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Download Free PDFProduction of Phytotoxic Metabolite Using Biphasic Fermentation System from Strain C1136 of Lasiodiplodia pseudotheobromae, a Potential Bioherbicidal AgentEmenike Irokanulo

Notulae Scientia Biologicae

https://doi.org/10.15835/NSB9310082visibility

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Abstract

Formulation of effective and environmental friendly bioherbicides depends on the type of fermentation medium used for the production of phytotoxic metabolites. The effect of biomass, colony forming unit and the phytotoxic metabolite produced from the biphasic fermentation was carried out, while the phytotoxic metabolite was  tested in vivo and in-vitro on Echinochola crus-galli and dicotyledonous Chromolaena odorata. The mutant strain of Lasiodiplodia pseudotheobromae C1136 (Lp90) produced the highest amount of conidia and the largest necrotic area on the two tested weeds when compared to its wild strain in the different biphasic media combinations. The study revealed that the biphasic system containing PDB + rice produced the highest bioherbicidal activities. Therefore, the phytotoxic metabolites from strain C1136 are suggested for large scale production of bioherbicides for the management of weeds in conventional farming to improve yield and enhance food security.

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Light on Epigraphic Pali: More on the Buddha Teaching in PaliStefan Karpik

Journal of the Oxford Centre for Buddhist Studies, 2023

The view that the Buddha spoke Māgadhī, as reflected in the Eastern Aśokan inscriptions, is a myth of 20 th century scholarship. Computer searches of the sources are now possible, and disprove that myth; in general, the term 'Māgadhī' was scrupulously avoided in the Pali commentaries. If attention is given instead to Salomon's 'centralwestern epigraphic Prakrit', it can be seen as a later reflex of Pali by a method of presentation unique to this paper. Accordingly, it should be merged with the existing category of Epigraphic Pali and serious attention given to the Theravada tradition that the Buddha spoke Pali. An outline of the development of Buddhist canons in India is provided on the hypothesis that Pali was the original Buddhist language for them all. This does not necessarily mean that Theravada texts are the most authentic Buddhist texts.

downloadDownload free PDFView PDFchevron_rightA Reply to Bryan Levman’s The Language the Buddha SpokeStefan Karpik

Journal of the Oxford Centre for Buddhist Studies, 2019

Though it is welcome that Bryan Levman’s paper (2019) in this issue, The Language the Buddha Spoke, seeks common ground with the SOTT (Single Oral Transmission Theory) proposed in my recent paper (Karpik 2019), I hope it does not seem churlish to reject his position almost completely. Examples of the SOTT in my view are the arguments of Gombrich (2018: 84-5) that Pali was the Buddha’s idiolect, of Wynne (Gombrich 2018: 82-3) that it was his dialect and mine that Pali was a sociolect.1 I had not anticipated Levman’s innovation of a single transmission having an earlier stratum, a lingua franca influenced by the north-western dialect (p.71-2), coeval with the Buddha (p.66), but changing into a later mutually unintelligible stratum represented by Pali (p.74) some 200 years later (p.75). He wishes to call both strata Pali, but to avoid confusion, I will call Levman’s alleged stratum pre-Pali and the attested language Pali. Although I agree with Levman’s claim of an underlying language t...

downloadDownload free PDFView PDFchevron_rightPali I: The Language the Buddha Spoke. Is it PaliD.C. Wijeratna

The actual words used by the Buddha are to be found in the Theravada canon written in Pali language. However, there is no agreement among scholars of the language the Buddha spoke. This paper is an attempt to define the language spoken by the Buddha.

downloadDownload free PDFView PDFchevron_rightPali and Pāli: Alternative Names of the Language of the Texts of Theravada BuddhismD.C. Wijeratna

Pali and Pāli are used as alternative names of the language of the texts of Theravada Buddhism causing great confusion when reading scholarly documents on Theravada Buddhism. Pali is an English word and it is defined in Oxford Dictionaries. Pāli is not an English word; hence, it is not defined in the Oxford Dictionaries; and there is no consensus on the meaning of Pāli. Information about Pali is collected from Encyclopedia Britannica (EB) and Wikipedia about the historical development Pali. This paper is an in-depth investigation of the equivalence of Pali and Pāli as the name of a language. There is no known methodology for this type of investigation. The paper therefore begins by quoting the definition of Pali from Oxford Dictionaries. For consistency all other English words in this paper conform to Oxford Dictionaries definitions.

downloadDownload free PDFView PDFchevron_rightPāli as the Language of Buddhist Scripture: Analytical StudyTri Saputra Medhacitto

This research aims to analytically examine the Pāli language as the language of the Buddhist sacred texts. This research is carried out by library method with content analysis as its primary approach. The data are gathered from various literary sources such as journals, books and relevant articles related to the research topic. As result, the chronology of the Pāli as the sacred language of Buddhist text can be understood. In early period, the term Pāli did not indicate as a language, but it refered to the texts or Buddhist scripture. Pāli is defined as the texts or scripture (pāṭhe iti pi pāḷi) which means "that which protects." It is called Pāli because it protects the teaching (pāḷīti atthaṃ pāletīti pāḷi). Therefore, the term Pāli is considered synonymous with terms Buddhavacana, Tipiṭaka, Tanti, and Pariyatti. The language had been used by the Buddha when delivering the teachings was identified as Māgadhī. Pāli literature such as commentaries and chronicles hightlight that Pāli as Māgadhī, Māgadhānirutti or Māgadhikabhāsā which was the language spoken by the Buddha during his lifetime. In conclusion, at the beginning Pāli means the scripture, but later it came to be recognized as the language of the scripture

downloadDownload free PDFView PDFchevron_right'The Early Development of Buddhist Literature and Language in India'L.S. Cousins

2013

After some preliminary considerations concerning orality and writing in India and the date of the Buddha, this article re-examines the questions of where and when a version of the Pali Canon was first set to writing and what were the contents of that collection. It then goes on to examine the origin and evolution of the Māgadha language we now call Pali, seeing it as derived from a written language which was in wide use over the major part of India during the last centuries B.C. rather than directly from spoken dialects.

downloadDownload free PDFView PDFchevron_rightTracing the Threads of Time: A Critical Study of the Evolution of Pāli Language and LiteratureTri Saputra Medhacitto

Bhikkhu Buddhaghosa Thero approved that in his commentary. In the early period, the word Pāli was not designated as a language but referred to the canonical texts. With time, however, Pāli came to be regarded as the language, which is the language used to write canonical texts as well as other Pāli literature. The word Pāli acquired a broader meaning, encompassing not only the texts but also the language of the texts. In short, Pāli literature encompasses the Canon (Pāli Tipiṭaka), commentary (Pāli Aṭṭhakathā), sub-commentary (Pāli Tīkā), and other Pāli literary works (Pāli Pakaraṇas). Research on the Pāli language and its literature has been written by several researchers before. The results of these studies show that this Pāli language has two streams. First, the school says this Pāli language comes from the oldest Burmese manuscript. Meanwhile, the second is the Pāli language circulating today in both books and manuscripts in Ceylon, which condemns everything contrary to English (Mason, 1872). Pāli itself is the oldest language in India. Therefore, Pāli is also referred to as the language of the ordinary people and was used by Buddha for his teachings (Patil, 2021). So, it can be said that Pāli has an essential role in Buddhist history, just like Sanskrit literature (Rao, 2022). Furthermore, other researchers also say that Pāli was a local language used by people in the state of Maghdha to communicate, later referred to as Maghdabhasa. When the Buddha was enlightened, he used this Pāli language to spread his teachings (Satiman, Koomkrong, & Varindho, 2017). However, Pāli is not a language used today to communicate personal feelings. Therefore, Pāli has been recognized as a sophisticated, wise, and powerful medium for communicating the profound and subtle aspects of the Buddha's teachings (Perera, 2023). From the description above, it can be said that many previous researchers have written research on the Pāli language and its literature. Therefore, this study aims to conduct further research on these existing studies to complete the scientific repertoire of the Pāli language and literature. This research focuses on the evolution of Pāli language and Pāli literature. Method The methodology employed in this research is qualitative research with a library approach. It is a series of activities that involve gathering literature data, reading, taking notes, and processing the research material (Zed, 2014). It involves acquiring information through resources offered by the library, including books, magazines, documents, and historical records, or conducting bibliographic research specifically relevant to the research topic (Mahmud, 2011). The data utilized in this research was gathered from both primary and secondary sources. The Pāli Canon and its commentaries are considered primary sources. Research articles, journals, and scholarly books are considered secondary sources. With this library approach, information relevant to the topic was gathered, analyzed, and come with conclusion.

downloadDownload free PDFView PDFchevron_rightPāli and Buddhism, Chapters 1 and 2Bryan Levman

to name some of the more prominent ones; without His teachings are as relevant and essential to us today as they were twentyfive hundred years ago. Homage (namo) to that Venerable one (tassa Bhagavato), to that noble one (Arahato), the fully enlightened one (Sammāsambuddhassa)! This book is dedicated to the memory of my first love, my mother, Belle ("Beautiful") Sachs-Levman 1922-2020, ever beautiful in body and soul.

downloadDownload free PDFView PDFchevron_rightA Survey of the Beginnings of Buddhist Pāli Commentaries from India to CeylonPB Tan

The vast store of the Pāli Commentaries not only had largely been ignored in the research undertakings due to their lack of translation into the popular modern languages, but mainly also because of the difficult task of the Commentarial translation itself. However, the importance of Pali Commentarial literature can not be under-estimated. Different scholars have defined the scope of aṭṭhakathā on different basis with varied interpretations. To the extent that the origins of the aṭṭhakathā may well be traced to the time of the Buddha himself, it is still, however, dependent on whether the terms or words in question can be authenticated in consistence with those expositions in the main canonical texts. Although we have seen some literary facts and archaeological findings from past scholarships that have may have indicated evidentially to us the original sources and starting period of the Pāli Commentaries, the important question as to confirming exactly which canonical texts and Commentaries were available particularly at the time of the Third Buddhist Synod in Pāṭaliputta in the 3rd century B.C., regrettably, remains today as unassuredly as we were before.

downloadDownload free PDFView PDFchevron_rightPROBLEMS OF TRANSLATING CANONICAL PALI TO OTHER LANGUAGESMin Berm Jin

The Theravàda tradition considers the Pali canon consisting of the three major collections known collectively as the Tipiñaka to be the body of scriptures that represent the original form of the Buddha's teaching. Considering the fact that in ancient India at the time Buddhism emerged the tradition of communicating ideas through the medium of written literary works had not yet come into existence, and that we are not in a position to lay hands on any scripture attributable to the Buddha's authorship through a surviving written document of any form, it is through critical and historical research that we could come to certain conclusions regarding what could have been the original teaching of the Buddha. For any enthusiastic follower of the Buddha satisfactory answers to the question 'What were the words of the Buddha himself?' and 'What was the original teaching of the Buddha?' are extremely important. A large body of Buddhist literature has come into being over many centuries since the emergence of the Buddha as a teacher both inside and outside India, the land of the origin of Buddhism. At the beginning it was compiled in ancient Indian languages that were closely related to each other in linguistic origin. From the point of view of critical literary history it is evident that even though some scriptures are attributed to the Buddha himself by enthusiastic proponents of a particular Buddhist tradition, such scriptural compositions came into being several centuries after the Buddha. Different versions of what was systematized very early in the history of Buddhism came to be translated into other Asian languages a few centuries after the Buddha. Many interpretative texts came into existence in both South Asian and East Asian regions that came under the influence of Buddhism by way of a body of exegetical or commentarial writings. This complex body of literature is of immense value to modern scholarship that engages in the history of religion and literary criticism in the scholarly investigations into religious scriptures. However, what the inquiring Buddhist practitioner desires to know is the exact and authentic message of the Buddha. It is important to realize at the outset that language, which is used as the most effective medium of communication by human beings develops in a particular cultural context. In what is

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There is agreement among scholars that at some point in time in the early history of Buddhism, there came to be a lingua franca, but also a perception that what constitutes Pali is a ‘translation’, or a ‘normalization’ of this, but post-Canonically. In Part I, this paper argues that Pali was no translation, but indeed the very ‘lingua franca’ (see later for change of label) in which the Canon was transmitted, and that it comes to be shaped at the hands of the Buddha himself, making him the ‘Progenitor’. The ‘critical other’ for this to happen is Ananda, ‘foremost’ in several language related skills, this suggesting the emergence of Pali to be around twenty years post-Enlightenment. However, Pali was no parole, i.e., not used for speaking, but a langue (in the Saussurean distinction), with only the inner circle of pupils privy to it initially, and over time, only the ordained Sangha, both male and female. As such, it comes to be used exclusively as the linguistic medium of the Dhamma to be retained to posterity in its pristine purity. In that sense, it may be characterized as a ‘High Prakrit’, or Ucchakrt (cf Sanskrt), somewhat different from a ‘koine’. Given that the label lingua franca does not capture the specific nature and function of the language constructed by the Buddha, we seek to capture its uniqueness in the new label Lingua Dhammica. The paper uses a novel methodology of ‘regression’, i.e., going back in time. It, however, is not based in linguistic analysis, and nor does it deal with the issue of what language the Buddha ‘spoke’ or used in his public teachings. There is, of course, no conclusive proof, beyond a shadow of doubt, in support of our thesis, given that there cannot be such unless with some external evidence. But it can be said that it is logically based, and evidential. It is intended for both the specialist scholar in the field, as well as the non-specialist.

downloadDownload free PDFView PDFchevron_rightPāli as the Language of the Dhamma: The Buddha's Preference for Vernacular Dialects Over SanskritIshati Motla

Sanskrit, the language of the Brahmanical tradition, was historically associated with the Vedas and primarily used by the priestly and upper-caste elites as a marker of education, religious authority, and exclusivity. In contrast, Pali, a vernacular Prakrit language, was spoken by common people, including merchants, farmers, and artisans. The Buddha’s decision to teach in Pali rather than Sanskrit was a revolutionary step that ensured his teachings could transcend barriers of caste, class, and privilege. By adopting a widely understood language, the Buddha expanded the accessibility of his message, reinforcing his commitment to inclusivity. This paper explores the historical, social, and philosophical motivations behind the Buddha’s linguistic choice, drawing from Buddhist texts and historical contexts to highlight its significance. A crucial moment recorded in the Pāli Vinaya Pitaka recounts an instance where two Brahmin monks, Brahmāyū and Brahmādatta, suggested rendering the Buddha’s teachings in Sanskrit to elevate their status. The Buddha firmly rejected this proposal, stating: "Anujānāmi, bhikkhave, sakāya niruttiyā Buddha-vacanaṁ pariyāpunitun" (Vinaya Cullavagga 5.33), which translates to, “I allow you, monks, to learn the words of the Buddha in your own dialect.” This directive underscores the Buddha’s emphasis on accessibility and the oral transmission of his teachings. Furthermore, the practical advantages of Pali—its simplicity and widespread use—played a crucial role in preserving Buddhist teachings for future generations. By analyzing these aspects, this paper underscores how the Buddha’s linguistic choice was instrumental in the propagation of Buddhism as a universal and egalitarian tradition. Keywords: Pali, Sanskrit, Buddhism, Prakrit, Buddhist texts, Oral transmission, Vinaya Pitaka, Buddha’s teachings.

downloadDownload free PDFView PDFchevron_rightThe Buddha taught in Pali: A working hypothesisStefan Karpik

Journal of the Oxford Centre for Buddhist Studies (JOCBS), 2019

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downloadDownload free PDFView PDFchevron_rightIn the Buddha's words : an anthology of discourses from the Pāli canonBhikkhu Bodhi

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downloadDownload free PDFView PDFchevron_rightA Buddhist Mahāyāna Account of the Coming into Being of Language: The Descent into Laṅkā Scripture (Laṅkāvatārasūtra).Roy Tzohar

In Schafer, Dagmar, and Glenn Most (eds.) Thinking in Many Tongues. Forms of Plurilingualism in Traditional Eurasian Scholarship. A Reader. Berlin: Max Planck Institute for the History of Science. Leiden, The Netherlands: E.J. Brill. , 2023

The text excerpts at hand are taken from the Descent into Laṅkā Scripture (Laṅkāvatārasūtra), a Buddhist Mahāyāna scripture from around the third to fifth century ce, written mostly in prose form as a dialogue between the Buddha and his disciple, Mahāmati. The excerpts are a selection of verses from the tenth chapter of the text, which, grouped together, provide a narrative of sorts of how language develops from the pre-embryonic stage, through gestation, and finally to its manifestation as linguistic behavior. Pivotal in this account is the notion of speech as stemming from vikalpa—conceptual discrimination—which is seen as responsible not just for manifest discursive thought and behavior, but also for deeper epistemic distinctions and fundamental concept formation. Under this account, our experience, which is initially an undifferentiated causal mental flux, necessarily passes through certain conceptual filters. At the most fundamental level of our (subliminal) mental activity, this manifests in a basic discrimination that separates all experience into the categories of a subjective aspect (a grasper) and an objective aspect (what is grasped). This first and most basic distinction is the original sin, so to speak, after which many other conceptual categories are imposed on our otherwise undifferentiated experience so as to organize it into meaningful units. Eventually these manifest—shaped by habit and convention—in overt linguistic activity and communication.

downloadDownload free PDFView PDFchevron_rightDefining Modern Buddhism: Mr. and Mrs. Rhys Davids and the Pali Text SocietyJudith Snodgrass

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t h e M i d d l e E a s t V o l . 2 7 , N o . 1 , 2 0 0 7 d o i 1 0 .1 2 1 5 / 1 0 8 9 2 0 1 x -2 0 0 6 -0 5 2 © 2 0 0 7 b y D u k e U n i v e r s i t y P r e s s Defi ning Modern Buddhism: Mr. and Mrs. Rhys Davids and the Pa ¯li Text Society Judith Snodgrass arly Western Buddhist scholarship was archetypically "orientalist" both in the various senses implied by Edward Said's work on the West's colonization of knowledge of the Orient and in the proud lineage of the dedicated and immaculate translation and interpretation of Asian-language primary sources. In this article I examine the work of Thomas William Rhys Davids (1843-1922) and Caroline Augusta Foley Rhys Davids (1857-1942), his wife and colleague in scholarship. T. W. Rhys Davids founded the Pāli Text Society in 1881 and served as its chairman until his death in 1922. Caroline, whom he married in 1894, then continued in the position. Together they dominated Pāli studies for sixty years. Their contribution includes the almost complete publication of the Pāli canon, a Pāli dictionary, numerous expository works, and the training of a large number of colleagues and students to perpetuate their infl uence. More than just pioneers in the fi eld, they have provided the standard interpretation of Pāli Buddhism. They are, to extend Charles Hallisey's observation, the "inaugural heroes" of academic studies of Buddhism. 1 While unquestionably an orientalist construct, the features of Buddhism they documented and validated through their meticulous and dedicated study of Pāli texts remain the basis not only of Western understanding of Buddhism but of many modern Buddhist movements in Asia. They established the parameters of the rational humanist schools of Buddhism that are characteristic of what Donald Lopez has usefully referred to as modern Buddhism. 2 Lopez's premise is that there are forms of Buddhism found around the contemporary world-in the West and in Asia-that share suffi cient key beliefs and practices to be seen as a new school, a Buddhist sect of the global era. While it is in no way monolithic, its various manifestations have arisen over the past century as a result of Western imperialism and its scholarship, of encounters of traditional Buddhist societies with modernity, and, more recently, of political upheavals that have caused migrations of Buddhist populations to the West. Lopez offers a lineage for the new "sect," tracing it from Ceylonese Buddhist resistance to missionaries in 1876, through writings of early Theosophists, a selection of familiar West- Defining Modern Buddhism

downloadDownload free PDFView PDFchevron_rightExpanding Buddhist Scholarship Through Pali Studies: Interview with Aleix Ruiz FalquésDaniel Millet Gil, Dipen Barua

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downloadDownload free PDFView PDFchevron_rightWhat Upasīva Asked and How the Buddha Answered: On the Upasīvamāṇavapucchā (Suttanipāta vv. 1069–1076) and Its CommentariesRupert Gethin

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