Pali-Thai / Pali-Roman Notation

โ น้ ต เ สี ย ง พ ร ะ ไ ต ร ปิ ฎ ก ส า ก ล
ปาฬิ - สั ท ทะอั ก ขะระ พ.ศ. 2563

The World Tipiṭaka Notation
Pāḷi-Phonetic Alphabet 2020
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Pāḷi-Thai / Pāḷi-Roman Phonetic Alphabet
With Reference to Digital Sound
Pāḷi Tipiṭaka Orthography based on

The Chulachomklao of Sy
̮ ām B.E. 2436 Edition
Bangkok B.E. 2563 (2020)

7 -216:484
..โย1 โว2 อานัน์ท3 มยา4 ธัม์โม5 จ6
วินโย7 จ8 เทสิโต9
ปั ์ ั ต์โต 10
โส11 โว12 มมัจ์จเยน13-14 สัต์ถา15
..[Fย]1 [Fว]2 [ า • น๤น • ดะ]3 [มะ• ยา]4 [ธ๤ม • Fม]5 [จะ]6

[วิ • นะ• Fย]7 [จะ]8 [gด• สิ• Fต]9
[ป๤ญ • ญ๤ต • Fต]10
[Fส]11 [Fว]12 [มะ • ม๤จ • จะ• gย• นะ]13-14 [ส๤ต • ถา]15
..ดูกร อานั น์ท [ า • น๤น • ดะ]3

ธัมมะ5 และ6+8 วินยั 7 ใด 1 ที เ่ ราตถาคต4 ได้ แสดง แล้ว9 บัญญัตแิ ล้ว10 แก่ เธอ ทง้ั หลาย2
ธัมมะและวินยั นน้ั 11 จัก เป็น ศาสดา15 ของ เธอ ทง้ั หลาย 12 เมือ่ เรา ลว่ ง ลบั ไป13-14
พระสัมมาสัมพุทธเจ้า
ข้อมูลทำงบรรณำนุกรมของส�ำนักหอสมุดแห่งชำติ
มูลนิธิพระไตรปิฎกสำกล
Pāḷi-Thai / Pāḷi-Roman Phonetic Alphabet with Reference to Digital Sound
1. พระไตรปิฎก. I. ชื่อเรื่อง.
ISBN (ชุด) 978-616-8083-16-1

Pāḷi-Thai / Pāḷi-Roman Phonetic Alphabet with Reference to Digital Sound
จัดท�ำจำกต้นฉบับ อักขรวิธี “ไม้-อั (อะ) อักขะระสยำม-ปำฬิ” พ.ศ. ๒๔๓๖ พระไตรปิฎกปำฬิ จุลจอมเกล้ำบรมธัมมิกมหำรำช

ถอดเสียงเป็น ปาฬิ-ไทย / ปาฬิ-โรมัน โน้ตเสียงพระไตรปิฎก พ.ศ. ๒๕๖๓
กองทุนสนทนำธัมม์น�ำสุข ท่ำนผู้หญิง ม.ล. มณีรัตน์ บุนนำค ในพระสังฆรำชูปถัมภ์สมเด็จพระสังฆรำชเจ้ำ กรมหลวงวชิรญำณสังวร
สมเด็จพระสังฆรำชพระองค์ที่ ๑๙ แห่งกรุงรัตนโกสินทร์ ค้นคว้ำ สร้ำงฐำนข้อมูล คัดเลือกชุดสัททสัญลักษณ์ และจัดท�ำ
ต้นฉบับด้วยชุดสิทธิบตั ร เลขที่ ๔๖๓๙๐
มูลนิธิพระไตรปิฎกสำกล เรียงพิมพ์ด้วยสื่อผสมเทคโนโลยีตำมสิทธิบัตรกำรแบ่งพยำงค์ เลขที่ ๔๖๓๙๐

สุรธัช บุนนำค หัวหน้ำคณะบรรณำธิกำร
จัดท�ำโดย มูลนิธิพระไตรปิฎกสำกล
The World Tipiṭaka Foundation
พิมพ์ครั้งที่ ๑ : ธันวาคม พ.ศ. ๒๕๖๓

email : worldtipitaka@gmail.com
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Bangkok B.E. 2563 (2020)

The World Tipiṭaka
Benediction
His Holiness Prince rom uang a ira ānasa ara

The 19th Supreme Patriarch of Thailand
The Supreme Patron
สั พ์ เ พ สํ สํ ฆ ภู ต า
นํ ค์ คี วุ ์
ส า มั
ิ ส า ธิ ก า
Published by
The . . anirattana Bunnag
Dhamma Society und
B.E. 2542 (1999)
&
The World Tipiṭaka oundation
Since B.E. 2555 (2012)
Bangkok
(i)
BENEDICTION
by
is oliness Somdet Phra ā asa ara
The Supreme Patriarch of Thailand
Patron of
The World Tipiṭaka Pro ect
The . . aniratana Bunnag Dhamma Society und
Major Suradhaj Bunnag, my ordainee saddhivihārika, who was ordained as a

Buddhist monk under royal patronage, and who is the Chancellor of the M.L. Maniratana
Bunnag Dhamma Society Fund under the Patronage of His Holiness the Supreme Patriarch
of Thailand, has informed me that he will publish the complete Pāḷi-language Tipiṭaka of
the Great International Council Buddhist Era 2500 (1956) in Roman script, for the first
time in Thailand. This Pāḷi Tipiṭaka has been meticulously edited by 2,500 Buddhist
monks of the highest scholastic repute in the Theravāda tradition from around the world.
The Romanised script edition of the Pāḷi Tipiṭaka, comprising 1,000 complete sets each
containing 40 volumes, will be presented as gifts of Dhamma to major international
institutions all over the world.
* His Holiness Prince Krom Luang Vajirañānasaṁvara, the 19th Supreme Patriarch of Thailand
(ii)
I thereby designate this commemorative Pāḷi Tipiṭaka edition

in Pāḷi :
ahāsa g ti Tipiṭaka Buddha asse 2500
and in English :
The Buddhist Era 2500 reat nternational Council Pāḷi Tipiṭaka
The Pāḷi Tipiṭaka is the Holy Teachings of the Buddha, the Teacher of man and
divine beings. The Pāḷi Tipiṭaka falls into three divisions1, namely, Vinayapiṭaka, the Book
on the Disciplines; Suttantapiṭaka, the Book on the Discourses; and Abhidhammapiṭaka,
the Book on the Ultimate Realities. It comprises 84,000 Dhammakhandhas, or Dhamma
sections.
As He approached Parinibbāna, the Buddha uttered:
216 484...yo o ānanda mayā dhammo ca inayo ca desito

pa atto so o mamaccayena satthā...
7D2:484 BY - NC - ND
Ānanda, the Dhamma (Doctrine) which I have expounded and the

Vinaya (Discipline) which I have established for you all, the Dhamma
and the Vinaya will be your Teacher after I am gone...
Translation from The World Tipiṭaka Edition M2500: 7D2:4843
1
In the World Tipiṭaka Edition, the entire Pāḷi Tipiṭaka is divided into 86 Pāḷi sections according to 86
Pāḷi Titles of the Buddhist Era 2500 (1957) Great International Council Pāḷi Tipiṭaka. See Quick Guide.
2
See Dīghanikāya, Vol. 7, Book Division No. 216 of the Mahāsaṅgīti Tipiṭaka Edition of the Buddhist
Era 2500 Great International Council Pāḷi Tipiṭaka, published by the Dhamma Society in Roman script
in B.E. 2545, and is referred in the new system of Tipiṭaka Studies Reference in this edition as M2500:
7D2.216, the Paragraph Number 484 is used instead of the Book Division Number 216.
3
See footnote 2
(iii)
Consequently, five hundred Arahanta Elders, who were all led by Venerable
Mahākassapa Arahanta held the First Great Council for compilation of the Buddha’s
words in the Tipiṭaka at the city of Rājagaha in ancient India. The gathering of the
arahantas at the First Great Council is called in Pāḷi as Paṭhamamahāsaṅgīti. Thereafter
there were Great Councils with a view to perpetuate the Teachings of the Buddha.
Buddhists all over the world regard the Pāḷi Tipiṭaka as the Buddha Himself. Hence,
the compilation of the Buddha’s words and the propagation of the Pāḷi Tipiṭaka are
profound meritorious acts.
Thailand’s friendly Buddhist countries including Sri Lanka, Myanmar, Cambodia,

and Laos which profess Theravāda Buddhasāsana held, during Buddhist Era 2497-2499
(1953-1955), in Yangon, the Great Council of the Buddha’s Teaching. The Buddhist
monks who were well-versed in the Pāḷi Tipiṭaka were invited from all over the world
to edit and verify the Pāḷi Tipiṭaka.
With the approval of the Ecclesiastical Council under the auspices of the Royal
Thai Government, a group of Buddhist monks from Thailand including myself took part
in this Great Council. Their Majesties the King and Queen of Thailand made a State
Visit to Yangon, Myanmar, in Buddhist Era 2503 (1960), and offered their royal support
to the Great International Council along with the Heads of State of other countries. In
Their Majesties’ offcial suite, was included Thanphuying M.L. Maniratana Bunnag,
Her Majesty the Queen’s Lady-in-Waiting.
With the completion of the Romanization of the Buddhist Era 2500 Great
International Council Pāḷi Tipiṭaka Edition, Thanphuying M.L. Maniratana Bunnag
expressed her deepest appreciation and acted as leader in organizing the Romanised
edition to be published and propagated all over the world in commemoration on the
auspicious 72nd Royal Anniversary Birth of His Majesty the King, the Buddhist Sovereign
Monarch of the Thai Nation, in Buddhist Era 2542 (1999).
(iv)
I would, therefore, like to offer commendation for this profound meritorious act.
May happiness and peace pervade the whole universe through the omnipotent power
of the Buddha, the Dhamma and the Saṁgha, through the omnipotent power of the
Pāḷi Tipiṭaka with 84,000 Dhammakhandhas, through the omnipotent power of Phra
Syāmadevādhirāja, the Guardian Deity of Siam, and through the omnipotent power of
the highest god brahma and deities of the whole universe. May Their Majesties, King
Bhumibol Adulyadej the Great Dhamma Protector and Queen Sirikit of Thailand, who
are both endowed with benevolent and excellent qualities and ever-firmly devoted to
Buddhasāsana, and all the members of royal lineage, be blessed with longevity, happiness
and peace.
May the highest brahma gods and deities, as well as human and all beings,
joyously celebrate and bless those who have piously donated money and kind toward this
profound meritorious act of preparation the complete Pāḷi Tipiṭaka Edition in Roman
Script4 published in the Kingdom of Thailand, the first of its kind in the world, for their
happiness and prosperity, now and always.
is oliness Somdet Phra ā asa ara

The Supreme Patriarch of Thailand
20 October Buddhist Era 2542 (1999),

amended, 25 January Buddhist Era 2545 (2002)
Bovornives Vihāra, Bangkok.
4
The first three inaugural sets were graciously presented as gifts of Dhamma in 2005 by Her Royal Highness
Princess Galyani Vadhana Krom Luang Naradhiwas Rajanagarindra, the Royal Matriarch of Thailand,
to the President of the Democratic Socialist Republic of Sri Lanka in Colombo, Vice Chancellor of
Uppsala University in Uppsala, Kingdom of Sweden, and President of the Constitutional Court of the
Kingdom of Thailand in Bangkok.
See Royal Message of the Tipiṭaka Presentation in Tipiṭaka Studies Reference 2007.
Introduction
The mportance of the Pāḷi Tipiṭaka
สั พ์ เ พ สํ สํ ฆ ภู ต า ค์ คี วุ ์ ิ ส า ธิ ก า

นํ ส า มั
enarable Dhammapiṭaka
(P. A. Payutto)
Buddhist Era 2545 (2002)

(ix)
DHAMMA SOCIETY
The M.L. Maniratana Bunnag Dhamma Society Fund
Under the Patronage of His Holiness Somdet Phra Ñāṇasaṁvara
The Supreme Patriarch of Thailand*
INTRODUCTION
The mportance of the Tipiṭaka in Buddhasāsana

by
enerable Phra Dhammapiṭaka
(P. A. Payutto)
The term Buddhasāsana or Buddhism is generally used to convey a wide variety

of meanings ranging from the Dhamma, the Saṁgha, their organizations and activities, to
all religious sites and objects. However, if we examine the term to penetrate to its core,
the meaning of Buddhasāsana is straightforward —its literal reading, “the Teachings of
the Buddha,” which is the essence of Buddhasāsana; everything else is an extension or
out growth of His Teachings1.
1
In the World Tipiṭaka Edition, the entire Pāḷi Tipiṭaka is devided into 86 sections of Pāḷi according to
the Pāḷi Titles of the Buddhist Era Great International Council Pāḷi Tipiṭaka. See Quick Guide
(x)
Once we have grasped the true meaning of the term, we will realize that the
continuation of Buddhasāsana means the existence of the Buddha’s Teachings. Were
they to become vague or disappear, no matter how numerous are devotees and activities
or how imposing religious institutions and objects are, it could not be said that
Buddhasāsana exists. On the contrary, should those extraneous tangibles disintegrate
while the Teachings of the Buddha remain, people can still have an opportunity to
know Buddhasāsana. Consequently, Buddhasāsana can truly be upheld through the
preservation of the Buddha’s Teachings.
Dhamma and inaya : Embodiment and Abode of the Buddha
Buddhasāsana or the Teachings of the Buddha refer to the words of the Buddha, or
His speech. Therefore, the preservation of Buddhasāsana is essentially the preservation of
the words that the Buddha uttered in His sermons and the Discipline He laid down.
All Buddhists are well aware that the Dhamma and the Vinaya represent the
Buddha, for the Buddha Himself said:
216 484... o o ānanda mayā dhammo ca inayo ca desito

pa atto so o mamaccayena satthā...
7D2:484 BY - NC - ND
Ānanda, the Dhamma (Doctrine) which I have expounded and the

Vinaya (Discipline) which I have established for you all, the Dhamma
and the Vinaya will be your Teacher after I am gone...
Translation from The World Tipiṭaka Edition M2500: 7D2:484
2
See Dīghanikāya, Vol. 7, Book Division No. 216 of the Mahāsaṅgīti Tipiṭaka Edition of the Buddhist
Era 2500 Great International Council Pāḷi Tipiṭaka, published by the Dhamma Society in Roman script
since B.E. 2545, and is referred in the new system of Tipiṭaka Reference in this edition as M2500:
7D2.216, the Paragraph Number 484 is used instead of the Book Division Number 216.
(xi)
Buddha’s words are, therefore, both the embodiment and abode of the Teacher
as they uphold and proclaim the Dhamma and the Vinaya for Him.
Thus, it is most vital to preserve the Buddha’s words, the key to the continuation
of Buddhasāsana. Attempts to preserve them have been made since the Buddha’s lifetime,
while the Teacher was still alive.
Sa g ti : Preser ation of the Buddha s Words
The procedure is to collect all the words that the Buddha had uttered in the
course of His teaching and divide them into sections for easy recollection. Those who
took part would go over them thoroughly with questions and answers for the purpose of
clarification until they reached full agreement. Participants would then chant the words
together to vouchsafe their acknowledgement and establish the words thus gathered
as the standard of reference to be committed to memory and handed down to future
generations. This method is called Saṅgīti, which literally means “chanting together”.
This manner of Saṅgīti, or chanting together, was set as a precedent in the

Buddha’s lifetime by Venerable Sāriputta, the chief disciple of the Buddha. Before
the Buddha and the gathering of monks, Venerable Sāriputta collected the words of
the Teacher together and arranged them on the basis of the number of items in their
composition into groups of one to groups of ten as they now appear in the Saṅgītisutta.
When the disciple finished his recitation, the Buddha gave an exclamation of approval.
The irst reat Tipiṭaka Council of the Buddhist Era B.E.
Later, almost immediately after the Buddha passed into Parinibbāna3, the greatest
and most important Saṅgīti took place4. Seven days after the death of the Teacher,
the Venerable Mahākassapa asked the monks to assemble for a Saṅgīti. When they all
agreed, preparations were made and the First Saṅgīti was held at Rājagaha only three
months after the Passing Away of the Teacher.
3
The Passing Away of the Buddha the year of which the Buddhist Era was first established.
4
Cūḷavagga Vinayapiṭaka, Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 Vol. 4, No. 437, M2500: 4 4.437
(xii)
The gathering of the Buddha’s words at this great assembly was done in this
manner. The five hundred Arahants who had come in time to attend the last sermon
of the Buddha met together and chose those who could recall accurately the Buddha’s
words in each area. The Venerable Upāli5 was chosen for the Discipline; the Venerable
Ānanda6, for the Teachings. Then those who were well versed in the area would recite the
words of the Teacher to the assembly. The Venerable Mahākassapa, who presided over
the meeting, laid down the rules for presentation by grouping and sequencing questions
to be asked; that is, it was done systematically.
Had the recitation of the Buddha’s words, together with their context, taken
place in the Buddha’s lifetime, He would have endorsed them Himself. However, since
the First Saṅgīti took place after the Teacher had passed away, the burden fell on the
Arahants who had arrived in time to see the Teacher and listen to His final sermon to
ensure their accuracy by means of catechism. When consensus was reached, the assembly
chanted the words together and committed them to memory to be passed on. Thus the
tradition was established.
The First Saṅgīti is the most important as the Teacher’s words that were compiled
and memorized then were to be the standard. What remains to be done is to keep the
collection of the Buddha’s words, the results of the First Saṅgīti, intact in its entirety.
Consequently, since then emphasis has been put on recitation as a means of preserving
the Buddha’s words and the monks who were entrusted with their preservation were
allotted sections to memorize.
This implies that the First Saṅgīti is the only one true to the meaning of Saṅgīti
-- the sense of compiling and chanting together the words of the Buddha. Subsequent
Saṅgītis were only meetings where monks who had committed the Buddha’s words to
memory convened to cross-examine one another to ensure that the collection of the
Teacher’s words from the First Saṅgīti was still intact and free from any interpolation.
5
6
(xiii)
Sa g ti and Tipiṭaka : Principles of Thera āda Buddhasāsana
The words of the Buddha and their context preserved through memorization were
arranged and classified into what is called the Tipiṭaka, comprising the Vinayapiṭaka7
(Book of Discipline), the Suttantapiṭaka8 (Book of Sermons), and the Abhidhammapiṭaka9
(Book of the Higher Teaching).
Later on, the preservation of the Buddha’s words meant taking on the burden
of excluding interpolations of extraneous teachings and practices. It, therefore, had
the additional task of maintaining the Buddha’s words as the standard against which
instructions and practices were examined. The term Saṅgīti has thus extended its meaning
to cover the purging of extraneous instructions and practices.
Moreover, after some time, certain people took the extended meaning as central
to the Saṅgīti to the extent that its true meaning fell into oblivion. At present, some
people have gone so far as to mistakenly believe that participants of the Saṅgīti have
assembled to examine the Teachings in the Tipiṭaka regarding right and wrong views or
concepts. This amounts to ruling that the teachings of the Buddha here and there are
right or wrong and to setting about to rectify them, while the real import of Saṅgīti is
to verify that the words of the Teacher have been preserved intact in their entirety. It
is, therefore, imperative in this present age to place emphasis on the true meaning of
the term Saṅgīti so that it can be distinguished from other meanings that have accrued.
The history of Saṅgīti in its true though extended meaning of an assembly to go

over the words of the Buddha and cross-examine them to ensure that they have remained
pure, unaltered and intact can be divided into two periods. In the first, the work was
done orally, known as “mukhapāṭha”; in the second, it was put down in writing, known
as “potthakāropana”.
7
See in this 40-Volume Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 “The World Tipiṭaka Edition” or The
World Tipiṭaka, Volume 1-5 or M2500 Vol. 1-5
8
M2500 Vol. 6-28
9
M2500 Vol. 29-40
(xiv)
ukhapāṭha : irst Period of Tipiṭaka Transmission before B.E. 460
This period lasted for about 460 years from the Buddha’s lifetime. The monks
memorized the Teacher’s words through recitation called mukhapāṭha, which simply
means “by word of mouth,” that is, study-memorize-impart orally. This method meant
that preservation was entrusted to individuals. What is good about this is that the
Saṁgha realized how vital it was to preserve the Buddha’s words. They, therefore,
could not afford to be remiss and thus carefully committed the words to memory in
their entirety. To them, preservation of the Buddha’s words was of utmost importance
in upholding Buddhasāsana.
Preservation by mukhapāṭha was carried out through recitation, which could

be classified into four levels:
1. The responsibility fell on the majority of monks who followed along the lines
of teachers of old, called Ācariyaparamparā or Theravaṁsa10, established by
senior monks who were present at the First Saṅgīti. For instance, the Venerable
Upāli, who excelled in the Discipline, had undertaken the task of preserving and
explaining the words of the Buddha in that section and of handing them down.
2. The study of the Buddha’s words was the main activity in the life of a monk,
for it served as a basis for right practices, which led to insight. Specialization,
however, depended on individual dispositions. Therefore, there were groups of
monks who were experts in different sections of the Pāḷi Tipiṭaka. For example,
some specialized in Dīghanikāya11, the Collection of Long Discourses, as well as
its commentary or Aṭṭhakathā, and were called Dīghabhāṇaka12 or chanters of
Long Discourses. Likewise, there were Majjhimabhāṇaka, chanters of Middle-
length Discourses; Saṁyuttabhāṇaka, chanters of Connected Discourses;
Aṅguttarabhāṇaka, chanters of the Collection of Numerical Sayings; and
Khuddakabhāṇaka, chanters of the Various Collections.
10
Ācariyavaṁsa, Ācariyavāda M2500: 28Mi.132/7
Ācariyaparamparā, Theraparamparā, Vaṁsaparamparā M2500: 1 .A.45
11
See for example Dīghanikāya Suttantapiṭaka, Mahāsaṅgīti Tipiṭaka, Vol. 6-8, M2500: 6D1, 7D2, 8D3
12
See also the commentary
(xv)
3. It was a routine in a temple for each group to meet and recite the Buddha’s
words in unison. (This practice may have given rise to the routine of morning-
evening chanting of today.)
4. It was the practice of a monk as stated in an Aṭṭhakathā or Commentary that

whoever was free from other activities should sit reciting the Buddha’s words.
This meant that reciting the words of the Teacher was part of his religious
practice.
Sa gha and Tisikkhā : Buddhist onks and Tipiṭaka Studies
As Buddhist monks lived in a community called Saṁgha, regulated by the

Discipline to proceed along the course of Tisikkhā or threefold learning and practice13,
every one of them fully realized that the Buddha’s words in the Tipiṭaka were the
essence of Buddhasāsana and had to be kept whole and pure. The recitation to preserve
them, the studious atmosphere in imparting and seeking knowledge, and the question
and answer sessions for clarification that would lead to proper practice all ensured that
revision and verification were carried out normally, continuously.
That this method has preserved the Buddha’s words intact in their entirety has
been fully attested. Words on the same topic repeated four or five times under different
headings or sections that were entrusted to different groups of experts are generally
identical in expression. This also proves how accurately monks in the past memorized
the Buddha’s words. Moreover, the number of words each committed to memory was
astronomical. Instances of this can still be found at present. In Myanmar several monks
who have been appointed Tipiṭakadhara, or bearer of the Tipiṭaka, are able to recite
the entire Pāḷi Tipiṭaka (This totaled to 2,708,706 words in Pāḷi or 20,606,104 letters
in Roman script).
13
Tisso sikkhā— abhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā M2500: 1 1.45 – Three fold learning
and practice namely, learning and practice in higher morality, learning and practice in higher mentality,
learning and practice in higher wisdom.
(xvi)
Potthakāropana : Second Period of Tipiṭaka Transmission after B.E. 460
This refers to the period when all of the Buddha’s words and their context in
the Pāḷi Tipiṭaka were put down in writing; in other words, they were preserved with
external objects. It began about 460 B.E. (83 B.C.), when the Fourth Saṅgīti was held
at Aluvihare in old Sri Lanka.14
The Fourth Saṅgīti took place because of concern over political and environmental
changes at that time. There were misgivings, that they would affect the task of committing
the Buddha’s words to memory and handing them down. It was also foreseen that future
generations would regress in terms of concentration and intelligence. For instance, their
will and faith would be so weakened that they would be unable to preserve the Buddha’s
words by word of mouth. It was, therefore, decided to inscribe the Pāḷi Tipiṭaka on ola
leaves.
In one way, preservation in writing seems to assure stability and permanency;

that is to say, the text would remain as it is until the material used rots away or is
destroyed. However, this method has a weakness. It makes people overconfident, resting
assured that the Pāḷi Tipiṭaka is in ola leaves or books. They then become slack in their
attention to the recitation, revision, and study of the text, and perhaps reaching the
point of negligence.
Furthermore, the writing of texts in the old days depended on scribes. Whenever
texts were copied, errors and omissions were bound to occur. Thus, not only letters
may have been omitted from words but whole words or lines may have disappeared.
Sometimes those who were to preserve the text themselves were not skillful in inscription
and so had to have the work done by other scribes. Some of these men might have been
inept in Pāḷi and the Buddha’s words or ignorant of both. If that was the case, chances
of their making mistakes were even greater. Slips of this type were common knowledge
in Thai society in the old days regarding the copying of medicinal formulas. Thus, we
have a common saying: “taking medicine from the third copy means death.”
14
The Mahāvaṁsa, section 33.99
(xvii)
Consequently, when preservation of the Pāḷi Tipiṭaka relies on outside materials,

not individuals, it is crucial to have a common authoritative volume that has been
carefully written and edited. This volume should be kept at a center somewhere to serve
as the pillar for the Saṁgha and for the country.
It so happens that in an age when the Buddha’s words have been preserved in
writing, Buddhasāsana has flourished and become a national faith of several countries.
Each has established its own copy of the Pāḷi Tipiṭaka that is the pillar of the country.
Measures have been taken to assure that the text remains intact and free from impurities.
For example, in this region a Saṅgīti was convened by King Tilakarāja of Lanna15 and
another one was held in the reign of King Buddha Yod Fah the Great16 of the Ratanakosin
period.
Though more than a thousand years have elapsed, comparison of the Pāḷi
Tipiṭaka of Buddhist countries has revealed that they agree on the whole with some
differences in script. Considering the length of the text, the discrepancies are negligible.
This shows that the text has been accurately maintained with full understanding of its
great import.
Chaṭṭhasa g ti : The Buddhist Era 2500 reat nternational Council
When Buddhasāsana reached the twenty-fifth century of the Buddhist Era,

Theravāda Buddhist countries all prepared grand celebrations. The First International
Saṅgīti was convened in Myanmar from B.E. 2496 to 2500 (C.E. 1952 - 1956). Buddhist
monks and scholars from every country that embraces the Theravāda tradition of
Buddhasāsana and countries where Buddhasāsana is taught assembled in Myanmar to
go over the text of the Pāḷi Tipiṭaka prepared by the Burmese together with versions in
different scripts from other countries. This convocation is referred to as Chaṭṭhasaṅgīti,
the Sixth Saṅgīti, and recognized by all Buddhist countries.
15
B.E. 2020 (1477) Present-day Lanna is in Northern Thailand.
16
B.E. 2331 (1788) Founder of Bangkok and the Present Royal House of Chakri.
(xviii)
However, soon after the Chaṭṭhasaṅgīti was over, there occurred turmoil and
political changes in Myanmar. This may have been the reason why the preservation
and printing of the Pāḷi Tipiṭaka of the Chaṭṭhasaṅgīti had not proceeded smoothly,
causing confusion between the Burmese version that had been used as a draft and the
resolution version that was the outcome of the Saṅgīti.
ahāsa g ti Tipiṭaka :The World Edition in Roman Script B.E. 2545
Now, the M.L. Maniratana Bunnag Dhamma Society Fund under the patronage
of His Holiness Somdet Phra Ñāṇasaṁvara the Supreme Patriarch of Thailand17 is about
to publish in Roman script the Chaṭṭhasaṅgīti Pāḷi Tipiṭaka, the version that has been
revised and edited by international monks of the Theravāda Buddhist tradition. The
Pāḷi Tipiṭaka is thus made accessible to the international community.
With patience, determination and carefully laid-out procedures, there is a report

that the working committee has discovered the Chaṭṭhasaṅgīti Pāḷi Tipiṭaka that was
printed at different times and has distinguished between the first edition and an edited
version that was printed. Moreover, portions of later printed versions have been noted
for what they truly are. The committee has worked hard to get the version that is most
accurate. This has then been rechecked against the Pāḷi Tipiṭaka written in various
scripts from several countries. It seems that the goal of the Chaṭṭhasaṅgīti has finally
been realized.
Furthermore, the committee has made full use of the latest technological advances.
It is able to set out an effcient system of reference, and has a database that can be
used for further studies and research on the Tipiṭaka, such as electronic data storing in
CD-ROM with an easy search program.18
17
See the 20 October B.E. 2542 Benediction by His Holiness the Supreme Patriarch of Thailand for the
Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (The Buddhist Era 2500 Great International Council Pāḷi
Tipiṭaka Edition) published by the Dhamma Society in Roman Script in B.E. 2545 (1st edition), B.E.
2548 (2nd edition)
18
See Preface to the Publication of the Mahāsaṅgīti Tipiṭaka 2500 Edition.
(xix)
Nevertheless, the ultimate goal of the task is to keep the Buddha’s words that
have come to us in the form of the Pāḷi Tipiṭaka intact, free from interpolations. It
must be true to the collection that came out of the First Saṅgīti. This will enable the
reader to have access to the original words of the Buddha with no interference from the
views of others. Even opinions of Dhammasaṁgāhakācariya, or the compiling teachers
of the Dhamma, if they occurred, are to be marked and distinguished. They are open
for intellectual study to the full.
As it has been pointed out earlier, as long as the Pāḷi Tipiṭaka exists, Buddhasāsana
will remain in its true and original form. Therefore, as long as the Pāḷi Tipiṭaka exists,
people still have an opportunity to learn and benefit from Buddhasāsana.
Tipiṭaka in the odern World
Although man has made great progress in the past thousands of years in terms
of civilization and reached what is now known as the Age of Globalization, he has not
been able to free himself or overcome suffering, oppression, and even war. Man expects
that ethics arising from various religious beliefs will help solve these problems. However,
most beliefs provide only commandments or orders that man has to observe with faith.
By embracing such a belief man rises above problems within himself and those with
his fellow men and put his faith in the rewards and punishments meted out by a power
believed to be supernatural.
In this respect, Buddhasāsana as embodied in the words of the Pāḷi Tipiṭaka is

distinctively different. It teaches the morality and ethics of self-development that will
release man of all problems. He will thus attain full freedom, extricating himself from
dictates of external forces.
(xx)
Man at present has advanced to a stage that can be considered the peak of
civilization. At this point, progress entails problems that bring about suffering on all
sides, ranging from lifestyles to social and environmental issues.
It is evident that civilization at this height has brought man the whole range of
suffering but is unable to lead him out of it.
More and more people are beginning to realize that Buddhasāsana as expressed
in the Pāḷi Tipiṭaka is the answer that can rid mankind of all suffering.
At the core of this is the problem of life, which is the most deeply felt. The
suffering in man’s mind, even the most rudimentary such as stress, has become a weighty
problem of mankind today. Buddhasāsana incorporates the teaching that is deemed most
proficient in ridding the ultimate problem of life — mental suffering. It penetrates natural
truth by means of intelligence and eradicates the seed of suffering from the mind. Thus,
the mind is free, clear and untarnished, and suffering will never recur.
Tipiṭaka as mportant Source for Wisdom and World Peace
Out of the self and into a wider circle man is faced with social problems. Suffering
comes from erroneous relations, which turn into violence and exploitation of fellow men.
At this level, Buddhasāsana is prominent as a religion that spreads without the use of
swords. Religious wars have never been fought in its name and none of its precepts can
ever be used to justify invasions or wars. Throughout its history Buddhasāsana has
truly advocated peace and loving-kindness to all. Thus sages have acknowledged that it
is the first and truly pacifistic movement of the world. The Pāḷi Tipiṭaka is, therefore,
the most important source from which peace-loving people can study principles and
procedures that could secure peace for mankind.
(xxi)
The outermost circle surrounding man and his society is the environment,
especially the ecological system, which is in serious trouble, threatening the survival of
mankind.
Now it is generally accepted that these environmental problems stem from an

erroneous concept, which is at the base of present-day civilization — the belief that
man is separate from nature. Because of this man has a negative attitude towards his
environment. He is intent on gaining power to overcome nature so that he can manipulate
it to his advantage. To solve this problem man needs a new concept to form a new
base.
The iddle Way
On this matter Buddhasāsana teaches the Middle Way19 — to know things as

they really are. Nature is a system of relations between all things including man, which
are components that are interdependent.
Man is a special component in this system as he can be trained and developed.

When man improves himself and acquires admirable qualities, he will be refined physically
and mentally, inclined to render assistance to others and think creatively. Furthermore,
training will develop his intellect, enabling him to gain insight into the system of relations,
which are interdependent, and realize that it must proceed smoothly. When man has
developed these fine attributes, he will know how to live his life and see to it that all
things in nature that are systematically interrelated, proceed in harmony. This is the
way that will lead man to a happy world free from exploitation.
19
Majjhimā paṭipadā
(xxii)
In short, Buddhasāsana offers a base for new concepts that will shift the trend
in human development from man as an opponent attempting to overcome nature to a
component assisting in coexistence of all in nature.
When Buddhasāsana is seen as useful in solving this crucial problem, the Tipiṭaka
will be a rich source for research and study to such end.
Tipiṭaka as Dāna : a ift of Dhamma from Thailand
It is hoped that the World Tipiṭaka Edition, the Buddhist Era 2500 Great
International Council Pāḷi Tipiṭaka, published by the M.L. Maniratana Bunnag Dhamma
Society Fund under the patronage of His Holiness Somdet Phra Ñāṇasaṁvara the Supreme
Patriarch, in honour of Their Majesties the King and Queen of Thailand, to be presented
as a Gift of Dhamma worldwide, will serve as a bearer of the Buddha’s teachings that
travels great distances. This messenger has the mission to deliver the Teacher’s words,
which are beautiful at the beginning, beautiful in the middle and beautiful at the end20,
as uttered by the Buddha when He directed the first group of disciples to proclaim His
message for the benefit of all mankind.
enerable Phra Dhammapiṭaka21

(P. A. Payutto)
October 9, B.E. 2545 (2002)
20
Desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ … M2500: 3 3.32
21
Phra Bhrama Khunabarana
Under the Patronage of
His Holiness Prince Krom Luang Vajirañānasaṁvara
Sa h
āya T piṭaka
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Preface
ing Chulalongkorn Chulachomklao

of S̮yām
The Chulachomklao of S̮yām Pāḷi Tipiṭaka Edition

Buddhist Era 2436 ( 3)
(xxvii)
The Cover of King Chulalongkorn Chulachomklao of Syām Pāḷi Tipiṭaka 1893 Edition
39-Volume Set
(xxviii)
King Chulalongkorn Chulachomklao of Syām

Royal Patron of the Syām-Script Pāḷi Tipiṭaka 1893 Edition
(xxix)
Preface by King Chulalongkorn Chulachomklao of Syām

page 1
(xxx)
Transliteration and Transcription Table

The Chulalongkorn Chulachomklao Syām-Script Pāḷi Tipiṭaka 1893 Edition
Chulachomklao of Siam PāḶi TipiṬaka B.E. 2436 (1893) Volume 1 1
] a [a]
aː ] ā [ aː ]
] i [i ]
iː ] ī [ iː ]
] u [u]
uː] ū [ uː]
eː ] e [ eː ]
oː ] o [ oː ]
] k [k]
h
kʰ ] 1kh [ kʰ ]
] g [g]
h
gʱ ] ggh [ gʱ ]
] ṅ [ŋ]
] c [c ]
cʰ ] cchh [ cʰ ]
] j [ɟ ]
ɟʱ ] jjh
h [ ɟʱ ]
] 2ñ [ɲ]
] ṭ [ʈ ]
h
ʈʰ ] ṭh [ ʈʰh ]
] ḍ [ɖ]
ḍhh
ɖʱ] [ ɖʱ]
] ṇ [nɳ]
t̪ ] 3th [ t̪ ]
t̪ʰ ] th [ t̪ʰ ]
d̪ ] d [ d̪ ]
d̪ʱ] dhh [ d̪ʱ]
n̪ ] n [ n̪ ]
] p [p]
pʰ] ph
ph [ pʰ]
] b [b]
bʱ] 4bh
bh [ bʱ]
] m [ m]
] y [j ]
] r [ɻ ]
l̪ ] l [ l̪ ]
] v [ʋ]
s̪ ] s [ s̪ ]
] h [ɦ]
] ḷ [ɭ ]
] aṃ [ã]
THE
The WORLD T TipiṬaka
World EDITION
Edition e-TIPIṬAKA QUOTATION 1V:3-5
& ā i Tipiṭaka
Mahāsaṅgīti ipi h
Buddhavasse 2500
2500 : www.tipitakaquotation.net :
www.sajjhaya.org
3 1V Pārājikapāḷi h
" ...verañjo brāhmaṇo yena h
ā
bhagavā
ā i h
└ 1 Mahāvibhaṅga ā i
tenupasaṅkami;... i
└ Verañjakaṇḍa
˝ T
Digital STUDIES: REFERENCE:
Archives
Dhamma Society
www.tipitakahall.info/1C/te
openpali.sajjhaya.org/notes B.E. 2563
Sa h
āya T piṭaka
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Sa h
āya Tepiṭaka The Pāḷi Notation
Preface
President of The World Tipiṭaka oundation
Buddhist Era 255 (20 6)

(xxxv)
Sa hāya Tepiṭaka The Phonetic Tipiṭaka B.E. 255 (20 6) Edition
สัช์ฌาย เตปิ ฏก (Sa hāya Tepiṭaka) is an orthographic writing which

Emeritus Professor Dr.Vichin Phanuphong has named it in her publication as “Pāḷi A-Vowel
Syām-Script Orthography”. This orthography has since been transcribed into Thai
Phonetic Alphabet-Pāḷi.
Sa hāya means a phonetic recitation for studying by heart;

Tepiṭaka or Tipiṭaka, is referred to the Pāḷi Tipiṭaka : The World Edition.
In Thai Language, it is entitled as พระไตรปิฎกสัชฌายะ which is printed

in Thai alphabet and phonetic-symbol orthographic writing. Because the
phonetic symbol is a standard linguistic system which ordinary people can read the
Pāḷi dialect, the M.L. Maniratana Bunnag Dhamma Society Fund under the patronage
of His Holiness Somdet Phra Ñāṇasaṁvara, the Supreme Patriarch of Thailand*, therefore,
published it as a linguistic reference on the occasion of 2600th Anniversary of the
Buddha Enlightenment in B.E. 2555 (2012).
The text of Pāḷi Tipiṭaka in the World Edition is the resolution of the Great
International Tipiṭaka Council B.E. 2500 (1957) which was based on the Syām-Script 1893
Edition, one of its oldest reference manuscripts. Between 1999-2005, the Dhamma Society
Fund had undertaken the proof-reading of this historic manuscript anew and published
it in Roman-script transliteration edition, The Mahāsaṅgīti Tipiṭaka Buddhavasse 2500
(The Great International Tipiṭaka Council B.E. 2500 (1957) Edition). It was inaugurated
in 2005 by Her Royal Highness Princess Galyani Vadhana, the Royal Matriarch of Thailand,
who followed the footsteps of her grandfather, King Chulalongkorn Chulachomklao of
Syām by presenting the Roman-script edition in 40 volumes to leading international
institutions worldwide which had already received the Syām-Script Edition, the world's
first printed set from the King of Syām, over a century ago.
The propagation of Sajjhāya Tepiṭaka, the publication of which was based on

the transcription of Syām-Script phonetic symbol as well as the Pāḷi manuscript from the
Great International Tipiṭaka Council, aims to revitalizing anew the Pāḷi Sound of the
original Buddha's teaching which has been recited, recorded, and handed down from
generation to generation for over 2600 years, in accordance with the Kaccāyana Pāḷi
Grammar of old. It is hoped that this publication will rekindle the linguistic studies of
ancient Pāḷi sound in the Tipiṭaka. This Phonetic Alphabet Edition has been reviewed
by erudite Pāḷi monastics as well as scholars from the Royal Society in Thailand.
This publication is respectfully dedicated to the Buddhist Sovereign Monarchy.

The inaugural manuscript was presented to Their Majesties the King and Queen of
Thailand, Rama IX, in 2016. The orthographic writing of the Sajjhāya Tepiṭaka Edition
is today known as “ LahuGaru Thai Phonetic Alphabet-Pāḷi” and “ Pāḷi Notation” .
Thanpuying Dr.Tasniya Punyagupta

President of the World Tipiṭaka Foundation
B.E. 2555-2560 (2012-2017)
0-6
3 5-3 2 3 2 4-5
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Bangkok B.E. 2563 (2020)

(xxxviii)
(xxxix)
uick uide A
1
The World Tipiṭaka Notation 1
Pāḷi Notation ersion
Sub ect Title
in English 1 Pāḷi-Phonetic Alphabet 2020 T o- etre and One- etre Symbols
Sub ect Title

2
in Thai ปาฬิ - สั ท ทะอั ก ขะระ พ.ศ. 2563
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The World Tipiṭaka Notation Pāḷi Notation ersion 4

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Descriptions 7 Pāḷi-Roman / Pāḷi-Thai Phonetic Alphabet
Sajjhāya Recitation
Colour o el Symbols
With Reference to Digital Sound 8
Reference See uick uide B

Edition
9 Pāḷi Tipiṭaka Orthography based on
Publication [ - - - - - Pāḷi-Thai
Place ear 10 Bangkok B.E. 2563 (2020) [ Pāḷi-Roman
The World Tipiṭaka in arious Script Editions -Present
uick uide B
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งปาฬิ : ชุด ส.ก. พุปาฬิ
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11 12 11
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vina
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12
see uick uide A
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(xlix)
Pāḷi Book Name in Syām Pāḷi Paragraph No. Pāḷi Book Name in Syām Pāḷi Paragraph No.
วินยปิ ฏก (Vinaya) (Sutta)
1V ปาราชิกปาฬิ pāḷi01:0001→ pāḷi01:2438 ขุท์ทกนิกาย (Khu)

2V ปาจิต์ติยปาฬิ pāḷi02:0001→ pāḷi02:3585 27Ne เนต์ติปาฬิ pāḷi45:0001→ pāḷi45:1143
3V มหาวัค์คปาฬิ pāḷi03:0001→ pāḷi03:2044 27Pe เปฏโกปเทสปาฬิ pāḷi46:0001→ pāḷi46:1003
4V จูฬวัค์คปาฬิ pāḷi04:0001→ pāḷi04:2303 28Mi มิลิน์ทปั ๎หาปาฬิ pāḷi47:0001→ pāḷi47:2032
5V ปริวารปาฬิ pāḷi05:0001→ pāḷi05:2479
อภิธัม์มปิ ฏก (Abhi)
สุต์ตัน์ตปิ ฏก (Sutta) 29Dhs ธัม์มสํคณีปาฬิ pāḷi48:0001→ pāḷi48:2329
ทีขนิกาย (D) 30Vhb วิภังคปาฬิ pāḷi49:0001→ pāḷi49:3258
6D สีลัก์ขัน์ธวัค์คปาฬิ pāḷi06:0001→ pāḷi06:0961 31Dht ธาตุกถาปาฬิ pāḷi50:0001→ pāḷi50:0643
7D มหาวัค์คปาฬิ pāḷi07:0001→ pāḷi07:1150 31Pu ปุค์คลปั ์ ั ต์ติปาฬิ pāḷi51:0001→ pāḷi51:0550
8D ปาถิกวัค์คปาฬิ pāḷi08:0001→ pāḷi08:1375 32Kv กถาวัต์ถุปาฬิ pāḷi52:0001→ pāḷi52:2805
มั ช์ฌิมนิกาย (M) ยมก (Y)

9M มูลปั ณ์ณาสปาฬิ pāḷi09:0001→ pāḷi09:1781 33Y1 มูลยมกปาฬิ pāḷi53:0001→ pāḷi53:0262
10M มั ช์ฌิมปั ณ์ณาสปาฬิ pāḷi10:0001→ pāḷi10:1552 33Y2 ขั น์ธยมกปาฬิ pāḷi54:0001→ pāḷi54:0994
11M อุปริปัณ์ณาสปาฬิ pāḷi11:0001→ pāḷi11:1296 33Y3 อายตนยมกปาฬิ pāḷi55:0001→ pāḷi55:1941
สํยุต์ตนิกาย (S) 33Y4 ธาตุยมกปาฬิ pāḷi56:0001→ pāḷi56:0244
12S1 สคาถาวัค์คสํยุต์ตปาฬิ pāḷi12:0001→ pāḷi12:1706 33Y5 สัจ์จยมกปาฬิ pāḷi57:0001→ pāḷi57:0824
12S2 นิทานวัค์คสํยุต์ตปาฬิ pāḷi13:0001→ pāḷi13:1320 34Y6 สํขารยมกปาฬิ pāḷi58:0001→ pāḷi58:0686
13S3 ขั น์ธวัค์คสํยุต์ตปาฬิ pāḷi14:0001→ pāḷi14:1358 34Y7 อนุสยยมกปาฬิ pāḷi59:0001→ pāḷi59:2331
13S4 สฬายตนวัค์คสํยุต์ตปาฬิ pāḷi15:0001→ pāḷi15:1837 34Y8 จิต์ตยมกปาฬิ pāḷi60:0001→ pāḷi60:0563
14S5 มหาวัค์คสํยุต์ตปาฬิ pāḷi16:0001→ pāḷi16:2557 35Y9 ธัม์มยมกปาฬิ pāḷi61:0001→ pāḷi61:0959
อํคุต์ตรนิกาย (A) 35Y10 อินท๎ริยยมกปาฬิ pāḷi62:0001→ pāḷi62:4405
15A1 เอกนิปาตปาฬิ pāḷi17:0001→ pāḷi17:0483 ปั ฏ์ าน (P)

15A2 ทุกนิปาตปาฬิ pāḷi18:0001→ pāḷi18:0297 อนุโลม
15A3 ติกนิปาตปาฬิ pāḷi19:0001→ pāḷi19:1150 36:37P1 ติกปั ฏ์ านปาฬิ pāḷi63:0001→ pāḷi63:6040
15A4 จตุกนิปาตปาฬิ pāḷi20:0001→ pāḷi20:1611 38P2 ทุกปั ฏ์ านปาฬิ pāḷi64:0001→ pāḷi64:4841
16A5 ปั ์ จนิปาตปาฬิ pāḷi21:0001→ pāḷi21:1419 39P3 ทุกติกปั ฏ์ านปาฬิ pāḷi65:0001→ pāḷi65:2767
16A6 ฉัก์กนิปาตปาฬ pāḷi22:0001→ pāḷi22:0781 39P4 ติกทุกปั ฏ์ านปาฬิ pāḷi66:0001→ pāḷi66:1925
16A7 สัต์ตนิปาตปาฬิ pāḷi23:0001→ pāḷi23:1132 39P5 ติกติกปั ฏ์ านปาฬิ pāḷi67:0001→ pāḷi67:0450
17A8 อัฏ์ นิปาตปาฬิ pāḷi24:0001→ pāḷi24:0863 39P6 ทุกทุกปั ฏ์ านปาฬิ pāḷi68:0001→ pāḷi68:0304
17A9 นวกนิปาตปาฬิ pāḷi25:0001→ pāḷi25:0493 ธัม์มปั จ์จนีย

17A10 ทสกนิปาตปาฬิ pāḷi26:0001→ pāḷi26:1534 40P7 ติกปั ฏ์ านปาฬิ pāḷi69:0001→ pāḷi69:0086
17A11 เอกาทสกนิปาตปาฬิ pāḷi27:0001→ pāḷi27:0233 40P8 ทุกปั ฏ์ านปาฬิ pāḷi70:0001→ pāḷi70:0313
ขุท์ทกนิกาย (Khu) 40P9 ทุกติกปั ฏ์ านปาฬิ pāḷi71:0001→ pāḷi71:0227
18Kh ขุท์ทกปา ปาฬิ pāḷi28:0001→ pāḷi28:0106 40P10 ติกทุกปั ฏ์ านปาฬิ pāḷi72:0001→ pāḷi72:0209
18Dh ธัม์มปทปาฬิ pāḷi29:0001→ pāḷi29:0468 40P11 ติกติกปั ฏ์ านปาฬิ pāḷi73:0001→ pāḷi73:0195
18Ud อุทานปาฬิ pāḷi30:0001→ pāḷi30:0766 40P12 ทุกทุกปั ฏ์ านปาฬิ pāḷi74:0001→ pāḷi74:0212
18It อิติวุต์ตกปาฬิ pāḷi31:0001→ pāḷi31:0858 ธัม์มานุโลมปั จ์จนีย

18Sn สุต์ตนิปาตปาฬิ pāḷi32:0001→ pāḷi32:1383 40P13 ติกปั ฏ์ านปาฬิ pāḷi75:0001→ pāḷi75:0140
19Vv วิมานวัต์ถุปาฬิ pāḷi33:0001→ pāḷi33:1148 40P14 ทุกปั ฏ์ านปาฬิ pāḷi76:0001→ pāḷi76:0186
19Pv เปตวัต์ถุปาฬิ pāḷi34:0001→ pāḷi34:0885 40P15 ทุกติกปั ฏ์ านปาฬิ pāḷi77:0001→ pāḷi77:0291
19Th1 เถรคาถาปาฬิ pāḷi35:0001→ pāḷi35:1164 40P16 ติกทุกปั ฏ์ านปาฬิ pāḷi78:0001→ pāḷi78:0351
19Th2 เถรีคาถาปาฬิ pāḷi36:0001→ pāḷi36:0617 40P17 ติกติกปั ฏ์ านปาฬิ pāḷi79:0001→ pāḷi79:0142
20Ap1 เถรปทานปาฬิ pāḷi37:0001→ pāḷi37:7892 40P18 ทุกทุกปั ฏ์ านปาฬิ pāḷi80:0001→ pāḷi80:0230
20Ap2 เถรีอปทานปาฬิ pāḷi38:0001→ pāḷi38:1465 ธัม์มปั จ์จนียานุโลม

21Bu พุท์ธวํสปาฬิ pāḷi39:0001→ pāḷi39:1099 40P19 ติกปั ฏ์ านปาฬิ pāḷi81:0001→ pāḷi81:0108
21Cp จริยาปิ ฏกปาฬิ pāḷi40:0001→ pāḷi40:0419 40P20 ทุกปั ฏ์ านปาฬิ pāḷi82:0001→ pāḷi82:0167
22:23J ชาตกปาฬิ pāḷi41:0001→ pāḷi41:7441 40P21 ทุกติกปั ฏ์ านปาฬิ pāḷi83:0001→ pāḷi83:0360
24Mn มหานิท์เทสปาฬิ pāḷi42:0001→ pāḷi42:2070 40P22 ติกทุกปั ฏ์ านปาฬิ pāḷi84:0001→ pāḷi84:0262
25Cn จูฬนิท์เทสปาฬิ pāḷi43:0001→ pāḷi43:1575 40P23 ติกติกปั ฏ์ านปาฬิ pāḷi85:0001→ pāḷi85:0212
26Ps ปฏิสัม์ภิทามั ค์คปาฬิ pāḷi44:0001→ pāḷi44:1947 40P24 ทุกทุกปั ฏ์ านปาฬิ pāḷi86:0001→ pāḷi86:0203
Quick Guide
วินยปฏก Sajjhāya Recitation
vina
vinay
yapiṭak
apiṭakaa
ปาราชิกปาฬิ
pārājik
pārājikapāḷi
apāḷi
1. มหาวิภํค
1. mahāvibʰaṁga
2 0-5
1 -1
1
[ - - - - - ] -
[ ]
5-5 5-5 4-3 0-5

12
[ - - - - - - - ]
[ ]
เวรั ๤ชกัณ๦ฑ
verañjak
erañjakaṇḍa
aṇḍa
2 3 2 4-3 3 2
1 -2
22
[ - - - - - - ]-
[ ]
2 2-5 2
33
[ - - - - - - ]
[ ]
ไมพนลม พนลม ไมพนลม พนลม ขึ้นจมูก ลิ้นรัว นิคคะหิต

ไมกอง ไมกอง กอง กอง กอง กอง โพรงจมูกเทานั้น
he r ipiṭak
ipiṭakaa ai n
āḷi- hai āḷi- man 2 2
2 3 4-5 2 3 2 3 1-1 2
[ - - - - - - - - - - - ] -
[ ]
2 4-3 3 2-5 2 4-1

[ - - - - - - - ]
[ ]
1-1 0-5
[ - - - - - - ]
[ ]
0-6
2-5 3
5-3
2 3 2
[ - - - - - - ]
[ ]
1-1
3 2 3 2 4-1
[ - - - - - - ]
[ ]
1-1
5-3 2-5
[ - - - - - - - ] -
[ ]
3 4-5 2
11
[ - - - - - - - - - - ]-
[ ]
2 3 2 3 1-1 2
121
[ - - - - - - - ]
[ ]
na pira e pira e na pira e pira e a ai e ri iggahi a

i ee i ee i e i e i e i e e re a a
โนตเสียงพระไตรปิฎกสากล :
ปาฬิ-ไทย / ปาฬิ-โรมัน พ.ศ. 2563
4-3 3 2-5 2 4-1 1-1

132
[ - - - - - - - - ] -
[ ]
2 4-5
1 3
[ - - ] -
[ ]
3 2
0-3
1
[ - - - - - ]
[ ]
3 4-1 2 4-3 5-3 3 1-3 2 3 2

1
[ - - - - - - - - ]
[ ]
3 2 3 2 5-5
1
[ - - - - - ] -
[ ]
5-5 4-3 2-3 3 2 5-5 4-5 3

1
[ - - - - - - - - - ]
[ ]
3 2 3 4-1 2 2
1
[ - - - - - - - - ]
[ ]
2 3 5-5 2 4-1
2
[ - - - - - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
0-5 4-3 3 2 2
22
[ - - - - - ]
[ ]
3 2
231
[ - - - - - ]
[ ]
0-6
3 2 3
5-3
2 0-5 3
2 2
[ - - - - - - - - - ] -
[ ]
0-6
3
5-3
2 0-5
2 3
[ - - - - - - - - ]
[ ]
2-5 3 2-1 2
2
[ - - - - - ] -
[ ]
4-1 5-5
2
[ - - - ] -
[ ]
3 2
0-3
2
[ - - - - - - ]
[ ]
2-3 0-3
3 2 3 2
2
[ - - - - - - - - ]-
[ ]

2 3 4-1 2 3 2-5 2 2
0-3 5-3
3
[ - - - - - - ]
[ ]
2 3-5 3 2 4-3
31
[ - - - - - - - - - ]
[ ]
0-6
3 2 2
5-3
32
[ - - - - - - - ] -
[ ]
33
[ - - - ] -
[ ]
3 0-5 2
3
[ - - - - - - ]
[ ]
0-6
2 2-5 3 2
1 -3
5-3
3
[ - - - - - ]
[ ]
3 2 3 2
3
[ - - - - - - - - ]
[ ]
3 2
4-1 4-3
3
[ - - - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
5-5 5-5 3 2 2
3
[ - - - - - - ]
[ ]
2 3 2 3 2
4-1
3
[ - - - - - - - - ]
[ ]
3 2 4-5 3 2 4-5
[ - - - - - - - ] -
[ ]
4-5 2-5
2
[ - - - - ]
[ ]
0-6
3 2 3 2 4-5 2
5-3
31
[ - - - - - - - - ] -
[ ]
3 2
2
[ - - - ]-
[ ]
0-6
2 3 2 3 2 3 2
5-3
3
[ - - - - - ] -
[ ]
2 3-5 3-3 3 0-3 2

[ - - - - - ]
[ ]

4-3 2 3 2 5-1 4-1 3

[ - - - - - - - - ]
[ ]
3 2 2-1 3-1
[ - - - - - - - ]
[ ]
3 2 2 4-5
[ - - - - ] -
[ ]
3 2 3 2
[ - - - - - ]-
[ ]
2 2
1
[ - - ]
[ ]
0-6
3 2 3
5-3
2 3-5
2
[ - - - - - ] -
[ ]
3-3 3 0-3 2 4-3

3
[ - - - - ] -
[ ]
3 2 5-1 4-1 3 2
[ - - - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
2 2-1 3-1
[ - - - - - ]
[ ]
2 3 2
[ - - - ] -
[ ]
4-5 3 2 3 2
[ - - - - - ]-
[ ]
2 2 5-5 3 4-5 2
[ - - - - - ]
[ ]
0-6
2 3 2 0-5
1-
5-3
[ - - - - - ]
[ ]
3 2 3 2
[ - - - - - - - ]
[ ]
0-6 0-6
2 3
5-3
2 0-5 5-3
2
[ - - - - - - - - - - ]
[ ]
0-5
31
[ - - - - - - - - ]
[ ]

3 2 3 0-1 2
2
[ - - - - - - ]
[ ]
2-1 3 3-1 0-1 2 3 2 2

2
[ - - - - - - ]
[ ]
0-6
2 3 4-5 0-1 2 3 2
2-5 5-3
2
[ - - - - - ] -
[ ]
2 3 2 3 0-1 2 2
2
[ - - - - - - - ]
[ ]
2 2-1 3 3-1 0-1 2 3 2

2
[ - - - - - ] -
[ ]
3 4-5 0-1 2 4-3

2
[ - - - - ] -
[ ]
0-5 0-1
2
[ - - - - - ]
[ ]
2 3 2
1 -5
12
[ - - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
0-6 Sajjhāya Recitation
4-1 1-2
3
5-3
2 3 2
23
[ - - - - - ] -
[ ]
2 3 2
3
[ - - - - - ] -
[ ]
5-5 3 2 3 0-1 2
[ - - - - - - ]
[ ]
3 2 3 2
[ - - - - - - - - ] -
[ ]
0-6
3 2
5-3
[ - - - - ]-
[ ]
4-3 4-5
[ - - - - - - ] -
[ ]
3 3-1 5-3 2 3 2
[ - - - - - - - - ]-
[ ]
2 0-5 2-1 3 4-5 2

[ - - - - - - - ]
[ ]

2 4-1 3 2 3 2
11
[ - - - - - - - - - - ]
[ ]
3 2 5-1 3 2 5-5 2
22
[ - - - - - - - ] -
[ ]
0-6
3 2 3 2
5-3
33
[ - - - - - ]
[ ]
3 2 5-5
[ - - - - - ] -
[ ]
3 2 3 0-1 2
[ - - - - - ] -
[ ]
3 2 3 2
[ - - - - - - - - ]
[ ]
2
4-1
[ ]
[ ]
4-5
[ - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
5-3
3 2
1 -6
[ - - - - - - ]
[ ]
0-6
4-1 1-2
3
5-3
2 3 2
[ - - - - - - ] -
[ ]
2 3 2
1
[ - - - - - ]
[ ]
5-5 3 2 3 0-1 2 2
2
[ - - - - - - ]
[ ]
5-3 3 2 3 2
3
[ - - - - - - - ]
[ ]
0-6
3 2 3 2 3
5-3
[ - - - - - ]
[ ]
3 4-3 2 3 4-5 2 3 2
1
[ - - - - - - - - - ]
[ ]
3 3-1 5-3 2 2 3 2 0-5

2
[ - - - - - - - - ]
[ ]

2-1 3 4-5 2
3
[ - - - - - - ] -
[ ]
4-1 3 2 3 2 3 2
[ - - - - - - - - - - ]-
[ ]
2 5-1 3 2 5-5
1
[ - - - - - - ]
[ ]
0-6
3 2 3 2
5-3
1 1
[ - - - - - ]
[ ]
3 2
1 2
[ - - - - - ]
[ ]
5-5 3 2 3 0-1 2
1 3
[ - - - - - - ]
[ ]
5-3 3 2 3 2
1
[ - - - - - - - ]
[ ]
2
4-1
1
[ ]
[ ]

he r ipiṭak
ipiṭakaa ai n
4-5
1
[ - - - - - ]
[ ]
2 3 2 3 2
1-
1
[ - - - - - - - - - ]
[ ]
0-6
4-1 1-2
3
5-3
2 3 2
1
[ - - - - - ] -
[ ]
2 3 2
1
[ - - - - - ] -
[ ]
5-5 3 2 3 0-1 2
11
[ - - - - - - ]
[ ]
3 2 3 2 3 2
111
[ - - - - - - - - - ] -
[ ]
0-6
3 2
2-5 5-3
113
[ - - - - - - ] -
[ ]
3 2 2-1 0-5
11 1
[ - - - - - - - - ]
[ ]

2-1 0-5 2 2-1

11 2
[ - - - - - - - - ] -
[ ]
0-5 3 2 3 2
11 3
[ - - - - - - - - - - ]-
[ ]
2 5-5
11
[ - - - - - - - ]
[ ]
11
[ - - - - - - ]
[ ]
0-6
3 2 3 2 2
5-3
11
[ - - - - - ] -
[ ]
3 2 5-5
12
[ - - - - ] -
[ ]
3 2 3 0-1 2 2 3
121
[ - - - - - ] -
[ ]
3 2 3 2 3 2
122
[ - - - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
4-1
123
[ ]
[ ]
4-5
12
[ - - - - - ]
[ ]
2-1 3 2 3 2
1-
12
[ - - - - - - - - ]
[ ]
0-6
4-1 1-2
3
5-3
2 3 2
12
[ - - - - - ] -
[ ]
2 3 2
12
[ - - - - - ] -
[ ]
5-5 3 2 3 0-1 2
12
[ - - - - - - ]
[ ]
2-1 3 2 3 2 3 2
13 1
[ - - - - - - - - ] -
[ ]
0-6
2-5
3
5-3
2 2-1
1312
[ - - - - - ] -
[ ]

0-5
1323
[ - - - - ] -
[ ]
0-5 0-5 2 3 2
133
[ - - - - - - - - ] -
[ ]
3 2
13
[ - - - - - - - ]
[ ]
5-5 2-1
13
[ - - - - - ] -
[ ]
0-6
3 2 3
5-3
13
[ - - - ]
[ ]
3 2 2 3 2
13
[ - - - - - ] -
[ ]
2 5-5 3 2
13
[ - - - - - - ]
[ ]
3 0-1 2 2-1 3 2 3 2
13
[ - - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
2 3 2
1
[ - - - ]
[ ]
4-1 4-5
1 1
[ - - ]
[ ]
2 2-1 3 2
1-
1 2
[ - - - - - - ]
[ ]
0-6
4-1 1-2
3
5-3
2 3 2
1 3
[ - - - - - - ] -
[ ]
2 3 2
1
[ - - - - - ]
[ ]
5-5 3 2 3 0-1 2 2
1
[ - - - - - - ]
[ ]
2 2-1 3 2 3 2
1
[ - - - - - - - ]
[ ]
0-6
2-5
3
5-3
2 2-1
1 1
[ - - - - - - - ]
[ ]

3 2 2-1 2-1
1 2
[ - - - - - - - - - - ] -
[ ]
2-1 2
1 3
[ - - - - - - - ] -
[ ]
3 2 3 2
1 1
[ - - - - - - - - ] -
[ ]
5-5 2 3
1 2
[ - - - - - - ] -
[ ]
3 4-1 2 2-1
1 3
[ - - - - - - ]
[ ]
0-6
3 2 3 2 2
5-3
1
[ - - - - - ]
[ ]
2 3 2
1
[ - - - - - ]
[ ]
5-5 3 2 3 0-1 2 2
1
[ - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
2 2-1 3 2 3 2
1
[ - - - - - - - ]
[ ]
4-1
1
[ ]
[ ]
4-5
1
[ - - - - - ]
[ ]
2 3 2
1 -1
1
[ - - - - - - - ]
[ ]
0-6
4-1 1-2
3
5-3
2 3 2
1 1
[ - - - - - - ] -
[ ]
3 2
1 2
[ - - - - - ]
[ ]
5-5 3 2 3 0-1 2
1 3
[ - - - - - - ]
[ ]
3 2 3 2
1
[ - - - - - - - - ]
[ ]

3 2 3 2
2-5 5-3
1
[ - - - - - - - ]
[ ]
5-5 0-5
1
[ - - - - - ]
[ ]
0-5 0-5 2 3
1 1
[ - - - - - ] -
[ ]
3 2 3 2
1 1
[ - - - - - - - - - ]-
[ ]
5-5 3 2
1 1
[ - - - - - - ]
[ ]
5-5
1 11
[ - - - - ]
[ ]
0-6
3 2 3 2 2
5-3
1 21
[ - - - - - ]
[ ]
2 3 2
1 31
[ - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
5-5 3 2 3 0-1 2 2
1 1
[ - - - - - - ]
[ ]
2 3 2 3 2
1 1
[ - - - - - - - - ]
[ ]
4-1
1 1
[ ]
[ ]
4-5
1 1
[ - - - - - ]
[ ]
2 0-5 3 2
1 -11
1 1
[ - - - - - - ]
[ ]
0-6
4-1 1-2
3
5-3
2 3 2
1 2
[ - - - - - - ] -
[ ]
2 3 2
1 3
[ - - - - - ]
[ ]
5-5 3 2 3 0-1 2 2
1 1
[ - - - - - - ]
[ ]

2 0-5 3 2 3 2 3
1 2
[ - - - - - - - ]
[ ]
0-6
3 2 3 2 3 2
5-3
1 3
[ - - - - - - - - ]
[ ]
5-5 3
1
[ - - - - - - ]
[ ]
3 2 2-1 2 2-1
1
[ - - - - - - - - - - ]
[ ]
2-1 0-5 3
1
[ - - - - - - ]
[ ]
0-6
3 2 3 2 3 2
5-3
1
[ - - - - - - - ] -
[ ]
5-5 2-1 3
1 1
[ - - - - - ] -
[ ]
3 4-5 2 2 4-1 3 2
1 2
[ - - - - - - - - - ]-
[ ]

he r ipiṭak
ipiṭakaa ai n
2 3 2 3 2 5-1 3 2 5-5
1 13
[ - - - - - - - - - ] -
[ ]
3 2 0-5
1 2
[ - - - - - ] -
[ ]
0-6
3 2 0-5 3 2
5-3
1 3
[ - - - - - - ] -
[ ]
2 3 2 3 2
1
[ - - - - - - - ]-
[ ]
5-5 2-1 3 4-5 2

1
[ - - - - - ]-
[ ]
2 2 4-1 3 2 3
1
[ - - - - - - - - ] -
[ ]
3 2 3 2 5-1 3 2 5-5
1
[ - - - - - - - - - ]
[ ]
0-6
2 3 2 3 2
5-3
1
[ - - - - - ] -
[ ]

3 2
2 1
[ - - - - - ]
[ ]
5-5 3 2 3 0-1 2
2 12
[ - - - - - - ]
[ ]
0-5 3 2 3 2
2 23
[ - - - - - - - ]
[ ]
2
4-1
2 33
[ ]
[ ]
4-5
2 3
[ - - - - - ]
[ ]
3 2 5-3 3 2
1 -12
2 3
[ - - - - - - - ]
[ ]
0-6
4-1 1-2
3
5-3
2 3 2
2
[ - - - - - - ] -
[ ]
3 2
2
[ - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
5-5 3 2 3 0-1 2 3
2
[ - - - - - - ]
[ ]
3 2 5-3 3 2 3 2
2
[ - - - - - - - - ]
[ ]
0-6
0-5 3
5-3
2 3 2
21
[ - - - - - ]
[ ]
5-3 0-1 3 5-3 2 5-3 4-1

211
[ - - - - - - - - - - ]
[ ]
2-1 3 4-5 2
213
[ - - - - - - - ] -
[ ]
4-1 3 2 3 2 3 2
21 1
[ - - - - - - - - - - ]
[ ]
2 5-1 3 2 5-5 3 2 3 2
21 2
[ - - - - - - - - ]-
[ ]
2 5-3 3 2 0-5
21 3
[ - - - - - - - ] -
[ ]

2 3
5-3
2 3 2 5-3
21
[ - - - - ] -
[ ]
0-1 3 5-3 2 5-3 4-1 2

21
[ - - - - - - - - - ]
[ ]
2 2-1 3 4-5 2
21
[ - - - - - - ] -
[ ]
4-1 3 2 3 2 3
22
[ - - - - - - - - - ]
[ ]
3 2 5-1 3 2 5-5
221
[ - - - - - - - ] -
[ ]
0-6
3 2 3 2
5-3
222
[ - - - - - ]
[ ]
2 3 2
223
[ - - - - - ]
[ ]
5-5 3 2 3 0-1 2
22
[ - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
3 2 5-3 3 2 3 2
22
[ - - - - - - - ] -
[ ]
22
[ ]
[ ]
4-1 4-5
22
[ - - - - ]
[ ]
0-6
2 0-1 3 2 1-1
1 -13
5-3
22
[ - - - - - - - - ]
[ ]
3-5 3-1 2
22
[ - - - - ]
[ ]
3
4-3
2 0-5
23
[ - - - - ]
[ ]
1-1 5-5 2 3 2
231
[ - - - - - - - - ] -
[ ]
5-5 3 2 5-5
232
[ - - - - - - ] -
[ ]

3 2 2
23
[ - - - - - ]
[ ]
3 1-1 2 2-1 3 2
23 1
[ - - - - - - - ]
[ ]
3 2 2
23 2
[ - - - - - - - - - - ]
[ ]
3 3-5 2 3 3-5 2
23 3
[ - - - - - - - - ]
[ ]
4-1
2 3 2 5-3 3
4-1
23
[ - - - - - - - ] -
[ ]
0-5
3 2-3 0-12 4-5 3 0-5 2 3 2

23
[ - - - - - - - ]
[ ]
3 3-1 2 3-1
2
[ - - - - ]
[ ]
3 3-1 2 0-5 3 2 3 2
2 1
[ - - - - - - ]-
[ ]

he r ipiṭak
ipiṭakaa ai n
2 3 3-1 2
2 2
[ - - - ]
[ ]
2 3 2 2
2 3
[ - - - - - ]
[ ]
0-6
3
5-3
2 2-3 3 2
2
[ - - - - - - - - ]
[ ]
3 3-5 2 3 2
2 1
[ - - - - - - - ] -
[ ]
2 4-3 2-3 3 3-5 2

2 2
[ - - - - - - - - ]
[ ]
2
4-1
2 3
[ - - - - - - ]
[ ]
3 4-1 2 5-5 5-5

2
[ - - - - - - - ]
[ ]
0-6
3 2 5-5 4-3 3 2
0-5 5-3
2
[ - - - - - - ] -
[ ]

2 3 3-1 2 3 3-1 2 0-5

2 1
[ - - - - ]
[ ]
2 4-3 3
1 -1
2 2
[ - - - ]
[ ]
0-6
3 2 3 2 2
5-3
2 3
[ - - - - - - ] -
[ ]
0-3 3 3-1 2
2
[ - - - - - - ]
[ ]
5-5 3-1 0-5 4-3

2
[ - - - - - - ]
[ ]
2 4-3 3 2 4-1
2
[ - - - - - - ] -
[ ]
1-3
2
[ - - ] -
[ ]
0-6
3
5-3
2 2-1
2
[ - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
2-1
2 1
[ - - - - - - - ]
[ ]
5-5 3 2 1-1 3 2
2 12
[ - - - - - - - ] -
[ ]
3 2 3 2
2 23
[ - - - - - - - ]-
[ ]
2 3 2 5-5 2-3
2 3
[ - - - - - ] -
[ ]
1-1 2
2
[ - - - - - - - ] -
[ ]
2-3 4-1 3 5-5 2 3

2
[ - - - - - - - - ]
[ ]
3 2 3 2 3 2 1-1
2
[ - - - - - - - - - ]
[ ]
3 2 3 2
2
[ - - - - - - - - ] -
[ ]

3 2 2 3 2 5-5 2-3
2
[ - - - - - - ] -
[ ]
3 2
2
[ - - - - ]
[ ]
1-1
2
2 11
[ - - - - - ] -
[ ]
3 5-5 2
2 22
[ - - - - - ]
[ ]
2-5 2 3 2
2 33
[ - - - - - - ] -
[ ]
3 2
2
[ - - - - ]
[ ]
1-1 4-5 1-1

2 3 2
2
[ - - - - - - - - ]
[ ]
3 2
2
[ - - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
3 2 5-5 2-3
2
[ - - - - - - ]
[ ]
0-5 1-1
2
[ - - - - ] -
[ ]
0-5 2 5-3
2
[ - - - - ] -
[ ]
3 0-5 2 0-5 4-1 3 2

2 1
[ - - - - - - - - - - ]-
[ ]
2 2 1-1 3 2 3 1-1 2 3
2 21
[ - - - - - - - - - ]-
[ ]
3 2 4-3 4-1
2 31
[ - - - - - - ]
[ ]
3 2 5-5 2-3
2 1
[ - - - - - - ]
[ ]
2 3 2 4-1
1 -15
2 1
[ - - - - - ]
[ ]

3 2 4-3 3 2 2 3
2 2
[ - - - - - - - ] -
[ ]
3 2 3 2 3 1-1 2 3 2
2 3
[ - - - - - - - - - - ] -
[ ]
5-5 2 3 2-5 2 5-1

2
[ - - - - - - ] -
[ ]
4-1 5-3 3 2 0-5

2
[ - - - - - - - - - - ] -
[ ]
4-1 3 2 4-5
2
[ - - - - - - ]
[ ]
3 2 5-3 3 2
2 1
[ - - - - - - - - - ]
[ ]
3 0-5 2 3 0-1 2 5-5

2 2
[ - - - - - - - - ] -
[ ]
3 2
4-3
2 3
[ - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
0-5 3 2 0-5
2
[ - - - - - - - ]
[ ]
3 2 3 2-5 2 3 2 3 2
2 1
[ - - - - - - - ]-
[ ]
2 3 2 5-5 3 2
2 2
[ - - - - - - ]
[ ]
5-5 3 2 4-1
2 3
[ - - - - - - ] -
[ ]
5-5 3 2 2-5 5-5 3

2
[ - - - - - - ]
[ ]
3 2 5-5 0-5
3
[ - - - - - - - - - ] -
[ ]
5-5 2 0-5 5-5

3 1
[ - - - - - - - - ] -
[ ]
3 3-1 2 5-1
3 2
[ - - - - - - - ] -
[ ]

2 3 3-1 2 5-1
3 3
[ - - - - - - - ] -
[ ]
3-1 3 3-1 2 5-1

3
[ - - - - - - - - ] -
[ ]
4-1
2 3 4-1 2
3
[ - - - - - - - ]
[ ]
3-5 3 2
3 1
[ - - - - - - - ]
[ ]
1-1 5-1 3 2
3 2
[ - - - - - - - - - - - ]-
[ ]
2 3 2 4-5
3 3
[ - - - - - - ] -
[ ]
3 2 2
4-1
31
[ - - - - - ] -
[ ]
4-1
3 4-1 2
311
[ - - - - - - - ]-
[ ]

he r ipiṭak
ipiṭakaa ai n
2 2-1 3-1
[ - - - - - ]
[ ]
2 3 2
[ - - - ] -
[ ]
4-5 3 2 3 2
[ - - - - - ]-
[ ]
2 2 5-5 3 4-5 2
[ - - - - - ]
[ ]
0-6
2 3 2 0-5
1-
5-3
[ - - - - - ]
[ ]
3 2 3 2
[ - - - - - - - ]
[ ]
0-6 0-6
2 3
5-3
2 0-5 5-3
2
[ - - - - - - - - - - ]
[ ]
0-5
31
[ - - - - - - - - ]
[ ]

3 2 2-3 2
321
[ - - - - - - ] -
[ ]
2-3 3 2 2-3 5-1 4-5

322
[ - - - - - ] -
[ ]
3 2
323
[ - - - - - ]
[ ]
5-1 4-5 3 5-1 2

32
[ - - - - ]-
[ ]
2 4-1 0-5 2 3 2 3 2 4-1 0-5

32
[ - - - - - - - - ] -
[ ]
32
[ - - - - ]
[ ]
0-6
3
5-3
2 3 5-3 2
32
[ - - - - - - - - ] -
[ ]
3 1-1 2 2-1 3 2 0-5

32 1
[ - - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
4-1
2 3 2
1 -16
33 1
[ - - - - - ]
[ ]
3 2 4-3 3 2 2 3
3312
[ - - - - - - - ] -
[ ]
3 2 3 2 3 1-1 2 3 2
3323
[ - - - - - - - - - - ] -
[ ]
5-5 2 3 2-5 2 5-1

333
[ - - - - - - ] -
[ ]
4-1 4-1 3 2
33
[ - - - - - - - - ] -
[ ]
4-1 3 2 4-5
33
[ - - - - - - - ]
[ ]
5-3 3 1-1 2
33
[ - - - - ] -
[ ]
4-3 1-1 3 4-5 2

33
[ - - - - - - - - - - ]
[ ]

4-1 0-5 3 2
33
[ - - - - - - ]
[ ]
3 2-3 2
3
[ - - - - - - - ] -
[ ]
2 3-5 5-3 3-5 3 2

3 11
[ - - - - - ]-
[ ]
2 3 1-3 2 5-5 3 2 2
3 22
[ - - - - - - - ]
[ ]
4-1
3 33
[ - - - - - ]
[ ]
3 4-5 2 4-1 3 2 2-1

3
[ - - - - - - - ] -
[ ]
2 4-5 3 2 2-1
3
[ - - - - - - - ] -
[ ]
4-5 3 2
3
[ - - - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
2-1 2 4-5 3 2 3 2
3
[ - - - - - - - - - ] -
[ ]
2 3 2 2-1 3 3-1 2
3
[ - - - - - - - - - ]
[ ]
2-1 3 3-1 2 5-5

3
[ - - - - - - - - - ]
[ ]
0-5 3
3 1
[ - - - - ]
[ ]
3 2 3 1-3 2 3 2
3 21
[ - - - - - - - ] -
[ ]
2 3 2 3 2 4-5 2
3 32
[ - - - - - - ] -
[ ]
3 4-5 2 4-1
3 3
[ - - - ]
[ ]
4-5 3 2
3
[ - - - - - - - - - - ]
[ ]

2 3 2 4-5 3 2
3
[ - - - - - - - - - - ]
[ ]
3 2 4-5 3 2
3
[ - - - - - - - - - - ]
[ ]
3 2 3 2 5-5
3
[ - - - - - - - - ] -
[ ]
3 3-1 2 5-5 3 3-1 2 5-5

3
[ - - - - - - - - - - - ] -
[ ]
2 0-5
3
[ - - - ]
[ ]
3 2 3 2 1-3
3 2
[ - - - - - - ]
[ ]
2 3 2 4-5
3 31
[ - - - - - - ]
[ ]
5-3 3 1-1 2 4-3

3 2
[ - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
0-5 4-3 3 2 2
22
[ - - - - - ]
[ ]
3 2
231
[ - - - - - ]
[ ]
0-6
3 2 3
5-3
2 0-5 3
2 2
[ - - - - - - - - - ] -
[ ]
0-6
3
5-3
2 0-5
2 3
[ - - - - - - - - ]
[ ]
2-5 3 2-1 2
2
[ - - - - - ] -
[ ]
4-1 5-5
2
[ - - - ] -
[ ]
3 2
0-3
2
[ - - - - - - ]
[ ]
2-3 0-3
3 2 3 2
2
[ - - - - - - - - ]-
[ ]

2 2-3 3 2 2-3
3 1
[ - - - - - ]
[ ]
5-1 4-5 3 2
3 2
[ - - - - - ]
[ ]
5-1 4-5
3 3
[ - - - - - ]
[ ]
3 5-1 2 4-1 0-5 3 2 3

3
[ - - - - - - - ]
[ ]
3 2 4-1 0-5 2
3
[ - - - - - - - ] -
[ ]
0-6
3 2 3
5-3
3
[ - - - ]-
[ ]
5-3 2 2 3 1-1 2 2-1 3

3
[ - - - - - - - - ] -
[ ]
3 2 0-5 3 3-5 2
5-5
3 1
[ - - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
4-1
2 3 2
1 -1
3 2
[ - - - - - ]
[ ]
3 2 4-3 3 2 2 3
3 3
[ - - - - - - - ] -
[ ]
3 2 3 2 3 1-1 2 3 2
3
[ - - - - - - - - - - ] -
[ ]
5-5 2 3 2-5 2 5-1

3
[ - - - - - - ] -
[ ]
4-1 3 2 3 2
3
[ - - - - - - - - ]
[ ]
4-1 3 2 4-5
3
[ - - - - - - ]
[ ]
1-1 4-5
3 1
[ - - - - - ] -
[ ]
5-3 2-5 2 1-1

3 2
[ - - - - ] -
[ ]

5-3
3 13
[ - - - - - - - - ] -
[ ]
2-5 1-1
3 2
[ - - - - - - - ] -
[ ]
5-3 2-5
3 3
[ - - - - - - ]
[ ]
1-1 3 2 2
3
[ - - - - - - - - ] -
[ ]
5-3 2-5
3
[ - - - - - - - ] -
[ ]
3 2 2
3
[ - - - - - ] -
[ ]
5-3 2-5
3
[ - - - - - - ]
[ ]
3 2
3
[ - - - - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
5-3 2-5 3 2
1
[ - - - - - - - ] -
[ ]
2 5-3 2-5
12
[ - - - - - - ] -
[ ]
2 3 2
23
[ - - - - - - - - - - ]
[ ]
2
3
[ - - - - - - - ]
[ ]
5-3 2-5 0-5

[ - - - - ] -
[ ]
3 2 3 0-5 2 2
[ - - - - - ]
[ ]
2 3 2 4-1 2-1 4-1

[ - - - - - - - ] -
[ ]
3 2 4-1 2
[ - - - - - ] -
[ ]

2-1 4-1 2-3 3 2 4-1

[ - - - - - - - ] -
[ ]
2-1 4-1 4-1 0-5

1
[ - - - - - - ]
[ ]
2 4-1
111
[ - - - - - - ] -
[ ]
3 2 2
122
[ - - - - ]
[ ]
0-6
3 2 3 2 3
5-3
133
[ - - - - - - - - ]
[ ]
3 2 4-1 4-1 5-3 2-5

1
[ - - - - - - - ] -
[ ]
0-6
3 2
5-3
1
[ - - - ] -
[ ]
2 3 4-1 2 3 2-1 2 2 3
1
[ - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
3 2 2-3
1
[ - - - - - - ] -
[ ]
2-3 3 2 2-3 5-1 4-5

1
[ - - - - - ] -
[ ]
3 2
1
[ - - - - - ]
[ ]
5-1 4-5 2 3
21
[ - - - ]
[ ]
3 5-1 2 4-1 0-5 3 2 3 2

22
[ - - - - - - - - ] -
[ ]
2 4-1 0-5 2
23
[ - - - - - - ]
[ ]
0-6
3 2 3
5-3
2
[ - - - - - ] -
[ ]
5-3 2 3 1-1 2 2-1 3 2

2
[ - - - - - - - - ]-
[ ]

2 0-5 3 3-5 2
5-5
2
[ - - - - - - - ]
[ ]
0-6
2 4-1 2-5 3 2
1 -1
5-3
2
[ - - - - - ] -
[ ]
2 3 2 4-5 3
2 1
[ - - - - - - - ]
[ ]
3 3-1 2 3 2 3 3-1 2
2 2
[ - - - - - ] -
[ ]
3 2 1-1 4-5 2
3 3
[ - - - - - ]
[ ]
3 2 1-1 4-5 3
31
[ - - - - - ]
[ ]
0-1
3 2 3 2
32
[ - - - - - - - ]
[ ]
1-1 3 2-3 2 1-1 3 2-3 0-12

33
[ - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
2-1 4-5 2 0-1

3
[ - - - - - - ]
[ ]
0-
0-5 1-3 3 1-1 0-1 2
3
[ - - - - - ] -
[ ]
2 3 4-5 2 2 3 2 2-3
3
[ - - - - - - ] -
[ ]
3 0-1 2 3 1-1 2 4-5

3
[ - - - - - - ] -
[ ]
1-1 4-5 3 2
3 1
[ - - - - - - ]
[ ]
3 2 3 2
2
[ - - - - - - - - - ] -
[ ]
5-5 2 3 2
13
[ - - - - - ] -
[ ]
4-5 3 2 3 2
2
[ - - - - - - ]-
[ ]

2 2-1 5-5 2-5 3 1-1 2

3
[ - - - - - ] -
[ ]
2 2-5 3 2
[ - - - - - ] -
[ ]
3 2 2 3 2-3 2 1-3
[ - - - - - - ] -
[ ]
3 2 3 2
[ - - - - - - ]
[ ]
3 2 2
[ - - - - ] -
[ ]
3 2 2-5 0-5
[ - - - - - ] -
[ ]
4-3 3 1-1 2
1
[ - - - - - - - ] -
[ ]
3 2 3 2
12
[ - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
2
3-5
23
[ - - - - ] -
[ ]
0-6
2-5 3
5-3
2 3
3
[ - - - - - - - ] -
[ ]
2 2
4-1 3-1 3 2
[ - - - - - - - - ]
[ ]
3 2 4-5 3 2 3
4-1
[ - - - - - - - ] -
[ ]
3 1-1 2 2 1-1
4-1
[ - - - - - ]
[ ]
2 3 2
1 -1
[ - - - - - ]
[ ]
2-5 5-3 1-1

[ - - - - - ]
[ ]
3 3-1 2
4-3
[ - - - - - - - ] -
[ ]

4-1 3 2 2-5
11
[ - - - - - ] -
[ ]
3 1-3 2
22
[ - - - - - ] -
[ ]
3 2 3
33
[ - - - - ]
[ ]
3 4-1 2 3 0-5 2 3 2-5 2 4-1

[ - - - - - - - - - - - ] -
[ ]
0-5 2-5
[ - - - - - - - ]
[ ]
0-5 2 3 4-5 2
[ - - - - - - - ]
[ ]
2 3 0-5 2 3-5 1-1

[ - - - - - - - ] -
[ ]
3 4-1 2 4-1 3 2 2-5 4-1

[ - - - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
1-1 5-3 3 2
[ - - - - - - - ]
[ ]
2 3 4-1 2
4-1
1
[ - - - - - - - - - ] -
[ ]
2-5 3-5 3 2
21
[ - - - - - ] -
[ ]
2
4-1 3-5 3
32
[ - - - - - - ]
[ ]
3 0-5 2 3-5 3-5

3
[ - - - - - - - - ] -
[ ]
3 4-1 2 4-1 3 2
4-1
[ - - - - - - - - - ]
[ ]
3 2 3 1-1 2 3 3-1 2
4-1 4-1
[ - - - - - - - - ]
[ ]
3 3-1 2 3 2 2-5 4-5

4-1
[ - - - - - - - ] -
[ ]

0-5 4-5 4-1 3 2 2

[ - - - - - - - ]
[ ]
2
4-1
[ - - - - - - - ]
[ ]
3 2 3 2
[ - - - - - - ]
[ ]
0-5 3 2 1-1
1 -2
2
[ - - - - - ] -
[ ]
4-3 4-5 3 2
31
[ - - - - - - - - ]-
[ ]
2 2-1 4-5 4-5

2
[ - - - - - ]
[ ]
2-1 4-5
3
[ - - - - ] -
[ ]
4-1 2-1 4-5 2

[ - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
4-1 2-1 4-5 3 4-1

[ - - - - ]-
[ ]
2 3 2 2-1 4-5
[ - - - - - - - ]
[ ]
3 4-1 2 3 4-1
[ - - - - - - - ]-
[ ]
2 3 2 2 3 2
[ - - - - - - - - ] -
[ ]
4-3
1
[ - - - - ]
[ ]
4-3 3 2 4-5 1-1 3

2
[ - - - - - ]
[ ]
3 2 2-1 4-5 5-5 3

3
[ - - - - - ]
[ ]
3 0-52 3 2 2
[ - - - - - - ]
[ ]

1-1 3 2 2-5 0-5

[ - - - - - - - - ]
[ ]
2 3 2 4-5
1 -21
0-5
[ - - - - - ] -
[ ]
4-5 4-5 2
[ - - - - - ]
[ ]
2 4-5
[ - - ]
[ ]
1-1 4-3 2
[ - - - - - - - ]
[ ]
2
0-5 4-5
[ - - - - ] -
[ ]
3 2 4-1
1
[ - - - - - - - - ]
[ ]
2 4-5
3
[ - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
5-5 4-5 5-1

1
[ - - - - - - - ] -
[ ]
3 2 3 2-1 2 3 2 3
2
[ - - - - - - ]
[ ]
3 2 3 2 3 2 2-5 3 0-5 2
3
[ - - - - - - - - - - - ]
[ ]
2 3 1-3 2
1 -22
0-5
[ - - - - - ] -
[ ]
2 0-3 3 2 2
[ - - - - - ] -
[ ]
3 2 3 2 3 2 4-5
4-1
[ - - - - - - - - - - - ] -
[ ]
3 2 3 2 4-5
4-1
1
[ - - - - - - - ]
[ ]
3 2 4-5 4-5
11
[ - - - - - - - ]
[ ]

0-5
2 3 1-3 2 0-3
12
[ - - - - - - ] -
[ ]
3 2 4-5
1
[ - - - - - - - ]
[ ]
4-5 2-5
1 1
[ - - - - - - ]
[ ]
5-3 1-1 4-3

3 3-1 2
1 2
[ - - - - - - - - ]
[ ]
4-1 2 3 2
1 3
[ - - - - - - ]
[ ]
2-5 3 1-3 2
1
[ - - - - - - ] -
[ ]
0-5 4-5 3
1
[ - - - - ] -
[ ]
3-1 5-5 4-5

3 2
2
[ - - - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
0-1 4-3 3 2
21
[ - - - - - - - - - ]
[ ]
3 2 0-5 4-5
22
[ - - - - - - ] -
[ ]
3 2 3 4-1 0-1 2 1-1

23
[ - - - - - - - ]
[ ]
5-1 3 2 2-5 0-5 4-5

2
[ - - - - - - - - - ] -
[ ]
2 3 1-3 0-3 2
2 1
[ - - - ] -
[ ]
3 0-5 2
2 2
[ - - - - - - ]
[ ]
2 3 0-5 2
2 3
[ - - - - - - ] -
[ ]
4-5 3 5-5 2 0-5

2
[ - - - - - - ] -
[ ]

2 0-1
3
[ - - - - - - - - ]
[ ]
3 0-5 2 2
31
[ - - - - - - ]
[ ]
2 4-1 3 0-5 2
32
[ - - - - - ] -
[ ]
4-1 3 2 3
33
[ - - - - - - ] -
[ ]
4-1 0-52 3 1-3 0-3 2

3
[ - - - - - - - - ]
[ ]
2-1 3 2
3
[ - - - ]
[ ]
3 2 4-1 0-3 5-5

3
[ - - - - - - - ] -
[ ]
4-1 3 0-1 2 4-5 2

3
[ - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
2 4-5 5-3 3 1-1 2

3
[ - - - - ] -
[ ]
2 4-1 3 2 3-5
[ - - - - - - - ]
[ ]
3 2-1 0-1 2 3 1-3 0-3 2

1
[ - - - - - - ] -
[ ]
2-1 5-3
2
[ - ] -
[ ]
0-5 3 1-1 2 0-5 4-1 3 2

3
[ - - - - - - - - ] -
[ ]
2 3-5 3 2 4-5
[ - - - - - ]
[ ]
0-5
2 3 2 3 2 4-1
1 -23
[ - - - - - - ] -
[ ]
0-5 3 2 0-5 3 2 0-3

1
[ - - - - - - - - ] -
[ ]

0-5 2 3 2
2
[ - - - - - - ] -
[ ]
1-1 3 2 3 2
3
[ - - - - - - - - ]
[ ]
2 4-3 3 2 4-5
[ - - - - - - ]
[ ]
0-6
2 3-1
3
5-3
[ - - - - - - - - ]
[ ]
2 3 2 4-3
1
[ - - - - - - ] -
[ ]
0-6
3 2 4-5 3 2
5-3
2
[ - - - - - - - - - ]
[ ]
2 3-1
3
[ - - - - - - - ]
[ ]
2 3 2 4-1
1 -2
0-5
[ - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
3 2 3 2 0-3
[ - - - - - - - - - ]
[ ]
3 3-1 2 3 2
1
[ - - - - - ] -
[ ]
3 2 3 2 3 2 4-5
4-1
2
[ - - - - - - - - - - - ] -
[ ]
3 2 3 2 4-5
4-1
3
[ - - - - - - - ]
[ ]
3 2 4-5 2 4-5
[ - - - - - - - ]
[ ]
3 2 4-1 3
0-5
1
[ - - - - - ]
[ ]
3 2 4-5 2
2
[ - - - - - - - - ]
[ ]
4-5 3 2 0-5
0-1
3
[ - - - - - - ]
[ ]

3 2 0-3 0-5 3 2
[ - - - - - - - ]-
[ ]
2 1-1 3 2 3
[ - - - - - - - ]
[ ]
3 2 4-3 3
[ - - - - - - ]
[ ]
0-6
3 2 4-5 3 2
5-3
1
[ - - - - - - - - ]
[ ]
3-1 2 3 2
2
[ - - - - - - - - ] -
[ ]
4-3 3 2 4-5
3
[ - - - - - - ] -
[ ]
0-6
5-3
3 2 2 3-1
13
[ - - - - - - - - ]
[ ]
3 2
23
[ - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
4-5 4-3
33
[ - - ] -
[ ]
0-6
3 2 4-5 3 2
5-3
3
[ - - - - - - - - ]
[ ]
3-1 2
3
[ - - - - - ] -
[ ]
3 2 4-3
3
[ - - - - - - ]
[ ]
0-6
3 2 4-5 3 2 2
5-3
3
[ - - - - - - - - ]
[ ]
2 3-1
3
[ - - - - - - - ]
[ ]
2 3 2 4-1
1 -25
3
[ - - - - - - ] -
[ ]
0-5 0-5 2
[ - - - - - ]
[ ]

2 0-5
1
[ - - - - - ]
[ ]
0-6
0-5 0-5 3 2 2
5-3
2
[ - - - - - - - ]
[ ]
2 3-1
3
[ - - - - - - ] -
[ ]
3 2 4-1 3 2
[ - - - - - - ] -
[ ]
2 4-5 0-5 2
[ - - - - - ]
[ ]
0-5
[ - - - - - - - - ]
[ ]
0-6
3 0-5 2 0-5 3 2
5-3
[ - - - - - - - ]
[ ]
3-1
[ - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
4-5
2
1 -26
[ - - ]
[ ]
3 2-1 2
[ - - - - - ]-
[ ]
2 0-5 0-5
1
[ - - - - - ]-
[ ]
0-5
2
[ - - - - - ]
[ ]
0-6
0-5 0-5
2 3 2
5-3
3
[ - - - - - - - ]
[ ]
3-1
[ - - - - - - - ]
[ ]
3 2 3 2 4-1
[ - - - - - ] -
[ ]
0-5 3 2 3
1
[ - - - - ]
[ ]

0-5
3 2 3 2
2
[ - - - - - - - ]
[ ]
3 2 4-1
3
[ - - - - - - ] -
[ ]
5-5 3 5-1 2
[ - - - - - ]-
[ ]
2 2-5 4-1
1
[ - - - - ] -
[ ]
3 0-1 2 3 0-1 2
2
[ - - - - - - ]
[ ]
3 4-1 2 3 2
3
[ - - - - - - - - ]
[ ]
5-3 5-5 0-3 2-5

[ - - - - - - - ] -
[ ]
4-1 3 2 1-1 3 2
[ - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
4-3 3-1 1-1

[ - - - - - - - ]
[ ]
4-3 3 2 4-5 4-5

1
[ - - - - - - ] -
[ ]
4-3 3 2 4-3 3
2
[ - - - - - - - - - ]
[ ]
3 2 4-5 2
1 3
[ - - - - - - - - ]
[ ]
3 2-1 2 3 2
11
[ - - - - - ] -
[ ]
3 4-1 2 2-1
12
[ - - - - - - - ]
[ ]
2 3 2 5-3
13
[ - - - - - - ]
[ ]
0-6
5-3
3 2 5-1 2-5 2
1
[ - - - - - - - ]
[ ]

4-5 0-1
3 2
1
[ - - - - - - - - - ] -
[ ]
2 4-1 5-1 3 2
1
[ - - - - - - - ]
[ ]
1-1 4-1 4-1

1
[ - - - - - ] -
[ ]
2
1 1
[ - - - - - - ]
[ ]
4-3
2 2
[ - - - - - - - - ] -
[ ]
0-5 2
213
[ - - ] -
[ ]
4-1
22
[ - - - - - ] -
[ ]
4-1 3 2 2 3 2 4-1
23
[ - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
4-3 3 2 4-5
2
[ - - - - - ] -
[ ]
4-5 4-3 3
2
[ - - - - - - ] -
[ ]
3 2 4-3 3 2 4-5
2
[ - - - - - - - ] -
[ ]
3 2-1 2
2
[ - - - - - ] -
[ ]
2 3 2
2
[ - - - - - ]
[ ]
3 4-1 2 2-1 2 3
2
[ - - - - - - ] -
[ ]
3 2 5-3
3
[ - - - - - ]
[ ]
0-6
2 5-1 2-5
3
5-3
31
[ - - - - - - - ]
[ ]

2 4-5
3 2 3
1 -2
32
[ - - - - - - - ]
[ ]
3 2 3 2
33
[ - - - - - - ]
[ ]
2-1 3
3
[ - - - - - - ]
[ ]
3 2 5-3 3 2 4-1 2 0-5 3

3
[ - - - - - - - - ]
[ ]
3 2 3 2 5-5 5-5 4-3

3 1
[ - - - - - - - - ]
[ ]
2-5 0-5
2 3 2
3 2
[ - - - - - - - - ]-
[ ]
2 3-5 0-5 3 1-1 2 3

3 3
[ - - - - - - ]
[ ]
3 2 2 2-1
[ - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
3 2
1
[ - - - - - - - ] -
[ ]
1-1 2 3 1-1 2
2
[ - - - - - ]-
[ ]
2 4-1 3 2
3
[ - - - - - - - ]
[ ]
2 3 2 4-1
[ - - - - - ] -
[ ]
3 2 5-5
[ - - - - - - ] -
[ ]
2-3 2
[ - - - - - - ]
[ ]
3 2 4-1 0-5 1-1

1
[ - - - - - - ]-
[ ]
0-5 0-5 3 0-5 2

2
[ - - - - - - - - ]
[ ]

5-5 5-5 4-3

3
[ - - - - - - - - ]
[ ]
2 3 2
1
[ - - - - - - - - ]
[ ]
3 2 3 2
2
[ - - - - - - - - - - ] -
[ ]
3 2 4-1
3
[ - - - - - ] -
[ ]
2-1 4-1
3 2
[ - - - - - ] -
[ ]
2 4-1 2 0-5 3 2 3-5 0-5

[ - - - - - - - - ] -
[ ]
3 2
0-5
[ - - - - - - ]
[ ]
2 3 2
[ - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
3 2 3-5
[ - - - - - - ] -
[ ]
0-1 2 4-5
[ - - - - - ] -
[ ]
3 2 4-1
1
[ - - - - ]
[ ]
3 2-1 2
2
[ - - - - ]
[ ]
[ - - - - ] -
[ ]
0-5 0-5 2
[ - - - - - ]
[ ]
0-5
[ - - - - - ]
[ ]
0-6
0-5 0-5 3 2 2
5-3
[ - - - - - - - ]
[ ]

3-1
[ - - - - - - - ]
[ ]
2 4-5
1 -2
[ - - - ]
[ ]
3 2-1 2
1
[ - - - - - - ]
[ ]
2 3 2 4-5 0-5
2
[ - - - - - - - ]
[ ]
0-5
13
[ - - - - - - - ]-
[ ]
0-6
2 3 0-5 2 0-5 3 2
5-3
2
[ - - - - - - - ]
[ ]
3-1 3
3
[ - - - - - - - ]
[ ]
3 2 3 2 4-1 3 2 4-5
[ - - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
3 2
[ - - - - - - ]
[ ]
3 2 3 0-5 2 3 2
[ - - - - - - - ] -
[ ]
2 3 2 4-1
[ - - - - - ] -
[ ]
5-5
[ - - - - - ]
[ ]
2-5 2
1
[ - - - - - ]
[ ]
4-1 3 0-1 2 3 0-1 2

12
[ - - - - - - - ]
[ ]
3 4-1 2 3 2
23
[ - - - - - - - - ]
[ ]
5-3 5-5 0-3 2-5

3
[ - - - - - - ] -
[ ]

4-1 3 2 1-1 3 2
[ - - - - - - - ]
[ ]
4-3 3-1 1-1

[ - - - - - - ]
[ ]
4-3 3 2 4-5 4-5

[ - - - - - - - - ]-
[ ]
4-3 3 2 4-3 3 2
[ - - - - - - - - ]-
[ ]
2 4-5 2
[ - - - - - - ]
[ ]
3 2-1 2 3 2
[ - - - - - - ] -
[ ]
3 4-1 2 2-1 2
11
[ - - - - - - ]
[ ]
2 3 2 5-3
22
[ - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
3 2 3 2 4-3
5-3
33
[ - - - - - - - - ] -
[ ]
0-1
3 2
[ - - - - - - ] -
[ ]
2 4-1 5-1 3 2
[ - - - - - - - ]
[ ]
1-1 4-1 4-1

[ - - - - - ] -
[ ]
2
[ - - - - - - ]
[ ]
[ - - - - - - ]
[ ]
4-3 2 0-5
[ - - - ] -
[ ]
4-1
1
[ - - ] -
[ ]

4-1 3 2
21
[ - - - - - - - - ] -
[ ]
3 2 4-1
32
[ - - - - ]
[ ]
4-3 3 2 4-5 4-5

3
[ - - - - - - - - ]-
[ ]
4-3 3 2 4-3 3 2
[ - - - - - - - - ]-
[ ]
2 4-5 2
[ - - - - - - ]
[ ]
3 2-1 2 3 2
[ - - - - - - ] -
[ ]
3 4-1 2 2-1 2
[ - - - - - - ]
[ ]
2 3 2 5-3
[ - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
3 2 3 2 4-3
5-3
1
[ - - - - - - - - ] -
[ ]
3
12
[ - - - ]
[ ]
3 2 4-1 2 3 2-1 2
131
[ - - - - - - ]-
[ ]
2 3
1 2
[ - - - - ]
[ ]
3 2 4-5 0-5 2
1 3
[ - - - - - - - ]
[ ]
0-5
1
[ - - - - - - - - ]
[ ]
0-6
3 0-5 2 0-5 3 2
5-3
1
[ - - - - - - - ]
[ ]
3-1
1
[ - - - - - - - ]
[ ]

2 4-1
2 3
1 -2
0-5
1
[ - - - - - ] -
[ ]
3-1 3 2 3
2
[ - - - - - - ]
[ ]
3 4-1 2
4-1
21
[ - - - - - - - ]
[ ]
3 2 3 2-5 2
22
[ - - - - - - - ] -
[ ]
3 2 4-5
4-1
23
[ - - - - - - - ]
[ ]
0-5 3 2
2
[ - - - - - ] -
[ ]
0-5 3 2 3
2
[ - - - - ]
[ ]
3 2 3 2 1-1 3 2 2
2 1
[ - - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
2-5 0-1 4-3 0-1 1-1

2 2
[ - - - - - - - - - ]
[ ]
0-6
5-3
3 2 4-3
2 3
[ - - - - - - - - - ] -
[ ]
0-5 3-1 4-5 3

3
[ - - - - - - ]
[ ]
3 2 3 2 4-1 3 2
4-1
31
[ - - - - - - - ]-
[ ]
2 3 2 4-1 3 2
4-1
32
[ - - - - - - ]-
[ ]
2 4-1 2 3 0-5 2
33
[ - - - - - ]-
[ ]
2 3 2 4-1
3
[ - - - - ]
[ ]
4-1 3 2 1-1 3 2 3
3
[ - - - - - - - ]
[ ]

3 2-5 2 4-3 1-1

3
[ - - - - - - - - - ]
[ ]
2 2-1 3
3 1
[ - - - - ]
[ ]
3 2 3-1 5-5
3 2
[ - - - - - - - ]
[ ]
4-5 2
3
[ - - - - - ]
[ ]
3 2 4-1 2-1 3
1
[ - - - - - - ]
[ ]
3 2 3-1 5-5
2
[ - - - - - - - ]
[ ]
4-5 4-1
3
[ - - - - - - ]
[ ]
3 2 1-1 3 2 3 2-5 2
[ - - - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
4-3 1-1
[ - - - - - - ] -
[ ]
3 2 3-1
[ - - - - - - - - ]
[ ]
5-5 3 2
[ - - - - - - ]
[ ]
2 3 2 4-1
1 -3
[ - - - - - ] -
[ ]
2-1 3 2 3-1 5-5

[ - - - - - - - ]
[ ]
2 4-5
11
[ - - - - - - ]
[ ]
4-1 2-5 4-1

22
[ - - - - - - ]
[ ]
4-1
33
[ - - - ]
[ ]

3 2 4-1 4-1
[ - - - - ] -
[ ]
2-5 4-1 4-1

[ - - - - - - ]
[ ]
2-1 3 2 3-1
[ - - - - - - - ] -
[ ]
5-5 2
[ - - - - - ]-
[ ]
4-5 4-1 3 2
[ - - - - ]-
[ ]
2 1-1 3 2 3 2-5 2
[ - - - - - - - ]
[ ]
4-3 1-1
[ - - - - - - ] -
[ ]
3 2 3-1
1
[ - - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
5-5 3 2
2
[ - - - - - - ]
[ ]
2 3 2 4-1
1 -31
3
[ - - - - - ] -
[ ]
2-1 3 2 3-1 5-5

[ - - - - - - - ]
[ ]
2 4-5
[ - - - - - - ]
[ ]
0-3 4-1
1
[ - - - - - - ]
[ ]
4-1
2
[ - - - ]
[ ]
3 2 4-1
3
[ - - - - ] -
[ ]
0-3 4-1 4-1

[ - - - - - - ]
[ ]

2-1 3 2 3-1
1
[ - - - - - - - ] -
[ ]
5-5 2
2
[ - - - - - ]-
[ ]
4-5 4-1 3 2
3
[ - - - - ]-
[ ]
2 1-1 3 2 3 2-5 2
[ - - - - - - - ]
[ ]
4-3 1-1
[ - - - - - - ] -
[ ]
3 2 3-1
[ - - - - - - - - ]
[ ]
5-5 3 2
[ - - - - - - ]
[ ]
2 3 2 4-1
1 -32
[ - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
2-1 3 2 3-1 5-5

[ - - - - - - - ]
[ ]
2 4-5
[ - - - - - - ]
[ ]
1-3 4-1
2
[ - - - - - - ]
[ ]
4-1
31
[ - - - ]
[ ]
3 2 4-1
2
[ - - - - ] -
[ ]
1-3 4-1 4-1

3
[ - - - - - - ]
[ ]
2-1 3 2 3-1
[ - - - - - - - ] -
[ ]
5-5 2
[ - - - - - ]-
[ ]

4-5 4-1 3 2
[ - - - - ]-
[ ]
2 1-1 3 2 3 2-5 2
[ - - - - - - - ]
[ ]
4-3 1-1
[ - - - - - - ] -
[ ]
3 2 3-1
1
[ - - - - - - - - ]
[ ]
5-5 3 2
2
[ - - - - - - ]
[ ]
2 3 2 4-1
1 -33
3
[ - - - - - ] -
[ ]
2-1 3 2 3-1 5-5

[ - - - - - - - ]
[ ]
2 4-5
[ - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
3 2 2-1 4-1
[ - - - - - - - ]
[ ]
4-1
[ - - - ]
[ ]
3 2 4-1 3 2
1
[ - - - - - ] -
[ ]
2 2-1 4-1 4-1

2
[ - - - - - - ]
[ ]
2-1 3 2 3-1
13
[ - - - - - - - ] -
[ ]
5-5 2
2
[ - - - - - ]-
[ ]
4-5 4-1 3 2
3
[ - - - - ]-
[ ]
2 1-1 3 2 3 2-5 2
[ - - - - - - - ]
[ ]

4-3 1-1
[ - - - - - - ] -
[ ]
3 2 3-1
[ - - - - - - - - ]
[ ]
5-5 3 2
[ - - - - - - ]
[ ]
2 3 5-3 2 3 2 4-1 3 1-1 2

1 -3
[ - - - - - - - ] -
[ ]
2 3 2 2 3 2
[ - - - - - - - - - - ]-
[ ]
2 4-3 3 3-1 2
1
[ - - - - - ]
[ ]
3 2 4-1 2-5
2-5
11
[ - - - - - - ] -
[ ]
4-5 1-1
12
[ - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
2-1 1-1 2
13
[ - - - - ] -
[ ]
4-5 3 2 5-5 3
1
[ - - - - - - - - ]
[ ]
3 2 5-5 3 2
1
[ - - - - - - - - - ]
[ ]
2 3 2 4-5
1 -35
0-5
1
[ - - - - - ] -
[ ]
4-5 4-5 2
1
[ - - - - - ]
[ ]
2 3-5
1 1
[ - - - - ] -
[ ]
4-5 3 2 2
2 2
[ - - - - - - ]
[ ]
2 3 4-5 2 0-5 4-5

213
[ - - - - - - ]
[ ]

2 3
4-1
22
[ - - - - - ] -
[ ]
3 2 3 1-1 2 4-5
23
[ - - - - - - - - - - ] -
[ ]
0-6
4-5 2-5 3
5-3
2 3
2
[ - - - - - - ]-
[ ]
0-5 2 4-5
2
[ - - - - - - - ]
[ ]
0-5
2 4-5
2
[ - - - - ]
[ ]
2-1 0-5
2
[ - - - - - - ]
[ ]
2 3 2
1 -36
2
[ - - - - - ] -
[ ]
0-5
3 4-1 2 2 3 2
4-1
2
[ - - - - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
2 4-5 2-1
31
[ - - - - - - - ] -
[ ]
0-6
2-5 0-5 3
5-3
2
321
[ - - - - - ] -
[ ]
2 0-5 3 2 3 2
332
[ - - - - - - - - - ]
[ ]
3 2
4-1 2-5 4-1 3 2
3 3
[ - - - - - - - - ]-
[ ]
2
3
[ - - - ]
[ ]
0-6
2-5 3
5-3
2 2 3 2
3
[ - - - - - - ]-
[ ]
2 3 2 3 2
4-1
3
[ - - - - - - - - - - ]
[ ]
3 2 4-5 3 2 3 2
4-1
3
[ - - - - - - - - ]-
[ ]

2 4-5 3 2 4-5
3
[ - - - - - - ]
[ ]
0-6
4-5 2 2-5 3
5-3
2
[ - - - - - ] -
[ ]
2 3 2 3
2
[ - - - - - - ] -
[ ]
0-6
3 4-5 2 2 3 2 0-5
5-5 5-3
31
[ - - - - - - ] -
[ ]
3-1 3 2
2
[ - - - - - - ]
[ ]
2-1 2 3 2
3
[ - - - - - - - - - ]
[ ]
1-1 4-5 2-1 3

[ - - - - - ]
[ ]
3 2 2 3 4-5 2 4-1
[ - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
0-5 3-1
[ - - - - ]
[ ]
0-1 5-5 4-5

2
[ - - - - ]
[ ]
2-5 4-5
[ - - - ]
[ ]
5-5
3 2 2 3
1
[ - - - - - - ]
[ ]
3 4-12 5-3 3 2 2-1

3
[ - - - - - - ] -
[ ]
3 2 3 2
1
[ - - - - - - - - - ] -
[ ]
3 2 3
2
[ - - - - ]
[ ]
3
0-5
2 4-1 4-3 3 1-1 2
3
[ - - - - - - ] -
[ ]

2 3 2 3 2
[ - - - - - - - - ]-
[ ]
2 2
3-5
[ - - - - - ]
[ ]
3 2 2-5 3
[ - - - - ]
[ ]
0-6
3 2 3 5-5 2 2
5-3
[ - - - - - - ]
[ ]
4-5 0-5 4-1

3 2
4-1
1
[ - - - - - - - ]
[ ]
4-1 4-1
3 5-5 2
4-1
2
[ - - - - - - - - ]
[ ]
3-1 3 2 1-1
3
[ - - - - - - ]
[ ]
0-6
2 2-5 3 2
1 -3
5-3
[ - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
0-5 3 4-1 2 3 2-1 2 2

[ - - - - - - ]
[ ]
2 3 2 3
[ - - - - - - ]
[ ]
3 2 3 2 3 2
[ - - - - - - - - - ] -
[ ]
2
4-1
[ - - - - - ] -
[ ]
3
[ - - - - ]
[ ]
3 2 3 3-1 2 4-1 4-5

1
[ - - - - - - ]
[ ]
3-5
2 3 2 5-3 2
1 -3
3
2
[ - - - - - - - ] -
[ ]
2 3 4-1 2
4-1
31
[ - - - - - - - - ] -
[ ]

2 2-5 0-5 3
2
[ - - - - - ]
[ ]
0-6
3 2 0-5 3 2 3 2
5-3
3
[ - - - - - - - - - - ]-
[ ]
2 3 2
4-1 2-5 4-1 3
[ - - - - - - - ]
[ ]
3 2 4-3 3 1-1 2
[ - - - - - - ] -
[ ]
2 2 2-5
[ - - - - ] -
[ ]
0-6
3
5-3
2 4-3 5-1 3 1-1 2
[ - - - - - - - ] -
[ ]
2 2 3 2
[ - - - - - - - ] -
[ ]
3 2 4-1
1
[ - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
4-5 5-1 4-1

3 5-5 2
4-1
3 2
3
[ - - - - - - - - ]-
[ ]
2 4-5 4-1 3 4-1 2

1
[ - - - - - - - - ] -
[ ]
2 3 2 2-1
2
[ - - - - - - - ]
[ ]
3 2 2-5 1-1 3 2
3
[ - - - - - - - ] -
[ ]
0-5 2-1
[ - - - - - - - ] -
[ ]
3 2
[ - - - ] -
[ ]
0-6
2-5 3
5-3
2 3 5-5 2
[ - - - - - - ] -
[ ]
4-5 0-5 4-1

3 2
4-1
[ - - - - - - - ]
[ ]

2 4-1 4-1
3 5-5 2
4-1
1
[ - - - - - - - - ]
[ ]
3-1 3 2 1-1
2
[ - - - - - - ]
[ ]
2 3 2 2-5
1 -3
3
[ - - - - - ] -
[ ]
3 2 4-5 3 2 2
4-1
[ - - - - - - - ]
[ ]
2 5-5 3 0-1 2 0-5

1
[ - - - - - - - - ]
[ ]
3 3-5 2 2-3
2
[ - - - - - - - ]-
[ ]
3-1 2 3 2 3 2
3
[ - - - - - - - - - - ]-
[ ]
2
4-1 3-1
[ - - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
2 3 4-1 2
4-1
[ - - - - - ]
[ ]
3 2 3 2
1
[ - - - - - - - ] -
[ ]
2 3 2
2
[ - - - - - ]-
[ ]
3 2 4-5 3 2
4-1
3
[ - - - - - - - ]
[ ]
2
[ - - - - ]
[ ]
3 2 1-1 3 2 5-3
[ - - - - - - ] -
[ ]
3 2 3 2
[ - - - - - - ]
[ ]
3 2
[ - - - - - - - ]
[ ]

2 3 2
4-1
[ - - - - ]
[ ]
3 2 3 2
[ - - - - - - - - ]-
[ ]
2 3 2 4-5
1
[ - - - - - - - ]
[ ]
2 3 2-5 2 3 3-1 2
1-
11
[ - - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
1.1. ปาราชิกกัณ๦ฑ
1.1. pārājik
pārājikak
akaṇḍa
aṇḍa
1.1.1. ป มปาราชิก ิก าป
1.1.1. paṭʰamapārājik
paṭʰamapārājikaa ikkʰāpa a
1.1.1.1. ินนภาณวาร
1.1.1.1. innabʰāṇa
innabʰāṇavāra
vāra
2 3 2
1- 1
12
[ - - - - - ]
[ ]
3 2 3 2 2 3 4-5 2
13
[ - - - - - - - - ]-
[ ]
2 4-1 4-1
1
[ - - - - ]
[ ]
4-5 3 4-5 2 4-1

1
[ - - - - - - ] -
[ ]
2 3-1 4-1
1
[ - - - - - ]
[ ]

4-5 3 4-5 2 4-1

1
[ - - - - - - ]
[ ]
5-5 3 2
1 1
[ - - - - - - - - ]
[ ]
4-3 3 2 2
2 2
[ - - - - - - ]
[ ]
2 3 2
213
[ - - - - - - - - ] -
[ ]
3 2 3
22
[ - - - - ]
[ ]
3 2 3 2
23
[ - - - - - - - - ]
[ ]
5-5 3 4-5 2 2
2
[ - - - - - - ] -
[ ]
4-5 3 4-3 2
2
[ - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
4-5 3 4-5 2 4-1 3 2 4-5

2
[ - - - - - - - - ] -
[ ]
3 2
2
[ - - - - - - ] -
[ ]
5-5 3 4-5 2 4-5

2
[ - - - - - - ] -
[ ]
0-5 0-5
3 1
[ - - - - - - - ]
[ ]
4-5 5-5 5-5 3 0-1 2

312
[ - - - - - - ]-
[ ]
2 4-5 4-5
323
[ - - - - ]
[ ]
3 4-5 2 4-1 2 3
33
[ - - - - - ]
[ ]
3 2 3 2 3 2
3
[ - - - - - - - - - - - ] -
[ ]

3 2 4-5 3 2
4-1
3
[ - - - - - - ]-
[ ]
2 4-5 4-5 0-5

3
[ - - - - ] -
[ ]
4-5 0-5 2 3 4-5 2 4-1 0-5

3
[ - - - - - - - ] -
[ ]
[ - - - - - ]
[ ]
2 5-5 3
[ - - - - - ]
[ ]
3 2 3 2 3
11
[ - - - - - - - ]
[ ]
3 2 2 2-3
22
[ - - - - - - - - ]
[ ]
4-5 3 2 3-5 4-5 3 2 4-3

33
[ - - - - - - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
2 3 2 3 2 3 2
5-3
[ - - - - - - - - - ] -
[ ]
2 4-5 3 2 0-5 2
[ - - - - - - ]
[ ]
2
4-1 4-1
[ - - - - - - ] -
[ ]
2-1 4-1
[ - - - - - - ] -
[ ]
0-5
3 2 5-3 0-1 4-5
[ - - - - - - - - ]
[ ]
3 2 2
[ - - - ] -
[ ]
3 5-5 2 4-5 3
1
[ - - - - - - ] -
[ ]
3 0-5 2 2 4-1 3 2
21
[ - - - - - - - - - ]-
[ ]

2 3 5-5 2 3-1 3 2 3
32
[ - - - - - - - - ]
[ ]
3 2 4-5 3 2 3
4-1
3
[ - - - - - - - ] -
[ ]
3 1-1 2 1-1
4-1
3
[ - - - - - ]
[ ]
2 4-5 3 4-5 2
1- 2
3
[ - - - - - ]-
[ ]
2 4-1 3 3-1 2 3 2
[ - - - - - - - - - ] -
[ ]
3 2 3 2
[ - - - - - - - ]-
[ ]
2 3 2 3 2 4-5 3
4-1
[ - - - - - - - - ]
[ ]
3 2 3 2 4-5
4-1
[ - - - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
3 2 4-5 2 4-5
1
[ - - - - - ]
[ ]
4-5 3 4-5 2 4-1 3 2

2
[ - - - - - - - ]-
[ ]
2 4-5 2
[ - - - - - - ]
[ ]
4-5
1
[ - - - - - - ]
[ ]
5-5 3 2 3
2
[ - - - - - - ]
[ ]
3 2 3 2 2-3
3
[ - - - - - - ] -
[ ]
4-5 3 2 3-5 2
[ - - - - - - - - - ] -
[ ]
0-6
4-5 3 2 4-3 3 2 3 2
5-3
[ - - - - - - - - - - - - ] -
[ ]

2 3 2 2-1 3 2 4-5
[ - - - - - - ]
[ ]
3 2 0-5
4-1
1
[ - - - - - - ] -
[ ]
4-1 2-1
2
[ - - - - - - ] -
[ ]
3 2
4-1 0-5
3
[ - - - - - - - ]
[ ]
5-3 5-3 3
[ - - - - - - ]
[ ]
3 2 2-5
1
[ - - - - - - - ] -
[ ]
4-1
2 4-5 3 2
2
[ - - - - - ] -
[ ]
3 2
0-5
3
[ - - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
5-3 2-3 2
[ - - - - ] -
[ ]
4-5 2-5 3
[ - - - - ] -
[ ]
3 2 3 2
0-5
1
[ - - - - - - - - - ] -
[ ]
2 5-3 2-3
2
[ - - - - ]
[ ]
4-5 3 2 3 2 2-5
3
[ - - - - - - - ] -
[ ]
3 2 4-1
[ - - - - - - ]
[ ]
5-3 3 4-52 4-5

[ - - - - - - ]
[ ]
0-5
[ - - - - ] -
[ ]

3 2
[ - - - - - ] -
[ ]
2 0-5 4-5 2
0-5
3
[ - - - - - - ]
[ ]
3 2 5-3 2-3
[ - - - - - - - - ]
[ ]
2 4-5 3 4-5 2
1- 3
1
[ - - - - - ]-
[ ]
2 4-1 3 2 3 2
21
[ - - - - - - ] -
[ ]
2 3 4-5 2
4-1
32
[ - - - - - ]-
[ ]
2
3
[ - - - - - - ]
[ ]
3 2 3 2
4-1
[ - - - - - - - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
3 5-5 2
[ - - - - - - - - - ] -
[ ]
2
[ - - - - - ]-
[ ]
5-5 3 2
[ - - - - - ] -
[ ]
3 2 3 2
[ - - - - - - ]
[ ]
2-3 4-5 3 2 3-5

1
[ - - - - - - - - - - ]
[ ]
2 4-5 3 2 4-3 3 2
1 2
[ - - - - - - - - - - ]
[ ]
0-6
2 3 2 2-1 3 2 3
3
5-3
1 31
[ - - - - - - - - - ]
[ ]
3 2 0-5
4-1
1 2
[ - - - - - - - ] -
[ ]

4-1 2-1 4-1

1 3
[ - - - - - - ]
[ ]
0-5
3 2 5-3
1
[ - - - - - - - ] -
[ ]
3 2 2
1
[ - - - - - - ] -
[ ]
0-5
3 2 5-3 2-3
1
[ - - - - - - - - ] -
[ ]
4-1 2 4-5
1
[ - - - - ] -
[ ]
0-5 3 4-5 2 4-1 0-5

1 1
[ - - - - - - - ] -
[ ]
4-5 3 4-5 2 4-1

1 11
[ - - - - - - - - ]
[ ]
2
4-1
1 13
[ - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
4-5 5-5
3
1 1 1
[ - - - - - ]
[ ]
3 4-1 2 2
1 1 2
[ - - - - - - - ]
[ ]
3 2
1 1 3
[ - - - - - - - - ]
[ ]
4-1
2 4-5 2-5
1 1
[ - - - ] -
[ ]
1-1 0-5 3
1 1
[ - - - - ]
[ ]
3 2 2 3
1 1
[ - - - - - ] -
[ ]
3 2 0-5
1 2
[ - - - - - - ]
[ ]
2
1 21
[ - - ]
[ ]

4-5 3 2 0-5
1 22
[ - - - - - - - ]
[ ]
3 2
0-5
1 23
[ - - - - - - - ]
[ ]
3 2 5-5 4-5 3
1-
1 2
[ - - - - - ] -
[ ]
3 4-5 2 4-1 2
1 2
[ - - - - - - - - - ]-
[ ]
3 5-5 2
1 2
[ - - - - - ] -
[ ]
5-5 3 2
1 2
[ - - - - - - ]-
[ ]
2 3 2 3 2
1 2
[ - - - - - - ]-
[ ]
2 2-3
1 2
[ - - - - - - ]
[ ]

he r ipiṭak
ipiṭakaa ai n
4-5 3 2 3-5 4-5 3 2 4-3

1 31
[ - - - - - - - - - - - - ]
[ ]
0-6
3 2 3 2 3 2
5-3
1 321
[ - - - - - - - - - - ]
[ ]
2-1 3 2 3 2 0-5
1 332
[ - - - - - - - ] -
[ ]
4-1
2 4-1
1 3 3
[ - - - - - - ]
[ ]
2-1 4-1 0-5

3
1 3
[ - - - - - - ]
[ ]
3 2 5-3 3 2
1 3
[ - - - - - - - - - - ] -
[ ]
3 2
0-5
1 3
[ - - - - - - ] -
[ ]
2 5-3 2-3 3 2 5-5

1 3
[ - - - - - - - ]
[ ]

4-5 0-5 3 4-5 2 4-1

1 3
[ - - - - - - ] -
[ ]
0-5 2 4-5
1
[ - - - - - - - ]
[ ]
3 4-5 2 4-1
1 2
[ - - - - - - - - ]
[ ]
4-1
2 4-5
1 31
[ - - - - ]
[ ]
5-5
3 4-1 2
1 2
[ - - - - - - - ]
[ ]
2 3 2
1 3
[ - - - - - - - ]-
[ ]
2
4-1
1
[ - - - ] -
[ ]
4-5 2-5 1-1 0-5

1
[ - - - - ] -
[ ]

he r ipiṭak
ipiṭakaa ai n
3 2 2
1
[ - - - - - - ]
[ ]
3 2 0-5
1
[ - - - - - - ] -
[

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โ น้ ต เ สี ย ง พ ร ะ ไ ต ร ปิ ฎ ก ส า ก ล

ปาฬิ - สั ท ทะอั ก ขะระ พ.ศ. 2563

The World Tipiṭaka Notation

Pāḷi Tipiṭaka Orthography based on

Bangkok B.E. 2563 (2020)

โส11 โว12 มมัจ์จเยน13-14 สัต์ถา15

..[Fย]1 [Fว]2 [ า • น๤น • ดะ]3 [มะ• ยา]4 [ธ๤ม • Fม]5 [จะ]6

[Fส]11 [Fว]12 [มะ • ม๤จ • จะ• gย• นะ]13-14 [ส๤ต • ถา]15

..ดูกร อานั น์ท [ า • น๤น • ดะ]3

The World Tipiṭaka Notation

จัดท�ำจำกต้นฉบับ อักขรวิธี “ไม้-อั (อะ) อักขะระสยำม-ปำฬิ” พ.ศ. ๒๔๓๖ พระไตรปิฎกปำฬิ จุลจอมเกล้ำบรมธัมมิกมหำรำช

มูลนิธิพระไตรปิฎกสำกล เรียงพิมพ์ด้วยสื่อผสมเทคโนโลยีตำมสิทธิบัตรกำรแบ่งพยำงค์ เลขที่ ๔๖๓๙๐

พิมพ์ครั้งที่ ๑ : ธันวาคม พ.ศ. ๒๕๖๓

The World Tipiṭaka Notation

Pāḷi Tipiṭaka Orthography based on

Bangkok B.E. 2563 (2020)

His Holiness Prince rom uang a ira ānasa ara

Major Suradhaj Bunnag, my ordainee saddhivihārika, who was ordained as a

I thereby designate this commemorative Pāḷi Tipiṭaka edition

As He approached Parinibbāna, the Buddha uttered:

216 484...yo o ānanda mayā dhammo ca inayo ca desito

ahāsa g ti Tipiṭaka Buddha asse 25002

Ānanda, the Dhamma (Doctrine) which I have expounded and the

Translation from The World Tipiṭaka Edition M2500: 7D2:4843

Thailand’s friendly Buddhist countries including Sri Lanka, Myanmar, Cambodia,

is oliness Somdet Phra ā asa ara

20 October Buddhist Era 2542 (1999),

สั พ์ เ พ สํ สํ ฆ ภู ต า ค์ คี วุ ์ ิ ส า ธิ ก า

Buddhist Era 2545 (2002)

The mportance of the Tipiṭaka in Buddhasāsana

The term Buddhasāsana or Buddhism is generally used to convey a wide variety

Dhamma and inaya : Embodiment and Abode of the Buddha

216 484... o o ānanda mayā dhammo ca inayo ca desito

ahāsa g ti Tipiṭaka Buddha asse 25002

Ānanda, the Dhamma (Doctrine) which I have expounded and the

Translation from The World Tipiṭaka Edition M2500: 7D2:484

Sa g ti : Preser ation of the Buddha s Words

This manner of Saṅgīti, or chanting together, was set as a precedent in the

The irst reat Tipiṭaka Council of the Buddhist Era B.E.

Sa g ti and Tipiṭaka : Principles of Thera āda Buddhasāsana

The history of Saṅgīti in its true though extended meaning of an assembly to go

ukhapāṭha : irst Period of Tipiṭaka Transmission before B.E. 460

Preservation by mukhapāṭha was carried out through recitation, which could

4. It was the practice of a monk as stated in an Aṭṭhakathā or Commentary that

Sa gha and Tisikkhā : Buddhist onks and Tipiṭaka Studies

As Buddhist monks lived in a community called Saṁgha, regulated by the

Potthakāropana : Second Period of Tipiṭaka Transmission after B.E. 460

In one way, preservation in writing seems to assure stability and permanency;

Consequently, when preservation of the Pāḷi Tipiṭaka relies on outside materials,

Chaṭṭhasa g ti : The Buddhist Era 2500 reat nternational Council

When Buddhasāsana reached the twenty-fifth century of the Buddhist Era,

ahāsa g ti Tipiṭaka :The World Edition in Roman Script B.E. 2545

With patience, determination and carefully laid-out procedures, there is a report

Tipiṭaka in the odern World

In this respect, Buddhasāsana as embodied in the words of the Pāḷi Tipiṭaka is

Tipiṭaka as mportant Source for Wisdom and World Peace

Now it is generally accepted that these environmental problems stem from an

The iddle Way

On this matter Buddhasāsana teaches the Middle Way19 — to know things as

Man is a special component in this system as he can be trained and developed.

Tipiṭaka as Dāna : a ift of Dhamma from Thailand

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