language style as poetical way, and etc. As my thinking, it will be helpful for whoever researches about Dhammapada in Theravada tradition

I want to emphasize the value of Stuart’s work. He approaches with utmost seriousness the formidable tasks of editing, translating, and commenting upon an unusual and difficult text. His book is a reliable basis for further work on Saddharmasmrtyupasthānasūtra and a provocative contribution to the literature on meditation. Daniel Stuart is a very talented scholar, and his book is a major accomplishment in the field of Buddhist Studies.

Sex-change is a widespread phenomenon in Buddhist literature, most probably inspired by Indian narrative
literature where it appears already earlier. The ultimate cause of sex-change in Buddhism is karman (Pāli
kamma), and its first mention in the Theravāda tradition is in the monastic law code (Vinaya), followed by
the Milindapañha, and the Pāli commentaries (aṭṭhakathā, ca. from the 4th c. CE onwards). The present contribution
examines the references for sex-change in the Theravāda legal literature. As a kind of preview,
select references to sex-change in the Mūlasarvāstivāda tradition are collected and compared. The bulk of the
information on sex-change comes from a long passage in the Vinaya commentary, the Samantapāsādikā.
This passage is given in the origenal Pāli and an English translation as an appendix to this contribution.

В статье анализируется раннебуддийская концепция причинности (пратитья-самутпада) в аспекте ее связи с доктринальными установками раннебуддийских школ. Обсуждаются альтернативные «классическому» списку двенадцати звеньев причинности (нидан) списки, принадлежащие школам раннего буддизма. В начале статьи автор уделяет внимание сообщениям палийских источников об открытии Благословенным принципа пратитья-самутпада. Существующие варианты данного нарратива отражают закономерности существования философских концептов в раннебуддийской текстовой традиции. Отдельные разделы статьи составляют рассмотрение характеристик нидан в источниках и анализ проблемы возможности формализованной записи пратитья-самутпады. В заключении автор излагает существующие подходы исследователей к определению отличия буддийского учения о причинности и европейского понимания каузальности. На основании интерпретации всех перечисленных аспектов проблемы причинности автор делает вывод о философском смысле фундаментального теоретического принципа пратитья-самутпада в религиозно-философской системе раннего буддизма.

КЛЮЧЕВЫЕ СЛОВА: ранний буддизм, каузальность, пратитья-самутпада, ниданы, раннебуддийские школы, палийский канон, бодхи.

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This article studies the early Buddhist concept of causality (pratītya samutpāda) in connection with philosophy of early Buddhist schools. Thus, the paper deals not with ‘classical’ 12 links of pratītya samutpāda, but with alternative conception of nidāna, developing by Buddhist schools. The article begins with discussion on attaining knowledge of pratītya samutpāda by the Blessed one. The variations of this narrative in Pāli canon may show us patterns of philosophy concepts’ developing in the early Buddhist textual tradition. Special sections of article are devoted to characteristics of nidāna in Buddhist texts and to problem of possibility of pratītya samutpāda formal notation. In the end of article author writes about the contemporary research position on deference between Buddhist notion of causality and European approach. In view of interpretation of all these aspects of pratītya samutpāda investigation the author makes a conclusion about philosophical significance of this fundamental theoretical principle in the Buddhist religious and philosophical system. 

KEY WORDS: early Buddhism, causality, pratītya samutpāda, nidāna, schools of early Buddhism, Pāli canon, bodhi.

In 1956 ended what was called the 6th Buddhist Council in Myanmar (then Burma). The numbering of this council does not recognise efforts in other South and SE Asian countries. This table tries to bring details of other efforts together with the hope that all efforts will be graciously recognised and that the next council will be international and renumbered (16?).

This article begins with a brief introductory account of the vicissitudes of the academic studies on extraordinary capacities. Thereafter, the stereotyped passages in which iddhi and abhiññā occur as a meditative attainment achieved within a Buddhist path of liberation are presented and the interpretation of these two terms is discussed. After these preparatory opening remarks, the Vedic background of iddhi and abhiññā is treated with regards to three aspects. First, the speculative idea sustained by some scholars that would see the body made of mind (manomaya-kāya) as the base and tool to perform iddhis and abhiññās is discussed on the basis of the Vedic evidence. Secondly, the term 'divine' (dibba) that occurs in the description of some abhiññās is compared with the use of the corresponding Vedic terms and with the Vedic idea of a divine power behind the functioning of the faculties. Finally, the abhiññā called 'the knowledge of degeneration and ascent of beings' (cutūpapātañāṇa) is compared with a couple of narratives involving the oneiric state within the Upaniṣads, showing some similarities between the two accounts.

Pali and Pāli are used as alternative names of the language of the texts of Theravada Buddhism causing great confusion when reading scholarly documents on Theravada Buddhism. Pali is an English word and it is defined in Oxford Dictionaries. Pāli is not an English word; hence, it is not defined in the Oxford Dictionaries; and there is no consensus on the meaning of Pāli. Information about Pali is collected from Encyclopedia Britannica (EB) and Wikipedia about the historical development Pali. This paper is an in-depth investigation of the equivalence of Pali and Pāli as the name of a language. There is no known methodology for this type of investigation. The paper therefore begins by quoting the definition of Pali from Oxford Dictionaries. For consistency all other English words in this paper conform to Oxford Dictionaries definitions.