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This identification first appears in the commentaries, and may have been an attempt by Buddhists to associate themselves more closely with the Maurya Empire.The Buddha taught in Magadha, but the four most important places in his life are all outside of it.Pali has some commonalities with both the western Ashokan Edicts at Girnar in Saurashtra, and the Central-Western Prakrit found in the eastern Hathigumpha inscription.The similarities of the Saurashtran inscriptions to the Hathigumpha inscription may be misleading because the latter suggests the Ashokan scribe may not have translated the material he received from Magadha into the vernacular.Following this period, the language underwent a small degree of Sanskritisation (i.e., MIA bamhana Bhikkhu Bodhi, summarizing the current state of scholarship, states that the language is "closely related to the language (or, more likely, the various regional dialects) that the Buddha himself spoke".He goes on to write: Scholars regard this language as a hybrid showing features of several Prakrit dialects used around the third century BCE, subjected to a partial process of Sanskritization.It is found grouped with the Prakrit languages, with which it shares some linguistic similarities, but was not considered a spoken language by the early grammarians because it was understood to have been purely a literary language.In works of Sanskrit poetics such as Daṇḍin's Kavyadarsha, it is also known by the name of Bhūtabhāṣa, an epithet which can be interpreted as 'dead language' (i.e., with no surviving speakers), or bhuta means past and bhasha means language i.e. Evidence which lends support to this interpretation is that literature in Paiśācī is fragmentary and extremely rare but may once have been common.

This language thus reflects the thought-world that the Buddha inherited from the wider Indian culture into which he was born, so that its words capture the subtle nuances of that thought-world.

The great centers of Pali learning remain in the Theravada nations of Southeast Asia: Burma, Sri Lanka, Thailand, Laos, and Cambodia.

Since the 19th century, various societies for the revival of Pali studies in India have promoted awareness of the language and its literature, including the Maha Bodhi Society founded by Anagarika Dhammapala.

Whatever the relationship of the Buddha's speech to Pali, the Canon was eventually transcribed and preserved entirely in it, while the commentarial tradition that accompanied it (according to the information provided by Buddhaghosa) was translated into Sinhalese and preserved in local languages for several generations.

In Sri Lanka, Pali is thought to have entered into a period of decline ending around the 4th or 5th century (as Sanskrit rose in prominence, and simultaneously, as Buddhism's adherents became a smaller portion of the subcontinent), but ultimately survived.

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