Articles by alphabetic order
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
 Ā Ī Ñ Ś Ū Ö Ō
1 2 3 4 5 6 7 8 9 0


Difference between revisions of "Aaa"

From Tibetan Buddhist Encyclopedia
Jump to navigation Jump to search
 
(23 intermediate revisions by the same user not shown)
Line 1: Line 1:
works of the earlier [[Pali Canon]] was made from some other ;
+
[[Buddhism]] in {{Wiki|Sweden}}
{{Wiki|dialect}}, even if the other well-known arguments against such a >•
 
notion did not [[exist]]
 
  
To be able to pass on textual complexes as large as these by
+
Couple of weeks ago I found a page in Facebook called or group of [[people]] called  [[Buddhism]] in {{Wiki|Sweden}} . I wrote couple of words myself an english on their page and immediately reacted on my words  site Admin  Peter Olin  and told that everybody here on this page have to use only  {{Wiki|Swedish}} because it's a {{Wiki|swedish}} [[buddhist]] site. He [[sound]] quite convincible.
[[word]] of {{Wiki|mouth}} while still maintaining an acceptable level of
 
accuracy requires a special system, and it is precisely this that is
 
attested to by the [[tradition]] that there existed specialists in the
 
skill of {{Wiki|recitation}} ([[bhanaka]]), which represented a parallel with
 
the [[methods]] of [[transmission]] used by the {{Wiki|Vedic}} schools. .To a
 
certain extent the [[Buddhist practice]] of [[oral transmission]]
 
continues to [[exist]] side by side witht the written even today,
 
especially in [[Burma]].  
 
  
Thus, there cannot be a shadow of [[doubt]] - and at this point
+
I explained to Olin that I have been doing the [[Chinese Buddhist Encyclopedia]] for 18 hours every day for 8 years  After which he started to explain to me that many links in [[Chinese Buddhist Encyclopedia]] what are linked to Wikipedia are suspicious and may change over time, and what,ll happened with these articles in my {{Wiki|encyclopedia}} when there,ll be changes in Wikipedia , He seemed quite excited and determined in their [[own]] deliberations and positions.
I believe I can pass from asking a question to making a flat •
 
[[assertion]] - that what we are dealing with in the early period is
 
an [[oral tradition]]. Indeed, {{Wiki|literary}} {{Wiki|historians}} have long since
 
determined with great exactitude the effect of a long [[oral tradition]] on the [[form]] of {{Wiki|literary}} texts (see G. von Simson, ‘Zur
 
[[Phrase]] yena . . . tenopajagama/upetya und ihren Varianten im
 
buddhistischen Kanon’, Beitr&ge zur lndienforschung, pp.479-88).  
 
  
Now that we have come to this conclusion we can answer
+
Then I posted couple of [[thangkas]] made by me and lot of critics or by other words a large avalanche of [[criticism]] arrived at my address. compared to my [[attitude]] towards the {{Wiki|Encyclopedia}} and other [[activities]] in {{Wiki|Asia}}, {{Wiki|Sweden}} had an extremely negative and rusty cold [[attitude]].
more accurately the question as to the [[nature]] of the
 
[[transmission]]of the texts. If we look for remnants of earlier
 
{{Wiki|linguistic}} [[forms]] in the available texts, we must do so bearing tn
 
[[mind]] the [[characteristic]] features of [[oral tradition]]; to interpret the
 
differences between the versions of the [[Buddhist text]] we must
 
bring to bear an entirely different {{Wiki|methodological}} approach
 
from that which we would use, say, in comparing the versions
 
of the [[Asokan]] {{Wiki|inscriptions}}, even- though these {{Wiki|inscriptions}}  
 
  
 +
With this, I felt like the admin's ironic [[logic]] killed me wanting to participate in this site on Facebook and of course since the admin of the page was quite specific in his [[attitude]], I asked him what have you done for [[Buddhism]] yourself? He didn't answer. At the end I just left the {{Wiki|swedish}} [[group of buddhists]]..
  
belong to the same {{Wiki|linguistic}} and {{Wiki|chronological}} domain.  
+
I spend there on site just 2 days. And then left because [[people]] started to scream about my work  with [[Chinese Buddhist Encyclopedia]]. My secretary who has been a member of this group  started to defend me and almost all [[people]]  on  the page started to talk  that I serve the interests of the [[Chinese government]] and they pay me  for that.  
  
Thus, in seeking out traces of earlier {{Wiki|linguistic}} [[forms]], we
+
I started the {{Wiki|encyclopedia}} in [[Australia]] and interestingly there were no negative [[attitude]] towards my work . [[Australia]] gave me a Distinguished Talented Visa for my [[activities]] and work  in [[Buddhism ]].  
must heed the [[principle]] already formulated by [[S. Levi]] for* our
 
[[own]] question and later applied successfully by Hermann Berger
 
(in Zwei Probleme der mittelindishcen Lautlehre , [[Munich]] 1955)
 
to the {{Wiki|solution}} of a large number of {{Wiki|individual}} problems;
 
namely, we must always look for the specific [[conditions]] which
 
have led to the. preservation of [[forms]] from an alien {{Wiki|dialect}} in
 
these {{Wiki|linguistic}} monuments. This [[precept]] applies whenever we
 
see in the [[language]] in question not simply a ‘hybrid {{Wiki|dialect}}’ but
 
a specific {{Wiki|linguistic}} forpi into which the given textual material
 
has been ‘[[transformed]]’ or ‘transmitted’. We have accepted as a
 
premise that this applies to [[Pali]]. Thus H. Berger has designated
 
as ‘Magadhisms’ (op. cit ., p.15 ff.) such {{Wiki|linguistic}} doublets as
 
occur only or chiefly in stereotyped series of synonyms (e.g.
 
kiqha along with [[kanha]]), or which are found in verses whose
 
metrical {{Wiki|structure}} would be distorted if the normal [[Pali]] [[form]]
 
(e.g. [[kiccha]] for the ‘Magadhism’ [[kasira]]) were used. Both
 
premises are in keeping with the special demands of [[oral transmission]] and oral [[conversion]].  
 
  
I should like to cite as an additional example the use of
+
I am struck by how two countries may have so different [[views]] on [[Buddhism]]. I arrived back to {{Wiki|Sweden}} a year ago and turned to  {{Wiki|Swedish}}  government and asked if they would like to help me with the {{Wiki|encyclopedia}}. I also wrote to the {{Wiki|Swedish}} {{Wiki|Academy}} of [[Sciences]] and asked them for a positive [[attitude]] towards my work. I wrote to 60 politicians in the government but did not receive any response to my letters at all.
[[bhikkhave]] and bhikkhavo in the earlier prose [[sections]] of the [[Pali Canon]]. We find the ‘Magadhism’ [[bhikkhave]] in the actual
 
{{Wiki|sermon}} of the [[Buddha]], while the {{Wiki|vocative}} bhikkhavo occurs in
 
the introductory [[formula]]. The text of the [[Majjhima Nikaya]]  
 
begins as follows:
 
  
[[tatra]] kho Bhagavd [[bhikkhu]] amantesi: bhikkhavo ti.  
+
The {{Wiki|Academy}} of [[Sciences]] was [[silent]] in {{Wiki|Swedish}} way. I [[thought]] when I arrived first time to {{Wiki|Sweden}} most of the world's press was {{Wiki|present}} and even  {{Wiki|Swedish}} journalists  but now it seemed embarrassing for {{Wiki|Sweden}} that they gave me {{Wiki|swedish}} citizenship, Which shows that my {{Wiki|political}} [[activities]] suited them but not [[Buddhist]] .
bhadante ti te [[bhikkhu]] [[Bhagavato]] paccassosum. Bhagavd etad
 
avoca: sabbhadhammamulapariyayam vo [[bhikkhave]] desessami _
 
  
[[Buddhist Studies]] Review 8. 1-2 (1991) - Bechert
+
I have organized a major international [[Buddhist]] conferences  and ([[Buddhism]] and Nordland) and  ([[Buddhism]] and [[Australia]])  what lasted 9 years.  I myself have attended other conferences at the {{Wiki|University}} of [[Berkeley]], but I have never seen such a derogatory and monotonous [[attitude]] as in {{Wiki|Europe}}, and especially in Scandinavia haven't seen such negative [[attitude]] anywhere in [[world]]. We can say openly {{Wiki|Sweden}} denies [[Buddhism]]. 
  
 +
This summer, I approached the {{Wiki|University}} of Kalmar with a proposal to hold an international conference on [[Buddhism]]. In a month's time, my secretary, Marju Broder, sent them letters with a proposal to meet to discuss cooperation and [[activities]] in [[connection]] with the conference.
 +
the {{Wiki|university}} replied to me  w month later with such this [[letter]];
  
The [[form]] [[bhikkhave]] is thus established as a specific usage |
+
Dear Marju Broder,
in the [[Pali]] text which can be explained as a way of recalling the j
+
                                                                                                                       
actual {{Wiki|speech}} of the [[Buddha]]. Once such a standard procedure
+
I’m [[professor]] in the study of [[religions]] and like all my [[colleagues]] in the study of [[religions]] we are regularly contacted by, besides of course [[scholars]] of [[religions]], RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION.
has been devised, it could be applied to newly created texts
 
without further ado, and thus the occurrence of this ‘Magadhism’
 
would tell us nothing about the original [[language]] of the text in j
 
question. On the other hand, it would explain why we find only
 
bhikkhavo throughout the verses of the [[Suttanipata]], which
 
otherwise is so full of ‘Magadhisms’.  
 
  
The [[forms]] in -e (for [[Sanskrit]] -as), which of course were
+
Stefan Arvidsson
determined very early to be Magadhisms in the [[Pali Canon]]
+
[[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}}    
([[Kuhn]], Beitrage, p.9; V. [[Trenckner]], [[Pali]] Miscellany, [[Copenhagen]]
 
1879, p.75 etc.), also provide exemplifications of this •
 
{{Wiki|methodological}} [[principle]], which are plausible in other ways. If
 
we refer to the list of such cases compiled and expanded by H.
 
Luders ( Beobachtungen, §§ 1-24), we' find that - except for set
 
{{Wiki|expressions}} to which e.g. seyyatha and yebhuyyena owe their
 
adoption into [[Pali ]]- the [[causes]] for the preservation of such
 
[[forms]] are generally {{Wiki|speaking}} misunderstandings in [[transmission]].
 
This applies also to those passages in the Patikasutta (Luders,
 
o p. cit., § 5) that can obviously no longer be correctly
 
understood. As with seyyatha and [[bhikkhave]], the easily
 
remembered formulation - and thus the [[existence]] of a
 
stereotyped mode of expression - may have contributed
 
significantly to the preservation of the -e in the passage of the
 
Sakkapanhasutta (Geiger, op. cit-, § 80; Luders, op. cit., § 6) and
 
the Sunakkhattasutta ([[Trenckner]], op. cit n p.75; Luders, op. cit.,
 
§7).
 
  
On the other hand, this very [[form]], provides an example of  
+
At least someone dared to answer and say what is [[thought]] about of [[Buddhist]] [[activities]] in {{Wiki|Sweden}} . It is [[interesting]] that {{Wiki|Sweden}} is talking about [[religious]] freedom. How to understand it ?
how we can go astray if we rely exclusively on the {{Wiki|grammatical}}  
 
  
[[Buddhist Studies]] Review 8, 1-2 (1991) - Bechert
+
This freedom seems to [[exist]] only  for [[Christians]] but not for [[Buddhists]] . In addition, we wrote to many other {{Wiki|Swedish}}  organizations, but the answer was [[silence]]
  
 +
My secretary Marju Broder also wrote to others in Scandinavia, but the answer from  them was either [[silence]] or a negative [[attitude]]. The same [[attitude]] was observed by those Swedes on Facebook who call themselves a  [[Buddhists]].
  
[[form]] and do not pay [[attention]] to the context. Luders, for
+
That's what they wrote in {{Wiki|Swedish}} newspaper;
instance, explains ( Beobachtungen, § 8) the {{Wiki|nominative}} in -e in
 
the [[language]] of the {{Wiki|heretics}} in the Samannaphalasutta as
 
‘Magadhisms’, although it is difficult to {{Wiki|perceive}} why an
 
historical peculiarity of the [[language]] of the [[Buddha]] should be
 
preserved in the [[language]] of the {{Wiki|heretics}} only, while it is not
 
found in the {{Wiki|speech}} of the [[Buddha]] himself. I have attemp ted to
 
explain these [[forms]] and related passages in the JStaka as
 
’Sinhalisms’, i.e. as [[forms]] first adopted in [[Ceylon]] from the local
 
{{Wiki|vernacular}} to characterise the uncultivated patois of the {{Wiki|heretics}}
 
(‘Uber Singhalesisches im [[Palikanon]]’, WZKSO 1, 1957, pp.71-5X
 
This implied that these [[forms]] were inserted in the text in early
 
[[Ceylon]] during the period of [[oral tradition]]. K.R. Norman
 
disagreed (‘[[Pali]] and the [[Language]] of the Heretics’, [[Acta Orientalia]] 37,1976, pp.113-22), but I am not at all convinced by
 
his arguments which I shall discuss elsewhere. In any W e
 
may not consider these [[forms]] as ‘Magadhisms 4 in the usual [[sense]]
 
of the term. They do not seem to be residua from the fang na y
 
of the oldest [[tradition]], but are [[forms]] which came into the text
 
later, even though they look like ‘Magadhisms’ purely from the
 
standpoint of [[form]]. If, on the other hand, the ending -ase in the
 
{{Wiki|nominative}} plural, which occurs in the verses, was not
 
[[transformed]] into -aso in the [[Pali]] texts (with one or two possible
 
exceptions under peculiar [[conditions]] only), it was for the [[reason]]
 
that the [[form]] in -aso was not usual in ’genuine’ [[Pali]] and thus
 
there was no point in substituting it
 
  
I am still in agreement with a {{Wiki|thesis}} advanced by H. Berger
+
[[Buddhism]] is a relatively small [[religion]] in {{Wiki|Sweden}}, but has seen an increase in recent years. The number of [[Buddhists]] in April 2011 is estimated at around 45,000 [[people]] or close to 0.5% of Sweden's population, making it Sweden's third largest [[religion]] after [[Christianity]] and {{Wiki|Islam}}. Most practitioners have an {{Wiki|Asian}} background and come mostly from [[Thailand]], [[China]] or [[Vietnam]].
(op. ciu P-15) that, jn general, [[forms]] like [[pure]] which appear in
 
the [[traditional]] Pali‘texts should not be regarded as ‘Magadhisms’,  
 
although -e appears for -[[ah]] instead of *puro which the laws of
 
[[Pali]] phonetics would lead us to expect; hence Berger’s comment
 
  
[[Buddhist Studies]] Review 8 , 1-2 (1991) - Bechert
+
In addition, the {{Wiki|Swedish}} government requested that {{Wiki|donations}} to [[Buddhists]] be taxed on the basis of income.
 +
 +
http://religionsvetenskapligakommentarer.blogspot.com/2012/09/strukturell-diskriminering-nar.html
  
 +
http://religionsvetenskapligakommentarer.blogspot.com/2019/08/buddhistiska-tempel-beskattas-for.html 
  
[[Buddhist Studies]] Review 8, 1-2 (1991) - Bechert
+
It,s a [[shame]] to take a [[money]] from [[buddhist monks]]. [[Interesting]] how much {{Wiki|Swedish}} government pays for [[Christian]] {{Wiki|church}}  to keep it alive.
  
(ibid.), ‘It is hard to understand why the [[Pali]] [[translator]] would
+
it shows specifically how the {{Wiki|Swedish}} government and [[people]] view [[Buddhism]]. You could say  frankly that they [[hate]] [[Buddhism]]  
have neglected to put this particular [[word]], common as it is, into
 
the [[corresponding]] [[western]] [[form]] while they never made the
 
same slip with other adverbs (tato, bahusoe tc.). This must be a
 
case of formation by analogy (and indeed with a significance
 
[[corresponding]] to that of agge and similar [[forms]], cf. Karl
 
Hoffmann in Berger, op. cit., p.15, n.6). The same holds true for
 
[[Pali]] sve or suve (Skt. svah). Here again we must not allow
 
ourselves to be misled by a merely apparent congruence with
 
the Eastern {{Wiki|dialect}}.
 
  
Thus we can clearly see the general applicability of the
+
It shows how wrong  country I chose when I was expelled from the {{Wiki|Soviet Union}} by [[Gorbachev]] when I made,  first time in [[Soviet]] history, an [[opposition]] party against [[Communist Party]], My [[idea]] that erupted  the {{Wiki|Soviet Union}} and perestroika.  
[[principle]] enunciated above to the example of the occurrence of
 
-e for •as in [[Pali]], and, as we proceed to exclude, on the basis of
 
convincing arguments, [[forms]] like these, which are not
 
‘Magadhisms’, we can then turn to working out the complex of
 
true ‘Magadhisms* which remains. The example has also shown
 
us how important it is to take-note of the further destinies of
 
the transmitted texts. Aspects of the history, of the [[transmission]]  
 
of the Pili [[Canon]] have been examined recently by O. von
 
Hinuber, K.R. Norman and other [[scholars]]. Various {{Wiki|orthographic}}  
 
and {{Wiki|grammatical}} peculiarities result from the influence of the
 
vernaculars of the countries in which the texts were handed
 
down, or from the influence of [[Sanskrit]].  
 
  
These basic considerations also hold true for that [[form]] of
+
Having lived in {{Wiki|Sweden}} for years, I did not come to the [[idea]] or  [[understanding]] that  {{Wiki|Sweden}} does not like  a [[Buddhism]] because I was not involved in promoting [[Buddhism]] in {{Wiki|Sweden}}.  
the [[language]] known to us from the ‘Gandhari-Dharmapada’ (J.
 
Brough, The [[Gandhari]] [[Dharmapada]], [[London]] 1962>, this was  
 
tentatively identified by F. Bernhard (‘[[Gandhari]] and the
 
[[Buddhist Mission]], in {{Wiki|Central Asia}}’, Ahjali. O.H. de A. Wijesekera
 
Felicitation Volume, Peradeniya 1970, pp.55-62) and even earlier
 
by H.W. Bailey (‘[[Gandhari]]*, BSOAS 11,1946, pp.764-97) as the
 
  
[[language]] of the [[Canon]] of the [[Dharmaguptaka school]] before its
+
I have been actively involved in [[Buddhism]] for 45 years, I established the [[Nyingma]] [[Buddhist tradition]] in {{Wiki|Estonia}}, built 5 [[stupas]] there, My friends also actively contributed to the translation of a large amount of [[Buddhist literature]]. [[Soviet]] times nobody paid [[attention]] to my work in field  of [[Buddhism]].
[[Sanskritisation]]. (Cf. also {{Wiki|J.W. de Jong}}, A Brief History of  
 
[[Buddhist Studies]] in {{Wiki|Europe}} and [[America]] , [[Varanasi]] 1976, pp.62f.).  
 
  
The situation is more complicated in the case of the texts in
+
Now when I went back to {{Wiki|Estonia}} and started [[to build]] a new [[stupa]] the new [[Estonian]] government arrested me and my friends and  accused me that I am hiding [[weapons]] in my country house what I haven't visited already 15 years .
[[Buddhist Hybrid Sanskrit]]*. There was an indigenous term for
 
this [[language]], viz. ar$a. It is used in Kaumaralata’s {{Wiki|grammar}},
 
as has been pointed out by H. Luders (Philologica [[Indica]],
 
.Gottingen 1940, pp.686 f., 693 f., 713 ff.) and more recently
 
recalled by D. Seyfcrt Ruegg (‘Allusiveness and Obliqueness in
 
[[Buddhist Texts]]', Dialectes dans les literatures indo-aryennes
 
ed. C Caillat, {{Wiki|Paris}} *1989, p.285 f.) 2 . Most of these texts were
 
written in various [[forms]] of Middle Indie before [[Sanskritisation]].
 
We can proceed on the basis of the [[traditions]] of the
 
themselves, that - depending on which [[sect]] was involved - they
 
are based on different [[languages]]. The familiar [[tradition]] that
 
, four different [[languages]] were used by the four main sects (Lin
 
Li-kouang, L'Aide-memoire de la vrai [[Id]], {{Wiki|Paris}} 1949, ppJ75-81)
 
is not, of course, an actual description of the historical facts, yet
 
we can {{Wiki|perceive}} that it represents a [[recollection]] of the {{Wiki|linguistic}}
 
differences of the various versions of the [[Wikipedia:canonical|canonical]] texts. Akira
 
Yuyama has presented a detailed critical [[discussion]] of this
 
  
uiai mis
+
They hold me in jail two days until  {{Wiki|swedish}} ambassador Dag Hartelius  called to the police. Why it's happened? Because in {{Wiki|Estonia}} old [[Wikipedia:Communism|communists]] are still  in power. And they [[hate]] me because I destroyed the {{Wiki|Soviet Union}}.
  
been omitted from the Sanskrit-Worterbuch der buddhistischen Texte aus den
+
I built a [[stupa]]  and large [[prayer wheel]] then left {{Wiki|Estonia}}., 1982  I build 4 [[stupas]]  with my friends in {{Wiki|Estonia}}, first [[Buddhist]] [[thangkas]] were made by Arno Arrak it was the start for [[Buddhism in Estonia]].  
Turfan-Funden even though the term, as noted by Luders, is attested in the
 
'[[Wikipedia:Turpan|Turfan]]" collection*. However, this use is found in {{Wiki|grammatical}} {{Wiki|literature}} only
 
but not in the corpus of texts to-be evaluated in this {{Wiki|dictionary}}. The
 
guidelines governing the choice of material to be included in this {{Wiki|dictionary}}  
 
were explicitly approved by [[Seyfort Ruegg]] in his review in JAOS 106 (1986)
 
p.597, so that his [[criticism]] concerning the entry for arsa is not justified.  
 
  
 +
At the same time, the {{Wiki|University of Tartu}} in {{Wiki|Estonia}} was extremely contemptuous of my [[activities]], led by Linnart Mäll,who was  a chronic alcoholic plus his students Märt Läänemets and Maret Kark supported him.
  
[[Buddhist Studies]] Review 8. 1-2 (1991) - Bechert
+
It is striking that instead of cooperation, there is an immediate denigration against  [[Buddhist]] [[activities]] from [[scientific]] side . Now that everyone is talking about a multicultural {{Wiki|era}}, both freedom of {{Wiki|speech}} and freedom of [[religion]], the {{Wiki|Swedish}} government is asking to tax {{Wiki|donations}} to [[Buddhists]] .  
  
[[tradition]] (*[[Bu-ston]] on the [[Languages]] Used by [[Indian Buddhists]]
+
An example my secretary asked {{Wiki|Oxford University}} to participate on coming conference  [[Buddhism]] and Nordland and she got such answer : 
at the Schismatic Period’, [[Die]] Sprache der altesten
 
buddhistischen Oberlieferung, pp.175-81). Accordingly, the {{Wiki|thesis}}  
 
once expressed by F. Edgerton concerning an ‘[[essential]] [[dialectic]]
 
{{Wiki|unity}}’ of the {{Wiki|Prakrit}} underlying the hybrid [[Buddhist Sanskrit]]  
 
(see, e.g. [[Buddhist Hybrid Sanskrit]] {{Wiki|Grammar}}, § 1.80) no longer
 
requites any specific refutation.
 
  
Our task now lies in differentiating between the various
+
I am sorry to say that I cannot give you any encouragement. The OCBS is a small institute with very limited resources. We are not even able to pay any {{Wiki|academic}} salaries. We also have nobody here who [[knows]] anything about [[Buddhism]] and Nordland, so we cannot offer any expertise
strata of [[dialectic]] change. There is good [[reason]] to believe that
 
[[Sanskritisation]] began when the texts were committed to [[writing]],
 
and, we can be helped along by the fact, well-known from the
 
lessons of textual [[criticism]], that textual changes occurring in the
 
course of written [[transmission]] come about in a different
 
manner from those developed in an [[oral tradition]].  
 
[[Sanskritisation]] itself is known to have been a multi-stage
 
process, and we are much better informed about it than we are
 
about the previous stages of textual [[development]], especially
 
since we actually have available to us earlier versions of many
 
texts which are closer to the Middle Indie variants as well as
 
later, more strongly [[Sanskritised]] versions. Naturally we are
 
{{Wiki|speaking}} here only of the [[Buddhist]] works in [[Sanskrit]] which are
 
actually .based on a Middle Indie original. Various other
 
[[Sanskrit]] [[Buddhist]] works were written from the beginning in the
 
so-called ‘hybrid {{Wiki|dialects}}’; for a [[discussion]] of this question, see C.
 
[[Regamey]], ‘Randbemerkungen zur Sprache und Textuberlieferung
 
des [[Karandavyuha]]’ ( Asiatica . Festschrift Friedrich Weller,
 
Leipzig 1954, pp.514-27).
 
  
As has already been demonstrated by the foregoing
+
Yours sincerely,
discussions, the question of the relationship of the {{Wiki|individual}}
+
[[Richard Gombrich]]
versions to the earliest [[tradition]] must be viewed in [[connection]]  
 
  
[[Buddhist Studies]] Review 8, 1-2 (1991) - Bechert
+
And it is a solid old {{Wiki|university}} with English [[traditions]].
  
with the problems of the history of the early [[Buddhist]] sects, and
+
The same time we have big site in [[Internet]] dedicated to this conference.  
we must also enquire into their localisation. The home of [[Pali]],
 
for example, cannot be determined exclusively on the basis of
 
{{Wiki|linguistic}} arguments, but only with due regard to the carly
 
history of the [[Theravada]]. [[Consideration]] of that history made it
 
possible to classify [[Pali]] as the [[language]] of [[Vidisa]] (cf. H.
 
Frauwal!ner, The Earliest [[Vinaya]], {{Wiki|Rome}} 1956, p.18 ff.), a
 
[[determination]] which would not have been possible on the basis
 
of current arguments from the standpoint of historical
 
{{Wiki|linguistics}}, but which nevertheless was in close agreement with
 
the results of philological research. Local factors also help to
 
explain the noteworthy similarities between [[Pali]] and the
 
[[language]] of the texts of the [[Lokottaravadins]], which the history
 
of the formation of the sects leaves quite obscure.  
 
  
Yet we must still keep in [[mind]] the {{Wiki|linguistic}} aspects of the
+
The question arises as  how [[Buddhists]] do not notice what other [[Buddhists]] are talking about [[Buddhism]] in their work on conference [[Buddhism]] and Nordland.  
problem. The comparison of the [[language]] of the early [[Buddhist texts]] with the [[language]] of the [[Asokan]] and other early {{Wiki|Prakrit}}
 
{{Wiki|inscriptions}} has been carried out in the minutest detail. Indeed,
 
much of the research has, if anything, been undertaken too
 
systematically. For example, we can only view with the greatest
 
{{Wiki|scepticism}} any attempts to come to conclusions about
 
pronunciation on the basis of {{Wiki|orthography}}, since we must never
 
lose [[sight]] of the broad spectrum of possible divergences
 
between {{Wiki|orthography}} and pronunciation that we are familiar
 
with from our [[knowledge]] of the [[development]] of other
 
[[languages]] and from {{Wiki|examination}} of later stages in the [[evolution]]
 
of the Indie [[languages]] themselves.  
 
  
Similarly, the questions of the [[conditions]] necessary for the  
+
It shows the [[stupidity]] and short-sightedness of the {{Wiki|Europeans}} and its [[universities]], And we talk about [[religious]] freedom here . Compared to the {{Wiki|University}} of [[Berkeley]], who immediately agreed to collaborate with leading [[professor]] [[Lewis Lancaster]] .The only company that is actively involved in translating texts and spreading [[knowledge]] about Buddhism,in our days which is  [[Lotsawa house]] and its a very big contribution to {{Wiki|European}} [[Buddhism]],
[[emergence]] of a written [[language]] must be approached by
 
[[methods]] which are predominantly {{Wiki|linguistic}}. Fortunately wc
 
  
[[Buddhist Studies]] Review 8, 1-2 (1991) - Becherl ,
+
https://www.lotsawahouse.org/
  
possess a number of examples from other areas - such as the
+
It,s [[interesting]] most of those [[people]] doesn't belong to {{Wiki|Europe}} who translate in [[Lotsawa House]]. I know  {{Wiki|Erik Pema Kunsang}} because when I started with {{Wiki|Chinese}} {{Wiki|Encyclopedia}} he connected me and his  relationship to my project was very positive and favorable. He is from {{Wiki|Denmark}} . And well known [[translator]] from [[Tibetan]].
origin of the written [[form]] of the Romance [[languages]] - for
+
which we have developed an extremely useful research
+
https://lotsawahouse.blog/interviews/erik-pema-kunsang/
apparatus. The question of the [[language]] of the earliest [[Buddhist tradition]] and its progressive [[development]] into the corpus of
 
material as it stands today must undoubtedly be viewed as part
 
of the formation of standardised (and therefore also in certain
 
ways ‘hybrid’) [[languages]] during the developmental stages of
 
Middle Indie, which ultimately came to be written [[languages]].
 
Moreover, the use of Middle Indie [[languages]] in the earliest
 
[[Indian]] {{Wiki|inscriptions}}, which of course constitute the oldest written
 
{{Wiki|evidence}} of the [[Wikipedia:Indo-Aryan peoples|Indo-Aryan]] [[languages]], suggests the {{Wiki|hypothesis}}  
 
that we have here the earliest written Indie [[language]], to which,
 
however, the established [[tradition]] of a [[language]] of {{Wiki|priests}} and  
 
[[scholars]] that was transmitted orally at first and nevertheless
 
became standardised down to the last detail - i.e. [[Sanskrit]]
 
stands in the same relationship as {{Wiki|Latin}} does to the written
 
Romance [[languages]]. We can infer from the passage in the
 
[[Vinaya]] that we have mentioned, and also from the actual
 
[[development]] of [[language]], that originally, and indeed in
 
deliberate contrast to the [[Brahmanic]] [[tradition]], the [[Buddha]] had
 
definitely not been striving to bring about a {{Wiki|linguistic}}
 
standardisation to be used in the [[propagation]] of his teachings.  
 
  
Does it not seem reasonable, then, to assume that the
+
Another [[person]] who has helped me a lot is from [[Holland]]. I asked [[money]] to buy a new {{Wiki|computer}} and new glasses for myself because the old {{Wiki|computer}} is too old and slow he reacted immediately . The rest of the {{Wiki|europe}} was quiet.  
earliest [[tradition]] actually consisted of a {{Wiki|linguistic}} multiplicity,
 
and that a specific ‘[[language]] of the earliest [[Buddhist tradition]]’
 
does not [[exist]] at all? In view of all this there would hardly seem
 
much point in continuing to look for this [[language]]; instead we
 
should redirect the thrust of our enquiry towards the process of
 
’standardisation’ of the {{Wiki|linguistic}} [[form]] of the [[tradition]] as such.  
 
In this [[connection]] it would be quite helpful if we could answer
 
  
Buddhisi Studies Review 8, 1-2 (1991) - Bechert
+
I understand because it,s a [[war]] in our days accely between [[christianity]] and [[Buddhism]] what has found new territories here in {{Wiki|Europe}},.
  
 +
When I was 11 years old I read the [[book]] about [[Buddhism]] and it was written  that [[Buddha]] was talking about huge amount of other [[worlds]] and [[universes]] the same time I head in school that  {{Wiki|Galileo}}, on the other hand, was tried by the Inquisition after his [[book]] was published.
  
the question as to how the [[traditional]] [[Wikipedia:canonical|canonical]] texts of the
+
He said  that the [[Earth]] revolved around the {{Wiki|sun}}, a {{Wiki|theory}} now known to be true, I understood immediately value of the [[christianity]] who was telling such rubbish about [[cosmology]] . [[Buddhism]] for me as always been  a [[science]] and I don't understand why others haven't found such values in [[Buddhist teachings]].
[[Jains]] developed up to the point when they took definitive [[form]],  
 
and how the [[Wikipedia:Magadhi Prakrit|Ardhamagadhi]] of the [[Svetambara]] texts actually
 
originated. The significant differences between the [[language]] of
 
the [[Wikipedia:canonical|canonical]] prose of the [[Pali Canon]] and the [[language]] of the
 
early verses give- rise to the further question as to whether or
 
not a {{Wiki|poetic}} [[language]] existed in Middle Indie, which was
 
possibly supra-regional in use but in certain places may have
 
been subjected to a process of assimilation with local [[languages]],
 
as Helmer Smith conjectured. Whatever answers we finally
 
come up with to all these questions, it would seem {{Wiki|imperative}},
 
in any case, always to keep in [[mind]] the wide variety of points
 
of view and be wary of supporting just [[one principle]] argument
 
  
Considered in- isolation and viewed only with reference to
+
And {{Wiki|Europe}} still holds the same {{Wiki|principles}} as you can see here in {{Wiki|Sweden}}. For them {{Wiki|Sweden}} is a center of the [[universe]] with his 10.23 million (2019) population. So narrow minded [[people]] here.When you use your {{Wiki|brain}} at least little bit you can understand who,ll be the winner in this [[war]].  
{{Wiki|individual}} {{Wiki|linguistic}} [[phenomena]], this question might well appear
 
to be one of those abstruse problems of detail in a highly
 
specialised [[science]] the {{Wiki|solution}} to which touches on the progress
 
of that [[science]] as a whole only with reference to a narrowly
 
limited issue. If, however, we view our question in its broader
 
ramifications, its answer will prove to be an important [[element]]  
 
in the task of elaborating an accurate [[understanding]] of the
 
entire {{Wiki|linguistic}}, {{Wiki|literary}} and [[religious]] [[development]] in [[India]]  
 
during the fifth to the first century B.C.E
 
  
DANDAPANI
+
[[Buddhist psychology]] has existed  two thousand years  , {{Wiki|Europe}} discovered it just couple of hundred years back. It seems now that {{Wiki|European}} way of [[thinking]] is really slow and  and related to [[Christian]] [[thought]].
  
As a general [[principle]], the [[Buddha]] always spoke to the point
+
One thing is a [[religion]] another is [[scientific]] approach. [[Buddhism]] is [[science]] because it helps you to understand yourself [[Christianity]] reveals that {{Wiki|Jesus}} is your liberator. In [[Buddhism]] you have to {{Wiki|liberate}} yourself. It means different way of [[thinking]] and [[understanding]] about the [[world]] and about your [[own mind]].  
and only [[taught]] [[Dhamma]] to those capable ( bhabbo ) of
 
[[understanding]]. He did not waste words but spoke only what
 
was appropriate on any particular occasion according to the
 
capacity of his audience. Then, it may be asked, what about the
 
concise [[teaching]] to [[Dandapani]] (‘Stick-in-Hand’) the [[Sakyan]]
 
([[Madhupindika Sutta]], M 18) which was quite beyond his
 
[[comprehension]]? The whole episode was subsequently related to
 
the [[bhikkhus]] and was beyond them too until explained by
 
[[Mahakaccana]]. “However, there are a number of indications in
 
this story that make one suspect [[Dandapani]] was not a ‘real’
 
[[person]] at all in the usual [[sense]]. Perhaps we should regard him
 
as a ‘type’; a {{Wiki|hypothetical}} case, employed by the [[Buddha]] as a
 
[[teaching]] device. In fact, [[looking at]] this episode closely,
 
[[Dandapani]] was actually a Mara-like figure. [[Mara]] the ‘[[Evil]] One’
 
can also be viewed [[symbolically]], as a [[psychological]] [[entity]] - in a
 
[[sense]] the {{Wiki|personification}} of the [[ego]] and {{Wiki|sensual}} [[attachments]], and  
 
an [[obstacle]] to be overcome before [[enlightenment]] is [[attained]].
 
For the [[arahant]] [[Mara]] poses no problem; he is always recognised
 
immediately and is, accordingly, sent packing. As in a great
 
number of [[Mara]] episodes, [[Dandapani]] appeared when the [[person]],
 
in this case the [[Buddha]], was in [[solitude]] and in an open place,
 
‘under a [[tree]]’. Like [[Mara]] he was always roaming about seeking
 
a ‘victim’ to [[debate]] with. Again, as so often with [[Mara]], he
 
assumed an [[arrogant]] stance, leaning on his stick, when putting
 
his question. Finally, he departs, like MSra once did when
 
defeated, with a wrinkled {{Wiki|brow}} and leaning on his stick (see
 
[[Mara]] [[Samyutta]], S I, p.118). [[Mara]] defeated and recognised
 
departs dejected, downcast and uncomprehending.-
 
  
 +
Now you can see in web often  [[word]] [[tantra]] what [[Christianity]] uses for [[own]] purposes  it means borrowing from [[Buddhism]], but I havent noticed  that [[Buddhism]] is using [[christian]] {{Wiki|terminology}}.  It means {{Wiki|Europe}} and {{Wiki|European}} [[knowledge]] has nothing to offer anymore  new [[ideas]] in field of [[spirituality]] and for a person’s personal [[spiritual]] development,Christianity has only  one most important [[book]] the Bible [[Buddhism]] has them thousands.
  
[[Buddhist Studies]] Review 9, 2 (1992) - Manne
+
[[People]] always like to have a rich friends then what about [[religion]]? [[Books]] consist [[ideas]] , teachings view of the [[world]] and I understand why [[people]] in our days who  choose a [[buddhism]]. Because it has more real [[intellectual]] values then [[christianity]]. I understand how most of the [[people]] in {{Wiki|Europe}} and specially in {{Wiki|Sweden}} react on my words but someone have to be the first who says that [[king]] is naked.
  
 +
I was first who told the [[truth]]  in {{Wiki|Soviet Union}} publicly and I was expelled  does it mean that {{Wiki|Europe}} or {{Wiki|Sweden}} will expel me too ? You can see everywhere the new {{Wiki|political}} approach to be friendly, [[peaceful]], not to protest or fight with the government.
  
THE DiGHA [[NIKAYA]] DEBATES’.  
+
Why? Because the masses are being asked to be pushed into certain frames so that someone can [[calmly]] [[empty]] the people's pockets of [[money]]. Banks {{Wiki|rule}} everywhere, but if you ask them for [[money]] for their [[own]] [[activities]], you can [[die]] before they help you.  
  
DEBATING PRACTICES AT THE TIME OF THE [[BUDDHA]] 1
+
If you look at governments, they are filled with politicians,  [[people]] who do not even have a specific [[education]] to work in a given place or area, and they all always vote diligently in an area that is distant and incomprehensible to them. Recalling Alfred Nobel's message about {{Wiki|democracy}}, he can be said that he was a [[wise]] and the only Swede who understood the basic {{Wiki|principles}} of {{Wiki|democracy}} and expressed them exactly.
  
[[Joy]] Manne
+
{{Wiki|Sweden}} uses his [[money]] to share prizes in [[science]], but does not notice when someone is trying to spread [[knowledge]] about [[Buddhism]]. I was told in Öland by local politicians who need this {{Wiki|encyclopedia}}  of no use or need  for the [[people]]. Then I immediately understood what the term politician means today,  [[Sven Hedin]], who was an eastern investigator, has been overlooked by the {{Wiki|Swedish}} government because he had correspondence with {{Wiki|Hitler}}.
  
Eighteen out of thirty-four [[suttas]] in the [[DIgha]] [[Nikaya]] (D 1-13,
+
Although he is highly valued and talked about by other countries. Not that he was in correspondence with {{Wiki|Hitler}}, but his [[scientific]] work is appreciated. I have [[realized]] over the years that I have lived in {{Wiki|Sweden}} and understood , Swedes are no longer Vikings but a {{Wiki|mass}} with whom the elective class does what they  want.
23-25, 28, 31) are [[debate]] [[suttas]], that is to say that each of these
 
has all or most of the following features', a central [[character]],
 
most usually the [[Buddha]], and a statement of his credentials; an
 
adversary, and a statement of his credentials a description of a
 
location that functions to set the scene and the {{Wiki|atmosphere}}; an
 
audience; a greeting {{Wiki|ceremony}}; a challenge; a refutation of
 
the adversary’s position; the establishment of the [[Buddhist]]
 
position; a {{Wiki|hypothetical}} case history 2 3 ; a surrender, in the [[form]]  
 
of an [[acceptance]] [[formula]], by the adversary; a reward*. Witzel
 
has already drawn [[attention]] to similarities between the [[debates]]
 
in the {{Wiki|Vedic}} texts and those in the P&li texts, notably on the  
 
  
 +
if you do not belong to the official nomenclature does not support your work and [[activities]] it doesn't have any value for them, the same [[principle]] was chosen in the {{Wiki|Soviet Union}}, no authority in {{Wiki|Sweden}} responds positively to what I do. The {{Wiki|University}} of [[Berkeley]] immediately supported my [[activities]] in {{Wiki|Sweden}} they  does not understand what it means.
  
1 These investigations were supported by the Foundation for Research in the
+
They have their [[own]] {{Wiki|Swedish}} opinion. expressed himself in very {{Wiki|Swedish}} wayas said Stefan Arvidsson
field of {{Wiki|Theology}} and the [[Science]] of [[Religions]] in the {{Wiki|Netherlands}}, which is
+
[[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}} ;RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION.  He even didn't want to meet us a or ask what kind of [[education]] I have. No authority in {{Wiki|Sweden}} responds positively to what I do. The same way reacted {{Wiki|Swedish}} [[buddhists]] on facebook.
subsidised by the {{Wiki|Netherlands}} Organisation for the Advancement of [[Pure]]
 
Research (Z.W.O.), and constitute [[Chapter]] IV of my doctoral {{Wiki|dissertation}}.
 
‘Debaies and Case Histories in the [[Pali Canon]]’ (Utrecht 1991).  
 
  
2; ' Most usually a repetition of S 40-98 of the [[Samannaphala Sutta]], D 2.  
+
The {{Wiki|University}} of [[Berkeley]] immediately supported my [[activities]] in {{Wiki|Sweden}} does not understand what it means. Why and what i do it for.  which raises the question may be should the government choose [[people]] based on {{Wiki|IQ}}  .
  
3 See J. Manne, .Categories of Suita in the [[Pali]] Nikiyas and their
+
I have huge pile of different support letters from different [[universities]] and [[scientist]] who support my work and project. But {{Wiki|Sweden}} does not think so , Why? Because they have their [[own]] {{Wiki|Swedish}} opinion. It can be understood he has having more [[knowledge]] about [[Buddhism]] and about  Eastern {{Wiki|culture}} as well  than [[Berkeley]] and other [[universities]] in [[world]] , which I deeply [[doubt]].
  
implications for our [[appreciation]] of the [[Buddhist]]' [[Teaching]] and {{Wiki|Literature}}  
+
I call such [[phenomenon]] connected to [[stupidity]] Another words it's a {{Wiki|swedish}} [[knowledge]] about Eastern {{Wiki|culture}} and [[knowledge]] about [[Buddhism ]]. Most stupid  last {{Wiki|political}}  maneuver what {{Wiki|Sweden}} made with [[China]]  - {{Wiki|Stockholm}} was grappling with [[China]] over a [[book]] publisher's imprisonment , unthinking what is useful or  harmful  for {{Wiki|swedish}} business .
  
JPTS XV. 1990. pp.29-87 (abbrev. Manne. 1S90X cf.' pp.44-48.  
+
Like many countries, {{Wiki|Sweden}} shares significant trade and business dealings with [[China]] -- [[including]] {{Wiki|Chinese}} ownership of one of its most {{Wiki|iconic}} brands, Volvo Cars. Gui Congyou, [[China's]] ambassador in {{Wiki|Stockholm}}, warned of "bad {{Wiki|consequences}}" if it went ahead,  {{Wiki|Swedish}} [[Prime Minister]] Stefan Lofven could be barred from visiting [[China]]. "We treat our friends with fine wine," Gui said on a {{Wiki|Swedish}} radio show. "But for our enemies we've got shotguns.
  
issue of the [[severed head]] 4 , on the relationship between the
+
Now I understand why {{Wiki|Sweden}} does not like my work with [[Chinese Buddhist Encyclopedia]].
sahadhammika type of questioning ‘which takes place in a kind
 
of open challenge or tournament, (which is) similar to the {{Wiki|Vedic}}  
 
brahmodya ’ 5 , and on the similarity of both the anati-
 
prasnya and the sahadhammika questions and the general {{Wiki|rules}}
 
of [[discussion]] found in the {{Wiki|Vedic}} and [[Pali]] texts 6 . He particularly
 
observes, ‘As often, it is the early [[Buddhist texts]] which provide
 
more detailed and useful [[information]]. The [[Pali]] texts
 
frequently describe in lively and graphic detail what is only
 
alluded to in the {{Wiki|Vedic}} texts which were, after all, composed by
 
[[Brahmins]] for [[Brahmins]]: one did not have to explain [[ritual]]
 
matters of everyday occurrence or of common [[knowledge]] to
 
one’s fellow [[Brahmins]] or to bralimacarin students . . ,’ 7 . Witzel
 
comments further, ‘Interestingly, the challengers seem to be the
 
best among the various groups of [[Brahmins]] (and both
 
Yajnavalkya’s and their personalities require further study)’*.  
 
  
The [[Buddhist]] [[debates]] of the [[DIgha]] contain [[information]]  
+
[[China]] and [[Russia]] are friends now again what means its quite powerful [[friendship]]. [[China]] has plans to double his population on  next 20 years. It means there,ll be 4 billion {{Wiki|chinese}}. [[China]] is building a aircraft mother ships. It seems they are planning to move to other continents soon.
regarding contemporary [[debating]] practices, [[including]] customs or
 
conventions related to the [[debate]] situation, [[information]]
 
regarding the types of utterance that were usual in [[religious]]
 
  
 +
If they  build  ships  for tourism  then its a [[peaceful]]  [[action]] it means they have an [[interest]] or need to explore other countries and continents but aircraft mother ships serve another {{Wiki|purpose}},
  
4 M. Witzel, 'The case of the shattered head'. Sludicn zur Indologie l ■;.
+
It's like {{Wiki|Sweden}} doesn't notice it. Maybe  {{Wiki|swedish}} politicians  doesn't understand what's going on in [[world]] because lack of [[education]] and {{Wiki|IQ}}.  And {{Wiki|chinese}} have a lot of [[money]], And soon lot of [[people]] too.  [[China]] has already [[worlds]] biggest {{Wiki|army}} . It means something especially in {{Wiki|politics}} soon.
Iranislik 13/14, 1987, pp.363-415 (abbrev. Witzel, 1987), but see S. Insler. '1 he
 
shattered head split and the Epic tale of Sakuntula', Bulletin d'etudes
 
indiennes 7-8, {{Wiki|Paris}} 1989-90, who lakes a different view of the history of the
 
theme of the shattered head.  
 
  
5 ' Witzel, 1987, p.408.  
+
Now about my [[own]] work . I understand that my {{Wiki|Chinese}} [[Buddhist]] Encylopedia has not the same [[quality]] to compare with Wikipedia where thousand [[people]] are working because I am alone and have to do  everything myself. But I have totally different approach to compare with wikipedia. I want o educate [[people]] [[about buddhism]].  
  
6 ‘Both the saccaldriyd and the analtpraina I sahadhammika statements deai
+
Like one {{Wiki|swedish}}  politician said to me, that I am using material what others are have produced  it,s not your work.He is totally right . Seems that He didn't know that Encyclopedias mostly  are based on other peoples work.  
with [[truth]], but both do so in a formalised context: cither a [[discussion]] ssith a
 
challenger and one or more opponents.' Ibid., p.110.  
 
  
. 7 Ibid* p381.  
+
Only difference is that an {{Wiki|encyclopedia}}  is a reference work or compendium providing summaries of [[knowledge]] either from all branches or from a particular field or [[discipline]]. {{Wiki|Encyclopedia}} entries are longer and more detailed than those in most dictionaries.
  
8 Ibid , p365.  
+
Historically, both encyclopedias and dictionaries have been researched and written by well-educated, well-informed content experts.  {{Wiki|Encyclopedia}} article is typically not limited to simple definitions, and is not limited to defining an {{Wiki|individual}} [[word]], but provides a more extensive meaning for a [[subject]] or [[discipline]].
  
 +
It seems that this politician  doesn't use wikipedia what quite exactly explains lot of things and meanings in our days in our [[world]]. And he is a politician.I was away from sweden  years and so much has changed here during this time. {{Wiki|Swedish}} {{Wiki|politics}} has changed, everything cost more , prizes has been  doubled , [[life]] costs more but [[people]] earn the same amount  [[money]] as before . 
  
Buddnlst Studies Review 9, 2 (1992) • Manne *
+
Totally different country is {{Wiki|Sweden}} now  to compare when I arrived here. The general opinion today is that one should not be critical about anything or negative then you are enemy of the [[state]]. 
  
[[debate]], and criteria for judging [[success]] in [[debate]], beyond those
+
There is a {{Wiki|mass}} of [[people]] in our days who  has the same opinion about everything as  the [[state]] dictates and at the same  time we  speculate on freedom of {{Wiki|speech}}. I [[wonder]] what it is about. We saw what happened when [[people]] in {{Wiki|Germany}} started to protest against Coronavirus. Police used [[water]] cannons against demonstrators.  
that Witzel discusses in his article (by no means all of which
 
have been referred to above). It is the very large number of
 
features in common between {{Wiki|Vedic}} and [[Buddhist]] [[debates]] that
 
Witzel has drawn [[attention]] to in his article* and others that I-
 
have pointed out 9 that permits me to say this. The {{Wiki|purpose}} of  
 
this article is to {{Wiki|present}} this material. It is beyond its scope to
 
make extensive comparisons with the {{Wiki|Vedic}} [[tradition]]. This
 
article then analyses the [[Buddha’s]] [[debating]] style and [[techniques]]  
 
in terms of these conventions and compares them with those of
 
one of his [[disciples]], [[Kumara Kassapa]].  
 
  
In three of the [[debate]] [[suttas]], the [[Brahmajala]] (D 1), the
+
It's called freedom and free {{Wiki|speech}} but for whom?  Only government has  right to express free {{Wiki|speech}} and those who are against it are enemies. of the [[state]] , In  {{Wiki|Soviet Union}} was very popular to use psychiatric hospitals for those. It's time to use the same tactics in our days. Nothing new in here. Totalitarian way of [[thinking]] is flourishing everywhere .  
Kassapa-Sihanada (D 8) and the Udumbarika-Sihanada (D 25),
 
contemporary [[debating]] practices, [[including]] customs or
 
conventions related to the [[debate]] situation, are specifically
 
mentioned. In the [[Brahmajala]] there is [[information]] regarding
 
the types of utterance that were usual in [[religious]] [[debate]] (and
 
the [[Buddha’s]] [[attitude]] towards them). In the Kassapa-Sihanada
 
a r e the criteria for judging [[success]] in [[debate]], and in the
 
Udumbarika-Sihanada the value placed upon [[discussion]] between
 
[[religious]] practitioners of different persuasions is demonstrated.
 
In these [[suttas]] the [[Buddha]] is the debater on behalf of the
 
[[Buddhists]]. This is the normal [[state]] of affairs in the [[Pali]] texts,
 
which lends support to Witzel’s observation cited above that
 
‘interestingly, the challengers seem to "be the best among the
 
  
 +
Bunch of [[people]] without [[special knowledge]] deciding what is useful and what is not. It's called sick [[society]] and [[sickness]] comes not from [[people]] but from the government side .Why because bunch of elected politicians vote and decide what to do and how. 
  
[[Buddhist Studies]] Review 9, 2 (1992) - Manne
+
How they know what's best for me when they even don't  know how I think and digest intellectually. When we go to the restaurant we choose what to order. Soon it,ll change we all have to eat the same [[food]] and drink the same  drink not drinks. The difference enriches the {{Wiki|culture}}, [[society]] and people's [[minds]] . Everything is dictated by government. We call it {{Wiki|democracy}}. But is it?
  
 +
Small businesses have  disappeared thanks for coronavirus. It means [[society]] or [[people]]  get poorer and some of them get richer. It's called {{Wiki|democracy}}. I wrote to  60 politicians and got no {{Wiki|reaction}} it's called {{Wiki|democracy}}. I don't blame [[society]] .  I talk about government who likes to feed [[people]] with slogans what are fake.
  
various grdups of [[Brahmins]],.. .’ 10 . In a fourth [[sutta]], the [[Payasi]]  
+
I talk [[about buddhism]] what is not welcome to {{Wiki|Sweden}}. It's strange we talk about free {{Wiki|speech}} but it seems that  we have forgotten about  what is free [[thinking]]. And [[education]] looks different. Stefan Arvidsson is a product of [[education]] system who has [[taught]] him that [[religion]] is {{Wiki|opium}} for [[people]].
(D 23), the wordy [[Kumara Kassapa]] takes this role. It is because
 
he is so explicit about his tactics in the [[discussion]] that this [[sutta]]  
 
also provides useful [[information]] on [[debating]] [[techniques]].  
 
  
In the [[Brahmajala Sutta]] the [[Buddha]] criticises the dis¬
+
In [[Marxism]] it's very popular view. So I got answer from [[communist]] who declares  that he [[knows]]   [[Buddhism]] better than me. It's the same view had so called {{Wiki|university}} workers in {{Wiki|Estonia}} in Taru {{Wiki|university}}. But then it was {{Wiki|Estonia}} part of the {{Wiki|Soviet Union}}. Coming back to {{Wiki|Sweden}} after 10 years I [[feel]] as I returned back to {{Wiki|Soviet Union}}.
putatious [[habits]] of [[brahmans]] and [[samanas]], narticularly the use
 
of {{Wiki|expressions}} like:
 
  
(1) ‘You don’t understand this [[doctrine and discipline]], I do.
+
I understand what {{Wiki|reaction}}, ll be on my article from so called politicians side. So what I give a F,, as I did in {{Wiki|Soviet Union}}. {{Wiki|Brain}} of the [[human]] is magnificent and able to do things  which seem impossible at first glance. As one [[professor]] at the {{Wiki|University}} of [[Berkeley]] said to me; how you were the only one who came up with such  [[idea]] to dismantle the {{Wiki|Soviet Union}} and no one else wanted to do it.
‘How should you know about this [[doctrine and discipline]]?’
 
  
‘You have fallen into [[wrong views]]. It is I who am  
+
My answer to him was; My [[idea]] was that [[religion]] was banned in the {{Wiki|Soviet Union}} and the only way for [[Buddhism]] to re-emerge as a [[source of knowledge]] for many [[Buddhists]] was to change this {{Wiki|social}} order. [[Interesting]]  when such an [[idea]] will come in [[connection]] to {{Wiki|Sweden}} ? As a [[monk]] I have no right to think about this because we live in [[sansara]] and big changes in [[society]] will bring a lot of problems in my  next [[life]]. So I am already doomed.  
right.
 
  
‘I am {{Wiki|speaking}} to the point, you are not.’.
+
I {{Wiki|hope}} [[Chinese Buddhist Encyclopedia]] will be as the lifebuoy for me but {{Wiki|Swedish}} [[society]] and government doesn't want to help me with mu problems because they are doomed too I think. Sooner or later there must be certain reforms otherwise there ,ll  appear someone who wants to change something in {{Wiki|social}} order. I understand that my talk and [[thoughts]] seem absurd and out of [[mind]] for {{Wiki|Sweden}} but it,s a [[life]] what dictates our [[actions]] and survival.
 
 
‘Ytou^re putting last what ought to come first, and first
 
what ought to come last’
 
 
 
‘What you have excogitated so long, that’s all quite
 
upset.’
 
 
 
‘Your challenge has been taken up.’
 
 
 
‘You are proved to be wrong.’
 
 
 
‘Set to work to clear your [[views]].’
 
 
 
‘Disentangle yourself if you can’".
 
 
 
Because of the many features in common between the {{Wiki|Vedic}}
 
 
 
 
 
10 Witzel, 1987. p365.
 
 
 
11 '[[Na]] tvam imam dhamma-vinayam ajanasi, aham imam dhamma-vinayam
 
a j an ami, [[kim]] tvam imam dhamma-vinayam ajdnissasi? - Micchd-patipanno
 
tvam asi , aham asmi sammd-patipanno - [[Sahitam]] me, asahitan le • [[Pure]]
 
vacaniyam paccha avaca, paccha vacaniyam [[pure]] avaca - Avicinnan te
 
viparavattam - Arapito te vddo, niggahito *si - Cara vddappamokkhdya ,
 
nibbethehi vd sace pahositi t D 8, § 18. Tr. T.W. [[Wikipedia:Thomas William Rhys Davids|Rhys Davids]]. [[Dialogues of the Buddha]] I, p!4f. See also his extensive notes.
 
 
 
[[Buddhist Studies]] Review 9, 2 (1992) * Manne
 
 
 
 
 
 
 
and sthe [[Buddhist]] [[debates]], the reference to these types of
 
utterance may be taken to indicate that they were in general
 
use in contemporary [[debating]] practice.
 
 
 
The expression of criteria for [[success]] in [[debate]] in the
 
Kassapa-Sihanada [[Sutta]] takes the [[form]] of a categorical {{Wiki|denial}},
 
uttered by the [[Buddha]], of a set of {{Wiki|criticisms}} that h& suggests
 
might be made against him by [[religious]] [[wanderers]] of other
 
sects?. The {{Wiki|structure}} of the [[sutta]]. show-, that these {{Wiki|criticisms}} are
 
important: it is the [[Buddha]] himself who, unprovoked, first in¬
 
troduces them and then denies that they can be applied to him.
 
Once again, because of the many other features in common
 
between the {{Wiki|Vedic}} and the [[Buddhist]] [[debates]], this suggests that
 
these were genuine contemporary {{Wiki|criticisms}} which accurately re¬
 
flected contemporary conventions of the [[debate]] situation. In
 
this case, however, because [[Kassapa]] was a [[naked ascetic]] ( acelo ),
 
they may not apply strictly to the {{Wiki|Vedic}} [[debates]] 13 . The points
 
that the [[Buddha]] [[disputes]] provide us, nevertheless, with the
 
criteria of the time for judging and evaluating thf competence
 
of the debater.
 
 
 
The following are the potential {{Wiki|criticisms}} that the [[Buddha]]
 
suggests might be made against him: that although he issues his
 
challenge 14 .
 
 
 
 
 
12 • thannm kho pan etam [[Kassapa]] vijjati yam ahhatitthiya [[paribbajaka]]
 
evam vadeyyum D 1 175. 5 22.
 
 
 
13 *JUB ([[Jaiminiya Upanisad Brahmana]]] 312 sqi*. expressively stales that such
 
discussions were held only among the [[Brahmins]] and [[Ksatriyas]] (and [[Vaisyas]]?)
 
but not among the $[[udra]]& Wittel. 1987, pi410.
 
 
 
14 siha-nbdam nodali - 'utters his [[lions]] roar*, 'makes his [[assertion]]*, 'issues his
 
challenge*.
 
 
 
[[Buddhist Studies]] Review 9, 2 (1992) - Manne
 
 
 
(2) 1. he does this in [[empty]] places, and not in assemblies' 5 ,
 
 
 
2. he issues his challenge in assemblies, but he does it
 
without [[confidence]]' 4 ,
 
 
 
3. he challenges with [[confidence]],... but [[people]] do not
 
ask him questions' 7 ,
 
 
 
4. [[people]] ask him questions,, but he does not answer 18 ,
 
 
 
5. he answers their question, ... but he does not win
 
over their [[minds]] with his [[exposition]] 19 ,
 
 
 
6. he wins over their [[minds]] with his [[expositions]] . . .
 
but they do not find him worth hearing 70 ,
 
 
 
7. they find him worth hearing but after they have
 
heard him they are not convinced 71 ,
 
 
 
8. having heard him, they are convinced, ... but the
 
[[faithful]] make no sign of their [[belief]] 77 ,
 
 
 
9. the [[faithful]] give the sign of their [[belief]], ... but
 
 
 
 
 
15 ten ca kho suhhagare nadati no parisdsuti. D 11 175. [[parisa]] - ‘group’,
 
'assembly'.
 
 
 
16 parisasu ca nadati , na ca kho visarado nadati. Ibid.
 
 
 
17 visarado ca nadati . . na ca kho nam pahham pucchanti . Ibid.
 
 
 
18 pahham ca nam pucchanti . . na ca kho pan [[dam]] [NaUnda ed.
 
nesam] pahham putt ho vyakaroti. Ibid,
 
 
 
19 pahhah ca nesam putt ho vyakaroti . . na ca kho pahhassa vcyydkaranena
 
[[cittam]] aradhetL Ibid
 
 
 
20 pahhassa ca veyyakarancna [[cittam]] drddheti . . na ca kho sotabbarn assa
 
mahhanli. Ibid.
 
 
 
21 sotabbam c f assa mahhartli . . na ca kho sutva pasidanli. Ibid.
 
' pasldati - 'a [[mental]]* [[attitude]] which unites deep [[feeling]], [[intellectual]] appre¬
 
ciation and satisfied clarification of [[thought]] and [[attraction]] towards the [[teacher]]*.
 
K~N. [[Jayatilleke]], Early [[Buddhist]] {{Wiki|Theory}} oj [[Knowledge]] . [[London]] 1963, § 655.
 
 
 
22 sutva c’assa pasidanli . . na ca kho [[pasanna]] pasanndkdram karonti.
 
Ibid. Presumably this means that they utter no [[acceptance]] [[formula]], provide
 
no meals for the [[bhikkhus]], etc.
 
 
 
 
 
[[Buddhist Studies]] Review 9, 2 (1992) - Mannt
 
 
 
they do not follow the [[path]] to the [[Truth]] ([[Nibbana]]) 23 ,
 
 
 
10. they follow the [[path]] ... but they do not succeed 24 .
 
 
 
The Udumbarika-Sihanada [[Sutta]] contains a list of {{Wiki|criticisms}}
 
which provide further {{Wiki|evidence}} that a [[religious]] leader was
 
required to discuss his [[views]] and indeed to put himself before
 
his critics in the public [[debating]] arena rather than to remain in
 
[[solitude]]. These {{Wiki|criticisms}} are made by [[Nigrodha]], a {{Wiki|wanderer}}
 
iparibbajaka) and not a [[brahman]], against the [[Buddha]].
 
[[Nigrodha]] challenges [[Sandhana]], a [[householder]] ([[gahapati]] ) and lay
 
[[disciple]], on the [[subject]] of the [[Buddha’s]] [[habits]]:
 
 
 
(3) ‘With whom does he talk?
 
 
 
With whom does he engage in [[conversation]]?
 
 
 
With whom does he attain [[wisdom]] and {{Wiki|distinction}}?
 
 
 
His [[wisdom]] is damaged by [[solitude]].
 
 
 
The [[samana]] [[Gotama]] is outside the assembly.
 
 
 
He does not converse enough.
 
 
 
He busies himself with peripheral matters’ 25 .
 
 
 
He ends his {{Wiki|criticisms}} with the boast: ‘If the [[Samana Gotama]]
 
were to come to this assembly, with a single question only could -
 
we settle him; yea, methinks we could roll him over like an
 
[[empty]] pot’ 26 .
 
 
 
 
 
23 [[pasanna]] pasannakaran ca karonti . . na ca nho taihaitaya patipajjanti.
 
 
 
Ibid.
 
 
 
24 tahatlaya ca patipajjanti . . na ca kho patipanna aradhenti . Ibid.
 
 
 
25 . . kcna Samano Cotamo saddhim sallapati? Una sakaccham samapaj-
 
[[jati]]? Una pahha-veyyattiyam dpajjati? Suhhagara-hata Samanassa Got amass a
 
panha, aparisavacaro Samano Gotamo. nalam sallapaya . so antamanta eva
 
sevati. D III 38. § 5.
 
 
 
26 Ihgha [[gahapati]], Samano Gotamo imam parisam agaccheyya, eka-pahheri
 
eva nam samsadeyyama , tuccha-kumbhi va nam marine orodheyyamati. D III
 
 
 
 
 
[[Buddhist Studies]] Review 9, 2 (1992) - Manne
 
 
 
As-thts [[criticism]] comes from [[Nigrodha]], whose followers have
 
been criticised for their talkativeness by [[Sandhana]] (§ 4), and
 
who will be criticised for the same fault by the [[Buddha]] later in
 
the [[sutta]] (§ 21), its content is evidently defensive in [[character]].
 
For this [[reason]] it might be expected that the [[Buddha]], as he is
 
represented by the composers of the texts, would not take it
 
entirely seriously. As in the Kassapa-Slhanada [[Sutta]], however,
 
these {{Wiki|criticisms}} are given importance in the [[sutta]]: the
 
hears Nigrodha’s accusations by means of his clair- audience,
 
and takes them seriously enough to come out of his [[solitude]] on
 
the [[Vulture Peak]] into the area where the [[discussion]] was taking
 
place in o r der to refute them.
 
 
 
Finally, [[Kumara Kassapa]], who is so explicit about what he is
 
doing in the [[debate]] situation, by suggesting an earnest [[desire]] to
 
conform to standards, provides samples that support the {{Wiki|rules}} in
 
the previously cited [[suttas]]. He provides further examples of the
 
[[techniques]] a debater was expected to use, and indeed was
 
admired for using These*are supported by examples of similar
 
strategies in [[debates]] where the [[Buddha]] is the {{Wiki|protagonist}}.  
 
 
 
[[Kumara Kassapa]] attempts the [[Buddha’s]] technique of gradually
 
leading the adversary on ‘by the usual [[Socratic]] method adopted
 
in so many of the Dialogues, to accept one [[self-evident]] [[truth]]
 
after another* 27 , explaining to his adversary:
 
 
 
(4) ‘Therefore, {{Wiki|Prince}}, I will question you in this {{Wiki|matter}}
 
 
 
 
 
38. § 5. Tr. T.W. and CAP. [[Wikipedia:Thomas William Rhys Davids|Rhys Davids]], Dialogues oj the [[Buddha]] II, p35.
 
 
 
27 T.W, [[Wikipedia:Thomas William Rhys Davids|Rhys Davids]]’ introduction to the [[Sonadanda]] Sulla (D 4). Dialogues I,
 
p.138.
 
 
 
[[Buddhist Studies]] Review 9, 2 (1992) - Manne
 
 
 
 
 
[[Buddhist Studies]] Review 9, 2 (1992) - Manne
 
 
 
 
 
and you answer if you please’ 28 .
 
 
 
In the same explicit way he offers a simile:
 
 
 
(5) ‘Well then. {{Wiki|Prince}}, I will make you a simile, for by a
 
simile some {{Wiki|intelligent}} persons will recognise the
 
meaning of what is said* 29 .
 
 
 
The text tells us that [[Kumara Kassapa]] was considered a
 
[[skilled]] debater. At the end of the [[debate]] his opponent says to
 
him, ‘I was [[delighted]], satisfied, by [[Master]] [[Kassapa’s]] first simile,
 
but I wanted to hear the variety of (his) answers to the
 
question’ 30 .
 
 
 
Tlie [[suttas]] above provide [[information]] concerning the con¬
 
ventions, {{Wiki|rules}} and customs connected with the [[debates]] that
 
took place between [[religious]] leaders of one [[sect]], or their senior
 
followers, and those of another. They refer explicitly to a num¬
 
ber of [[debating]] [[techniques]] or strategies. How far. does the
 
[[Buddha’s]] performance in the [[debate]] [[suttas]] conform to these
 
conventions?
 
 
 
In the [[Brahmajala Sutta]] the [[Buddha’s]] choice'not to express
 
himself in certain ways (see (1) above) is reported, and indeed
 
the [[Buddha]] adheres to his standards throughout the [[Digha]]
 
[[debates]].
 
 
 
 
 
28 Tena hi Rajahna lam yev'etlha palipucchissami. [[yatha]] te khameyya [[tatha]]
 
 
 
nam vyakareyyasi. D 11 319, 5 5. 0
 
 
 
29 Tena hi Rajahna upaman te karissami. upamaya pi ida‘ ekacce vihnh
 
parish bhasitassa allham ajananli. Ibid, S 9. Tr. [[Wikipedia:Thomas William Rhys Davids|Rhys Davids]], Dialogues II
 
pOtt.
 
 
 
30 . Purimen evaham opammena bhoto Kassapassa atiamano abhiraddho, api
 
caham imani vicilrani panha-pal ibhanani sotu-kamo ... Dll 332.
 
 
 
 
 
The {{Wiki|criticisms}} in the Udumbarika-Sihanada Sutia emphasise
 
certain features of the customs that formed part of the [[debate]]
 
situation, notably the expectations placed upon a [[religious]] leader,
 
that he should be willing to enter into public [[debate]] and
 
[[discussion]]. The large number of [[debate]] [[suttas]] in D alone attest
 
to the [[Buddha’s]] conformity to these expectations.
 
 
 
The criteria of the Kassapa-Sihanada [[Sutta]] (see (2) above)
 
relate to the conventions of the [[debate]] situation. The debater
 
was expected confidently to issue a challenge or make an asser¬
 
tion to an assembly (see (2), points 1 and 2). The challenge or
 
[[assertion]] should be so important (or [[interesting]]?) that [[people]]
 
wish for further [[information]] or elucidation, i.e. they ask ques¬
 
tions (see (2), points 3 and 4). Questions should be so com¬
 
petently answered that the [[attention]] of the questioner is
 
captured, he appreciates the value of the message, and he be¬
 
comes so convinced that he makes his convictions publicly
 
maniest (see (2), points 5 - 9). Furthermore, he should under¬
 
take to follow the [[path]] being [[taught]] and he should succeed in
 
his efforts, thus proving that the assertions were well-founded
 
(see (2), point 10).
 
 
 
The defeat of and surrender by the adversary is a signi¬
 
ficant feature of the [[Buddhist]] [[debate]] [[suttas]] as well as of the
 
{{Wiki|Vedic}} [[debate]] [[tradition]] 31 . It regularly attests to the [[Buddha's]]
 
[[success]] as a debater. There is, however, only one occasion
 
where the eventual [[attainment]] (see point 10 in (2) above) of the
 
 
 
 
 
31 ‘In the course of the [[discussion]], participants who do not know the whole
 
[[truth]] have to stale this clearly, they must cease questioning. ... and thus
 
declare defeat, or they must even become the pupil of the winner.' Witzel.
 
1987, p372.
 
 
 
[[Buddhist Studies]] Review 9, 2 (1992) * Manne
 
 
 
erstwhile adversary is attested (Kassapa-Slhanada [[Sutta]]). The
 
[[Payasi]] [[Sutta]] adds to the above requirements a point of style:
 
the technique, richly adhered to by the [[Buddha]] in the [[debate]] .
 
[[suttas]], of furthering one’s argument through the use of similes
 
and analogy.
 
 
 
The seemingly simple conventions of the [[debate]] situation
 
are used in a variety of powerful ways.
 

Latest revision as of 14:39, 31 July 2021

Buddhism in Sweden

Couple of weeks ago I found a page in Facebook called or group of people called Buddhism in Sweden . I wrote couple of words myself an english on their page and immediately reacted on my words site Admin Peter Olin and told that everybody here on this page have to use only Swedish because it's a swedish buddhist site. He sound quite convincible.

I explained to Olin that I have been doing the Chinese Buddhist Encyclopedia for 18 hours every day for 8 years After which he started to explain to me that many links in Chinese Buddhist Encyclopedia what are linked to Wikipedia are suspicious and may change over time, and what,ll happened with these articles in my encyclopedia when there,ll be changes in Wikipedia , He seemed quite excited and determined in their own deliberations and positions.

Then I posted couple of thangkas made by me and lot of critics or by other words a large avalanche of criticism arrived at my address. compared to my attitude towards the Encyclopedia and other activities in Asia, Sweden had an extremely negative and rusty cold attitude.

With this, I felt like the admin's ironic logic killed me wanting to participate in this site on Facebook and of course since the admin of the page was quite specific in his attitude, I asked him what have you done for Buddhism yourself? He didn't answer. At the end I just left the swedish group of buddhists..

I spend there on site just 2 days. And then left because people started to scream about my work with Chinese Buddhist Encyclopedia. My secretary who has been a member of this group started to defend me and almost all people on the page started to talk that I serve the interests of the Chinese government and they pay me for that.

I started the encyclopedia in Australia and interestingly there were no negative attitude towards my work . Australia gave me a Distinguished Talented Visa for my activities and work in Buddhism .

I am struck by how two countries may have so different views on Buddhism. I arrived back to Sweden a year ago and turned to Swedish government and asked if they would like to help me with the encyclopedia. I also wrote to the Swedish Academy of Sciences and asked them for a positive attitude towards my work. I wrote to 60 politicians in the government but did not receive any response to my letters at all.

The Academy of Sciences was silent in Swedish way. I thought when I arrived first time to Sweden most of the world's press was present and even Swedish journalists but now it seemed embarrassing for Sweden that they gave me swedish citizenship, Which shows that my political activities suited them but not Buddhist .

I have organized a major international Buddhist conferences and (Buddhism and Nordland) and (Buddhism and Australia) what lasted 9 years. I myself have attended other conferences at the University of Berkeley, but I have never seen such a derogatory and monotonous attitude as in Europe, and especially in Scandinavia haven't seen such negative attitude anywhere in world. We can say openly Sweden denies Buddhism.

This summer, I approached the University of Kalmar with a proposal to hold an international conference on Buddhism. In a month's time, my secretary, Marju Broder, sent them letters with a proposal to meet to discuss cooperation and activities in connection with the conference. the university replied to me w month later with such this letter;

Dear Marju Broder,

I’m professor in the study of religions and like all my colleagues in the study of religions we are regularly contacted by, besides of course scholars of religions, RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION.

Stefan Arvidsson Professor in the History of Religions, Linnæus University

At least someone dared to answer and say what is thought about of Buddhist activities in Sweden . It is interesting that Sweden is talking about religious freedom. How to understand it ?

This freedom seems to exist only for Christians but not for Buddhists . In addition, we wrote to many other Swedish organizations, but the answer was silence

My secretary Marju Broder also wrote to others in Scandinavia, but the answer from them was either silence or a negative attitude. The same attitude was observed by those Swedes on Facebook who call themselves a Buddhists.

That's what they wrote in Swedish newspaper;

Buddhism is a relatively small religion in Sweden, but has seen an increase in recent years. The number of Buddhists in April 2011 is estimated at around 45,000 people or close to 0.5% of Sweden's population, making it Sweden's third largest religion after Christianity and Islam. Most practitioners have an Asian background and come mostly from Thailand, China or Vietnam.

In addition, the Swedish government requested that donations to Buddhists be taxed on the basis of income.

http://religionsvetenskapligakommentarer.blogspot.com/2012/09/strukturell-diskriminering-nar.html

http://religionsvetenskapligakommentarer.blogspot.com/2019/08/buddhistiska-tempel-beskattas-for.html

It,s a shame to take a money from buddhist monks. Interesting how much Swedish government pays for Christian church to keep it alive.

it shows specifically how the Swedish government and people view Buddhism. You could say frankly that they hate Buddhism

It shows how wrong country I chose when I was expelled from the Soviet Union by Gorbachev when I made, first time in Soviet history, an opposition party against Communist Party, My idea that erupted the Soviet Union and perestroika.

Having lived in Sweden for years, I did not come to the idea or understanding that Sweden does not like a Buddhism because I was not involved in promoting Buddhism in Sweden.

I have been actively involved in Buddhism for 45 years, I established the Nyingma Buddhist tradition in Estonia, built 5 stupas there, My friends also actively contributed to the translation of a large amount of Buddhist literature. Soviet times nobody paid attention to my work in field of Buddhism.

Now when I went back to Estonia and started to build a new stupa the new Estonian government arrested me and my friends and accused me that I am hiding weapons in my country house what I haven't visited already 15 years .

They hold me in jail two days until swedish ambassador Dag Hartelius called to the police. Why it's happened? Because in Estonia old communists are still in power. And they hate me because I destroyed the Soviet Union.

I built a stupa and large prayer wheel then left Estonia., 1982 I build 4 stupas with my friends in Estonia, first Buddhist thangkas were made by Arno Arrak it was the start for Buddhism in Estonia.

At the same time, the University of Tartu in Estonia was extremely contemptuous of my activities, led by Linnart Mäll,who was a chronic alcoholic plus his students Märt Läänemets and Maret Kark supported him.

It is striking that instead of cooperation, there is an immediate denigration against Buddhist activities from scientific side . Now that everyone is talking about a multicultural era, both freedom of speech and freedom of religion, the Swedish government is asking to tax donations to Buddhists .

An example my secretary asked Oxford University to participate on coming conference Buddhism and Nordland and she got such answer :

I am sorry to say that I cannot give you any encouragement. The OCBS is a small institute with very limited resources. We are not even able to pay any academic salaries. We also have nobody here who knows anything about Buddhism and Nordland, so we cannot offer any expertise

Yours sincerely, Richard Gombrich

And it is a solid old university with English traditions.

The same time we have big site in Internet dedicated to this conference.

The question arises as how Buddhists do not notice what other Buddhists are talking about Buddhism in their work on conference Buddhism and Nordland.

It shows the stupidity and short-sightedness of the Europeans and its universities, And we talk about religious freedom here . Compared to the University of Berkeley, who immediately agreed to collaborate with leading professor Lewis Lancaster .The only company that is actively involved in translating texts and spreading knowledge about Buddhism,in our days which is Lotsawa house and its a very big contribution to European Buddhism,

https://www.lotsawahouse.org/

It,s interesting most of those people doesn't belong to Europe who translate in Lotsawa House. I know Erik Pema Kunsang because when I started with Chinese Encyclopedia he connected me and his relationship to my project was very positive and favorable. He is from Denmark . And well known translator from Tibetan.

https://lotsawahouse.blog/interviews/erik-pema-kunsang/

Another person who has helped me a lot is from Holland. I asked money to buy a new computer and new glasses for myself because the old computer is too old and slow he reacted immediately . The rest of the europe was quiet.

I understand because it,s a war in our days accely between christianity and Buddhism what has found new territories here in Europe,.

When I was 11 years old I read the book about Buddhism and it was written that Buddha was talking about huge amount of other worlds and universes the same time I head in school that Galileo, on the other hand, was tried by the Inquisition after his book was published.

He said that the Earth revolved around the sun, a theory now known to be true, I understood immediately value of the christianity who was telling such rubbish about cosmology . Buddhism for me as always been a science and I don't understand why others haven't found such values in Buddhist teachings.

And Europe still holds the same principles as you can see here in Sweden. For them Sweden is a center of the universe with his 10.23 million (2019) population. So narrow minded people here.When you use your brain at least little bit you can understand who,ll be the winner in this war.

Buddhist psychology has existed two thousand years , Europe discovered it just couple of hundred years back. It seems now that European way of thinking is really slow and and related to Christian thought.

One thing is a religion another is scientific approach. Buddhism is science because it helps you to understand yourself Christianity reveals that Jesus is your liberator. In Buddhism you have to liberate yourself. It means different way of thinking and understanding about the world and about your own mind.

Now you can see in web often word tantra what Christianity uses for own purposes it means borrowing from Buddhism, but I havent noticed that Buddhism is using christian terminology. It means Europe and European knowledge has nothing to offer anymore new ideas in field of spirituality and for a person’s personal spiritual development,Christianity has only one most important book the Bible Buddhism has them thousands.

People always like to have a rich friends then what about religion? Books consist ideas , teachings view of the world and I understand why people in our days who choose a buddhism. Because it has more real intellectual values then christianity. I understand how most of the people in Europe and specially in Sweden react on my words but someone have to be the first who says that king is naked.

I was first who told the truth in Soviet Union publicly and I was expelled does it mean that Europe or Sweden will expel me too ? You can see everywhere the new political approach to be friendly, peaceful, not to protest or fight with the government.

Why? Because the masses are being asked to be pushed into certain frames so that someone can calmly empty the people's pockets of money. Banks rule everywhere, but if you ask them for money for their own activities, you can die before they help you.

If you look at governments, they are filled with politicians, people who do not even have a specific education to work in a given place or area, and they all always vote diligently in an area that is distant and incomprehensible to them. Recalling Alfred Nobel's message about democracy, he can be said that he was a wise and the only Swede who understood the basic principles of democracy and expressed them exactly.

Sweden uses his money to share prizes in science, but does not notice when someone is trying to spread knowledge about Buddhism. I was told in Öland by local politicians who need this encyclopedia of no use or need for the people. Then I immediately understood what the term politician means today, Sven Hedin, who was an eastern investigator, has been overlooked by the Swedish government because he had correspondence with Hitler.

Although he is highly valued and talked about by other countries. Not that he was in correspondence with Hitler, but his scientific work is appreciated. I have realized over the years that I have lived in Sweden and understood , Swedes are no longer Vikings but a mass with whom the elective class does what they want.

if you do not belong to the official nomenclature does not support your work and activities it doesn't have any value for them, the same principle was chosen in the Soviet Union, no authority in Sweden responds positively to what I do. The University of Berkeley immediately supported my activities in Sweden they does not understand what it means.

They have their own Swedish opinion. expressed himself in very Swedish wayas said Stefan Arvidsson Professor in the History of Religions, Linnæus University ;RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION. He even didn't want to meet us a or ask what kind of education I have. No authority in Sweden responds positively to what I do. The same way reacted Swedish buddhists on facebook.

The University of Berkeley immediately supported my activities in Sweden does not understand what it means. Why and what i do it for. which raises the question may be should the government choose people based on IQ .

I have huge pile of different support letters from different universities and scientist who support my work and project. But Sweden does not think so , Why? Because they have their own Swedish opinion. It can be understood he has having more knowledge about Buddhism and about Eastern culture as well than Berkeley and other universities in world , which I deeply doubt.

I call such phenomenon connected to stupidity Another words it's a swedish knowledge about Eastern culture and knowledge about Buddhism . Most stupid last political maneuver what Sweden made with China - Stockholm was grappling with China over a book publisher's imprisonment , unthinking what is useful or harmful for swedish business .

Like many countries, Sweden shares significant trade and business dealings with China -- including Chinese ownership of one of its most iconic brands, Volvo Cars. Gui Congyou, China's ambassador in Stockholm, warned of "bad consequences" if it went ahead, Swedish Prime Minister Stefan Lofven could be barred from visiting China. "We treat our friends with fine wine," Gui said on a Swedish radio show. "But for our enemies we've got shotguns.

Now I understand why Sweden does not like my work with Chinese Buddhist Encyclopedia.

China and Russia are friends now again what means its quite powerful friendship. China has plans to double his population on next 20 years. It means there,ll be 4 billion chinese. China is building a aircraft mother ships. It seems they are planning to move to other continents soon.

If they build ships for tourism then its a peaceful action it means they have an interest or need to explore other countries and continents but aircraft mother ships serve another purpose,

It's like Sweden doesn't notice it. Maybe swedish politicians doesn't understand what's going on in world because lack of education and IQ. And chinese have a lot of money, And soon lot of people too. China has already worlds biggest army . It means something especially in politics soon.

Now about my own work . I understand that my Chinese Buddhist Encylopedia has not the same quality to compare with Wikipedia where thousand people are working because I am alone and have to do everything myself. But I have totally different approach to compare with wikipedia. I want o educate people about buddhism.

Like one swedish politician said to me, that I am using material what others are have produced it,s not your work.He is totally right . Seems that He didn't know that Encyclopedias mostly are based on other peoples work.

Only difference is that an encyclopedia is a reference work or compendium providing summaries of knowledge either from all branches or from a particular field or discipline. Encyclopedia entries are longer and more detailed than those in most dictionaries.

Historically, both encyclopedias and dictionaries have been researched and written by well-educated, well-informed content experts. Encyclopedia article is typically not limited to simple definitions, and is not limited to defining an individual word, but provides a more extensive meaning for a subject or discipline.

It seems that this politician doesn't use wikipedia what quite exactly explains lot of things and meanings in our days in our world. And he is a politician.I was away from sweden years and so much has changed here during this time. Swedish politics has changed, everything cost more , prizes has been doubled , life costs more but people earn the same amount money as before .

Totally different country is Sweden now to compare when I arrived here. The general opinion today is that one should not be critical about anything or negative then you are enemy of the state.

There is a mass of people in our days who has the same opinion about everything as the state dictates and at the same time we speculate on freedom of speech. I wonder what it is about. We saw what happened when people in Germany started to protest against Coronavirus. Police used water cannons against demonstrators.

It's called freedom and free speech but for whom? Only government has right to express free speech and those who are against it are enemies. of the state , In Soviet Union was very popular to use psychiatric hospitals for those. It's time to use the same tactics in our days. Nothing new in here. Totalitarian way of thinking is flourishing everywhere .

Bunch of people without special knowledge deciding what is useful and what is not. It's called sick society and sickness comes not from people but from the government side .Why because bunch of elected politicians vote and decide what to do and how.

How they know what's best for me when they even don't know how I think and digest intellectually. When we go to the restaurant we choose what to order. Soon it,ll change we all have to eat the same food and drink the same drink not drinks. The difference enriches the culture, society and people's minds . Everything is dictated by government. We call it democracy. But is it?

Small businesses have disappeared thanks for coronavirus. It means society or people get poorer and some of them get richer. It's called democracy. I wrote to 60 politicians and got no reaction it's called democracy. I don't blame society . I talk about government who likes to feed people with slogans what are fake.

I talk about buddhism what is not welcome to Sweden. It's strange we talk about free speech but it seems that we have forgotten about what is free thinking. And education looks different. Stefan Arvidsson is a product of education system who has taught him that religion is opium for people.

In Marxism it's very popular view. So I got answer from communist who declares that he knows Buddhism better than me. It's the same view had so called university workers in Estonia in Taru university. But then it was Estonia part of the Soviet Union. Coming back to Sweden after 10 years I feel as I returned back to Soviet Union.

I understand what reaction, ll be on my article from so called politicians side. So what I give a F,, as I did in Soviet Union. Brain of the human is magnificent and able to do things which seem impossible at first glance. As one professor at the University of Berkeley said to me; how you were the only one who came up with such idea to dismantle the Soviet Union and no one else wanted to do it.

My answer to him was; My idea was that religion was banned in the Soviet Union and the only way for Buddhism to re-emerge as a source of knowledge for many Buddhists was to change this social order. Interesting when such an idea will come in connection to Sweden ? As a monk I have no right to think about this because we live in sansara and big changes in society will bring a lot of problems in my next life. So I am already doomed.

I hope Chinese Buddhist Encyclopedia will be as the lifebuoy for me but Swedish society and government doesn't want to help me with mu problems because they are doomed too I think. Sooner or later there must be certain reforms otherwise there ,ll appear someone who wants to change something in social order. I understand that my talk and thoughts seem absurd and out of mind for Sweden but it,s a life what dictates our actions and survival.