The Burmese Tamarind Script

The Burmese Tamarind Script by Viktor Daróczi Introduction The Burmese Tamarind script is used to write Páli texts for liturgical purposes. This is a calligraphic form of the earlier square script, with varying stroke width and slightly different shapes and ligatures. In this study, I attempted to populate a representative set of examples on the characters being used as well as the script in general along with a text example with some analysis. The script itself, just like Burmese standard script (or Mon script), is a form of a Brahmic alphabet or abugida, meaning that the consonant and vowel combinations follow a certain set of rules common in such scripts. A Brahmic primer To read the Burmese Tamarind script one has to know how Brahmic scripts work in general. For that reason, I provide a rough overview on the topic as follows. In the Brahmic alphabets, letters are divided into two main groups: consonants and vowels. All consonants carry a so-called inherent vowel, which is a. As such, all consonants in their radical version are supposed to be read along with this vowel, and this vowel is never written explicitly. For example the letter K is read ka if no extra modifier was added to it. To be able to spell any words, the inherent vowel can be canceled or modified with special signs called diacritic 1. This is probably because Aramaic, a supposed source of Brahmi, didn’t mark the short vowels. Nevertheless, to clarify the reading, certain extra strokes tent to be added to the basic forms, which later became standardized and independent of the consonant letters. ከ ኩ ኪ ካ ኬ ክ ኮ ኳ kä ku ki ka ke kə ko kwa A sample of vowel markers in Ethiopian Geʽez script. This being said, a hypothetical word written BRK, by default would be read as baraka. If any of such diacritic added, we can imagine a modified result like BiRK, read biraka. The modifier, of course, could modify another consonant as well like BRKi → baraki. Now because the original strokes sometimes were put on a different side of the main character, as a result, the unified vowel diacritics also appeared on different sides of the consonant characters occasionally. For this reason, some vowel markers can actually go below the consonant they modify, or even precede it. As if in Latin script we’d always put e before the consonant they follow. Like a hypothetical word berake would be written as eBReK. Similarly, as if we’d put u always below the consonant they refer to: BRK u read: baruka Putting a marker around the consonant at one of its sides would result only four possible vowels (five along with the inherited default vowel, which is not marked). This is often less than enough. To eliminate this limitation, the vowel markers’ shape can vary. In fact, they not only vary in shape, but sometimes are even combined, so that neither positioning nor shapes become too complex. This however results composite vowel markers, which consist of certain already existing markers combined. Suppose we write o as a combination of e and á (assuming we have a separate diacritic for long a vowels). Accordingly, o would be written as their combination, like in the hypothetical word boraka which then would be written as eBaRK because o is written as a composite of e and a, eventually surrounding the consonant character it modifies. This way a completely separate shape for o is spared. With this system complex words can be written with relatively few characters. There’s still one missing though, the one that cancels the inherited vowel, and lets consonants accumulate. For the sake of the example, let’s say we have this canceling character as / (slash). The canceling marker is also called the killer diacritic, because it kills the inherited default vowel. Then the very complex borrakute word would be written as: eBa R/ R K eT u For certain common consonant clusters where a consonant is always followed by the canceling marker and another consonant, the spelling can be simplified even further by writing the second consonant below the canceled one, like this: 1 From Greek diakritikos, sg that distinguishes.  eBa R K eT Ru a hypothetical word borrakute written in a typical Brahmic way The sparingly written consonant clusters are also called stacked up characters, because of their positioning. In some cases this stacking can result in convenient handwriting, that makes writing stacked characters simplier with certain shortcuts. When two or more characters melt together to form a common cluster in a slightly different form, we call them ligatures2. Because of the sticking nature of the vowel diacritics, it became necessary to add a kind of placeholder character to carry the vowel diacritic in case a vowel occurs in word initial position. Often this placeholder, together with the carried vowel, evolved into a separate character. In such cases, the character has only one reading: the vowel that supposed to start the word. The described characteristics can be considered as common features of the Brahmic scripts. The individual shapes of the characters can be developed into very different shapes in different child writing systems to the extend that the readers of one script cannot recognize the related characters anymore, but the overall behavior of these scripts remain more or less the same. Letter chart The representation of the letters follows the traditional Brahmic grouping based on the place of the formulation of the sounds. The data is organized into six columns as follows: 1. Tamarind script samples 2. Burmese square script as a reference to highlight the semantic shape of the characters 3. Standard Burmese script 4. Phonetic value using the traditional romanization 5. Tai Tham (Lanna) parallels 6. Sinhalese cognates for reference 7. Brahmic original letter forms The rows follow the traditional order, except that most common stacked letters are provided next to their ending character, for example: tva right after va. This does not mean however that other character combinations, that are not shown in this table, don’t exist. In fact, only the least trivial ones are given, which modify one or both of the participant characters’ shape considerably. Such combination are omitted in the Sinhalese column, because they are less relevant from the Burmese perspective. Velars Tamarind Script Script Square Stand Scriptard Script Burmese Value Tai Tham Sinhala Brahmi က ka ᨠ ක 𑀓 ခ kha ᨡ ඛ 𑀔 ဂ ga ᨣ ග 𑀕 ဃ gha ᨥ ඝ 𑀖 င ṅa ᨦ ඞ 𑀗 Palatals စ ca ᨧ ච 𑀘 2 Ligature = a binding. Ligatures also occur in Latin scripts like the & character which is a combination of E and t characters forming the Latin word for Et ‘and’, or the German letter ß, an amalgam of s and z.  ဉ္စ ñca ဆ cha ᨨ ඡ 𑀙 စစ္ဆ ccha ဇ ja ᨩ ජ 𑀚 ဇ္ဇ jja ဈ jha ᨫ ඣ 𑀛 ဇ္ဈ jjha ဉ / ည ña ᨬ ඤ 𑀜 Alveolars ဋ ṭa ᨭ ට 𑀝 ဌ ṭha ᨮ ඨ 𑀞 ဍ ḍa ᨯ ඩ 𑀟 ဏ္ဎ ṇḍa ဎ ḍha ᨰ ඪ 𑀠 ဍ္ဎ ḍḍha ဏ ṇa ᨱ ණ 𑀡 Dentals တ ta ᨲ ත 𑀢 ထ tha ᨳ ථ 𑀣 တ္ထ ttha ဒ da ᨴ ද 𑀤 ဓ dha ᨵ ධ 𑀥 န na ᨶ න 𑀦  န္န nna Labials ပ pa ᨷ ප 𑀧 ဖ pha ᨹ ඵ 𑀨 ဗ ba ᨻ බ 𑀩 ဗ္ဗ bba ဘ bha ᨽ භ 𑀪 မ ma ᨾ ම 𑀫 Misc ယ ya ᨿ ය 𑀬 ယ္ယ / ယျ yya ကျ kya ရ ra ᩁ ර 𑀭 လ la ᩃ ල 𑀮 ဝ va ᩅ ව 𑀯 တွ tva သ sa ᩈ ස 𑀲 ဿ / သ္သ ssa သ္သသ္သ ssassa ဟ ha ᩉ හ 𑀳 ဏ္ဟ ṇha ဠ ḷa ᩊ ළ 𑀴 Initial vowels အ a ᩋ අ á ᩋᩣ ආ အာ / အါ  u ᩏ උ ဥ ဧ e ᩑ එ o ᩒ ඔ ဩ i ᩍ ඉ ဣ í ᩎ ඊ ဤ Diacritics ာာ / ာါ -á -ᩮᩣ,-ᩮᩤ කා3 ာ> -i කි ာ? -u කු ာ@ -ú කූ ော -e කෙක ောာ / ောါ -o කෙකා င်္ -ṅ ာB -ṁ Legend The text is processed, and the pages were broken into lines, and the lines were split into words. The line endings were respected, meaning if a word didn’t fit into one line in the original text, and it was divided into two lines, then I did the same with the screenshot and the transcription too, and marked the divided word with a dash. If a word at the beginning of a line is a continuation of a word from the previous line, I marked that word as well with a dash at its beginning to be explicit. Structure of the script The Tamarind script follows the traditional usage of abugidas from the following respect: • Characters have an inherent vowel sound, a. This is not written in any cases, but it’s uttered in almost all cases with a few exceptions: ◦ when the letter is doubled, usually marked with vertically stacked ligatures 3 Sinhala diacritic vowels are shown using the ක ka letter as basis.  ◦ when the letter marks the beginning of a doubled consonant of an aspirated sound. In such cases the scribes usually refuse to use the character for the aspirated sound twice, instead they use the unaspirated counterpart of the letter along with the aspirated one. For example: ကခ kkh and not *khkh. • A textual line is divided into three rows: 1. Upper row: diacritics 2. Middle row: main characters 3. Lower row: space for ligatures, ie. vertically stacked characters that are closely related or usually come together. In such cases the inherent vowel of the first character is omitted. Starting with the second line, the upper and the lower row share the same space. This can result in shifted diacritics, when there’s no space left on their appropriate place. In such cases, they will follow on the next available place even if they belong to an already written character. Screenshot of the word from the original text written with Tamarind script. It can contain irrelevant parts inherited from the surrounding text, and therefore a transliteration is provided in standard Burmese to ease the reading. ပတ္တစီ Pāli text transliteration – this is a transliteration of the original text into standard Burmese script, but the following remarks should be noted: • The standard characters not always match the Tamarind characters used for the original text. For example: န n is considerably different from the calligraphic version where it’s just a simple stroke with a thin tail. • The original manuscript uses anunaasika ာB ṁ in the middle of the word as well, even if the modern script would use င် superscript ṅ instead. In the transliteration I stuck to the manuscript form to ease recognition. • In case of vertically stacked characters, diacritics applied around both characters together, meaning left placed diacritics precede the first character, right placed ones the second, and surrounding diacritics encompass both if possible. For example: ေဗ္ဗာ read -bbo and not *-beba or similar. • The stacking in standard Burmese is limited to one-on-one, even if the original text places a character below two others. In such cases the first one of the compound is uttered along with its inherent vowel, for example: သန္တB santaṁ.. • In vertically stacked characters, where differs, the original placement of diacritics is respected even if the standard reading wouldn’t support that. For example: ဘေန္တ read bhante and not *bhaneta because the original text placed the diacritic on the first character of the composition. • the standard Burmese Ā အါ was used regardless that the original text used short diacritics combined with the initial a for better readability. pattací- Transcript taken from the original publication of the text. The scribe divided pattacívaraṁ at the end of the line, so we reflect this to ease reading. The first word of the next line should start with a dash to mark the continuation, and to prevent misinterpretation of the fragment as individual word. In some cases the word is divided leaving only the left diacritic on the first line and the rest on the second line. In such cases it’s hard to render exactly what is divided, because a diacritic can mark a vowel following a consonant while preceding it in position. Furthermore, composite diacritics can be present partially on both lines, and without considering both parts together, it’s impossible to tell their value. Therefore instead of guessing or foretelling the initially irrelevant vowel, I only marked that something is divided using a standalone dash, while the vowel marked this way is written in parentheses to show that they’re not actually there but inherited from the previous line. ANALYSIS Upasampadá-Kammavácá Namo tassa bhagavato arahato sammasambuddhassa. Praise be to the Blessed one, the Holy one, to him who has arrived at the knowledge of all Truth. Pa hamaṁ. upajjhaṁ. gáhápetabbo. Uppajjhaṁ. gáhápetvá pattacívaraṁ. ácikkhitabbam. Aya ṁ. te First it is right to appoint a superior. When the superior has been appointed, it is right to inquire patto. Āma bhante. Ayaṁ. saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ ghá i. Āma bhante. Ayaṁ. uttarásaṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ go. Āma bhante. Ayaṁ. whether the candidate has alms-bowl and robes. Is this your alms-bowl? It is so, lord. Is this the antaravásako. Āma bhante. Gaccha amumhi okáse ti háhi. Suṇátu me bhante saṅgho. Nágo átu me bhante sa ṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gho. Nágo stole? It is so, lord. Is this the upper robe? It is so, lord. Is this the under robe? It is so, lord. Go áyasmato Tissassa upasampadápe[kho]. and stand there. Priests, hear me. The candidate desires ordination under the venerable Tissa. နမေ ာ တဿ ဘဂဝမေတာ အရဟမေတာ သ ာသ ္ဗုဍ္ဎဿ ပဌ ံ Namo tassa bhagavato arahato Sammásambuddhassa. Paṭhamaṁ ဥပဇ္ဈံ ဂာဟာမေပတမေ ္ဗ ာ ဥပဇ္ဈံ ဂါဟာမေပတွာ ပတ္တစီ upajjhaṁ gáhápetabbo. Uppajjhaṁ gáhápetvá pattací- ဝရံ အါစိ ကိ္ခတ ံ္ဗ အယ မေ"္တ ပမေတ္တာ အါ ဘမေ"္တ အယံ သံဃာဠိ -varaṁ ácikkhitabbam. Ayaṁ4 te5 patto. Āma bhante. Ayaṁ6 saṅgháṭi. 4 Ayaṁ is missing the final ṁ here, because it’s contracted with the following word, see next footnote. 5 Ayaṁ te is spelled Ayante here. 6 Here we can see how diacritics are shifted in case of no space available above the proper letter they belong. In this case it was moved over the first character of the next word. အါ ဘမေ"္တ အယံ ဥတ္တရာသံမေဂာ အါ ဘမေ"္တ အယံ အ"္တရဝါသ မေ%း7 Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ antaravása- ကာ အါ ဘမေ"္တ ဂစ္ဆ အ ု ိှ ဩကာမေသ တဋ္ဌာဟိ သု ဏာတု မေ% -ko. Āma bhante. Gaccha amumhi8 okáse tiṭṭháhi. Suṇátu - ဘမေ"္တ သံမေဃာ နာမေဂာ အါယသ္မ မေတာ တိ သ္သသ္သ ဥပသ ္ပဒာမေပ m(e) bhante saṅgho. Nágo áyasmato Tissassa upasampadápe- [upasampadápe]kho. Yadi saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ ghassa pattakallaṁ. aham Nágaṁ. anusáseyya ṁ.. Suṇátu me bhante saṅgho. Nágo asi Nága. Now is the time of the assembly of priests. I will instruct the candidate. Listen, Nága. This is the Ayaṁ. te saccakálo bhútakalo. Yaṁ. játaṁ. taṁ. saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ ghamajjhe pucchante santa ṁ. atthîti time for you to speak the truth, to state what has occurred. When asked concerning anything in vattabbaṁ., asantaṁ. n'atthîti vattabbaṁ.. Má kho vitthási. Má kho maṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ ku ahosi. Evan taṁ. the midst of the assembly, if it be true, it is meet to say so; if it be not true, it is meet to say that it pucchissan ti. Santi te evarúpá ábádhá, ku haṁ.. N'atthi bhante. Gaṇátu me bhante saṅgho. Nágo ḍo. N'atthi bhante. Kiláso. o. N'atthi bhante. Kiláso. is not. Do not hesitate. Conceal nothing. Have you any such diseases as these? Leprosy? No, lord. N’atthi bhante. Soso. N'atthi bhante. Apamáro. N'atthi bha[nte]. Boils? No, lord. Itch? No, lord. Asthma? No, lord. Epilepsy? No, lord. မေ1ာ ယဒိ သံဃသ္သ ပတ္တကလ္လံ အဟံ နာပံ အ"ုသာမေသယ္ယံ သု ဏသိ -kho. Yadi saṅghassa pattakallaṁ aham Nágaṁ anusáseyyaṁ. Suṇasi 7 Apparently, diacritic is considered inseparable not even from its surrounding part. Placeholder used to prevent applying diacritic on the previous character. Colon probably to mark the division, usually omitted. 8 Amumhi spelled with ှ င်္ ha hto here, cp. Sinhala අමුම්‌හි amumhi. နာဂ အယမေ"္တ သစ္စကာမေလာ ဘူ တကာမေလာ ယံ ဇာတံ တံ သံဃ Nága. Ayaṁ te9 saccakálo bhútakalo. Yaṁ játaṁ taṁ saṅgha- မေဇ္ဈ ပု စစ္ဆမေ"္တ သ"္တံ အတ္ထိတိ ဝတ္တ ံ္ဗ အသ"္တံ နတ္တိတိ ဝတ္တ ံ္ဗ ါ10 မေ%း majjhe pucchante santaṁ atthîti vattabbaṁ asantaṁ n'atthîti vattabbaṁ.Má - 1ာ ဝိ တ္ထာသိ11 ာ12 မေ1ာ ံ ကု အမေဟာသိ ဧဝ"္တံ ပုစစ္ဆိဿ"္တိ သ"္တိ မေ%း kh(o)13 vitthási. Má kho maṅku ahosi. Evan taṁ14 pucchissan ti.15 Santi - တ ဧဝရူပါ အါ ာဓာ ကုဋ္ဌံ နတ္ထိ ဘမေ"္တ ဂမေ<ာ နတ္ထိ ဘမေ"္တ ကိ t(e) evarúpá ábádhá kuṭṭhaṁ. N'atthi bhante. Gaṇḍo. N'atthi bhante. Ki- လာမေသာ နတ္ထိ ဘမေ"္တ မေသာမေသာ နတ္ထိ ဘမေ"္တ အပ ာမေရာ နတ္ထိ ဘ -láso. N’atthi bhante. Soso. N'atthi bhante. Apamáro. N'atthi bha- 9 Spelled Ayante here. 10 Long á diacritic is used interchangeably with the short one. 11 An example of diacritic space shortage: the word supposed to contain two i-s, but the first one had to be moved slightly to the left to fit, while the second one only had space in the middle row, hence placed there. 12 Short á diacritic is used interchangeably with the long one. 13 Actually, only kha is written here, but along with the orphaned diacritic on the end of the previous line, it clearly denotes kho. 14 Written together in the manuscript. 15 Written together in the manuscript. [N'atthi bha]nte. Manusso'si. Āma bhante. Puriso'si. Āma bhante. Bhujiso'si. Āma bhante. Are you a human being? Yes, lord. Are you a male? Yes, lord. Are you a free man? Yes, lord. Are Anaṇátu me bhante saṅgho. Nágo o'si. Āma bhante. N'asi rájabha o. Āma bhante. Anuññato'si mátápitúhi. Āma bhante. you free from debt? Yes, lord. Are you exempt from military service? Yes, lord. Have you come Paripuṇátu me bhante saṅgho. Nágo ṇátu me bhante saṅgho. Nágo avísativasso'si. Āma bhante. Paripuṇátu me bhante saṅgho. Nágo ṇátu me bhante saṅgho. Nágo aṁ. te pattacívaram. Āma bhante. Kinnámo'si. with the permission of your parents? Yes, lord. Are you of the full age of twenty years? Yes, lord. Aham bhante Nágo náma. Konámo te upajjháyo. Upajjháyo me bhante áyasmá Tissatthero náma. Are your alms-bowl and robes complete? Yes, lord. What is your name? Lord, I am called Nága. Suṇátu me bhante saṅgho. Nágo átu me bhante saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gho. Nágo áyasmato Tissassa upasampadápekho. Anusi ho so mayá. Yadi What is the name of your superior? Lord, my superior is called the venerable Tissa. Priests, hear saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ ghassa pattakallaṁ.. Nágo ágaccheyya ágaccháhî[ti vattabbo]. me. The candidate desires ordination under the venerable Tissa. He has been duly instructed by me. Now is the time of the assembly of priests. If the candidate is here, [it is right to tell him to approach.] [ágaccháhî]ti vattabbo. Āgaccháhi.16 Saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ ghaṁ. bhante upasampadaṁ. yácámi. Ullumpatu maṁ. …it is right to tell him to approach. Come hither.17 Priests, I ask the assembly for ordination. bhante saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gho anukampaṁ. upadáya. Dutiyam pi bhante sanghaṁ. upasampadáṁ. yácámi. Priests, have compassion on me, and lift me up. A second time, lords, I ask the assembly for Ullumpatu maṁ. bhante saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gho anukampaṁ. upadáya. Tatiyam pi bhante sanghaṁ. ordination; lords, have compassion on me, and lift me up. A third time, lords, I ask the assembly upasampadáṁ. yácámi. Ullumpatu maṁ. bhante saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gho anukampaṁ. upádáya. for ordination. Lords, have compassion on me, and lift me up. Suṇátu me bhante saṅgho. Nágo átu me bhante saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gho. Ayaṁ. Nágo áyasmato Tissassa upasampadápekho. Yadi sa ṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ ghassa Priests, hear me. This candidate desires ordination under the venerable Tissa. Now is the time of pattakallaṁ. ahaṁ. Nágaṁ. antaráyike dhamme puccheyyaṁ.. Suṇátu me bhante saṅgho. Nágo asi Nága. Ayaṁ. te saccakálo the assembly of priests. I will examine the candidate respecting the disqualifications for the bhútakálo. Yaṁ. játaṁ. taṁ. pucchámi. Santaṁ. atthîti vattabbaṁ.. Asanta ṁ. n'[atthîti vattabba ṁ.]. priestly office. Listen, Nága, this is the time for you to speak the truth, to state what has occurred. I will inquire of you concerning facts. If a thing is, it is right to say it is ; if a thing is not, [it is right to say it is not.] [n'atthî]ti vattabbaṁ.. Santi te evarúpá ábádhá, ku haṁ.. N'atthi bhante. Gaṇátu me bhante saṅgho. Nágo ḍo. N'atthi bhante. Kiláso. o. N'atthi bhante. ...it is right to say it is not. Have you any such diseases as these? Leprosy? No, lord. Boils? No, Kiláso. N'atthi bhante. Soso. N'atthi bhante. Apamáro. N'atthi bhante. Manusso'si. Āma bhante. lord. Itch? No, lord. Asthma? No, lord. Epilepsy? No, lord. Are you a human being? Yes, lord. Puriso'si. Āma bhante. Bhujisso'si. Āma bhante. Anaṇátu me bhante saṅgho. Nágo o'si. Āma bhante. N'asi rájabha o. Āma Are you a male? Yes, lord. Are you a free man? Yes, lord. Are you free from debt? Yes, lord. Are bhante. Anuññáto'si mátápitúhi. Āma bhante. Paripuṇátu me bhante saṅgho. Nágo ṇátu me bhante saṅgho. Nágo avísativasso'si. Āma bhante. Paripu ṇátu me bhante saṅgho. Nágo ṇátu me bhante saṅgho. Nágo an you exempt from military service? Yes, lord. Have you come with the permission of your te patta cívaraṁ.. Āma bhante. Kinnámo'si. Aham bhante Nágo náma. Konámo te upajjháyo. parents? Yes, lord. Are you of the full age of twenty years? Yes, lord. Are your alms-bowl and Upajjháyo me bhante áyasmá Tissatthero náma. Suṇátu me bhante saṅgho. Nágo átu me bhante... robes complete? Yes, lord. What is your name? Lord, I am called Nága. What is the name of your superior? My superior, lord, is called the venerable Tissa. Priests, hear me... 16 Missing from the manuscript. 17 Missing. [Suṇátu me bhante saṅgho. Nágo átu me bhante] saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gho. Ayaṁ. Nágo áyasmato Tissassa upasampadápekho. Parisuddho ...Priests, hear me. This candidate desires ordination under the venerable Tissa. He is free from antaráyikehi dhammehi. Paripuṇátu me bhante saṅgho. Nágo ṇátu me bhante saṅgho. Nágo assa pattacívaraṁ.. Nágo saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gha ṁ. upasampada ṁ. yácati disqualifications. He has his alms-bowl and robes complete. The candidate asks the assembly for áyasmatá Tissena upajjháyena. Yadi saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ ghassa pattakalla ṁ. sa ṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gho Nága ṁ. upasampádeyya ordination under his superior the venerable Tissa. The assembly gives the candidate ordination áyasmatá Tissena upajjháyena, esá ñatti. Suṇátu me bhante saṅgho. Nágo átu me bhante saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gho. Ayaṁ. Nágo áyasmato under his superior the venerable Tissa. Priests, hear me. This candidate desires ordination under Tissassa upasampadápekho. Parisuddho antaráyikehi dhammehi. Paripuṇátu me bhante saṅgho. Nágo ṇátu me bhante saṅgho. Nágo assa pattacívara ṁ.. the venerable Tissa. He is free from disqualifications for the priestly office. His alms-bowl and Nágo saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ ghaṁ. upasampadaṁ. yácati áyasmatá Tissena upajjháyena. Sa ṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gho... robes are complete. The candidate asks the priesthood for ordination under his superior the venerable Tissa. ...Nágaṁ. upasampádeti áyasmatá Tissena upajjháyena. Yass’áyasmato khamati Nágassa ...The assembly gives the candidate ordination under his superior the venerable Tissa. If any of upasampadá áyasmatá Tissena upajjháyena so tuṇátu me bhante saṅgho. Nágo h’assa. Yassa na khamati so bháseyya. the venerable assembly approve the ordination of the candidate under his superior the venerable Dutiyam pi etam atthaṁ. vadámi. Suṇátu me bhante saṅgho. Nágo átu me bhante saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gho. Aya ṁ. Nágo áyasmato Tissassa Tissa, let him be silent; if any objects, let him speak. A second time I state this matter. Priests, upasampadápekho. Parisuddho antaráyikehi dhammehi, paripuṇátu me bhante saṅgho. Nágo ṇátu me bhante saṅgho. Nágo ’assa pattacívara ṁ.. Nágo hear me. This candidate desires ordination under the venerable Tissa. He is free from saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ ghaṁ. upasampadaṁ. yácati áyasmatá Tissena upajjháyena. Saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gho Nága ṁ. upasampádeti disqualifications. He has his alms-bowl and robes complete. The candidate asks the assembly for áyasmatá Tissena upajjháyena. Yass’áyasma[to]... ordination under his superior the venerable Tissa. The assembly gives the candidate ordination under his superior the venerable Tissa. If... [Yass’áyasma]to to, khamati Nágassa upasampadá áyasmatá Tissena upajjháyena so tuṇátu me bhante saṅgho. Nágo ’hassa. If any of the venerable assembly approves the ordination of the candidate under his superior the Yassa na khamati so bháseyya. Tatiyam pi etam attha ṁ. vadámi. Suṇátu me bhante saṅgho. Nágo átu bhante sa ṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gho. Aya ṁ. venerable Tissa, let him be silent; if any objects, let him speak. A third time I state this matter. Nágo áyasmato Tissassa upasampadápekho. Parisuddho antaráyikehi dhammehi paripu ṇátu me bhante saṅgho. Nágo ṇátu me bhante saṅgho. Nágo ’assa Priests, listen. This candidate desires ordination under the venerable Tissa. He is free from pattacívaraṁ.. Nágo saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ ghaṁ. upasampadaṁ. yácati áyasmatá Tissena upajjháyena. Sa ṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gho disqualifications for the priestly office. His alms-bowl and robes are complete. The candidate Nágaṁ. upasampádeti áyasmatá Tissena upajjháyena. Yass’áyasmato khamati Nágassa asks the priesthood for ordination under his superior the venerable Tissa. The assembly gives the upasampadá áyasmatá Tissena upajjháyena so tuṇátu me bhante saṅgho. Nágo h’assa. candidate ordination under his superior the venerable Tissa. If any of the venerable assembly approves the ordination of the candidate under his superior the venerable Tissa, let him be silent. Yassa na khamati so bháseyya. Upasampanno saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ ghena Nágo áyasmatá Tissena upajjháyena. If any objects, let him speak. The candidate has received ordination from the priesthood under his Khamati saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ ghassa tasmá tuṇátu me bhante saṅgho. Nágo hi. Evam etaṁ. dhárayámîti. superior the venerable Tissa. The assembly approves the resolution: therefore it keeps silence. So I understand your wish. Távad eva cháyá metabbá. Utupamáṇátu me bhante saṅgho. Nágo aṁ. ácikkhitabbaṁ.. Divasabhágo ácikkhitabbo. Sa ṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gíti ácikkhitabbá. Cattáro nissayá ácikkhitabbá cattári ca akara ṇátu me bhante saṅgho. Nágo íyáni ácikkhitabbáni. It is meet to measure the shadow of the sun. It is meet to tell the season. It is meet to tell the Piṇátu me bhante saṅgho. Nágo ḍo. N'atthi bhante. Kiláso. iyálopabhojanaṁ. nissáya pabbajjá. Tattha te yávajívaṁ. ussáho karaṇátu me bhante saṅgho. Nágo íyo. Atirekalábho, division of the day. It is meet to tell all these together. It is meet to tell the four requisites for a saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ ghabhattaṁ. uddesabhattaṁ. nimantanaṁ. salá[kabhattaṁ.] pakkhikaṁ. uposathika ṁ. priest. It is meet to tell the four sins forbidden to priests to commit. Food collected in the alms- pá ipadikam. bowl is a requisite of a priest. So fed, it is good for you to strive so long as life shall last. The following exceptions are allowed: rice offered to the whole body of the priests; rice offered to a certain number of priests; rice offered on special invitation to a particular priest; rice offered by lot… rice offered once in fifteen days; rice offered on the full-moon days; rice offered on the day following full-moon day. ...[salá]kabhattaṁ. pakkhikaṁ. uposathikaṁ. pá ipadikam. Āma bhante. Paṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ sukúlacívara ṁ. ...[rice offered] by lot; rice offered once in fifteen days; rice offered on the full-moon days; rice nissáya pabbajjá. Tattha te yávajívaṁ. ussáho karaṇátu me bhante saṅgho. Nágo íyo. Atirekalábho khoma ṁ. kappásika ṁ. offered on the day following full-moon day. Robes made of pieces of rag are a requisite of a koseyyaṁ. kambalaṁ. sáṇátu me bhante saṅgho. Nágo aṁ. bhaṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ gaṁ.. Āma bhante. Rukkhamúlasenásanaṁ. nissáya pabbajjá. priest. So clad, it is good for you to strive so long as life shall last. The following exceptions are Tattha te yávajívaṁ. ussáho karaṇátu me bhante saṅgho. Nágo íyo. Atirekalábho, viháro aḍo. N'atthi bhante. Kiláso. ḍo. N'atthi bhante. Kiláso. hayogo pásádo hammiyaṁ. guhá. allowed: robes made of linen, of cotton, of silk, of wool, of hemp, or of these five materials Āma bhante. Pútimuttabhesajjaṁ. nissáya pabbajjá. Tattha te yávajíva ṁ. ussáho kara ṇátu me bhante saṅgho. Nágo íyo. together. Yes, lord. Lodging at the foot of a tree is a requisite for a priest. So lodged, it is good of Atirekalábho, sappi na[vanítaṁ.] ...telaṁ. madhupphánitaṁ.. Āma bhante. Upasampannena you to strive so long as life shall last. The following exceptions are allowed: monasteries; large bhikkhuná methuno dhammo na pa isevitabbo, antamaso tiracchánagatáya pi. halls; houses of more than one story; houses surrounded by walls; rock caves. Yes, lord. Cow's urine as medicine is a requisite for a priest. Thus provided, it is good for you to strive so long as life shall last. The following exceptions are allowed: cow's butter... ...[na]vanítaṁ.; telaṁ. madhupphánitaṁ.. Āma bhante. Upasampannena bhikkhuná methuno ...cream; rape oil; honey; sugar. Yes, lord. A priest must not indulge in sexual intercourse, in short dhammo na pa isevitabbo, antamaso tiracchánagatáya pi. Yo bhikkhu methuna ṁ. dhamma ṁ. not even with a female of any kind. If any priest indulges in sexual intercourse, he ceases to be a pa isevati assamaṇátu me bhante saṅgho. Nágo o hoti asakyaputtiyo. Seyyathá pi náma puriso sísacchinno abhabbo tena priest, and is no longer a son of Sakya. Just as a man whose head is cut off is unable to live, so sarírabandhanena jívituṁ. evameva bhikkhu methunaṁ. dhamma ṁ. pa isevitvá assamaṇátu me bhante saṅgho. Nágo o hoti does a priest who has indulged in sexual intercourse cease to be a priest, or to be a son of Sakya. asakyaputtiyo. Taṁ. te yávajívaṁ. akaraṇátu me bhante saṅgho. Nágo íyaṁ.. Āma bhante. Upasampannena bhikkhuná This is to be avoided by you as long as life shall last. Yes, lord. A priest must not take, with adinnaṁ. theyyasaṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ khátaṁ. na ádátabbaṁ., antamaso tiṇátu me bhante saṅgho. Nágo asalákaṁ. upádáya. Yo bhi[kkhu]... dishonest intent, anything which is not given to him, not even a blade of grass. If any priest... ...[bhi]kkhu pádaṁ. vá pádárahaṁ. vá atirekapádaṁ. vá adinnaṁ. theyyasaṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ kháta ṁ. ádiyati ...takes, with dishonest intent, either a quarter of a pagoda, or anything worth as much or more, he assamaṇátu me bhante saṅgho. Nágo o hoti asakyaputtiyo. Seyyathá pi náma paṇátu me bhante saṅgho. Nágo ḍo. N'atthi bhante. Kiláso. upaláso bandhaná pamutto abhabbo ceases to be a priest, and is no longer a son of Sakya. Just as a sere leaf loosed from its stalk can haritattáya, evameva bhikkhu pádaṁ. vá pádárahaṁ. vá atirekapádaṁ. vá adinna ṁ. never again become green, so a priest who, with dishonest intent, has taken anything which has theyyasaṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ khátaṁ. ádiyitvá assamaṇátu me bhante saṅgho. Nágo o hoti asakyaputtiyo. Ta ṁ. te yávajívaṁ. akara ṇátu me bhante saṅgho. Nágo íya ṁ.. Āma not been given to him, ceases to be a priest, or to be a son of Sakya. This is to be avoided by you bhante. as long as life shall last. Yes, lord. Upasampannena bhikkhuná sancicca páṇátu me bhante saṅgho. Nágo o jívitá na voropetabbo, antamaso kunthakipillika ṁ. A priest must not knowingly destroy human life, in short not even the life of an ant. If any priest upádáya. Yo bhikkhu sancicca manussaviggahaṁ. jí[vitá]... [destroys] human life... ...[jí]vitá voropeti antamaso gabbhapátanaṁ. upádáya, assamaṇátu me bhante saṅgho. Nágo o hoti asakyaputtiyo. Seyyathá pi ...destroys [human] life even by causing abortion, he ceases to be a priest, or to be a son of Sakya. náma puthusilá dvedhábhinná appa isandhiká hoti, evameva bhikkhu sancicca manussaviggaha ṁ. Just as a large rock once cleft in two can never be re-united, so does a priest who has knowingly jívitá voropetvá assamaṇátu me bhante saṅgho. Nágo o hoti asakyaputtiyo. Taṁ. te yávajíva ṁ. akara ṇátu me bhante saṅgho. Nágo íya ṁ.. Āma bhante. destroyed human life, cease to be a priest, or to be a son of Sakya. This is to be avoided by you as long as life shall last. Yes, lord. Upasampannena bhikkhuná uttarimanussadhammo na ullapitabbo, antamaso suññágáre abhiramámînti. Yo bhikkhu pápiccho icchápakato asantaṁ. abhútaṁ. uttarimanussadhamma ṁ. A priest must not lay claim to more than human perfection, even by saying, "I delight in a solitary ullapati jhánaṁ. vá vimo[khaṁ.]... hut." If any priest with evil intent and for sake of gain untruly and falsely lays claim to more than human perfection, whether a state of mystic meditation, or freedom from passion… ...[vimo]khaṁ. vá samádhiṁ. vá samápattaṁ. vá maggaṁ. vá phalaṁ. vá assamaṇátu me bhante saṅgho. Nágo o hoti …freedom from passion, or perfect tranquillity, or a state of absorption removed from all worldly asakyaputtiyo. Seyyathá pi náma tálo matthakacchinno abhabbo punavirú ḷhiyá, evameva bhikkhuhiyá, evameva bhikkhu influence, or attainment of the four paths, or of the fruition of those paths, he ceases to be a priest, pápiccho icchápakato asantaṁ. abhútaṁ. uttarimanussadhammaṁ. ullapitá assamaṇátu me bhante saṅgho. Nágo o hoti and is no longer a son of Sakya. Just as a palmyra tree, the top of which has been cut off, can asakyaputtiyo. Taṁ. te yávajívaṁ. akaraṇátu me bhante saṅgho. Nágo íyaṁ.. Āma bhante.18 never sprout again, so a priest who, with evil intent and for sake of gain, untruly and falsely has laid claim to more than human perfection, ceases to be a priest, or to be a son of Sakya. This is to be avoided so long as life shall last. Yes, lord. 18 End of main body. Text continues though in this manuscript with Suṇátu me bhante saṅgho... Full text Namo tassa bhagavato arahato sammásambuddhassa. Okása. Karuññaṁ katvá pabbajjaṁ detha me bhante. Ukkuṭikaṁ nisíditvá. Aham bhante pabbajjaṁ yácámi. Dutiyam pi aham bhante pabbajjaṁ yácámi. Tatiyam pi aham bhante pabbajjaṁ yácámi. Sabbadukkhanissaraṇanibbánasacchikaraṇattháya imaṁ kásávaṁ gahetvá pabbájetha maṁ bhante anukampaṁ upádáya. Tatiyaváraṁ. Sabbadukkhanissaraṇanibbánasacchikaraṇattháya etaṁ kásávaṁ datvá pabbájetha maṁ bhante anukampaṁ upádáya. Tatiyaváraṁ. Okása. Vandámi bhante. Sabbaṁ aparádhaṁ khamatha me bhante. Mayá kataṁ puññaṁ sáminá anumoditabbaṁ. Sáminá kataṁ puññaṁ mayhaṁ dátabbaṁ. Sádhu sádhu. Anumodámi. Okása. Káruññaṁ katvá tisaraṇena saha síláni detha me bhante. Aham bhante saraṇasílaṁ yácámi. Dutiyam pi aham bhante saraṇasílaṁ yácámi. Tatiyam pi aham bhante saraṇasílaṁ yácámi. Imáni dasasikkhapadáni samádiyámi. Okása. Vandámi bhante. Anumodámi. - Okása. Karuññaṁ katvá nissayaṁ detha me bhante. Ukkuṭikaṁ nisíditvá. Aham bhante nissayaṁ yácámi. Dutiyam pi aham bhante nissayaṁ yácámi. Tatiyam pi aham bhante nissayaṁ yácámi. Upajjháyo me bhante hohi. Tatiyaváraṁ. Patirúpaṁ. Okása. Sampaṭicchámi. Tatiyaváraṁ. Ajjatagge dáni thero mayhaṁ bháro aham pi therassa bháro. Tatiyaváraṁ. Okása. Tvaṁ Nágo náma. Okása. Āma bhante. Tuyhaṁ upajjháyo áyasmá Tissatthero náma. Okása. Āma bhante. - p 4 -19 Namo tassa bhagavato arahato sammasambuddhassa. Paṭhamaṁ upajjhaṁ gáhápetabbo. Uppajjhaṁ gáhápetvá pattacívaraṁ ácikkhitabbam. Ayaṁ te patto. Āma bhante. Ayaṁ saṅgháṭi. Āma bhante. Ayaṁ uttarásaṅgo. Āma bhante. Ayaṁ antaravásako. Āma bhante. Gaccha amumbi okáse tiṭṭháhi. Suṇátu me bhante saṅgho. Nágo áyasmato Tissassa upasampadápekho. Yadi saṅghassa pattakallaṁ aham Nágaṁ anusáseyyaṁ. Suṇasi Nága. Ayaṁ te saccakálo bhútakalo. Yaṁ játaṁ taṁ saṅghamajjhe pucchante santaṁ atthîti vattabbaṁ, asantaṁ n'atthîti vattabbaṁ. Má kho vitthási. Má kho maṅku ahosi. Evan taṁ pucchissan ti. Santi te evarúpá ábádhá, kuṭṭhaṁ. N'atthi bhante. Gaṇḍo. N'atthi bhante. Kiláso. N’atthi bhante. Soso. N'atthi bhante. Apamáro. N'atthi bhante. Manusso'si. Āma bhante. Puriso'si. Āma bhante. Bhujiso'si. Āma bhante. Anaṇo'si. Āma bhante. N'asi rájabhaṭo. Āma bhante. Anuññato'si mátápitúhi. Āma bhante. Paripuṇṇavísativasso'si. Āma bhante. Paripuṇṇaṁ te pattacívaram. Āma bhante. Kinnámo'si. Aham bhante Nágo náma. Konámo te upajjháyo. Upajjháyo me bhante áyasmá Tissatthero náma. Suṇátu me bhante saṅgho. Nágo áyasmato Tissassa upasampadápekho. Anusiṭṭho so mayá. Yadi saṅghassa pattakallam Nágo ágaccheyya ágaccháhîti vattabbo. Āgaccháhi. Saṅghaṁ bhante upasampadaṁ yácámi. Ullumpatu maṁ bhante saṅgho anukampaṁ upadáya. Dutiyam pi bhante sanghaṁ upasampadáṁ yácámi. Ullumpatu maṁ bhante saṅgho anukampaṁ upadáya. Tatiyam pi bhante sanghaṁ upasampadáṁ yácámi. Ullumpatu maṁ bhante saṅgho anukampaṁ upádáya. Suṇátu me bhante saṅgho. Ayaṁ Nágo áyasmato Tissassa upasampadápekho. Yadi saṅghassa pattakallaṁ ahaṁ Nágaṁ antaráyike dhamme puccheyyaṁ. Suṇasi Nága. Ayaṁ te saccakálo bhútakálo. Yaṁ játaṁ taṁ pucchámi. Santaṁ atthîti vattabbaṁ. Asantaṁ n'atthîti vattabbaṁ. Santi te evarúpá ábádhá, kuṭṭhaṁ. N'atthi bhante. Gaṇḍo. N'atthi bhante. Kiláso. N'atthi bhante. Soso. N'atthi bhante. Apamáro. N'atthi bhante. Manusso'si. Āma bhante. Puriso'si. Āma bhante. Bhujisso'si. Āma bhante. Anaṇo'si. Āma bhante. N'asi rájabhaṭo. Āma bhante. Anuññáto'si mátápitúhi. Āma bhante. Paripuṇṇavísativasso'si. Āma bhante. Paripuṇṇan te cívaraṁ. Āma bhante. Kinnámo'si. Aham bhante Nágo náma. Konámo te upajjháyo. Upajjháyo me bhante áyasmá Tissatthero náma. Suṇátu me bhante saṅgho. Ayaṁ Nágo áyasmato Tissassa upasampadápekho. Parisuddho antaráyikehi dhammehi. Paripuṇṇassa pattacívaraṁ. Nágo saṅghaṁ upasampadaṁ yácati áyasmatá Tissena upajjháyena. Yadi saṅghassa pattakallaṁ saṅgho -p5- Nágaṁ upasampádeyya áyasmatá Tissena upajjháyena, esá ñatti. Suṇátu me bhante saṅgho. Ayaṁ Nágo áyasmato Tissassa upasampadápekho. Parisuddho antaráyikehi dhammehi. Paripuṇṇassa pattacívaraṁ. Nágo saṅghaṁ upasampadaṁ yácati áyasmatá Tissena upajjháyena. Saṅgho Nágaṁ upasampádeti áyasmatá Tissena upajjháyena. Yass’áyasmato khamati Nágassa upasampadá áyasmatá Tissena upajjháyena so tuṇh’assa. Yassa na khamati so bháseyya. Dutiyam pi etam atthaṁ vadámi. Suṇátu me bhante saṅgho. Ayaṁ Nágo áyasmato Tissassa upasampadápekho. Parisuddho antaráyikehi dhammehi, paripuṇṇ’assa pattacívaraṁ. Nágo saṅghaṁ upasampadaṁ yácati áyasmatá Tissena upajjháyena. Saṅgho Nágaṁ upasampádeti áyasmatá Tissena upajjháyena. Yass’áyasmato, khamati Nágassa upasampadá áyasmatá Tissena upajjháyena so tuṇ’hassa. Yassa na khamati so bháseyya. Tatiyam pi etam atthaṁ vadámi. Suṇátu bhante saṅgho. Ayaṁ Nágo áyasmato Tissassa upasampadápekho. Parisuddho antaráyikehi dhammehi paripuṇṇ’assa pattacívaraṁ. Nágo saṅghaṁ upasampadaṁ yácati áyasmatá Tissena upajjháyena. Saṅgho Nágaṁ upasampádeti áyasmatá Tissena upajjháyena. Yass’áyasmato khamati 19 These refer to the pages and sections of the Kammavácá publication as seen in the Journal of the Royal Asiatic Society of Great Britain, New Series, Vol. 7, 1875. Nágassa upasampadá áyasmatá Tissena upajjháyena so tuṇ’hassa. Yassa na khamati so bháseyya. Upasampanno saṅghena Nágo áyasmatá Tissena upajjháyena. Khamati saṅghassa tasmá tuṇhi. Evam etaṁ dhárayámîti. - Távad eva cháyá metabbá. Utupamáṇaṁ ácikkhitabbaṁ. Divasabhágo ácikkhitabbo. Saṅgíti ácikkhitabbá. Cattáro nissayá ácikkhitabbá cattári ca akaraṇíyáni ácikkhitabbáni. Piṇḍiyálopabhojanaṁ nissáya pabbajjá. Tattha te yávajívaṁ ussáho karaṇíyo. Atirekalábho, saṅghabhattaṁ uddesabhattaṁ nimantanaṁ salákabhattaṁ pakkhikaṁ uposathikaṁ páṭipadikam. Āma bhante. Paṅsukúlacívaraṁ nissáya pabbajjá. Tattha te yávajívaṁ ussáho karaṇíyo. Atirekalábho khomaṁ kappásikaṁ koseyyaṁ kambalaṁ sáṇaṁ bhaṅgaṁ. Āma bhante. Rukkhamúlasenásanaṁ nissáya pabbajjá. Tattha te yávajívaṁ ussáho karaṇíyo. Atirekalábho, viháro aḍḍhayogo pásádo hammiyaṁ guhá. Āma bhante. Pútimuttabhesajjaṁ nissáya pabbajjá. Tattha te yávajívaṁ ussáho karaṇíyo. Atirekalábho, sappi navanítaṁ telaṁ madhupphánitaṁ. Āma bhante. Upasampannena bhikkhuná methuno dhammo na paṭisevitabbo, antamaso tiracchánagatáya pi. Yo bhikkhu methunaṁ dhammaṁ paṭisevati assamaṇo hoti asakyaputtiyo. Seyyathá pi náma puriso sísacchinno abhabbo tena sarírabandhanena jívituṁ evameva -p6- bhikkhu methunaṁ dhammaṁ paṭisevitvá assamaṇo hoti asakyaputtiyo. Taṁ te yávajívaṁ akaraṇíyaṁ. Āma bhante. Upasampannena bhikkhuná adinnaṁ theyyasaṅkhátaṁ na ádátabbaṁ, antamaso tiṇasalákaṁ upádáya. Yo bhikkhu pádaṁ vá pádárahaṁ vá atirekapádaṁ vá adinnaṁ theyyasaṅkhátaṁ ádiyati assamaṇo hoti asakyaputtiyo. Seyyathá pi náma paṇḍupaláso bandhaná pamutto abhabbo haritattáya, evameva bhikkhu pádaṁ vá pádárahaṁ vá atirekapádaṁ vá adinnaṁ theyyasaṅkhátaṁ ádiyitvá assamaṇo hoti asakyaputtiyo. Taṁ te yávajívaṁ akaraṇíyaṁ. Āma bhante. Upasampannena bhikkhuná sancicca páṇo jívitá na voropetabbo, antamaso kunthakipillikaṁ upádáya. Yo bhikkhu sancicca manussaviggahaṁ jívitá voropeti antamaso gabbhapátanaṁ upádáya, assamaṇo hoti asakyaputtiyo. Seyyathá pi náma puthusilá dvedhábhinná appaṭisandhiká hoti, evameva bhikkhu sancicca manussaviggahaṁ jívitá voropetvá assamaṇo hoti asakyaputtiyo. Taṁ te yávajívaṁ akaraṇíyaṁ. Āma bhante. Upasampannena bhikkhuná uttarimanussadhammam na ullapitabbo, antamaso suññágáre abhiramámînti. Yo bhikkhu pápiccho icchápakato asantaṁ abhútaṁ uttarimanussadhammaṁ ullapati jhánaṁ vá vimokhaṁ vá samádhiṁ vá maggaṁ vá phalaṁ vá assamaṇo hoti asakyaputtiyo. Seyyathá pi náma tálo matthakacchinno abhabbo punavirúḷhiyá, evameva bhikkhu pápiccho icchápakato asantaṁ abhútaṁ uttarimanussadhammaṁ ullapitá assamaṇo hoti asakyaputtiyo. Taṁ te yávajívaṁ akaraṇíyaṁ. Āma bhante. Samples of other Brahmic scripts of the same text The following is the same Páli segment written with a selection of different Brahmic scripts. It is taken from the Tipitaka, Mahāvaggapāḷhiyá, evameva bhikkhui, 63 Upasampadāvidhi 126. Transcript Pa hama upajjha gāhāpetabbo. Upajjha gāhāpetvā pattacīvara ācikkhitabba – aya te patto, aya sa ghā i, aya uttarāsa go, aya antaravāsako. Gaccha, amumhi okāse ti hāhīti. Burmese ပဌမB ဥပဇ္ဈB ဂာဟာေပတေဗ္ဗာ။ ဥပဇ္ဈB ဂာဟာေပတွာ ပတ္တစီဝရB အာစ> က>္ခတဗ္ဗB – အယံ တေ ပတ္တော အယB ေတ ပေတ္တာ, အယB သင္ဃာဋ>, အယB ဥ တ္တရာသေငIာ, အယB အန္တရဝာသေကာ။ ဂစ္ဆ, အမ?စမ္ဟ> ဩကာေသ တ>ဋ္ဌာဟီ တ>။ Khmer បឋម ំ ឧបជ្ឈ ំ គាហាបេបតបេ ។ ឧបជ្ឈ ំ គាហាបេបត្វា បត្តចវី រ ំ អាចក ិ ត ្ខ ិ ពំ – အယံ တေ ပတ္တော អយ ំ បេត បបេត្វា្ត, អយ ំ សង្ឃាដិ, អយ ំ ឧត្តរាសបេ%&, អយ ំ អន្តរ វាសបេ)។ គច្ឆ, អមុ ម្ហ ិ ឱ)បេស តដ្ឋា ិ 0 ហីត។ ិ Thai ปฐมํ อุปชฺฌํ คาหาเปตโพฺพฯ อุปชฺฌํ คาหาเปตฺวา ปตฺตจีวรํ อาจิกฺขิตพฺพํ – အယံ တေ ပတ္တော อยํ เต ปโตฺต , อยํ สงฺฆาฎิ, อยํ อุตฺตราสโงฺค, อยํ อนฺตรวาสโกฯ คจฺฉ, อมุมฺหิ โอกาเส ติฎฺฐาหีติฯ Tibetan པཋམཾ ཨུཔཛ྄ཛྷཾ གཱཧཱཔེཏབྦོ། ཨུཔཛ྄ཛྷཾ གཱཧཱཔེཏྭཱ པཏྟཙཱིཝརཾ ཨཱཙིཀྑིཏབྦཾ – ཨཡཾ ཏེ པཏྟོ , ཨཡཾ སངྒྷཱཊ,ི ཨཡཾ ཨུཏྟརཱསངྒོ, ཨཡཾ ཨནྟརཝཱསཀོ། གཙྪ, ཨམུམྷི ཨོཀཱསེ ཏིཊྛཱཧཱིཏི། Tamil படமங ் உபஜ்ஜங ் காஹாபேபதப்பேபா. உபஜ்ஜங ் காஹாபெபத்வா பத்தசீவரங ் ஆசிக்கிதப்பங ் – அயங ் பேத பத்பேதா, அயங ் ஸங ் காடி, அயங ் உத்தராஸங ் பேகா, அயங ் அந்தரவாஸபேகா. கச்ச, அமும்ஹி ஓகாபேஸ திட்டாஹீதி. Sinhala පඨමං උපජ්ඣං ගාහාකෙපතබ්කෙබා. උපජ්ඣං ගාහාකෙපත්වා පත්තචීවරං ආචික්ඛිතබ්බං – අයං කෙත පත්කෙතා, අයං සඞ්ඝාටි, අයං උත්තරාසඞ්කෙගා, අයං අන්තරවාසකෙකා. ගච්ඡ, අමුම්හි ඔකාකෙස තිට්ඨාහීති.