99-672: The Mūlamadhyamakakārikā ( Devanagari : मूलमध्यमककारिका , lit. 'Root Verses on the Middle Way '), abbreviated as MMK , is the foundational text of the Madhyamaka school of Mahāyāna Buddhist philosophy . It was composed by the Indian philosopher Nāgārjuna (around roughly 150 CE). The MMK makes use of reductio arguments to show how all phenomena ( dharmas ) are empty of svabhava (which has been variously translated as essence, own-being, or inherent existence). The MMK
198-419: A "critical awareness" of the impossibility of giving full and final expression to his conviction in fixed conceptual terms'. One therefore cannot cling to any particular formulation in a rigid and dogmatic manner." Right Resolve ( samyak-saṃkalpa / sammā-saṅkappa ) can also be known as "right thought", "right aspiration", or "right motivation". In this factor, the practitioner resolves to leave home, renounce
297-435: A Sri Lankan scholar, wrote a commentary (Kalupahana 1986) which interprets the text from an early Buddhist perspective. Meanwhile, Jay Garfield has published an English translation and commentary (Garfield 1995) which, though influenced by Tibetan interpretations, also attempts to explain the text to Western philosophers. Gudo Nishijima wrote a commentary from a Soto Zen perspective, while Siderits and Katsura have published
396-478: A deeper understanding, is suitable for monastics. Mundane and supramundane right view involve accepting the following doctrines of Buddhism: Gombrich notes that there is a tension in the suttas between "right view" and 'no view', release by not clinging to any view at all. According to Chryssides and Wilkins, "right view is ultimately non-view: though the Enlightened One sees things as they really are, 'he has
495-538: A factor of the path—in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path. This is called right view that is noble, undefiled, transcendent, a factor of the path. They make an effort to give up wrong view and embrace right view: that's their right effort. Mindfully they give up wrong view and take up right view: that's their right mindfulness. So these three things keep running and circling around right view, namely: right view, right effort, and right mindfulness. Other suttas give
594-848: A highly compressed and concise form. This is because the text is a karika -style work. Such texts were meant to be memorized as an aid to learning by students. The text's arguments would be filled out through the oral commentary of a master. As such, the karikas are like a verse outline of the major philosophical arguments of an oral tradition. The text seems to be mainly addressed to a Buddhist audience, particularly those who followed Abhidharma doctrines which held that dharmas are ultimately real and have svabhava (an intrinsic nature). The MMK takes up numerous Buddhist Abhidharma categories and ideas and examines them to show that they are empty and cannot have intrinsic nature. The MMK presents various arguments, mostly reductio in style, such as showing that an idea leads to an infinite regress . The text begins with
693-522: A kind of comprehensive illusionist ontology that sees all dharmas, even nirvana and Buddhahood , as being empty and like an illusion . This illusionism was not totally new, since similar ideas about emptiness can be found in the early Buddhist texts (see: Samyutta Nikaya 22:95, as well as Samyukta Āgama 335 and 297). However, the Prajñāpāramitā texts are unique in seeing all dharmas, including nirvana, as empty and like illusions. The MMK cites
792-457: A more extensive overview, stating that our actions have consequences, that death is not the end, that our actions and beliefs also have consequences after death, and that the Buddha followed and taught a successful path out of this world and the other world (heaven and underworld or hell). The Mahācattārīsaka Sutta ("The Great Forty," Majjhima Nikaya 117) gives an extensive overview, describing
891-728: A phenomenon, an inherent self-sufficiency that was not caused by something else. Abhidharma schools like the Vaibhasikas accepted this doctrine and did not see it as conflicting with the idea of dependent origination. In the Mūlamadhyamakakārikā , Nāgārjuna sought to refute these essentialist ideas found in Buddhist traditions such as Vaibhasika and Pudgalavada , as well as in Brahmanical schools of thought like Nyaya who also defended an essence based metaphysics. As such, his philosophy
990-399: A sentence or half-verse may be marked with the " । " symbol (called a daṇḍa , meaning "bar", or called a pūrṇa virām , meaning "full stop/pause"). The end of a full verse may be marked with a double- daṇḍa , a " ॥ " symbol. A comma (called an alpa virām , meaning "short stop/pause") is used to denote a natural pause in speech. Punctuation marks of Western origin, such as
1089-529: A set of notes which may go back to oral explanations of the root text by Nāgārjuna himself. The earliest known commentary on the MMK by another author is preserved within the first Chinese translation of the Kārikā, known as the " Middle Treatise " ( 中論 Zhong Lun ), translated by Kumarajiva in 409. The author of this commentary is given as either "Blue Eyes" ( 青目 ; back translated as *Vimalākṣa) or *Piṅgala ( 賓伽羅 ). This
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#17328691308981188-461: A translation and commentary (2013) which mainly follow the classical Sanskrit tradition. As noted by Ruegg, Western scholarship has given a broad variety of interpretations of Nagarjuna's Madhyamaka thought in the MMK, including: " nihilism , monism , irrationalism , misology , agnosticism , scepticism , criticism, dialectic, mysticism , acosmism , absolutism , relativism , nominalism , and linguistic analysis with therapeutic value". Some of
1287-727: Is Candrakirti's (c. 7th century) Prasannapadā ( Clear Words) , which survives in Sanskrit and Tibetan translation. An MMK commentary by the Indian Yogacara philosopher Sthiramati also survives in Chinese translation. This is the Commentary on the Mahāyāna Madhyamaka ( Dasheng zhongguan shilun 大乘中觀釋論) which comments on the text from a Yogacara point of view. In Tibet, various influential Tibetan language commentaries were written on
1386-546: Is "eightfold path of the noble ones", or Eightfold Ariya Path". All eight elements of the Path begin with the word samyañc (in Sanskrit) or sammā (in Pāli) which means "right, proper, as it ought to be, best". The Buddhist texts contrast samma with its opposite miccha . The Noble Eightfold Path, in the Buddhist traditions, is the direct means to nirvana and brings a release from
1485-486: Is a convention started by the early translators of Buddhist texts into English, just like ariya sacca is translated as Four Noble Truths . However, the phrase does not mean the path is noble, rather that the path is of the noble people ( Pali : ariya meaning 'enlightened, noble, precious people'). The term magga (Sanskrit: mārga ) means "path", while aṭṭhaṅgika (Sanskrit: aṣṭāṅga ) means "eightfold". Thus, an alternate rendering of ariya aṭṭhaṅgika magga
1584-488: Is a left-to-right abugida (a type of segmental writing system ), based on the ancient Brāhmi script. It is one of the official scripts of the Republic of India and Nepal . It was developed and in regular use by the 8th century CE and achieved its modern form by 1000 CE. The Devanāgari script, composed of 48 primary characters, including 14 vowels and 34 consonants, is the fourth most widely adopted writing system in
1683-535: Is a root of unwholesomeness, hatred is a root of unwholesomeness, and delusion is a root of unwholesomeness − these are reckoned the roots of unwholesomeness. In this way the roots of unwholesomeness are understood as they really are. "How does [a learned noble disciple] understand wholesome states as they really are? Wholesome bodily actions, verbal actions and mental actions − these are reckoned wholesome states. In this way wholesome states are understood as they really are. "How does [a learned noble disciple] understand
1782-510: Is a table for Hindi, one for Sanskrit and Prakrit, etc. WX is a Roman transliteration scheme for Indian languages, widely used among the natural language processing community in India. It originated at IIT Kanpur for computational processing of Indian languages. The salient features of this transliteration scheme are as follows. ISCII is an 8-bit encoding. The lower 128 codepoints are plain ASCII ,
1881-521: Is also often termed Niḥsvabhāvavāda (the no svabhāva doctrine). Nāgārjuna's main contention with svabhāva theories was that they contradicted the fundamental Buddhist doctrine of dependent origination ( pratītyasamutpāda ). Furthermore, essence theories are not in agreement with the Mahāyāna sutras Nāgārjuna would have been familiar with. These sutras, particularly the Prajñāpāramitā sūtras , teach
1980-488: Is an early summary of the path of Buddhist practices leading to liberation from samsara , the painful cycle of rebirth , in the form of nirvana . The Eightfold Path consists of eight practices: right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, and right samadhi ('meditative absorption or union'; alternatively, equanimous meditative awareness). In early Buddhism, these practices started with understanding that
2079-642: Is associated with an application of the same name that enables typesetting in Indic scripts . The user inputs in Roman letters and the ITRANS pre-processor translates the Roman letters into Devanāgarī (or other Indic languages). The latest version of ITRANS is version 5.30 released in July 2001. It is similar to Velthuis system and was created by Avinash Chopde to help print various Indic scripts with personal computers. The disadvantage of
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#17328691308982178-889: Is by far the best known commentary in the East Asian Mādhyamaka tradition, forming one of the three commentaries that make up the Sanlun ("Three Treatise") school. An influential figure of the Sanlun school is Jízàng (549–623), who wrote a commentary on the Middle Treatise in Chinese, the Zhongguanlun shu ( 中觀論疏 ). Other surviving and influential Indian commentaries on the MMK include Buddhapālita's (c. 470–550) " Madhyamakvr̩tti " and Bhāviveka's (c. 500–578) " Prajñāpradīpa" ( Lamp of Wisdom ). These two survive in Tibetan translation. The most influential commentary for Tibetan Buddhism
2277-728: Is called right action. The prohibition on killing precept in Buddhist scriptures applies to all living beings , states Christopher Gowans, not just human beings . Bhikkhu Bodhi agrees, clarifying that the more accurate rendering of the Pali canon is a prohibition on "taking life of any sentient being", which includes human beings, animals, birds, insects but excludes plants because they are not considered sentient beings. Further, adds Bodhi, this precept refers to intentional killing, as well as any form of intentional harming or torturing any sentient being. This moral virtue in early Buddhist texts, both in context of harm or killing of animals and human beings,
2376-519: Is called right speech. Instead of the usual "abstention and refraining from wrong" terminology, a few texts such as the Samaññaphala Sutta and Kevata Sutta in Digha Nikaya explain this virtue in an active sense, after stating it in the form of an abstention. For example, Samaññaphala Sutta states that a part of a monk's virtue is that "he abstains from false speech. He speaks the truth, holds to
2475-566: Is closely related to the Nandināgarī script commonly found in numerous ancient manuscripts of South India , and it is distantly related to a number of southeast Asian scripts. Devanāgarī is formed by the addition of the word deva ( देव ) to the word nāgarī ( नागरी ). Nāgarī is an adjective derived from nagara ( नगर ), a Sanskrit word meaning "town" or "city," and literally means "urban" or "urbane". The word Nāgarī (implicitly modifying lipi , "script")
2574-621: Is contrasted with the Bodhisattva path, which is believed to go beyond Arhatship to full Buddhahood . In Buddhist symbolism , the Noble Eightfold Path is often represented by means of the dharma wheel (dharmachakra), in which its eight spokes represent the eight elements of the path. The Pali term ariya aṭṭhaṅgika magga ( Sanskrit : āryāṣṭāṅgamārga ) is typically translated in English as "Noble Eightfold Path". This translation
2673-416: Is disputed, and they may have been later additions, not composed by Nāgārjuna. However, most ancient commentaries take them to be canonical. Different scholars divide up the work into different main parts. According to Jay Garfield, the MMK can be divided into four main sections: As a kārikā-style text, the Mūlamadhyamakakārikā presents only aphoristic, often enigmatic and extremely short verses, much like
2772-506: Is expressed in the stock phrase of dhammalsaddhalpabbajja : "A layman hears a Buddha teach the Dhamma, comes to have faith in him, and decides to take ordination as a monk." The venerable Sāriputta said: "Venerable Mahākotthita, [this takes place if] a learned noble disciple understands unwholesome states as they really are, understands the roots of unwholesomeness as they really are, understands wholesome states as they really are and understands
2871-409: Is indicated by diacritics . The vowel अ ( a ) combines with the consonant क् ( k ) to form क ( ka ) with halant removed. But the diacritic series of क , ख , ग , घ ( ka, kha, ga, gha , respectively) is without any added vowel sign, as the vowel अ ( a ) is inherent . The combinations of all Sanskrit consonants and vowels, each in alphabetical order, are laid out in
2970-598: Is mentioned in many early Buddhist texts, such as the Mahācattārīsaka Sutta in Majjhima Nikaya as follows: And what is right livelihood? Right livelihood, I tell you, is of two sorts: There is right livelihood with effluents, siding with merit, resulting in acquisitions; there is right livelihood that is noble, without effluents, transcendent, a factor of the path. And what is the right livelihood with effluents, siding with merit, resulting in acquisitions? There
3069-490: Is not beneficial; and, only speaking what is true and beneficial, "when the circumstances are right, whether they are welcome or not". Right action ( samyak-karmānta / sammā-kammanta ) is like right speech, expressed as abstentions but in terms of bodily action. In the Pali Canon, this path factor is stated as: And what is right action? Abstaining from killing, abstaining from stealing, abstaining from sexual misconduct. This
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3168-546: Is part of the Brahmic family of scripts of India , Nepal , Tibet , and Southeast Asia . It is a descendant of the 3rd century BCE Brāhmī script , which evolved into the Nagari script which in turn gave birth to Devanāgarī and Nandināgarī . Devanāgarī has been widely adopted across India and Nepal to write Sanskrit , Marathi , Hindi , Central Indo-Aryan languages , Konkani , Boro , and various Nepalese languages. Some of
3267-434: Is right view that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment? ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as [serving] mother and father, and beings [devas] that are reborn spontaneously. And there are ascetics and Brahmins who are well attained and practiced, and who describe
3366-416: Is similar to ahimsa precepts found in the texts particularly of Jainism as well as of Hinduism, and has been a subject of significant debate in various Buddhist traditions. The prohibition on stealing in the Pali Canon is an abstention from intentionally taking what is not voluntarily offered by the person to whom that property belongs. This includes taking by stealth, by force, by fraud or by deceit. Both
3465-770: Is similar to the Krutidev typing method, popular in Rajasthan. The 'itrans' method is useful for those who know English (and the English keyboard) well but are not familiar with typing in Devanāgarī. Thousands of manuscripts of ancient and medieval era Sanskrit texts in Devanāgarī have been discovered since the 19th century. Major catalogues and census include: Noble Eightfold Path#Right view The Noble Eightfold Path ( Sanskrit : आर्याष्टाङ्गमार्ग , romanized : āryāṣṭāṅgamārga ) or Eight Right Paths ( Sanskrit : अष्टसम्यङ्मार्ग , romanized : aṣṭasamyaṅmārga )
3564-450: Is the best in terms of ligatures but, because it is designed for Vedic as well, requires so much vertical space that it is not well suited for the "user interface font" (though an excellent choice for the "original field" font). Santipur OT is a beautiful font reflecting a very early [medieval era] typesetting style for Devanagari. Sanskrit 2003 is a good all-around font and has more ligatures than most fonts, though students will probably find
3663-402: Is the case where a disciple of the noble ones abandons wrong livelihood and maintains his life with right livelihood. This is the right livelihood with effluents, siding with merit, resulting in acquisitions. And what is the right livelihood that is noble, without effluents, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of wrong livelihood in one developing
3762-671: Is the standard keyboard layout for Devanāgarī as standardized by the Government of India. It is inbuilt in all modern major operating systems . Microsoft Windows supports the InScript layout, which can be used to input unicode Devanāgarī characters. InScript is also available in some touchscreen mobile phones. This layout was used on manual typewriters when computers were not available or were uncommon. For backward compatibility some typing tools like Indic IME still provide this layout. Such tools work on phonetic transliteration. The user writes in
3861-547: Is then defined as the 12 principles ( dvādaśāṅga ) of dependent origination . Thus, Nāgārjuna's main project was to develop the philosophical position of the Buddha's teaching of dependent origination and not-self/emptiness as well as the ideas of the Prajñāpāramitā sūtras in a logical and systematic manner by refuting svabhāva theories and self theories. The text is a series of 450 verses ( karikas ) organized into 27 chapters. The verses are aphoristic, often enigmatic, and extremely short. The text's arguments are presented in
3960-411: Is there any existing thing that has arisen. To put it another way, the main thesis which Nāgārjuna will defend here is that phenomena (dharmas) do not come into being in any of the following four ways: The main view that MMK focuses on debating with is the second one, which is held by Buddhist Abhidharma theorists which put forth four main forms of conditionality : the primary cause ( hetu-pratyaya ),
4059-460: Is used for writing languages other than Sanskrit, conjuncts are used mostly with Sanskrit words and loan words. Native words typically use the basic consonant and native speakers know to suppress the vowel when it is conventional to do so. For example, the native Hindi word karnā is written करना ( ka-ra-nā ). The government of these clusters ranges from widely to narrowly applicable rules, with special exceptions within. While standardised for
Mūlamadhyamakakārikā - Misplaced Pages Continue
4158-485: Is visible in the Kutila inscription of Bareilly dated to VS 1049 (992 CE), which demonstrates the emergence of the horizontal bar to group letters belonging to a word. One of the oldest surviving Sanskrit texts from the early post- Maurya period consists of 1,413 Nāgarī pages of a commentary by Patanjali , with a composition date of about 150 BCE, the surviving copy transcribed about 14th century CE. In
4257-545: Is widely regarded as one of the most influential and widely studied texts in the history of Buddhist philosophy. The MMK had a major impact on the subsequent development of Buddhist thought, especially in Tibetan Buddhism and East Asian Buddhism . The MMK is the work of Nāgārjuna, an Indian Buddhist monk and philosopher writing in Sanskrit . Very little is known about this figure, including exactly where he lived (somewhere in
4356-749: The Siddhaṃ matrika script (considered as the closest precursor to Nāgarī) was in use by Buddhists . Nāgarī has been the primus inter pares of the Indic scripts. It has long been used traditionally by religiously educated people in South Asia to record and transmit information, existing throughout the land in parallel with a wide variety of local scripts (such as Moḍī , Kaithi , and Mahajani ) used for administration, commerce, and other daily uses. Sharada remained in parallel use in Kashmir . An early version of Devanāgarī
4455-483: The bārākhaḍī ( बाराखडी ) or bārahkhaṛī ( बारहखड़ी ) table. In the following barakhadi table, the IAST transliteration of each combination will appear on mouseover: The following letter variants are also in use, particularly in older texts and in specific regions: As mentioned, successive consonants lacking a vowel in between them may physically join as a conjunct consonant or ligature . When Devanāgarī
4554-467: The Kaccānagotta Sutta , an early Buddhist text, from which it draws one of its major ideas regarding the middle way: the explanation of " right-view " as being a middle way between saying that "everything exists" (referring to the view of permanent existence: Pali: atthitā , Skt. astitva ) and saying that "everything does not exist" (non-existence; Pali: n'atthitā, Skt nāstitva ). This middle way
4653-524: The Abhaya-raja-kumara Sutta , the Buddha explains the virtue of right speech in different scenarios, based on its truth value, utility value and emotive content. The Tathagata , states Abhaya Sutta, never speaks anything that is unfactual or factual, untrue or true, disagreeable or agreeable, if that is unbeneficial and unconnected to his goals. Further, adds Abhaya Sutta, the Tathagata speaks
4752-546: The Government of India . A standard transliteration convention was codified in the ISO 15919 standard of 2001. It uses diacritics to map the much larger set of Brāhmic graphemes to the Latin script. The Devanāgarī-specific portion is nearly identical to the academic standard for Sanskrit, IAST . The International Alphabet of Sanskrit Transliteration (IAST) is the academic standard for
4851-554: The Indian subcontinent ), exactly what time (some time around the 2nd or 3rd century CE), and how many texts he composed. As with many early Indian historical figures, the biographical information which does exist is mainly hagiographical and from later periods. Most scholars agree that Nāgārjuna was a Mahāyāna Buddhist who believed all things ( dharmas ) to be empty , or without an intrinsic existence and nature ( svabhāva ). Beyond that, little can be said about him with certainty. During
4950-514: The Samyukta-āgama , refer to faith in the Buddha and understanding ( dhamma vicaya ) the path-factors of wholesome bodily actions, verbal actions and mental actions. Right View can be further subdivided, states translator Bhikkhu Bodhi, into mundane right view and superior or supramundane right view: According to Theravada Buddhism, mundane right view is a teaching that is suitable for lay followers, while supramundane right view, which requires
5049-683: The colon , semicolon , exclamation mark , dash , and question mark have been in use in Devanāgarī script since at least the 1900s, matching their use in European languages. A variety of Unicode fonts are in use for Devanāgarī. These include Akshar, Annapurna, Arial , CDAC-Gist Surekh, CDAC-Gist Yogesh, Chandas, Gargi, Gurumaa, Jaipur, Jana, Kalimati, Kanjirowa, Lohit Devanagari, Mangal, Kokila, ,Preeti, Raghu, Sanskrit2003, Santipur OT, Siddhanta, and Thyaka. The form of Devanāgarī fonts vary with function. According to Harvard College for Sanskrit studies: Uttara [companion to Chandas ]
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#17328691308985148-575: The sūtra works of the various Hindu philosophical schools . Since they served primarily as pedagogical or mnemonic aids for teachers, commentaries were required to make the meaning of this type of text more explicit to the uninitiated reader. According to the Indian author Avalokitavrata, eight commentaries were written on the MMK: Nagarjuna's self-commentary, and those of Buddhapalita, Candrakirti, Devasharman, Gunashri, Gunamati, Sthiramati, and Bhavaviveka. Not all of these have survived in full or in
5247-699: The 7th century, under the rule of Songtsen Gampo of the Tibetan Empire , Thonmi Sambhota was sent to Nepal to open marriage negotiations with a Nepali princess and to find a writing system suitable for the Tibetan language. He then invented the Tibetan script based on the Nāgarī used in Kashmir. He added 6 new characters for sounds that did not exist in Sanskrit. Other scripts closely related to Nāgarī (such as Siddhaṃ ) were introduced throughout East and Southeast Asia from
5346-603: The 7th to the 10th centuries CE: notably in Indonesia, Vietnam, and Japan. Most of the Southeast Asian scripts have roots in Dravidian scripts, but a few found in south-central regions of Java and isolated parts of southeast Asia resemble Devanāgarī or its prototypes. The Kawi script in particular is similar to the Devanāgarī in many respects, though the morphology of the script has local changes. The earliest inscriptions in
5445-516: The 9th century copper plate inscription of Devapaladeva (Bengal) which is also in early Devanāgarī script. The term kawi in Kawi script is a loan word from kāvya (poetry). According to anthropologists and Asian studies scholars John Norman Miksic and Goh Geok Yian, the 8th century version of early Nāgarī or Devanāgarī script was adopted in Java, Bali , and Khmer around the 8th–9th centuries, as evidenced by
5544-665: The Devanāgarī-like scripts are from around the 10th century CE, with many more between the 11th and 14th centuries. Some of the old-Devanāgarī inscriptions are found in Hindu temples of Java, such as the Prambanan temple. The Ligor and the Kalasan inscriptions of central Java, dated to the 8th century, are also in the Nāgarī script of north India. According to the epigraphist and Asian Studies scholar Lawrence Briggs, these may be related to
5643-681: The Four Noble Truths: And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view. In this, right view explicitly includes karma and rebirth , and the importance of the Four Noble Truths . This view of "right view" gained importance when "insight" became central to Buddhist soteriology, and still plays an essential role in Theravada Buddhism. And what
5742-944: The Indic language Misplaced Pages and other wikiprojects, including Hindi, Bhojpuri, Marathi, and Nepali Misplaced Pages. While some people use InScript , the majority uses either Google phonetic transliteration or the input facility Universal Language Selector provided on Misplaced Pages. On Indic language wikiprojects, the phonetic facility provided initially was java-based, and was later supported by Narayam extension for phonetic input facility. Currently Indic language Wiki projects are supported by Universal Language Selector (ULS) , that offers both phonetic keyboard (Aksharantaran, Marathi: अक्षरांतरण , Hindi: लिप्यंतरण, बोलनागरी ) and InScript keyboard (Marathi: मराठी लिपी ). The Ubuntu Linux operating system supports several keyboard layouts for Devanāgarī, including Harvard-Kyoto, WX notation , Bolanagari and phonetic. The 'remington' typing method in Ubuntu IBUS
5841-561: The Latin alphabet and the IME automatically converts it into Devanāgarī. Some popular phonetic typing tools are Akruti, Baraha IME and Google IME . The Mac OS X operating system includes two different keyboard layouts for Devanāgarī: one resembles the INSCRIPT/KDE Linux, while the other is a phonetic layout called "Devanāgarī QWERTY". Any one of the Unicode fonts input systems is fine for
5940-583: The MMK. An early and important commentary is Ornament of Reason by Mabja Jangchub Tsöndrü (12th century). In the Gelug school, the key and definitive commentary is Je Tsongkhapa's (1357–1419) Ocean of Reasoning . Meanwhile, in the Nyingma school, the most important commentaries are by more recent figures, mainly Ju Mipham and Khenpo Shenga . During the modern and contemporary periods, new commentaries have been written from different perspectives. David Kalupahana ,
6039-651: The above ASCII schemes is case-sensitivity, implying that transliterated names may not be capitalised. This difficulty is avoided with the system developed in 1996 by Frans Velthuis for TeX , loosely based on IAST, in which case is irrelevant. ALA-LC romanisation is a transliteration scheme approved by the Library of Congress and the American Library Association, and widely used in North American libraries. Transliteration tables are based on languages, so there
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#17328691308986138-495: The abstention from sensual misconduct means strict celibacy while for lay Buddhists this prohibits adultery as well as other forms of sensual misconduct. Later Buddhist texts state that the prohibition on sexual conduct for lay Buddhists includes any sexual involvement with someone married, a girl or woman protected by her parents or relatives, and someone prohibited by dhamma conventions (such as relatives, nuns and others). Right livelihood ( samyag-ājīva / sammā-ājīva ) precept
6237-573: The adoption of Nāgarī scripts. For example, the mid 8th-century Pattadakal pillar in Karnataka has text in both Siddha Matrika script, and an early Telugu-Kannada script; while, the Kangra Jawalamukhi inscription in Himachal Pradesh is written in both Sharada and Devanāgarī scripts. The Nāgarī script was in regular use by the 7th century CE, and it was fully developed by about
6336-410: The afterlife after realizing it with their own insight.’ This is right view that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment. And what is right view that is noble, undefiled, transcendent, a factor of the path? It's the wisdom—the faculty of wisdom, the power of wisdom, the awakening factor of investigation of principles [ dhamma vicaya ], and right view as
6435-420: The body-mind works in a corrupted way (right view), followed by entering the Buddhist path of self-observance, self-restraint, and cultivating kindness and compassion; and culminating in dhyana or samadhi , which reinforces these practices for the development of the body-mind. In later Buddhism, insight ( prajñā ) became the central soteriological instrument, leading to a different concept and structure of
6534-630: The category of wisdom ( paññā ). The eight Buddhist practices in the Noble Eightfold Path are: The purpose of "right view" ( samyak-dṛṣṭi / sammā-diṭṭhi ) or "right understanding" is to clear one's path from confusion, misunderstanding, and deluded thinking. It is a means to gain right understanding of reality. The Pali canon and the Agamas contain various "definitions" or descriptions of "right view." The Mahasatipatthana Sutta ( Digha Nikaya 22), compiled from elements from other suttas possibly as late as 20 BCE, defines right view summarily as
6633-466: The cycle of life and death in the realms of samsara. According to Indologist Tilmann Vetter, the description of the Buddhist path may initially have been as simple as the term the Middle Way . In time, this short description was elaborated, resulting in the description of the Eightfold Path. Tilmann Vetter and historian Rod Bucknell both note that longer descriptions of "the path" can be found in
6732-557: The earliest epigraphic evidence attesting to the developing Sanskrit Nāgarī script in ancient India is from the 1st to 4th century CE inscriptions discovered in Gujarat . Variants of script called nāgarī , recognisably close to Devanāgarī, are first attested from the 1st century CE Rudradaman inscriptions in Sanskrit, while the modern standardised form of Devanāgarī was in use by about 1000 CE. Medieval inscriptions suggest widespread diffusion of Nāgarī-related scripts, with biscripts presenting local script along with
6831-427: The early texts, which can be condensed into the Eightfold Path. In the Mahācattārīsaka Sutta which appears in the Chinese and Pali canons, the Buddha explains that cultivation of the noble eightfold path of a learner leads to the development of two further paths of the Arahants , which are right knowledge, or insight ( sammā-ñāṇa ), and right liberation, or release ( sammā-vimutti ). These two factors fall under
6930-517: The end of first millennium. The use of Sanskrit in Nāgarī script in medieval India is attested by numerous pillar and cave-temple inscriptions, including the 11th-century Udayagiri inscriptions in Madhya Pradesh , and an inscribed brick found in Uttar Pradesh , dated to be from 1217 CE, which is now held at the British Museum . The script's prototypes and related versions have been discovered with ancient relics outside India, in places such as Sri Lanka , Myanmar and Indonesia . In East Asia,
7029-466: The factual, the true, if in case it is disagreeable and unendearing, only if it is beneficial to his goals, but with a sense of proper time. Additionally, adds Abhaya Sutta, the Tathagata , only speaks with a sense of proper time even when what he speaks is the factual, the true, the agreeable, the endearing and what is beneficial to his goals. The Buddha thus explains right speech in the Pali Canon, according to Ganeri, as never speaking something that
7128-442: The first seven practices as requisites of right samadhi c.q. dhyana . It makes a distinction between mundane right view ( karma , rebirth ) and noble right view as a path-factor, relating noble right view to dhamma vicaya ("investigation of principles), one of the bojjhanga , the "seven factors of awakening" which give an alternate account of right effort and dhyana . Alternatively, right view (together with right resolve)
7227-514: The following dedication verse: I salute the Fully Enlightened One , the best of orators, who taught the doctrine of dependent origination, according to which there is neither cessation nor origination, neither annihilation nor the eternal , neither singularity nor plurality , neither the coming nor the going [of any dharma, for the purpose of nirvāṇa characterized by] the auspicious cessation of hypostatization. The dedication sets out
7326-668: The intention and the act matters, as this precept is grounded on the impact on one's karma. The prohibition on sexual misconduct in the Noble Eightfold Path refers to "not performing sexual acts". This virtue is more generically explained in the Cunda Kammaraputta Sutta , which teaches that one must abstain from all sensual misconduct, including getting sexually involved with someone unmarried (anyone protected by parents or by guardians or by siblings), and someone married (protected by husband), and someone betrothed to another person, and female convicts or by dhamma . For monastics,
7425-518: The keyboard. This makes typing in Harvard-Kyoto much easier than IAST. Harvard-Kyoto uses capital letters that can be difficult to read in the middle of words. ITRANS is a lossless transliteration scheme of Devanāgarī into ASCII that is widely used on Usenet . It is an extension of the Harvard-Kyoto scheme. In ITRANS, the word devanāgarī is written "devanaagarii" or "devanAgarI". ITRANS
7524-413: The main goal of the MMK, to eliminate conceptual proliferation, reification and hypostatization ( prapañca ), which expresses itself in different philosophical concepts such as essentialism, eternalism and annihilationism. The first chapter discusses causation . The main thesis to be defended is given in the first verse: Not from itself, not from another, not from both, nor without cause: Never in any way
7623-423: The main scholarly interpretations of Nagarjuna's MMK include the following: Devanagari Devanagari ( / ˌ d eɪ v ə ˈ n ɑː ɡ ə r i / DAY -və- NAH -gə-ree ; देवनागरी , IAST : Devanāgarī , Sanskrit pronunciation: [deːʋɐˈnaːɡɐriː] ) is an Indic script used in the Indian subcontinent . Also simply called Nāgari ( Sanskrit : नागरि , Nāgari ), it
7722-399: The many contemporaneous inscriptions of this period. The letter order of Devanāgarī, like nearly all Brāhmic scripts, is based on phonetic principles that consider both the manner and place of articulation of the consonants and vowels they represent. This arrangement is usually referred to as the varṇamālā (" garland of letters"). The format of Devanāgarī for Sanskrit serves as
7821-522: The most part, there are certain variations in clustering, of which the Unicode used on this page is just one scheme. The following are a number of rules: The pitch accent of Vedic Sanskrit is written with various symbols depending on shakha . In the Rigveda , anudātta is written with a bar below the line ( ◌॒ ), svarita with a stroke above the line ( ◌॑ ) while udātta is unmarked. The end of
7920-452: The noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. (...) The early canonical texts state right livelihood as avoiding and abstaining from wrong livelihood. This virtue is further explained in Buddhist texts, states Vetter, as "living from begging, but not accepting everything and not possessing more than is strictly necessary". For lay Buddhists, states Harvey, this precept requires that
8019-417: The objective support ( ārambaṇa-pratyaya ), the proximate condition ( samanantara - pratyaya ), and the dominant condition ( adhipati-pratyaya ). The MMK takes up each one in order to refute them, arguing that, for those who hold that cause and effect are distinct, the producing relation can only be a conceptual construction. The 27 chapters of the MMK are as follows: The authenticity of the last two chapters
8118-478: The original. Devasharman and Gunamati's commentaries only survive in fragments and nothing is known of Gunashri's. The Indian commentary called the Akutobhayā , whose authorship is unknown, though is attributed to Nagarjuna in the tradition, is held by Ames to be the earliest commentary on the MMK. C.W. Huntington has suggested that this commentary may not have been considered a separate text, but instead may have been
8217-502: The path, in which the "goal" of the Buddhist path came to be specified as ending ignorance and rebirth . The Noble Eightfold Path is one of the principal summaries of the Buddhist teachings , taught to lead to Arhatship . In the Theravada tradition, this path is also summarized as sila (morality), samadhi (meditation) and prajna (insight). In Mahayana Buddhism, this path
8316-619: The prototype for its application, with minor variations or additions, to other languages. The vowels and their arrangement are: The table below shows the consonant letters (in combination with inherent vowel a ) and their arrangement. To the right of the Devanāgarī letter it shows the Latin script transliteration using International Alphabet of Sanskrit Transliteration , and the phonetic value ( IPA ) in Hindi . The table below shows consonants with common vowel diacritics and their ISO 15919 transliteration. Vowels in their independent form on
8415-497: The romanisation of Sanskrit. IAST is the de facto standard used in printed publications, like books, magazines, and electronic texts with Unicode fonts. It is based on a standard established by the Congress of Orientalists at Athens in 1912. The ISO 15919 standard of 2001 codified the transliteration convention to include an expanded standard for sister scripts of Devanāgarī. The National Library at Kolkata romanisation , intended for
8514-400: The romanisation of all Indic scripts, is an extension of IAST. Compared to IAST, Harvard-Kyoto looks much simpler. It does not contain all the diacritic marks that IAST contains. It was designed to simplify the task of putting large amount of Sanskrit textual material into machine readable form, and the inventors stated that it reduces the effort needed in transliteration of Sanskrit texts on
8613-451: The roots of wholesomeness as they really are. "How does [a learned noble disciple] understand unwholesome states as they really are? Unwholesome bodily actions, verbal actions and mental actions − these are reckoned unwholesome states. In this way unwholesome states are understood as they really are. "How does [a learned noble disciple] understand the roots of unwholesomeness as they really are? There are three roots of unwholesomeness: greed
8712-492: The roots of wholesomeness as they really are; then, for this reason, [a learned noble disciple] in this teaching and discipline is endowed with right view, has accomplished straight view, has accomplished unshakeable confidence in the Buddha, has come to and arrived at the right teaching, has attained this right Dharma and awoken to this right Dharma." Likewise, the Sammādiṭṭhi Sutta (Majjhima Nikaya 9), and its parallel in
8811-502: The roots of wholesomeness as they really are? That is, there are three roots of wholesomeness: non-greed, non-hatred and non-delusion − these are reckoned the roots of wholesomeness. In this way the roots of wholesomeness are understood as they really are. "Venerable Mahākotthita, [if] in this way a learned noble disciple understands unwholesome states as they really are, understands the roots of unwholesomeness as they really are, understands wholesome states as they really are and understands
8910-600: The second and third centuries, Mahāyāna ideas were held by a minority of Buddhists in India who lived within the communities of Nikāya Buddhism (i.e. non-Mahāyāna Buddhism). Although all the major Buddhist schools at the time held that the person was empty of any eternal self or soul, some of the Abhidharma schools conceived of dharmas (transient phenomena, impermanent events) as ultimately real entities ( dravyata ) that had essences or "intrinsic natures" ( svabhāva ). These intrinsic natures were seen as an independent part of
9009-599: The spacing of the CDAC-Gist Surekh font makes for quicker comprehension and reading. The Google Fonts project has a number of Unicode fonts for Devanāgarī in a variety of typefaces in serif, sans-serif, display and handwriting categories. There are several methods of Romanisation or transliteration from Devanāgarī to the Roman script . The Hunterian system is the national system of romanisation in India , officially adopted by
9108-406: The supramundane level, the factor includes a resolve to consider everything and everyone as impermanent, a source of suffering and without a Self. Right speech ( samyag-vāc / sammā-vācā ) in most Buddhist texts is presented as four abstentions, such as in the Pali Canon thus: And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This
9207-449: The top and in their corresponding dependent form (vowel sign) combined with the consonant ' k ' on the bottom. ' ka ' is without any added vowel sign, where the vowel ' a ' is inherent . A vowel combines with a consonant in their diacritic form. For example, the vowel आ ( ā ) combines with the consonant क् ( k ) to form the syllabic letter का ( kā ), with halant (cancel sign) removed and added vowel sign which
9306-679: The top of full letters. In a cursory look, the Devanāgarī script appears different from other Indic scripts , such as Bengali-Assamese or Gurmukhi , but a closer examination reveals they are very similar except for angles and structural emphasis. Among the languages using it as a primary or secondary script are Marathi , Pāḷi , Sanskrit , Hindi , Boro , Nepali , Sherpa , Prakrit , Apabhramsha , Awadhi , Bhojpuri , Braj Bhasha , Chhattisgarhi , Haryanvi , Magahi , Nagpuri , Rajasthani , Khandeshi , Bhili , Dogri , Kashmiri , Maithili , Konkani , Sindhi , Nepal Bhasa , Mundari , Angika , Bajjika and Santali . The Devanāgarī script
9405-438: The truth, is firm, reliable, no deceiver of the world." Similarly, the virtue of abstaining from divisive speech is explained as delighting in creating concord. The virtue of abstaining from abusive speech is explained in this Sutta to include affectionate and polite speech that is pleasing to people. The virtue of abstaining from idle chatter is explained as speaking what is connected with the Dhamma goal of his liberation. In
9504-642: The upper 128 codepoints are ISCII-specific. It has been designed for representing not only Devanāgarī but also various other Indic scripts as well as a Latin-based script with diacritic marks used for transliteration of the Indic scripts. ISCII has largely been superseded by Unicode, which has, however, attempted to preserve the ISCII layout for its Indic language blocks. The Unicode Standard defines four blocks for Devanāgarī: Devanagari (U+0900–U+097F), Devanagari Extended (U+A8E0–U+A8FF), Devanagari Extended-A (U+11B00–11B5F), and Vedic Extensions (U+1CD0–U+1CFF). InScript
9603-411: The world, being used for over 120 languages. The orthography of this script reflects the pronunciation of the language. Unlike the Latin alphabet, the script has no concept of letter case . It is written from left to right, has a strong preference for symmetrical rounded shapes within squared outlines, and is recognisable by a horizontal line, known as a शिरोरेखा śirorekhā , that runs along
9702-524: The worldly life and dedicate himself to an ascetic pursuit. In section III.248, the Majjhima Nikaya states, And what is right resolve? Being resolved on renunciation, on freedom from ill will, on harmlessness: This is called right resolve. Like right view, this factor has two levels. At the mundane level, the resolve includes being harmless ( ahimsa ) and refraining from ill will ( avyapadha ) to any being, as this accrues karma and leads to rebirth. At
9801-409: Was used on its own to refer to a North Indian script, or perhaps a number of such scripts, as Al-Biruni attests in the 11th century; the form Devanāgarī is attested later, at least by the 18th century. The name of the Nandināgarī script is also formed by adding a prefix to the generic script name nāgarī . The precise origin and significance of the prefix deva remains unclear. Devanāgarī
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