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The first requirement in a [[debate]] is that a challenge should
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[[Buddhism]] in {{Wiki|Sweden}}
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be issued. When the [[Buddha]] receives a challenge he may
 
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accept it and respond directly, answering point by point, as in  
 
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the [[Samannaphala Sutta]] (D 2) when he shows his [[thirty-two marks]], the [[Kutadanta Sutta]] (D 5) where he describes the higher
 
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[[Wikipedia:sacrifice|sacrifice]], the MahSli [[Sutta]] (D 6) where he explains the
 
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relationship between achieving the hearing of [[heavenly sounds]]
 
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and the [[seeing]] of [[heavenly]] sights, the Potjhapada [[Sutta]] 32 where
 
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he answers PottHapada’s questions on the summits of
 
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[[consciousness]] 33 , and many further occasions.
 
  
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The [[Buddha]] may, however, reject a challenge. The grounds
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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. 
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for this are that it is misplaced, i.e. he will reject a challenge on
 
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[[subjects]] with regard to which he has made no claims. This
 
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demonstrates a convention, not directly named in the [[suttas]], that
 
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a challenge on a position that was never asserted could right¬
 
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fully be dismissed. Into this category comes the [[Buddha’s]] re¬
 
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fusal to answer certain questions, for example the avya-
 
  
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33 sannagga.  
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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.
  
 +
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]].
  
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(I "2- [[Buddhist Studies]] Review 9, 2 (1992) • Manne
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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]]..
  
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[[kata]] questions ([[Potthapada Sutta]] 34 ) because they do not conform
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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.  
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to the {{Wiki|purpose}} of his [[teaching]] 35 . Also in this category is his
 
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refusal in the Patika [[Sutta]] 36 to reveal the [[Knowledge]] of the
 
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Beginning 37 , and his refusal in the [[Kevaddha Sutta]] (D ll) and the  
 
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Patika [[Sutta]] (D 24, § 4) to produce [[miracles]] 38 . The [[Buddha]] may
 
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simply reject a challenge on this ground, or he may first reject
 
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it and then redefine it and answer it ([[Kevaddha Sutta]]: the
 
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[[mystic]] [[wonder]]) 39 . The [[Buddha]] may use the technique of both
 
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issuing and answering his [[own]] challenge. He does this in the  
 
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[[form]] of a [[Wikipedia:Rhetoric|rhetorical]] question 40 , or by referring to a challenge
 
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made by a {{Wiki|hypothetical}} opponent 41 .  
 
  
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The technique of the question-challenge is fundamental to a
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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 ]].
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further strategy that the [[Buddha]] uses. He will accept his
 
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adversary’s position and then, by posing {{Wiki|subtle}} questions, lead
 
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him him ta refute his [[own]] position through his [[own]] answers 42 .  
 
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In this way he gets him to cede point after point, and then uses
 
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,what is left of the adversary’s position to his [[own]] advantage 43 .
 
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In a similar way, the [[Buddha]] will prove his case by asking a
 
  
 +
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.
  
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34 D 9 (I 187f, §§ 25-271
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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]] .
  
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35 Defined in this sum, § 28.  
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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]].
  
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36 D 24 (III 4, § 51
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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]];
  
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37 aggannam panhdpetL
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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.
  
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38 iddhi’patihariycL
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Stefan Arvidsson
 +
[[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}}   
  
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39 . The Patika [[Sutta]], D 24, however, demonstrates that although the [[Buddha]]  
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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 ?
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may refuse to perform [[miracles]] and to reveal the [[Knowledge]] of the
 
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Beginning, he both performs the former and [[knows]] the [[latter]].  
 
  
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40 [[Brahmajala Sutta]], D 1; [[Kevaddha Sutta]], D 11; [[Lohicca Sutta]], D 1Z
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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]]  
  
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41 [[Potthapada Sutta]], D 9 [l 197, § 43l Pare ce . . amhe evam puccheyyum . . .  
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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]].  
  
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42 Potthapada’s position on the soul/self, [[Potthapada Sutta]], D 9, S 21-23; the
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That's what they wrote in {{Wiki|Swedish}} newspaper;
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limitations of [[ascetic practices]], Udumbarika-Sihanada [[Sutta]], D 25.
 
  
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43 [[Sonadanda Sutta]], D 4.  
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[[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]].
  
 +
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 
  
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[[Buddhist Studies]] Review 9, 1 (1992) - Manne
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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.
  
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sequence of [[Wikipedia:Rhetoric|rhetorical]] questions to which he will provide
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it shows specifically how the {{Wiki|Swedish}} government and [[people]] view [[Buddhism]]. You could say  frankly that they [[hate]] [[Buddhism]]  
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answers. These answers add increasing {{Wiki|weight}} to his argument,
 
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and point by point he gets his adversary to agree with him 42 .
 
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He will also use simile and analogy strategically in his argument
 
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to attain this goal. He will provide an analogy with the case
 
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presented, and get the adversary to agree to his [[own]] (i.e. the
 
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[[Buddha’s]]) position in terms of the analogy. The [[Buddha]] will
 
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then relate the analogy to the opponent’s position, and in this
 
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way show that the [[latter]] has condemned himself 0 .
 
  
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| The [[Buddha]] is also successful at eliciting questions from his
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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.  
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opponent, the requirement of the third point in the [[Kassapa]]-
 
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Sfhanada [[Sutta]]. This occurs so generally in the [[debate]] [[suttas]]
 
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tlijit it is not worth citing examples. What is noteworthy in the
 
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[[Buddha’s]] use of this strategy is his ability to force from his
 
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adversary a question which demonstrates the latter’s [[ignorance]],  
 
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and hence the [[Buddha’s]] [[superior knowledge]] 44 . So Sonadan<Ja,
 
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having been led to reduce the number of qualities that permit a
 
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person to be defined as a brahman to two, is forced to ask the  
 
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Buddha to explain these qualities 45 . v
 
  
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There are a variety of further strategies or conventions*
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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}}.  
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which occur regularly in the debates but which have not been
 
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specifically mentioned in any of the suttas cited above. Two
 
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strategies especially favoured by the Buddha are those of
 
  
 +
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]].
  
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42 Samannaphala Suita, D Z
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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 .
  
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43 Simannaphila SulU. S§ 35. 37; Potthapada Sulla, S 34-38; Lohicca Sulla D
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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}}.
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12; Tevijji Sulla, D 13.  
 
  
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44 See Witzel, 1987, for ihe importance of this strategy and its occurrence
+
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]].  
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in ihe brahman lexis.  
 
  
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45 Sonadanda Sulla, D I 124, $ 2Z
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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.
  
 +
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]] .
  
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*) w-1 Buddhtsl Studies Review 9, 1 (1992) - Nlanne
+
An example my secretary asked {{Wiki|Oxford University}} to participate on coming conference  [[Buddhism]] and Nordland and she got such answer : 
  
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appealing to authority, both his own and that of another person,  
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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
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and of undermining the opponent’s authority and status.
 
  
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The Buddha will appeal to his own authority as Tathagata.
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Yours sincerely,
−
He will enhance his authority by telling the story of a previous
+
[[Richard Gombrich]]
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lifetime in which his competence to answer the present chal¬
 
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lenge is established, and he is proved to be an expert on the
 
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subject (Kutadanta Sutta: when he was the brahman chaplain in
 
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charge of the sacrifice). He will present the adversary’s position
 
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exhaustively and systematically, and then put himself above it
 
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because of his knowledge and achievements 44 . He will resort to
 
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his transcendental vision 47 . He will put himself forward as the
 
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example that is also the ultimate proof of his own position:
 
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‘Could such a bhikkhu (i.e. one who has achieved the described
 
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advanced state) say that?’... ‘But I am such a bhikkhu and I do
 
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not speak thus 10 . Similarly he puts his discipline above and out
 
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of reach of that of certain adversaries 4 ’. In this context too
 
  
 +
And it is a solid old {{Wiki|university}} with English [[traditions]].
  
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46 Brahma jala Sulla. Aithi bhikkave ahn eva dhamma gambhird duddasa
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The same time we have big site in [[Internet]] dedicated to this conference.  
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duranubodhd sqnta partita atakkdvacara nipund pandit a-ved aniyd, ye Taihdgatv
 
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sayam abhinhd sacchikavtd pavedeli ... D 1 [I 12. S 28], and Ime ditthdnd
 
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evam-gahitd evam pardmatthd evam-gatikd bhavissanii evanuibhisampwdya ti\
 
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Tan ca T at hag at o pajanati, tato ca uitaritararn pajanali, tan ca pajananam
 
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na pardmasati, apardmasato cassa pacettam yeva nibbuti vidita , vedandnam
 
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samudaych ca atthagamah ca asshdah ca adinavah ca nissaranah ca
 
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yatha-bhutam viditva anupadd vimuUo, bhikkhave Tathdgaio. D I 16f.  
 
  
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4 T Kassapa-Sihanada Sutta. D 8 [1 161f. § 3): . . . dibbena cakkhund
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The question arises as  how [[Buddhists]] do not notice what other [[Buddhists]] are talking about [[Buddhism]] in their work on conference [[Buddhism]] and Nordland.  
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visi idhena alikkanla-rndnusakena, „
 
  
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48 Mahali Sutta. D 6 (I 157. § 16] and variously; Jaliya Sulla. D 7: Yo nu kho
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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]],
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4 avusa bhikkhu evam Jdndti evam passati kailam nu kho tass‘ etam vacandya
 
  
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Aham kho pan etam . . evam janami evam passami. Atha ca pandham na
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https://www.lotsawahouse.org/
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vaddmi . *
 
  
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49 Udumbarika-Sihanada Suita, D 25 (111 39f, § 7J: Dujjdnam kho etam
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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]].  
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Nigrodha taya ahha-ditthikena ahha-khantikena ahha-ruccikena ahhalr ayogena
 
−
 
 
−
Buddhist Studies Review 9, 1 (1992) - Marine
 
−
 
 
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come the Buddha’s assertions that he is ‘the greatest!* 50
 
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The Buddha quotes or resorts to external or non-present
 
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authorities to enhance his authority. He cites the gods in the
 
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Ambattha Sutta 51 , where he quotes a versq by Brahma Sanam-
 
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kumara and agrees with it, and in the Patika Sutta 52 where lie
 
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supports his assertion .hat he knows by adding that he has also
 
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been told this by a deva. He tells a story which shows that the
 
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highest god recognises that only the Buddha can answer a cer¬
 
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tain question 55 . In the Kassapa-Sihanada Sutta 54 , he imputes a
 
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decision in his favour to ‘the wise’. Also in this sutta 55 , he
 
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invokes Nigrodha’s support, although the latter is absent, when
 
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he refers to an occasion when Nigrodha found an answer that
 
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he (the Buddha) gave very satisfying.  
 
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The strategy of undermining or reducing the adversary’s
 
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status and authority is also frequently used. In the Ambattha
 
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Sutta 54 , the Buddha humiliates Ambattha by revealing the latier’s
 
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humble origins; in the same sutta 57 he reveals that
 
−
 
 
−
 
 
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ahhatr dcariyakena yenaham sdvake vinemi . .
 
−
 
 
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50 Cf. Kassapa-Sihanada Sutta, D 8 [I 1745 211 and variously. Yavata Kas-
 
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sapa Qriya parama vimutti, naham tallha altano samasamam samanupassami
 
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kuto bhiyyo. Cf. On the claim to be the best, Witzel, 1987, p365. quoting the
 
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Taittiriya Brahmana 3.10.5. Also, ‘One cannot just claim to be belter than the
 
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rest . . . Mere brazen assertion does not suffice; one must be able to prove
 
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one's knowledge.' p372f.  
 
 
   
 
   
 +
https://lotsawahouse.blog/interviews/erik-pema-kunsang/
  
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7 Buddhist Studies Review 9, 1 (1992) • Manne
+
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.  
−
 
 
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Pokkharasadi, Ambauha’s teacher, is not sufficiently respected to
 
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be permitted into the direct presence of the king. Also in this
 
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sutta he tells Ambattha that the ability to recite mantras of the
 
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ancient rishis does not make him a rishi 5 *. He resorts to
 
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ridicule of brahman knowledge and habits in the Tevijja Sutta
 
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(D 13). Similarly, Kassapa ridicules his adversary when he tells
 
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him, ‘I have never seen or heard anyone professing such a
 
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position, such a view’ 59 .
 
−
 
 
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There are further general strategies in use. The Buddha will
 
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establish the criteria for winning the debate and then maintain
 
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that "he conforms to them, as in the Kassapa-Sihanada Sutta 40 ,
 
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where he defines the criteria for the appellation ‘samana’ or
 
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‘brahmana’, and in the Udumbarika-SIhanada Sutta, where he
 
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defines true asceticism 41 . The Buddha will show both the pros
 
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and cons in the adversary’s position, and then demonstrate that
 
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his own position is still stronger 42 . Like Kumara Kassapa, but
 
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’hot so explicitly, the Buddha will use similes and analogy. He
 
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may use these poetically, to reinforce the ideas he is presenting,
 
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as the many similes in the Samanfiaphala Sutta. He may also
 
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use these strategically in his argument, especially with the goal
 
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of getting the opponent to refute his own position. The Buddha
 
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can also be reasonable. In the Kassapa-Sihanada Sutta, when
 
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Kassapa challenges him whether he condemns all asceticism, he
 
−
 
 
−
 
 
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58 ... tydham manle adhxyami sacariyako ti lav at a tvam bhavissasi hi vd
 
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isitiaya va patipanno ti n etam thanam vijjati . D 3 [I 104. §§ 8. 10l
 
−
 
 
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59 Naham Rajahha evam-vadim evam-ditthim addasam va assosin
 
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va (Payasi Sulla. D 23 III 319, S 5l
 
−
 
 
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60 D 8 [I 167, § 151
 
−
 
 
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61 tapo-jigghuccha parisuddha.
 
−
 
 
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62 Kassapa-Sihanada Sulla, D 8; Udumbarika-Sihanada Sulla, D 25.
 
−
 
 
−
Buddhist Studies Review 9, 1 (1992) • Manne
 
−
 
 
−
 
 
−
replies, ‘How then could I, O Kassapa, who am thus aware, as
 
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they really are, of the states whence men have come, and
 
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whither they will go, as they pass away from one form of
 
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existence, and take shape in another, — how could 1 disparage
 
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all penance; or bluntly revile and find fault with every ascetic,
 
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with every one who lives a life that is hard?* 3 The Buddha can
 
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open himself up to the judgment of others. Also in the
 
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Kassapa-Sihanada Sutta, he tells Kassapa of an occasion when in
 
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discussion with certain samanas and brahmana^ he offered
 
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them to put aside all the subjects on which they held mutually
 
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incompatible views, and to judge solely with regard to those
 
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qualities that they mutually agreed were unskilful ( akusala ),
 
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blameworthy ( savajja ), ignoble ( nalam-ariya ) and wicked
 
−
0 Unha), whether the Buddha was not the one among them who
 
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had most completely abandoned them ( anavasesam pahaya
 
−
vattatfr*.
 
−
 
 
−
An interesting feature that occurs in two of the debates is
 
−
the sub-challenge.
 
−
 
 
−
Sub-challenges have a particular character. They occur
 
−
when the followers of an adversary interfere in a debate.. The
 
−
Buddha responds to these sub-challenges in a standard way. He
 
−
counters by challenging his adversary’s supporters to debate with
 
−
him themselves, if they think that their leader is not performing
 
−
 
 
−
63 thc«»!”>p»-Sih«nid» Suit*. D I 161f. § 3 :Yo 'harp [[Kassapa]] imescm
 
−
tapaislnam evam a gal in ca gatin ca cutin ca uppattin ca yathabhutam
 
−
pajknami. so 'ham [[kim]] sabbam tapam garahissami sammam tappasim
 
−
litkhajivam ekamsena upakkosissami upavadissami? Tr. [[Wikipedia:Thomas William Rhys Davids|Rhys Davids]],
 
−
Dialogues 1, p-224.
 
−
 
 
−
64 j Le. in a [[debate]] with potential opponents. See Manne, 1990, p38f.
 
−
 
 
−
65 Kassapa-Sihanada [[Sutta]]. D 1 163, $ 5.
 
−
 
 
−
Buddbbt Studies Review 9, 1 (1992) ■ Manne
 
−
 
 
−
adequately.
 
−
 
 
−
The sub-challenges occur only in [[debates]] with [[brahmans]] 66 .
 
−
In the [[Ambattha Sutta]], once the [[Buddha]] has accused [[Ambattha]]
 
−
of being descended from the slave of a [[Sakyan]] 67 , Ambattha’s
 
−
followers defend him. The [[Buddha]] then challenges them: ‘If
 
−
you, young [[brahmans]], think that the young [[brahman]] [[Ambattha]]
 
−
is ill-born, not of good [[family]], not learned, not a fine reciter,
 
−
without [[wisdom]], and not able to [[debate]] with me, then let him
 
−
be [[silent]], and you [[debate]] with me. If you think the opposite,
 
−
then you be [[silent]] and let [[Ambattha]] [[debate]] with me* 8 .
 
−
Ambattha’s companions are [[silent]]. In the [[Sonadanda Sutta]] (D 4)
 
−
the [[Buddha]] extracts from [[Sonadanda]] the concession that only
 
−
two [[attributes]] are [[essential]] for a man to claim truthfully to be a
 
−
[[brahman]]. Sonadanda’s companions accuse him of betraying
 
−
them: ‘Do not, [[Venerable]] [[Sonadanda]], speak in this way. The
 
−
[[Venerable]] [[Sonadanda]] rejects our [[caste]]; he rejects our [[sacred]]
 
−
verses, he rejects our [[birth]]!* 9 The [[Buddha’s]] reply is the same as
 
−
 
 
−
 
 
−
66 Manavas, [[Ambattha Sutta]]* D 3; [[brahmanas]], [[Sonadanda Sutta]], D 4.
 
−
 
 
−
68 Sact kho tumhakam [[manavaka]] evam hoti, "Dujjaio ca Ambattho mrnavo,
 
−
akulaputta ca Ambatlho manavo , appassuio ca Ambaitho manavo. akalyana-
 
−
vakkarano ca Ambattho manavo, duppahho ca Ambaitho manavo, na ca pahoti
 
−
Ambatlho manavo samantna Gotamena saddhim asmim vacant paiimanieiun
 
−
ft t titthaiu Ambattho manavo, tumhe [[maya]] suddhim asmim vacane maniavho.
 
−
Sace kho tumhakam [[manavaka]] evam hoti, "Sujaio ca Ambattho manavo , kola-
 
−
'putla ca Ambattho manavo, bahussuto ca Ambcutho manavo, kalyana-vdkkarano
 
−
 
 
−
ca Ambattho manavo, pandito ca Ambattho manavo, ca pahoti Ambattho
 
−
manavo samanena Gotamena saddhim asmim vacane paiimantetun tr, titthatha
 
−
tumhe, Ambattho manavo [[maya]] saddhim mantetuti. D I 93f, § 18.
 
−
 
 
−
69 Ma bhavam Sonadando evam uvaca! Apavadat' eva bhavam [[Sonadanda]]
 
−
vannam apavadati monte apavadati jatim ... D l 122, § 17.
 
−
 
 
−
 
 
−
[[Buddhist Studies]] Review 9, 1 (1992) - Marine
 
−
 
 
−
in the [[Ambattha Sutta]], but without the opening remarks about
 
−
[[birth]] and [[family]] 70 .
 
−
 
 
−
The style of [[debate]] is remarkably consistent in all the
 
−
[[debate]] [[suttas]], with the single exception of the [[Payasi]] [[Sutta]] (D .
 
−
23), where [[Kumara Kassapa]], and not the [[Buddha]], is the
 
−
{{Wiki|protagonist}}. This enables us to compare the [[Buddha’s]] [[debating]]
 
−
style and [[techniques]] with those of one of his [[disciples]]. The
 
−
style of the [[Payasi]] [[Sutta]] is qualitatively different from that of
 
−
the [[suttas]] in which the [[Buddha]] is the {{Wiki|protagonist}}. Where
 
−
[[Kumara Kassapa]] says, ‘I, {{Wiki|Prince}}, have neither seen or heard of
 
−
any one holding such a view, such an opinion’ 71 , the [[Buddha]] is
 
−
never surprised by a view expressed by his adversary. Where
 
−
[[Kumara Kassapa]] asks the adversary his [[reasons]] 12 the [[Buddha]]
 
−
never invites extensive {{Wiki|representations}} of the opponent’s [[views]].
 
−
It is his style rather to ask brief pointed questions to which only
 
−
one answer is possible and which leads to the rebuttal by the
 
−
adversary himself of his [[own]] position. [[Kumara Kassapa]] thus
 
−
pays more [[attention]] to the details of his adversary’s case, while
 
−
the [[Buddha]] goes straight to the weak point of his adversary’s
 
−
argument.
 
−
 
 
−
[[Kumara]] [[Kassapa’s]] is a poor imitation of the [[Buddha’s]]
 
−
method of asking a series of questions whose answers
 
−
manoeuvre the adversary into denying his [[own]] position: he
 
−
takes much longer to convince his adversary than the [[Buddha]]
 
−
ever does. [[Kumara]] [[Kassapa’s]] arguments contain notably less
 
−
[[Buddhist teaching]] than those of the [[Buddha]]. Where the [[Buddha]]
 
−
 
 
−
 
 
−
70 Ibid , S HI
 
−
 
 
−
71 See n.61 Tr. [[Wikipedia:Thomas William Rhys Davids|Rhys Davids]]. Dialogues II, p351.
 
−
 
 
−
72 pariyaya , §§ 6, 8, 10, 12, 14, 16.
 
−
 
 
−
Buddhlst Studies Review 9, 1 (1992) - Manne
 
−
 
 
−
produces similes, without explicitly saying that he is doing so,
 
−
[[Kumara Kassapa]] is explicit (§ 9). In every way the [[Buddha]] is
 
−
both more {{Wiki|subtle}} and more [[skilful]] than [[Kumara Kassapa]] in his
 
−
use of [[debating]] [[techniques]] and strategies.
 
−
 
 
−
Fully half of the [[debates]] in the [[Digha]] are with [[brahmans]] (D
 
−
1, 3-5, 10, 12, 13, 23). [[Debates]] [[exist]] also in the BrShmanas and
 
−
the Upani$ads. They appear too in the earliest [[Vedic literature]],
 
−
the {{Wiki|Rgveda}}, as {{Wiki|Speech}} Contests 73 . So far the {{Wiki|rules}} for these
 
−
have not yet been fully described by [[scholars]]. Insofar as they
 
−
have been 74 , they show that this is another case 7 * where we
 
−
need [[Buddhist]] te'xts to help us understand [[brahmanical]] {{Wiki|literature}}.
 
−
 
 
−
 
 
−
73 F.B.J. Kuiper, ‘The [[Ancient]] [[Aryan]] [[Verbal]] Contest’, Indo-lrcnian
 
−
Journal IV. 1960, pp.217-81.
 
−
 
 
−
74 Witzel, 1987.
 
−
 
 
−
75 See J. Bronkhorst, ‘The [[Mahabhasya]] and the [[Development]] of [[Indian Philosophy]]' in Three Problems pertaining to the [[Mahabhasya]], Poona 1987,
 
−
third lecture.
 
−
 
 
−
The [[Udana]] or inspired Utterances’ is the third [[book]] of the
 
−
[[Khuddaka Nikaya]] or [[Minor Collection]]. It consists of eighty
 
−
short [[suttas]] or [[discourses]] of the [[Buddha]], divided into-eight
 
−
groups ( [[vagga]] ) of ten [[suttas]] each. The title refers to the
 
−
pronouncement, usually in verse, made at the end of each [[sutta]]
 
−
arid prefaced by the words; ‘Then, on realising its significance,
 
−
the Lord uttered on that occasion this [[inspired utterance]]’ (atha
 
−
kho [[bhagava]] etam attham viditva tayarp velayarp imatp
 
−
udanam udanesi). Here it is the [[Buddha]] who pronounces them,
 
−
although others are sometimes so inspired (e.g. in Ud. 2.10 and
 
−
3.7). Such utterances also occur elsewhere in the [[Sutta]] Pijaka
 
−
(eg. MI 508; M II 104-5. 209; S I 20, 27-8, etc.).
 
−
 
 
−
The prose [[suttas]] which precede the ‘inspired utterances’
 
−
themselves could be regarded as a kind -of commentary,
 
−
supplying the introductory circumstances to the [[essential]]
 
−
Dhamma-teachings found in the utterances. Because they are
 
−
introductory, relating circumstances and containing little
 
−
[[doctrinal]] material, they betray their lateness in a variety of
 
−
ways and strongly suggest they are actually an [[ancient]]
 
−
 
 
−
1 The {{Wiki|present}} essay was compiled from notes made and problems
 
−
encountered while preparing a translation of the [[Udana]]. This translation, to
 
−
which the references herein are made, was published as The [[Udana]]. Inspired
 
−
Utterances of the [[Buddha]] (BPS. [[Kandy]] 1990), and was reviewed in BSR 9. 1
 
−
(1992).
 
−
 
 
−
1 [[Buddhist Studies]] Review 9, 2 (1992) - [[Ireland]]
 
−
 
 
−
commentary. Sometimes the utterances do not appear to fit
 
−
neatly into the context in which they are set (e.g. 5.2, 5.5),
 
−
though in other cases the story and the udana-utterance are
 
−
integral to each other (e.g. 1.8, 45, etc.). Being {{Wiki|expressions}} of the
 
−
[[Buddha’s teaching]], the utterances often allow for a wider
 
−
[[interpretation]] than the circumstances surrounding them suggest
 
−
and have, moreover, multiple meanings and {{Wiki|allusions}} to the
 
−
teachings referred to in other portions of the [[Sutta]] Pi|aka. The
 
−
fact is there [[exists]] an intricate network of cross-references
 
−
throughout the [[Tipitaka]] and no one passage can be studied in
 
−
isolation. A particular topic or aspect of the [[teaching]] found in
 
−
one place begins to become meaningful only when everything
 
−
else that has been said about it is known. Everywhere the
 
−
[[Dhamma]] is spoken of in brief and no one place can be pointed
 
−
to as being exhaustive and definitive of any aspect of the
 
−
[[Dhamma]]. When a topic, [[word]] or [[phrase]] is come across and
 
−
occurs apparently nowhere else in the [[Canon]], it always presents
 
−
the problem of determining its exact meaning and significance.
 
−
An example would be [[kappa]], [[ayu-kappa]] in 6.1. We have to
 
−
rely on the Commentary to tell us that [[kappa]] does not mean
 
−
the [[aeon]] in this context, but the normal [[human]] life(dyu)-span.
 
−
However, there is no {{Wiki|certainty}} that it was always so interpreted.
 
−
 
 
−
Could the udona-verses once have existed as a collection
 
−
apart from the introductory [[sutta]], like the verses of the
 
−
[[Dhammapada]]? These verses are also described as
 
−
Buddha-udana, but the stories supplied to explain when and
 
−
where they were spoken are found in the Commentary and are
 
−
pot reckoned as the [[word of the Buddha]]. In the first [[vagga]] of
 
−
the [[Udana]], the [[Bodhivagga]], the uddna-utterances [[form]] a group
 
−
united by the common [[word]] ‘[[brahmin]]’ ( [[brahmana]] ), which is
 
−
obvious when they are read apart from the introductory [[suttas]].
 
−
 
 
−
[[Buddhist Studies]] Review 9, 2 (1992) - [[Ireland]]
 
−
 
 
−
So this [[vagga]] could well have, been called Brahmanavagga,
 
−
following on from the last [[vagga]] of the [[Dhammapada]], the
 
−
preceding work in the [[Khuddaka Nikaya]]. Similarly, the second
 
−
[[vagga]] has the unifying theme of sukhcc,. [[happiness]], bliss.j
 
−
Subsequently there is no obviously discernible theme linking the
 
−
utterances. However, there is a suggestion of an overall plan to
 
−
the work as a whole, in that the beginning of the first
 
−
[[vagga]] does deal with the start of the [[Buddha’s]] career beneath
 
−
the [[Bodhi tree]]. Additionally, the final [[vagga]] contains material
 
−
also, to be found in the [[Mahaparinibbana Suttanta]] of the [[DIgha]]
 
−
[[Nikaya]], which recounts the last days of the [[Teacher]] before he
 
−
passed away. The first [[sutta]] of the sixth [[vagga]] is also an
 
−
important episode in the [[life of the Buddha]]. It is found in the
 
−
[[Mahaparinibbana Suttanta]] too and is the beginning of the events
 
−
leading up to the passing away of the [[Buddha]] and contains
 
−
[[Ananda’s]] failure in not requesting him to delay his departure
 
−
from this [[world]].
 
−
 
 
−
As well as being uplifting and inspiring, the stories from the
 
−
[[Udana]] also reveal much [[humour]]. For example, the response of
 
−
[[Nanda]] on being asked to compare those pink-footed [[nymphs]]
 
−
with that [[Sakyan]] girl, ‘the loveliest in the land’. Again, in the
 
−
story of [[Suppavasa]], when the [[Budha]] elicits from her the
 
−
response that she would like another seven sons, despite the
 
−
trouble and [[pain]] she had to undergo to produce just one — all
 
−
forgotten in the [[pride]] of motherhood! And then there is the
 
−
incongruity of a new-born baby being able to hold a
 
−
[[conversation]]. These, and other {{Wiki|subtle}} touches, reveal the
 
−
inspiration, [[humour]], [[joy]] and [[delight]] — and devout [[faith]] too —
 
−
of those [[ancient]] and unknown story-tellers who collected and
 
−
put together this {{Wiki|literature}}. Also noticeable is their [[love]] of puns
 
−
and {{Wiki|allusions}}, the word-play and the ingenuity involved. Thus in
 
−
 
 
−
 
 
−
J [[Buddhist Studies]] Review 9, 2 (1992) - [[Ireland]]
 
−
 
 
−
l 1-8, the pun on Sangamaji’s [[name]], and, in the ‘Bull-Eleph mt’
 
−
 
 
−
| story (4.5) the play on the [[word]] [[naga]] , meaning both perfected
 
−
| one and [[elephant]]. In this last is also the [[charming]] {{Wiki|touch}} of the
 
−
 
 
−
| [[elephant]] bringing [[water]] ‘for the Lord’s use’ with his trunk.
 
−
 
 
−
I Then there are the similes and [[parables]], like that of the [[blind]]
 
−
man and the [[elephant]] (6.4), that are both entertaining and
 
−
instructive. Although it should be pointed out that this [[parable]]
 
−
is best suited to [[Jain]] rather than [[Buddhist doctrine]] — a {{Wiki|theory}}
 
−
of partial [[truth]] being somewhat un-Buddhistic — the story is
 
−
probably older than both [[Jainism]] and [[Buddhism]] and is.still used
 
−
today by {{Wiki|modern}} [[Hindu]] [[teachers]] (e.g. by {{Wiki|Ramakrishna}}).
 
−
 
 
−
The [[thought]] {{Wiki|processes}} of the compilers of the [[Pali Canon]]
 
−
are also reveajed when it is discovered that there is a
 
−
[[connection]], between two adjacent [[suttas]], although this may not
 
−
be too obvious at first [[sight]]. One example in the [[Udana]] is
 
−
between [[suttas]] 5.8 and 5.9 where a reference to [[Devadatta’s]]
 
−
[[schism]] is followed in the next [[sutta]] by the inclusion of a verse
 
−
that is found elsewhere (e.g. Vin. I, p349) in the context of the
 
−
[[Kosambi]] rift. Other examples may be found in the [[Anguttara Nikaya]]. These connections are 9 ften so well hidden they need
 
−
great ingenuity to discover them. They would also constitute
 
−
necessary aids to [[memory]] in an oral {{Wiki|literature}} and an indication
 
−
of how it was gradually put together, a [[word]] or [[phrase]] in one
 
−
[[sutta]] acting as a cue or trigger for the next. Also to be found
 
−
are connections and {{Wiki|allusions}} within the same [[sutta]] that are not
 
−
at first obvious; some so {{Wiki|subtle}} that one could be forgiven for
 
−
[[thinking]] they are accidental rather than deliberate. An example
 
−
is contained in Ud. 5.4. What is more natural than for little
 
−
boys, caught out in some misdemeanour (‘tormenting {{Wiki|fish}} in a
 
−
pond’) by a passerby, attempting to run away, as is suggested in
 
−
the last line of the verse:
 
−
 
 
−
[[Buddhist Studies]] Review 9, 2 (1992) - [[Ireland]]
 
−
 
 
−
If you have done a bad [[deed]] or do one now.
 
−
 
 
−
You will not escape [[pain]], though you try to flee.’
 
−
 
 
−
Another device the [[ancient]] compilers of the [[Canon]] have
 
−
employed is the occasional interposing of lines of explanatory
 
−
{{Wiki|narrative}} prose, or verse that repeats what was previously said
 
−
in* prose. This has been done in the [[Cunda Sutta]] (8.5.),
 
−
heightening the solemnity of the events being describee! with
 
−
dramatic effect. This [[sutta]] also has a number of curious
 
−
features. It consists of four separate pieces, actually four short
 
−
[[suttas]] that have been strung together. The composition of
 
−
s&karamaddava, the [[Buddha’s]] last meal, has been the [[subject]] of
 
−
continuing [[controversy]] from the earliest times and much has
 
−
been written about it. Although it is [[thought]] to have been the
 
−
capse of the [[Buddha’s]] [[sickness]], this is not borne out by a careful
 
−
{{Wiki|examination}} of the {{Wiki|commentarial}} [[tradition]]. It was possibly
 
−
{{Wiki|medicinal}} in [[nature]] and acted as a purge and was prepared >by
 
−
[[Cunda]] with the {{Wiki|purpose}} of prolonging the [[Buddha’s]] [[life]]. In any
 
−
case the [[Mahaparinibbana Suttanta]] suggests the JJuddha fell ill
 
−
during the last *[[rains-retreat]], prior to informing- [[Mara]] he would
 
−
pass away in three months* time and the visit to [[Cunda]] s
 
−
dwelling. The [[remorse]] of [[Cunda]] was probably because his
 
−
preparation did not succeed. Another feature of the [[Cunda Sutta]] is the sudden [[appearance]] of the [[venerable]] Cundaka as the
 
−
[[Buddha’s]] attendant, whilst the final section reverts to [[Ananda]]
 
−
again. An intriguing question is whether there is any
 
−
[[connection]] between [[Cunda]] the Smith ([[Cunda]] Kamm&raputta)
 
−
and the [[venerable]] Cunda(ka). Thus, is there a portion of the
 
−
story missing where [[Cunda]] the Smith ‘goes forth’ and becomes
 
−
the [[venerable]] [[Cunda]] or Cundaka? Moreover, are the {{Wiki|narrative}}  
 
−
verses actually fragments of an alternative verse recension of
 
−
the story? The text we have is very much an edited and
 
−
 
 
−
[[Buddhist Studies]] Review 9, 2 (1992) - [[Ireland]]
 
−
 
 
−
selected version of the whole {{Wiki|mass}} of floating oral material,
 
−
much of it now lost forever. An example of some of this
 
−
material is the survival of the [[Buddhist Hybrid Sanskrit]] work,
 
−
the [[Mahavastu]], which gives a glimpse of the extent and richness
 
−
of it. Herein are to be found both prose and verse alternative
 
−
versions of various tales and episodes within the [[Buddhist tradition]], many of which are absent from [[Pali literature]]
 
−
altogether 1 .
 
−
 
 
−
In the Commentary to the [[Suppavasa]] [[Sutta]] (2.8) it is said
 
−
Koliyaputta was the son ([[putta]]) of the [[Koliyan]] [[king]]. However,
 
−
this is anachronistic as the [[Koliyans]], like the [[Sakyans]] their
 
−
neighbours, formed a {{Wiki|republic}} during the [[lifetime]] of the [[Buddha]].
 
−
As [[Suppavasa]] herself is designated Koliyadhlta (‘a [[Koliyan]]
 
−
daughter’), this might then give the [[impression]] that they were
 
−
brother and sister instead of husband and wife! The [[word]]
 
−
[[putta]] (as also dhita) when used as a suffix to a [[name]], here and
 
−
elsewhere, seems to mean 'a member of, ‘belonging to’ or ‘one
 
−
born in’, a certain [[family]] or {{Wiki|clan}}, rather than the ‘son’ or ‘child’
 
−
of a particular [[person]]. It is used especially by [[khattiya]] [[clans]]
 
−
such as the [[Koliyans]] and [[Sakyans]] in whose republic-states 3 there
 
−
was a legislative assembly ( [[sahgha]] ) of leading members, heads
 
−
of families. These members are called [[rajas]], whilst the other
 
−
 
 
−
 
 
−
2 I disagree now with my observation in the introduction to the [[Udana]]
 
−
translation 'p.8) that. The [[Udana]] is an {{Wiki|anthology}}, many pieces being taken
 
−
from elsewhere in the [[Pali Canon]] . . which is misleading. Neither the
 
−
[[Mahaparinibbana Suttanta]] nor the [[Udana]] can be pointed to as the original
 
−
source for those [[suttas]] they have in common.
 
−
 
 
−
3 These are either truly tribal, ruled by the elected ciders of a council, or
 
−
republican slates governed by an {{Wiki|aristocratic}} (Le. Uwmya-born) oligarchy.
 
−
 
 
−
[[Buddhist Studies]] Review 9, 2 (1992) - [[Ireland]]
 
−
 
 
−
{{Wiki|male}} members of the {{Wiki|clan}} were the puttas or rajaputtas, the
 
−
‘sons’ of the [[rajas]]. That the [[Buddha]] was a rajaputta would not
 
−
necessarily mean that he was a ‘{{Wiki|prince}}’ as the later [[tradition]] (
 
−
would have it, the son of [[King Suddhodana]], but merely that he*
 
−
was a member of the [[Sakyan]] {{Wiki|clan}}. He was a Sakyaputta or
 
−
Rajaputta, that is, he belonged to a {{Wiki|clan}} or tribe that was
 
−
governed by an assembly of [[rajas]] .; a [[Rajput]] tribe in {{Wiki|modern}}
 
−
parlance. A remnant of such a tribe, the [[Forest]] Rajputs, still
 
−
existed in recent times in the foothills of the [[Himalayas]] on the
 
−
, borders of [[Nepal]]. Their origin had much in common with the
 
−
[[ancient]] [[traditions]] recorded in Pili, {{Wiki|literature}} of the origin of the
 
−
[[Sakyans]], whose home was that very same region.
 
−
 
 
−
This system of government of the [[Koliyans]] and [[Sakyans]] is
 
−
also reflected in the [[heavenly]] [[worlds]] with the {{Wiki|distinction}}
 
−
between ‘[[devas]]’ and ‘[[devaputtas]]’. The leader of the [[devas]], the
 
−
[[devaraja]] of the [[Tavatimsa]] (the ‘Assembly of the [[Thirty-three]]’)
 
−
reveals in the [[name]] of ‘[[Sakka]]’ his [[connection]] with the [[Sakyans]].
 
−
Possibly he was originally a tribal [[god]], [[hero]] or [[ancestor]], who in
 
−
later times came to be identified with the Indo-Ariyan
 
−
thunder-god, [[Indra]]. Because of this tribal [[connection]] it is
 
−
appropriate that [[Sakka]] should have become the special {{Wiki|patron}}
 
−
and [[protector]] of the [[Buddhadhamma]], the [[teaching]] of the Great
 
−
[[Sage]] ( [[[mahamuni]] ) Sakyaputta [[Gotama]], .the [[Sakyamuni]], the [[Sage]]
 
−
of the [[Sakyans]]. The [[devas]], it may be [[gathered]], lived an idyllic
 
−
[[existence]] as [[rajas]], in {{Wiki|aristocratic}} or ‘regal’ [[splendour]], attended
 
−
by {{Wiki|retinues}} of [[devaputtas]], [[celestial maidens]] ( devakahhd ) or
 
−
devadhitas (the ‘daughters’, also called acchara or [[nymphs]]),
 
−
musicians ( [[gandhabba]] ), etc. Here, as in the [[human world]] which
 
−
it mirrors, there is to be seen the transition in the actual
 
−
meaning of the term [[raja]], from the original tribal/republican
 
−
connotation to the [[idea]] of ‘[[kingship]]’, the single {{Wiki|rule}} of a
 
−
 
 
−
 
 
−
[[Buddhist Studies]] Review 9, 2 (1992) . [[Ireland]]
 
−
 
 
−
[[maharaja]], when {{Wiki|kingdoms}} replaced the tribal territories.
 
−
 
 
−
i References to [[devatas]] or [[devaputtas]] belonging to ‘a [[Tavatimsa]]
 
−
company’ (Jdvatirpsa-kdyikd [[devata]]) may be taken to mean
 
−
referring to this [[heaven]] as organised into presumably
 
−
| [[thirty-three]] companies or divisions. Each of these are headed
 
−
 
 
−
I by a ‘[[deva]]’ as the leader which, like that of the overall leader
 
−
 
 
−
! [[Sakka]] himself, is an office held by that [[deva]] and who is
 
−
I; replaced upon his decease. The term ‘[[devaputta]]’ then refers to
 
−
; the other members of the various companies under the
 
−
[[leadership]] of a particular [[deva]]. These companies also resemble
 
−
!; {{Wiki|military}} battalions and are so employed in the [[mythical]] warfare
 
−
that takes place betwden the [[devas]] and the [[asuras]]. As well as
 
−
this [[warrior]] Ikhattiya [[ethos]], the [[Tavatimsa]] is characterised by its
 
−
{{Wiki|sensual}} delights which here reach [[unsurpassed]] heights of
 
−
{{Wiki|indulgence}} and" [[perfection]].
 
−
 
 
−
In the [[Udana]] (3.7) there is a reference to [[Sakka’s]] [[consort]],
 
−
[[Suja]] the [[asura]] maiden. In 3.2 [[Sakka]] is revealed being
 
−
ministered to by five hundred beautiful pink-footed [[nymphs]]
 
−
C acchara ,) or the Kakuta-padani, literally, ‘the Dove-footed
 
−
Ones’, referring to their delicacy and complexion, rather than
 
−
any bird-like [[characteristics]]. Some texts (e.g. the [[Burmese]] 4 )
 
−
have [[kukkuta]] - (‘chicken’), instead of kakuta - (‘dove’). In the
 
−
Commentary (UdA, p.172) it is stated that their feet were of a
 
−
reddish or pinkish {{Wiki|colour}} ‘like the feet of a {{Wiki|pigeon}}’
 
−
( parapata-pada-sadisa ), whilst the PTS edition of the [[Udana]]
 
−
reads padini instead of padanl - the only reference to these
 
−
[[nymphs]], in the [[Sutta Pitaka]], making the correct reading difficult
 
−
to ascertain.
 
−
 
 
−
4 [[Khuddakanikaya]] I, Chaithasangayana ed. 1956.
 
−
 
 
−
[[Buddhist Studies]] Review 9, 2 (1992) - [[Ireland]]
 
−
 
 
−
i - Some other [[words and phrases]] of [[interest]] in the [[Udana]] are
 
−
the following:
 
−
 
 
−
sabbattha ekarattiparivasa (1.10). This seems to-mean
 
−
‘staying one night at each place (upon the journey)’. However,
 
−
the Commentary takes it to mean ‘taking (but) one night to
 
−
complete the journey’, despite sabbattha which ought to mean
 
−
‘everywhere’, ‘each place’.
 
−
 
 
−
In 1.10 also occurs the [[phrase]] gavi tarunavaccha: ‘a {{Wiki|cow}}
 
−
accompanied by a young calf. This should pose no particular
 
−
problem, except that Woodward mistranslated the sentence,
 
−
implying that [[Bahiya]] (and also [[Suppabuddha]] in 53) was killed
 
−
b.y ‘a calf instead of ‘a {{Wiki|cow}} with a calf*, the [[latter]] being more
 
−
plausible. Normally gentle and inoffensive, a {{Wiki|cow}} can be
 
−
[[dangerous]] and unpredictable when she has a young calf to
 
−
{{Wiki|protect}}. Woodward’s- mistake seems to have gone unnoticed for
 
−
it is found repeated in [[books]] and articles by other authors when
 
−
referring to the [[deaths]] of [[Bahiya]] and [[Suppabuddha]]. [[Pukkusati]]
 
−
(M 140) and TambadSthika (DhA II 203f.) were'also similarly
 
−
.killed by cows, the former by a {{Wiki|cow}} rushing to {{Wiki|protect}} her calf
 
−
according to the Commentary (MA V 62).
 
−
 
 
−
Janapadakalytyl (3.2) meaning ‘the loveliest in the land* is
 
−
taken by the Commentary to be the personal [[name]] of the
 
−
[[Sakyan]] girl with whom [[Nanda]] is infatuated, rather than merely
 
−
descriptive. One [[feels]] the Commentary is stretching a point
 
−
here but it had to fit the manifestly late and absurd tale of
 
−
 
 
−
 
 
−
5 Fi.. Woodward. Minor Anthologies of the [[Pali Canon]] II: [[Verses of Uplift]],
 
−
PTS 1935. pJl.
 
−
 
 
−
 
 
−
[[Buddhist Studies]] Review 9, 2 (1992) - [[Ireland]]
 
−
 
 
−
N’anda’s going forth as found in DhA.
 
−
 
 
−
In 3.9 occurs a list of crafts. The fifth is muddasippa:
 
−
communicating by gestures. The Commentary is of little help,
 
−
 
 
−
merely adding ‘[[hand gestures]]’. Woodward’s explanation of it as
 
−
bargaining by [[signs]] or hand-touching employed by {{Wiki|merchants}} 4 is
 
−
 
 
−
far-fetched and quite wrong according to the late [[I.B. Horner]] in
 
−
 
 
−
! a personal [[communication]]. Possibly it may have had a {{Wiki|military}}
 
−
 
 
−
significance as do the previous crafts, i.e. directing the course of
 
−
 
 
−
the {{Wiki|battle}} by signalling commands. T.W. [[Wikipedia:Thomas William Rhys Davids|Rhys Davids]]’ proposal
 
−
that [[lokayata]] means ‘[[nature]] lore’ has been disposed of by
 
−
[[Jayatilleke]] who has shown that it originally meant ‘the [[art]] of
 
−
[[debate]]’ as a branch of brahminica! {{Wiki|learning}} 7 . [[Wikipedia:Cārvāka|Lokayata]] came to
 
−
< mean materialism at the time of the Pali commentators and,
 
−
 
 
−
t outside Buddhism, it is also used as a term for materialism. It is
 
−
 
 
−
• so described in Haribhadra’s Saddarsanasamuccaya (8th cent.
 
−
 
 
−
C.E.) and in the Vedantin Mahadeva’s Sarvadarsanasamgraha
 
−
(14th cent.). There are two distinct readings of the final craft
 
−
mentioned: (1) khattavijja: political science or statecraft, the
 
−
craft of the ruling or warrior class ( khattiya ); (2) khettavijja):
 
−
the knowledge of, or the ability to locate, suitable sites for
 
−
building upon. There is also a possible reading of
 
−
; nakhattavijja (astrology).
 
−
 
 
−
Most translations of the verse beginning abhutavadi
 
−
nirayam upeti (4.8; also found in Dhp 306 and It. 48), render
 
−
this line: ‘The liar goes to hell’. However, this does not clearly
 
−
differentiate the subject from the person of the next line. That
 
−
 
 
−
 
 
−
6 Woodward, ibid^ p38, ti2.
 
−
 
 
−
1 JCN. Jayatilleke, Early Buddhist Theory of Knowledge , London 1963, p.48f
 
−
 
 
−
Buddhist Studies Review 9 f 2 (1992) - Ireland
 
−
 
 
−
the . verse should be translated as:
 
−
 
 
−
The false accuser goes to hell
 
−
 
 
−
And he who denies the deed he did ...’
 
−
is suggested by the story of SundarlVmurder (also fouifd in
 
−
DhpA) and also the prose of It 48.
 
−
 
 
−
In 5.9 occurs the phrase saddayam&narupa, ‘making an
 
−
uproar’, in the PTS edition of the text. However, on consulting
 
−
the various readings noted by the texts, none of the Mss used in
 
−
its preparation actually has this reading. Paul Steinthal, the PTS
 
−
editor, apparently took saddaya- from the Commentary which
 
−
gives this as an alternative, possibly because he considered his
 
−
Ms reading meaningless. These various readings are:
 
−
padhaya-, pat hay a-, vadhdya-, saddhdya-. More recent Oriental
 
−
printed editions of the text are of little help in resolving the
 
−
problem. The Burmese edition has sadhaya -, as does the
 
−
Nalanda edition*, and this may be equated with padhaya -,
 
−
because sa and pa are similar in the Brahml script and easily
 
−
confused. There is a verb sadh - (Skt. srdh-) meaning ‘abuse’,
 
−
which ought to give the Pali present indicative saddhati , not
 
−
sadhatP. The Udana Commentary'® gives the reading vadhdya-,
 
−
meaning ‘harm’, ‘injury*, but ‘harm by verbal abuse’, which
 
−
seems to be what is intended, would be a peculiar use of the
 
−
word. To establish the correct form of the text is a complicated
 
−
problem and cannot be resolved with the material available.
 
−
 
 
−
Parulha-kaccha-nakha-loma: ‘with long-grown nails and hair’
 
−
 
 
−
 
 
−
| Buddhist Studies Review 9, 2 (1992) - Ireland
 
−
(6.2). Woodward translated as ‘with long nails and hairy
 
−
 
 
−
I armpits’ (‘Verses of Uplift’, p.78), and at Kindred Sayings I
 
−
 
 
−
| (p.104) it appears as ‘with hairy bodies and long nails’. There
 
−
 
 
−
I seems to be uncertainty as to the meaning and derivation of
 
−
 
 
−
t kaccha, as either ‘marshy land’, ‘the long grass’, etc, growing in
 
−
 
 
−
| such a place, or‘a hollow’such as‘an armpit’, etc. 11 . The whole
 
−
 
 
−
5 ; phrase appears to imply being unkempt, dirty, sweaty and smelly
 
−
 
 
−
j; (‘hairy = sweaty armpits, caked with dust’, eta 12 ). Later in the
 
−
 
 
−
i sutta the king says, *... when they have washed off the dust and
 
−
 
 
−
r mud, are well-bathed and perfumed, and have trimmed their
 
−
, hair and beards ...’, which seems to support this interpretation.
 
−
 
 
−
i Kohco khirapako va ninnagatp (8.7). I translate!, ‘as a
 
−
i fully-fledged heron leaves the marshy ground’. However,
 
−
r khirapako- actually means ‘milk-fed’, i.e, ‘a sucklingf-calf)* and
 
−
i: seems hardly appropriate for a bird, although possibly it could
 
−
l prefer to a fledgling being fed with regurgitated food by its
 
−
i parents, but far-fetched. The Commentary (UdA, p.427) refers
 
−
to the notion of certain birds (heron, goose or swan, eta) having
 
−
the ability to separate milk from water, leaving the water
 
−
behind (ninnaga = udaka). Another possibility is that kohea is
 
−
not a heron at all, but an'elephant. See PED J koncct n .
 
−
trumpeting (of elephants; also the sounds made by certain
 
−
water-birds that are similar, cf Milindapanha chap 6, *. . . an
 
−
elephant’s sound is like a heron’s’), kohe’a = koheandda
 
−
(kuheanada ). kohea / kuhea / kuhja / kuhjarcc. an elephant
 
−
 
 
−
8 Khuddakanikaya L Nalanda Devanagari Pali Series, Bihar Government, 1959.
 
−
 
 
−
9 Private communication from KJL Norman, Cambridge.
 
−
 
 
−
10 Both PTS, and Simon Hewavitarne Bequest ed. 1920.
 
−
 
 
−
 
 
−
11 Cf PED kacchJ- l \ kacchiP\ also kacchantara, upakaccha, and Ski.
 
−
kaccha, kaksa, kaca.
 
−
 
 
−
12 This interpretation was suggested to the writer by the late Ven. H.
 
−
Saddhatissa.
 
−
 
 
−
Buddhist Studies Review 9, 2 (1992) - Ireland
 
−
 
 
−
However, it seems best to accept the commentarial explanation j.
 
−
here. Although it has not been possible to locate the concept of |
 
−
the milk-drinking heron elsewhere in - any Pali work, it is a j
 
−
 
 
−
known convention in Sanskrit literature 13 . It is used as a simile •
 
−
 
 
−
for accepting the good but rejecting the bad, thus: ‘He takes the f
 
−
good utterances (away from the bad) as the goose takes milk
 
−
from water’ (Mahabharata I 69JO) and, The royal goose drinks j‘
 
−
mi|k, (but) avoids water’ (Subha$itaratnakosa, 1374). Therefore, |
 
−
the Udana passage should be amended to translate as: *(the wise |
 
−
man . . . abandons evil) as the milk-drinking heron leaves the g
 
−
water behind’ 14 . However, the substitution of ‘heron’ for the |
 
−
more usual ‘goose’ (or ‘swan’) does leave the suspicion that this |
 
−
interpretation may not be entirely correct. Perhaps it would be >
 
−
going too far to consider this as another example of the [[Pali]]
 
−
redactor’s {{Wiki|subtle}} [[humour]]!
 
−
 
 
−
[[Sutta]] 8.6. betrays its lateness by the {{Wiki|prophecy}} about
 
−
Pajaliputta ({{Wiki|modern}} [[Patna]]) put into the {{Wiki|mouth}} of the [[Buddha]], .
 
−
concerning its {{Wiki|future}} greatness when it was to become the j
 
−
capital of [[Magadha]] and the centre of the Aspfcan [[empire]]. The
 
−
sudden introduction of the [[name]] Pftyaliputta itself, and also the
 
−
explanation calling one of the entrances to the city the [[Gotama]]
 
−
 
 
−
 
 
−
13 Th»t this wis t widespread [[belief]] is substantiated by the fact that it is
 
−
actually mentioned in a 9th cent. {{Wiki|Chinese}} ([[Tang Dynasty]]) [[Buddhist]] source.
 
−
Afer hearing a report of a [[conversation]] with the Ch*an [[master]] [[Huang-po]],
 
−
another remarks. ‘That {{Wiki|swan}} , is able to extract the [[pure]] milk from the
 
−
adulterated mixture . . .’ 0. [[Blofeld]], The [[Zen]] [[Teaching]] of [[Huang Po]], [[London]]
 
−
1958, pJOl).
 
−
 
 
−
This [[information]] and the references were supplied by K.R. Norman in a
 
−
personal [[communication]].
 
−
 
 
−
Gate, look very much like a late interpolation.  
 
  
−
In conclusion, a [[word]] should be added regarding the text
+
I understand because it,s a [[war]] in our days accely between [[christianity]] and [[Buddhism]] what has found new territories here in {{Wiki|Europe}},.  
−
and translation of the [[Udana]]. The PTS edition is in a very
 
−
unsatisfactory [[state]]. It was prepared by P. Steinthal in 1885 from
 
−
three Mss (two [[Sinhalese]] and a [[Burmese]]), all containing many
 
−
defects. An attempt was made to improve the text by F..
 
−
Windisch who produced a list of alternative readings 15 . This list
 
−
was subsequently further improved and added to by F.L.
 
−
Woodward when he made his edition of the Commentary
 
−
(1925). Despite these attempts, the fact is that there is still much
 
−
left to be [[desired]] in the text and what is really needed is a
 
−
completely new edition to replace Steinthal. There are now in
 
−
[[existence]] several {{Wiki|Oriental}} printed editions; such as that
 
−
contained in the [[Burmese]] [[Chatthasangayana]] edition of the
 
−
Tipi^aka (1956), that are more satisfactory or at least ‘readable’
 
−
compared with many portions of the PTS text. This [[Burmese]]
 
−
edition, the NalandS Devanagarl edition and the [[Sinhalese]]
 
−
[[Buddha Jayanti]] [[Tripitaka]] Series edition were consulted by the
 
−
{{Wiki|present}} writer in preparing his translation of the [[Udana]]. The
 
−
initial {{Wiki|purpose}} of this translation was to ‘improve upon’
 
−
Woodward’s 1935 versionv(‘Verses of Uplift’) which is
 
−
unsatisfactory in many respects. However, I have refrained
 
−
from being overtly critical of Woodward’s work for, although
 
−
many of the errors in his translation have been corrected, this
 
−
[[new translation]] has produced a new crop of errors. These were
 
−
discovered only subsequent to publication and hopefully may be
 
−
corrected in a {{Wiki|future}} edition.  
 
  
−
15 ‘Notes on the Edition of the [[Udana]]’, JPTS 1890, pp.9l-108.  
+
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.
  
−
A NOTE ON THE ORIGIN OF THE PffU DHAMMAPADA VERSES
+
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]].
  
−
Nissim Cohen
+
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]].
  
−
The {{Wiki|purpose}} of this 'note' is twofold: first, to provide up-
+
[[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]].  
−
to-date material on the parallels to the PSli Dha*mmapada (Dhp)
 
−
and between the various Dharmapadas, as well as comments on their
 
−
[[relative]] antiquity; second, to develop a {{Wiki|thesis}} on the origin
 
−
of the Dhp, hinted at elsewhere*, and which is basad on con¬
 
−
textual and {{Wiki|literary}} {{Wiki|evidence}}. It may stimulate further investi¬
 
−
gations on this {{Wiki|matter}} and, if carried out by more able resear¬
 
−
chers, the outcome may prove fruitful and our [[knowledge]] [[concern]]¬
 
−
ing the origin of the [[Pali]] Dhp [[stanzas]] enriched.  
 
  
−
1. The Dhp is, admittedly, the most widely translated and read
+
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]].
−
of the [[Wikipedia:canonical|canonical]] texts. Notwithstanding its [[popularity]], the  
 
−
greater part of the research work done so far gravitates, with
 
  
 +
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.
  
 +
[[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.
  
−
a few exceptions, towards the parallels to the Dhp and the simi¬
+
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.
−
larities between the various extant Dharmapadas, to the [[exclusion of other]] {{Wiki|linguistic}} and {{Wiki|literary}} studies. One of the most out¬
 
−
[[standing]] contributions in the field of contemporary studies in
 
−
recent years is the work published by [[Professor]] K. [[Mizuno]] 2 ; more
 
−
Important still, his research has helped to resolve the question
 
−
of the antiquity of the Dhp in [[relation]] to the Dharmapadas of
 
−
other schools. My aim in this section is to produce complemen¬
 
−
tary material, based on my [[own]] studies,and in a systemised manner
 
−
to comment on the [[relative]] age of these texts.  
 
  
−
Usually, editors and [[translators]] supply references to other
+
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.  
−
texts. However, besides the inconvenience of being scattered
 
−
throughout the texts, these references are sometimes incomplete
 
−
and even misleading 3 . The author of this article has, in recent
 
−
years, surveyed the [[Pali]] [[Wikipedia:canonical|canonical]] and non-canonical texts as
 
−
well as [[Dharmapada]] texts for parallels to tha Dhp, trying to
 
−
discover and identify additional similarities or parallels.
 
−
The outcome is presented here in the [[form]] of Tables I-III*.  
 
  
−
To my [[knowledge]], this is the most complete inventory of the
+
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.
−
Dhammapada’s parallels so far published 5 . It. will also be noted
 
−
that the [[Wikipedia:canonical|canonical]] texts have been divided into two groups, [[CANON]]¬
 
−
ICAL TEXTS-I (CT-I) comprising those texts whose final composi-
 
  
−
tion dates are considered, by certain [[scholars]], to be earlier
+
{{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}}.  
−
than or, in a few cases ([[Udana]], [[Itivuttaka]]?), contemporary with  
 
−
the Dhp. In CANONICAL TEXTS-II (CT-II) have been included texts
 
−
which are, in all {{Wiki|probability}}, later than Dhp.  
 
  
−
A question that may arise in this [[connection]] is why the [[Jata]]-
+
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.
−
kas have been listed as non-canonical. It is well known that
 
−
there is still no consensus as to what should be cop? idered as
 
−
[[Wikipedia:canonical|canonical]] in the [[Jatakas]], and what as {{Wiki|commentarial}} {{Wiki|literature}}.  
 
  
−
As our [[concern]] here is to define the probable sources of 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.  
−
Dhp verses, it should suffice to mention that we have the testi¬
 
−
mony of the [[Jatakas]] proper which, in some cases,, [[state]] clearly
 
−
that the verses have been pointed out by the [[Buddha]] from the
 
−
Dhp and not the other way round (for example, [[Ja]] I 76, 132 ; II
 
−
441; III 73, 3J3) 6 .*
 
  
−
Let me now {{Wiki|present}} some remarks related to the work of Prof,
+
They have their [[own]] {{Wiki|Swedish}} opinion. expressed himself in very {{Wiki|Swedish}} wayas said Stefan Arvidsson
−
[[Mizuno]] and^ the editors of other [[Dharmapada]] texts on this topic.
+
[[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.
−
According to [[Mizuno]], in the [[Pali]] [[Wikipedia:canonical|canonical]] texts there are alto¬
 
−
gether 137 [[gathas]] (non-repetitive), and in the non-canonical
 
−
*• texts, J9 in all 7 . It will be seen from the ‘Table I-Summary:
 
−
Sources and Parallels to the [[Pali]] [[Dhammapada]] Verses' that I have  
 
−
found these numbers to be 123 and 60 respectively; however, as
 
−
he does not give exact references, no further comment is possible
 
−
here (incidentally, in his reckoning he does not include the
 
−
VimSnavatthu). We see in tl\,c table that the total number of
 
−
single Dhp [[stanzas]] traceable to the [[Wikipedia:canonical|canonical]] texts are 110,
 
−
if CT-I only is cqnsidered; this is about 26% of the total.  
 
  
−
J. Brough, in his The Candharx [[Dharmapada]] (GDhp), states that
+
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}} .
−
'Of. 350 {{Wiki|Prakrit}} [[stanzas]], between 225 and 2 30 are shared with
 
−
the [[Dhammapada]]* 8 . This figure is higher by about 31% from that
 
−
in Table I (177) and may be attributed, first, to the errors
 
−
found in his identification and reckoning of the parallels as
 
−
registered in Concordance II (p.287): about two dozen partial
 
−
[[stanzas]] (one, two or three lines) have been considered as exact
 
−
equivalents to [[Pali]] Dhp; second, to the inclusion, in this reckon—
 
−
ing, of fragmentary [[stanzas]] whose equivalence to the Dhp cannot
 
−
be asserted. The {{Wiki|manuscript}} of the GDhp contains quite a tew
 
−
fragmentary [[stanzas]] of one and, to a lesser extent, two lines.  
 
  
−
[[Buddhist Studies]] Review 6, 2 (1989)
+
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]].
  
−
similar to the [[Pali]] Dhp. Further, Brough assumes (p.23), based
+
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 .
−
on the proportions in the surviving {{Wiki|Prakrit}}, the text to have
 
−
shared between 350 and 360 verses with the Dhp, We may safely
 
−
[[state]] that, in view of the former considerations, this figure
 
−
could not be higher than 250.  
 
  
−
In his translation of the [[Tibetan]] version of the [[Udanavarga]] 9 ,  
+
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.
−
Rockhi11 identified 306 parallels with Dhp (which, deducting
 
−
the* fev: errors found, becomes 297). I identified seven : more.
 
−
Brough, in his GDhp (p.23, n.l), noted just over 50 others which
 
−
are no| included in the tables of [[Rockhill]] - a figure that seems
 
−
t^o high.  
 
  
−
[[Dharmapada]] text; in mixed [[Sanskrit]], brought from [[Tibet]] and
+
Now I understand why {{Wiki|Sweden}} does not like my work with [[Chinese Buddhist Encyclopedia]].
−
deposited at the [[Bihar]] Research [[Society]] of [[Patna]], has been edited
 
−
twice, more or less simultaneously: The [[Patna]] [[Dharmapada]] (PDhp)
 
−
by C. Roth, and The Huddhist [[Wikipedia:Buddhist Hybrid Sanskrit|Hybrid Sanskrit]] [[Dharmapada]] (BHSDhp)
 
−
by N.S. [[Shukla]] 1 * 1 . The former comprises 415 [[stanzas]], the [[latter]],
 
−
4j4; this is due to a difference in the method of arrangement
 
−
of the verses adopted by the two editors. They mention that
 
−
ih the colophon of the {{Wiki|manuscript}} the [[gathas]] are referred to
 
−
as being 502 ; a h*int as to a possible explanation to account
 
−
for this discrepancy may be had, perhaps, by a comparative study
 
−
of Dhp and PDhp 11 . Roth believes that . PDhp is based on
 
−
a Prakrit-Pali version which is older than the [[existing]] [[Pali]]  
 
−
Dhp. Besides, there arc also other differences in the verses
 
  
−
<;\i
+
[[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.
  
−
themselves an.d the sequence of their order which exclude the
+
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}},
−
Pali Dhp in its present form as the direct source of PDhp' (p.94).
 
−
Shukla is of the opinion that the present version of the BHSDhp
 
−
can have the distinction of being regarded as an earlier Dharma¬
 
−
pada: *... The division found in the Pali text and other versions
 
−
... indicates that it was at a very late stage that these texts
 
−
gained a streamlined form, and for this purpose they must have
 
−
depended * on one common base' (p.viil). I do not know whether
 
−
the author carried out his intended study which would prove the
 
−
anteriority of this text; meanwhile, Mlzuno has given us a com¬
 
−
parative study of the Dharmapadas, wherein this matter is discus¬
 
−
sed and an attempt made to prove the anteriority of the Pali
 
−
Dhp in relation to other Dharmapadas 12 .
 
  
−
Origin of Dhamraapada Verses
+
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.
  
−
Another way of . looking at this problem of anteriority, or,;
+
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]].  
−
one that could give us the chronology of compilation of thes<
 
−
texts., would be to pick up a doctrinal issue and examine ho*,
 
−
it is tackled in them. As an example, let us take the case oi
 
−
the Arahant. The Dhp has an Ara/ranta v'aaya, verses tin
 
  
−
term is expressly mentioned only in stanza 98. PDhp has equiva
+
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.  
  
−
lent stanzas, not grouped together, but scattered throughou
+
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.
  
−
different chapters; its parallel verse 245 also mentions i iu
+
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]].
−
term a rahanto* Udanavarga has, instead, i i e term, a r y j (XXIX. IS 5
 
  
−
1 in it we find only five out of ten stanzas. The GDhp has noru
+
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 . 
  
−
J of- these stanzas. We may, therefore, try to establish tiu chtono
+
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]].
  
−
j ' logy of these texts, based on the historical evolution oi iht
+
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.
  
−
ideal of perfect man, which started with that ol Arahatusnip
+
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 .
−
turned out to be an issue of controversy some time after chi
 
  
−
Parinibbana of the Buddha, and ended with the emergence of th.  
+
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.  
  
−
ideal of the Bodhisaitva in Mahay ana schools. The orde: wu 1
+
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?
−
be: Dhp PDhp (or PDhp -> Dhp) Ud ODhp, which is slight 1
 
−
different from that given by [[Mizuno]], viz. Dhp PDhp GDhp
 
−
urther help for the establishment of the [[relative]] c hvono.|*'*g
 
−
of the Dharmapadas may be found in the uuJdhu vj , vv, i ?'■>
 
−
196* CDhp has parallels to only two of them i I b 2 , 193); signif:
 
−
cantXy enough, vv. 188-192 , which deal with the Threefold Refugr
 
−
are absent in it. There are no parallels to w, I v> - *- : r. a:
 
  
−
of the Dharmapadas (on these, see later). We thus have coutnrr.  
+
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.
−
tion of the {{Wiki|chronology}} we tried to establish above
 
  
−
As to the parallels found in PDhp-BHSDhp, my tompa i a i :v<• ; .  
+
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]].
  
−
of the texts shows these to total 285 - a figure diiteiest *:
+
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}}.  
−
that found In the references of both, edited texts, due i
 
−
errors and omissions contained therein which will not be (Gdu
 
−
ted on tfere. Since the former text is very akin to Dhp.  
 
−
expect the divisional {{Wiki|structure}} of the [[stanzas]], which are para
 
−
lels to Dhp, to be similarly related in its edited fort. - vhi
 
−
is not always the case. For instance, PDHp 2 3 — 26 have, respe
 
−
tively, 6-4-4-4 [[padas]]; rearrangement into 4-4-A-6 pSdas vou
 
  
−
make 23 and 24 the exact parallels to Dnp 31, 327, and 1 i
+
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.
  
−
a partial parallel to Dhp 27
+
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.
  
−
134 [[Buddhist Studies]] Review 6, 2 (1989)
+
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.

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.

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