Skip to main content

☸šŸ¦ fun pali pronunciation lesson: tapping with the fingers as a metronome to distinguish between long and short syllables.


audio for the lesson:

♦ buddhaṃ saraṇaṃ gacchāmi.
(to the) Buddha (as a) refuge (I) go.

On the audio, when I recite this carefully select phrase, each finger tap on the table is equivalent to one long syllable in time.

Two short syllables = 1 long syllable in time. 
I selected this phrase because the number of short consecutive syllables are even (except for the 'i' in the last word gacchami). This is so the metronome tapping stays in sync.

The purpose of this exercise is to train you to get a feel of timing for 2 shorts = 1 long temporally. In practice, you don't have to get the timing perfect, but the more accurate you are, the more easily pali speakers can communicate with each other without ambiguity and confusion. Imagine during an arahant council and everyone is reciting the suttas they know in unison to verify the fidelity of transmission. You don't want to be the oddball out of sync that keeps interrupting the group chant. 

Breaking down the syllables word by word:
bud - long
dham - long
sa - short
ra - short
nam - long
gac - long
chā - long
mi - short

Remember the 4 simple rules of pronunciation? 
☸šŸ¦ pali pronunciation, quick and easy, 4 simple ...

In the phrase above, pronounce every letter you see.
Note that a long syllable does not have to contain a 'long' vowel.
The long 'ā' vowel has a bar on top of the 'a'.
The short 'a' vowel does not.
Similarly: 'Ä«' is long, 'i' is short vowel.
Similarly: 'Å«' is long, 'u' is short vowel.
The remaining two vowels are tricky: 'e' and 'o' are always long vowels, even though they have no bar on top of them. This is just a dumb rule we have to live with because the people who designed the romanized pali script decided that was the way it was going to be. Perhaps they thought saving ink on the printing presses from not having the extra bars on top of the 'o' and 'e' would save money? Who knows. 

So the basic of the 4 rules of pronunciation is, pronounce every letter you see, including the 'h', know the difference between long and short vowels, long and short syllables, treat multiple consonants like speed bumps, and listen to accurate pali audio to learn from.

My pronunciation is very competent on timing and fundamentals, but not up to par on the more subtle things that Americans have trouble discerning from native Indian or Sri Lankan vocals. Ideally use Ven. Jiv's audio samples whenever possible on lucid24.org. He's the gold standard. Other Sri Lankan bhikkhus and bhikkhunis are excellent, but sometimes they get a little carried away with musicality and it can be hard for a beginner to know what is being musical and what is the actual vowel supposed to sound like. 



Comments

Popular posts from this blog

Lucid24.org: What's new?

Link to lucid24.org home page :    4šŸ‘‘☸   Remember, you may have to click the refresh button on your web browser navigation bar at to get updated website. 2024 9-17 Lots of new stuff in the last 2 and a half years.  Too many to list. Main one justifying new blog entry, is redesign of home page. Before, it was designed to please me, super dense with everything in one master control panel. I've redesigned it to be friendly to newbies and everyone really. Clear structure, more use of space.  At someone's request, I added a lucid24.org google site search at top of home page. 2022 4-14 Major update to lucid24.org, easy navigation of suttas, quicklink: the ramifications 4-2 new feature lucid24.org sutta quick link 3-28 A new translation of SN 38.16, and first jhāna is a lot easier than you think šŸ”—šŸ“notes related to Jhāna force and J.A.S.I. effect AN 9.36, MN 64, MN 111: How does Ajahn Brahm and Sujato's "Jhāna" work here? 3-13 Added to EBPedia J.A.S.I. ('Jazzy...

AN 9.36, MN 64, MN 111: How does Ajahn Brahm and Sujato's "Jhāna" work here?

What these 3 suttas have in common, AN 9.36, MN 64, MN 111, is the very interesting feature of explicitly describing doing vipassana, while one is in the jhāna and the first 3 formless attainments. LBT (late buddhist text) apologists, as well as Sujato, Brahm, claim that the suttas describe a jhāna where one enters a disembodied, frozen state, where vipassana is impossible until one emerges from that 'jhāna'.  Since Sujato translated all the suttas, let's take a look at what he translated, and how it supports his interpretation of 'jhāna'.  AN 9.36: Jhānasutta—Bhikkhu Sujato (suttacentral.net) ‘The first absorption is a basis for ending the defilements.’ ‘Paį¹­hamampāhaṁ,   bhikkhave,   jhānaṁ   nissāya   āsavānaṁ   khayaṁ   vadāmÄ«’ti,   iti   kho   panetaṁ   vuttaṁ. That’s what I said, but why did I say it? KiƱcetaṁ   paį¹­icca   vuttaṁ? Take a mendicant who, q uite secluded from sensual pleasures, secluded from unskill...

Pāḷi and Sanskrit definition of Viveka

  'Viveka', Sanskrit dictionary Primary meaning is ‘discrimination’. Other meanings:  (1) true knowledge,  (2) discretion,  (3) right judgement,  (4) the faculty of distinguishing and classifying things according to their real properties’. Wikipedia (sanskrit dictionary entry 'viveka') Viveka (Sanskrit: विवेक, romanized: viveka) is a Sanskrit and Pali term translated into English as discernment or discrimination.[1] According to Rao and Paranjpe, viveka can be explained more fully as: Sense of discrimination; wisdom; discrimination between the real and the unreal, between the self and the non-self, between the permanent and the impermanent; discriminative inquiry; right intuitive discrimination; ever present discrimination between the transient and the permanent.[2]: 348  The Vivekachudamani is an eighth-century Sanskrit poem in dialogue form that addresses the development of viveka. Within the Vedanta tradition, there is also a concept of vichara which is one t...