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The edition of BHSDhp contains two oddities worth mentioning:
+
[[Buddhism]] in {{Wiki|Sweden}}
BHSDhp 247 and 260 contain seven and five pldas respectively
 
- a unique instance in all the Dharmapadas. BHSDhp 204 is an
 
extra [[stanza]] not found in PDhp - and yet both editors used the
 
same {{Wiki|manuscript}}. It remains to be mentioned that*. BHSDhp 203,
 
204 * Dhp 131, 132, and that these two [[stanzas]] [[form]] a complete
 
  
pair, that is are complementary in their contents^.  
+
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.
  
2. The view that the [[Dhammapada]] is an {{Wiki|anthology}} of verses culled
+
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.
from various [[Buddhist texts]] has been prevalent since the last
 
century***. No {{Wiki|evidence}} whatsoever has been put forward to sus¬
 
tain this view except pointing to the parallels [[existing]] in
 
the'canonica1 texts, which, as we have just seen above, account
 
for only about 26% of the verses. As to the rest of the missing
 
parallels, the opinion has been expressed lately that '... the
 
other two-thirds seems to have been collected from losing [sic]
 
[[sutras]]' 17 . [[Mizuno]] invokes, among other things, the testimony
 
of {{Wiki|Chinese}} authors (who expressed a vie# many centuries later
 
than the events we are evaluating) as support for his opinion
 
of ‘losing [[sutras]]*. (Curiously, a statistical argument against
 
this {{Wiki|thesis}} comes to [[mind]]: the above-mentioned 26% of [[stanzas]]
 
are scattered throughout 25 volumes of texts in the PTS edition:
 
with the same proportion of dispersion in view, the remaining
 
71% of [[stanzas]] would have to be scattered throughout 71 volumes
 
of supposedly lost [[suttas]] - a {{Wiki|mass}} of texts larger than the Tipi-
 
taka itself 1 ).  
 
  
I will try now to {{Wiki|present}} some {{Wiki|evidence}} which, I {{Wiki|hope}}, will
+
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]].  
show that Dhp is an original work, and that we have no need to
 
look for its verses elsewhere. When we scrutinise the earlier
 
  
and later texts of the [[Theravada school]], we ascertain that no
+
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]]..
[[tradition]] related to any 'lost' texts has been handed down; nei¬
 
ther can it be inferred from the {{Wiki|literature}} of other schools
 
  
wfiich are offshoots of the [[Sthaviras]]. Quite the contrary, the  
+
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.
[[Wikipedia:canonical|canonical]] as well as the extra-canonical accounts indicate that  
 
  
the whole of the [[Buddha's teachings]] as then known to his immedi¬
+
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 ]].
  
ate [[disciples]] and remembered by them, has been rehearsed and  
+
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.
recorded 18 . In the [[Vinaya]] of the [[Dharmaguptas]] (a branch of the
 
Sarvastivadlns), in the passage about the [[First Council]], among
 
  
Origin of [[Dhammapada]] Verses
+
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]] .
  
the texts said to have been rehearsed a '[[Dharmapada Sutra]]’ is
+
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]]
  
mentioned . Although it is unlikely that Dhp existed at the  
+
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.
time in its {{Wiki|present}} [[form]], nonetheless it does point to it as
+
the {{Wiki|university}} replied to me  w month later with such this [[letter]];
an {{Wiki|independent}} work of {{Wiki|equal}} {{Wiki|status}} to other [[suttas]] (see later
 
on).
 
  
 +
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.
  
The testimony of the [[Jatakas]] - that they drew on the [[stanzas]]
+
Stefan Arvidsson
of Dhp - has already been mentioned above. It is worth noting
+
[[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}}    
that, in those Instances at least, the verses have no equivalents
 
in the [[Wikipedia:canonical|canonical]] texts except in the Dhp - additional {{Wiki|evidence}}
 
for the {{Wiki|thesis}} proposed here. It is plausible to suppose that,
 
should these verses have been found in other (later lost) [[suttas]]
 
at the time, the compilers of the [[Ja]] would not have failed to
 
indicate it*. It may‘also be observed from the tables that other
 
non-canonical texts Include [[stanzas]] from Dhp which have no paral¬
 
lels in the -[[suttas]]. Another very significant fact is that about
 
2 34 [[stanza]] or 55% of the total, are not mentioned at all in
 
any of the main texts of [[Pali]] or [[Sanskrit]] {{Wiki|literature}}.
 
  
 +
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 ?
  
A thorough analysis of Dhp [[stanzas]] not found in the [[Wikipedia:canonical|canonical]]  
+
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]]
texts (CT) would supply very instructive internal {{Wiki|evidence}} as
 
to their originality. Let me {{Wiki|present}} a small sample of these;
 
  
 +
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]].
  
- vv.1-2: [[manomaya]]. This term or expression is employed in the
+
That's what they wrote in {{Wiki|Swedish}} newspaper;
CT: (a) as an attribute of the form/nature of the [[devas]], ’[[mind]]-
 
made or 'made of/by [[mind]]' (M I 419; A III 122, etc.); b) as a
 
[[psychic power]] acquired by the [[disciples]] of the [[Buddha]] as the
 
result of roeditational practices, whereby, among other things,
 
the ability is imparted to create 'mind-made' [[forms]] or [[bodies]]
 
(M II 17; A I 24. etc.) As a [[psychological]] term, [[corresponding]]
 
to its meaning in the {{Wiki|present}} verses ('consisting of [[mind]], pro¬
 
duced by [[mind]], mind-made'), it is not found in the [[Tipitaka]].
 
To Brough this term 'seems only to imply a [[Vijnanavada]] view',
 
with which [[Mizuno]] agrees 20 . It is significant enough that these
 
verses appear in the MahakarmavibhaAga (Sarv3stivadin text),
 
but not in the {{Wiki|equivalent}} older MahakammavibhaAga [[Sutta]] (M, Ho.
 
136).No less important is the fact that none of the approximately
 
12 [[stanzas]]- in Dhp in which the term [[mana]] appears is traceable
 
  
to any [[Wikipedia:canonical|canonical]] text. As we know, this term comes into promi-
+
[[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]].
  
2 1
+
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
  
nencee in the [[abhidhammic]] {{Wiki|literature}}
+
http://religionsvetenskapligakommentarer.blogspot.com/2019/08/buddhistiska-tempel-beskattas-for.html 
  
[[Buddhist Studies]] Review 6, 2 (1989)
+
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.
  
 +
it shows specifically how the {{Wiki|Swedish}} government and [[people]] view [[Buddhism]]. You could say  frankly that they [[hate]] [[Buddhism]]
  
- vv.19*20: sahiiam. Generally translated as 'scriptureV f 'scrip¬
+
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.  
tural text', '[[sacred]] text'; in this [[acceptance]] it is not found
 
in CT-I 22 .  
 
  
- v,25s 09 / 10 , In its literal [[sense]] of 'flood', it is unlikely
+
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}}.  
to be found in CT, but appears in later texts (Vva 48, etc,).  
 
  
- v,2V: almlassam. ‘Weak [[horse]]*. A;, expression that seems
+
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]].
to be peculiar to Dhp (* dubbulassam DhA I, 262 , both given in  
 
CPD and tPTSD)•
 
  
v.301 Mayltova . A title of [[Sakka]] quite common in the Jat;*kas;
+
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 .
  
but it lie not met with in CT except indirectly when the  
+
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}}.
  
[[Buddha]] bays that [[Sakka]], who visited him, and whose [[conversation]]  
+
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]].
Is recorded in the [[Sakkapanha Sutta]], was also known as [[Maghava]]'*\
 
  
Vv.44-5: $ iamaloka. This expression is not found in CT, but
+
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.  
is quite frequent in comacntarlal {{Wiki|literature}} (PvA 33, 107, etc.),
 
  
- v.47: •aho 9 ho. See the remarks to ogho above (examples: Vism
+
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]] .  
5125 VvA 110, DhA II 274, etc.).  
 
  
~ ^«70: kusagga , 'the point of a blade of grass'. Found in later
+
An example my secretary asked {{Wiki|Oxford University}} to participate on coming conference  [[Buddhism]] and Nordland and she got such answer : 
{{Wiki|literature}} (VvA 73; PvA 254, etc.). ‘ v
 
  
vv.97, 383: okjtonnu, '[[knowing]] the uncreated/not made'CNibba-
+
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
ha?) (Nd I 237). In this [[sense]], it seems peculiar^ Dhp.
 
  
149* alapun cvn t '{{Wiki|gourd}}*. Brough (p.226) .says that 'the
+
Yours sincerely,
spelling with a -p- is probably a late pedantry.'
+
[[Richard Gombrich]]
  
vv. 157*166: [[atta]] vacga 'On [[Self]]', The [[stanzas]] of this [[chapter]]
+
And it is a solid old {{Wiki|university}} with English [[traditions]].  
do not have parallels in CT*I.  
 
  
7 V.171: rSjoraUiupamam (rd jamthu ) . I could not find this term
+
The same time we have big site in [[Internet]] dedicated to this conference.  
in CT-I.  
 
  
v.218: anokkhStc, Usually [[thought]] to designate Nlbbana, is
+
The question arises as  how [[Buddhists]] do not notice what other [[Buddhists]] are talking about [[Buddhism]] in their work on conference [[Buddhism]] and Nordland.  
translated as 'Undeclared*, '{{Wiki|Ineffable}}*, etc. We will meet this
 
[[word]] in three places in Hajjhima [[Nikaya]] (I 331; III 8 , 15), al¬
 
ways in its primary meaning of the ragular verb 'to tell, show,
 
•point,* etc.) The above designation is, clearly, indicative
 
of a later period. (The occurrences of this [[word]] in other canonl-
 
cei texts always reflect the regular meaning.)
 
  
302: addhagu. Only in Thr 55 and [[Ja]] III 95. In S l 212 its  
+
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]],
[[form]] is ptnthagu .
 
  
v.322: Sindhavj ( a thoroughbred [[horse]]). Unknown in-~CT; men¬
+
https://www.lotsawahouse.org/
tioned with some frequency in*Ja (I 175; II 96; III 278,'etc.).  
 
  
- v.324; Dhanapalai.o (elephant's [[name]]). Only known to [[Ja]] (I
+
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]].
 +
 +
https://lotsawahouse.blog/interviews/erik-pema-kunsang/
  
Origin of Dhamraapada Verses
+
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.
  
 +
I understand because it,s a [[war]] in our days accely between [[christianity]] and [[Buddhism]] what has found new territories here in {{Wiki|Europe}},.
  
66; III 293, etc.). According to [[Ja]] No.533, the famous [[elephant]]  
+
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.
[[Nalagiri]], after its [[conversion]] by the [[Buddha]], came to be known
 
as Dhanapalako (keeper of [[treasure]]).  
 
  
- v.351: bbavasallo, ‘acebiddi bha va sa11 [[ani]]* ('who has cyt the
+
He said  that the [[Earth]] revolved around the {{Wiki|sun}}, a {{Wiki|theory}} now known to be true, I understood immediately value of the [[christianity]] who was telling such rubbish about [[cosmology]] . [[Buddhism]] for me as always been a [[science]] and I don't understand why others haven't found such values in [[Buddhist teachings]].
thorns of [[existence]]'). No other instance of this expression has
 
been observed in CT. In talitavistara 550, the [[Buddha]] is called
 
mahaialyaharta 'the great remover of thorns'.  
 
  
We could add to this sho't list the enigmatic vv. 294-5 - they
+
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]].
eem to be tinged with a [[non-Buddhist]] {{Wiki|colour}}; they resist any
 
elucidation, despite the fair [[effort]] of the Commentaries to un¬
 
tangle their complexities by ascribing a [[symbolic]] meaning to
 
  
the words
+
[[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]].
  
A more profound contextual study of Dhp, if cairied out, could
+
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]].  
be expected to reveal additional clues to -Its ' originality . Ano¬
 
ther helpful source for the [[determination]] of the age of Dhp Is!
 
its metrical {{Wiki|structure}}. [[A.K. Warder]], in his [[Pali]] Metre, deals
 
extensively with this [[subject]]^. To sum up, '... Of the large
 
collections we can say only that some of them contain a prepon¬
 
derance of older... or later (e.g. Dhp) texts... '(p.fc); ‘Dhp
 
verses represent quite a long period of composition, overlapping
 
some of the... [[[Wikipedia:canonical|canonical]]} texts...' (p.173). He calculates
 
this to have occurred in the Hauryan Period, 300-200 a.C. (p.
 
225), The {{Wiki|present}} writer has been working on a study ot the
 
[[Pali]] metre in Dhp. Preliminary results indicate that the above
 
, time span could be stretched backwards, at least, one century
 
more (fifth to third century B.C.). The {{Wiki|hypothesis}} that a [[Dhamma]]-
 
[[pada]] text might have existed at the time of the [[First Council]]
 
should not be discarded. If so, it would have been a short an*
 
thology of verses that gradually expanded during the whole pe¬
 
riod of formation of the [[Canon]] itself, as reflected In its dif¬
 
ferent metres and their variants and some {{Wiki|linguistic}} peculiari¬
 
ties, before it received its final polished [[form]] as ve have it
 
now.  
 
  
Indeed, it is possible to distinguish between three historical
+
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.
periods in the composition of Dhp: the earliest period is repre¬
 
sented by a small kernel of [[stanzas]] which, probably, originate
 
with the [[Buddha's]] time. It Is characterised by [[ideas]] which con
 
[[Buddhist Studies]] Review 6, 2 (1989)
 
  
stLtuted [[early Buddhism]], such as (1) the unsettled, ereraetical
+
[[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.
[[life]] of a [[recluse]] (which prototype is the [[Rhinoceros]]* of Sn):
 
49. 90-92, 305, 395?; (2) {{Wiki|emphasis}} on meditationa1 and allied
 
  
[[subjects]]: 209, 202 , 372 ; (3) [[contempt]] for the [[body]]: 146, 148-
+
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.
  
50 (these develop the [[idea]] expressed in v.147, M* II 64); (4)
+
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.
[[doctrinal]] issues: 273-5, 277-9; (5) self-reliance/efforts, [[Tatha]]-
 
gatas are only [[teachers]], etc.: 158, 165, 166?, 276; (6) on the
 
qualities of the ({{Wiki|ideal}}) [[bhikkhu]]: 31, 360-1, 365-8; (7) associa¬
 
tion with [[virtuous ones]]: 207, 208, 375; (8) on the {{Wiki|ideal}} of Nib-
 
  
[[bana]]: 2 3 , 75, 12 6 , 369 ; (9) qualities of the followers 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.
  
Way: 57, 81-2, 296-301; (10) [[definition]] of a [[samana]], [[recluse]]:
+
{{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}}.
  
391;, (11) reverence to those who can make known the [[Dhamma]]: 391-
+
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.
2*; (12) exhortations to [[laymen]] and bhikkhusi 53 , 283; (13) utter¬
 
ances of the [[Buddha]], made after his [[Enlightenment]]: 153-4, 353.  
 
  
The [[intermediate]] (pre-Mauryan) period, to which appertain
+
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.  
about two-thirds of the [[stanzas]]; this is the formative period
 
of the co-callcd 'primitive' text on which drew all the [[Dharma]]-
 
[[padas]], [[including]] Dhp.  
 
  
During the last (mid-Mauryan) period, additional [[stanzas]] (40-
+
They have their [[own]] {{Wiki|Swedish}} opinion. expressed himself in very {{Wiki|Swedish}} wayas said Stefan Arvidsson
50?) were composed or incorporated into Dhp. During this same
+
[[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.
period occurred the first senism in the [[Sangha]]; and the final
 
  
redaction of Dhp, in the [[form]] we have it' now, probably took place
+
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}}  .
around Asoka’s time. Due to the pressure and Influence of the  
 
  
rival sects, the [[Sthaviras]] (or [[Theravadins]]) made efforts to popu¬
+
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]].
larise the [[Buddhist teachings]]. Accordingly, there is nothing
 
in these latest [[stanzas]] about the fundamental [[tenets]] of the Bud¬
 
dha's [[teaching]]; the {{Wiki|emphasis}} is on [[morality]] in general, on the
 
{{Wiki|fruits}} of [[kamma]] based on bad or [[good actions]], on [[happiness]] in
 
  
this [[life]] and [[rebirth]] in [[heaven]] after [[death]], echoes of the schis¬
+
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 .
matic discussions, etc. Some of the themes, briefly, are: (1)
 
on the states of woe and [[bliss]], on [[heaven]] and [[death]], on the {{Wiki|fruits}}  
 
ofr [[kamma]]: 17-18, 127-8, 174, 219-20, 237-8. 319 (this last com¬
 
plementary to vv.316-18); (2) on [[good and bad]] {{Wiki|behaviour}}: 62,
 
  
129, 137-40, 247-8, 2 70, 340, 349, 355, 360; (3) association
+
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.
  
with good friends: 78; (4) on the [[virtuous]] and [[wise]]: 95, 145
+
Now I understand why {{Wiki|Sweden}} does not like my work with [[Chinese Buddhist Encyclopedia]].
(cf. v.80), 347, 350-1; (5) on the fruit of a [[stream-winner]],
 
  
longing for [[Nibbana]]: 178, 218; (6) echoes of the schismatic dis¬
+
[[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.
  
cussions, [[criticism]] or complaints of other sects' {{Wiki|behaviour}},  
+
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}},
  
Origin of [[Dhammapada]] 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.
  
5 etc.; 164, 195-6, 254-8, 268-9; (7) on the difficulty of renunci-
+
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]].
  
j ation: 302; (8) on.happiness and [[suffering]]: 202; (9) exhortations
+
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.  
  
| to [[bhikkhus]]: 343, 379, 381 ; (10) on the [[gift]] of [[Dhamma]]: 354 (one
+
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.
  
of [[Asoka's]] {{Wiki|inscriptions}} reads: 'There is no [[gift]] that can {{Wiki|equal}}  
+
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]].
  
l the [[gift]] of [[Dharma]]')^ 6 ; (11) the [[stanza]] (324) already mentioned
+
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 above on Dhanapalako. Due to their late composition, these stan-
+
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]]. 
  
: i as, with a few exceptions, could not be expected to have paral-
+
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.
  
| leIs in [[Wikipedia:canonical|canonical]] or non-canonical [[Pali]] or [[Sanskrit]] {{Wiki|literature}}.  
+
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 .  
  
The metre in the older [[stanzas]] is, approximately: [[vatta]], normal
+
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.  
(pa thy a ) - 66%; [[vatta]], mixed - 30%; tutthubha - 4%. In the last-
 
period [[stanzas]], the metre is: [[vatta]] (pat/iya) - 44%, [[vatta]], mixed
 
- 23%; tutthubha - 8% va 1 1 a-1 u 11 hubha - 2%; mattjc/iuiuids - 2 3%.  
 
  
(The [[existence]] of a Targe {{Wiki|quantity}} of the new metre mattachandas
+
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?
is very significant.)
 
  
Based on such contextual and {{Wiki|literary}} {{Wiki|evidence}} as above, I  
+
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.  
am induced to believe that the [[Pali]] [[Dhammapada]] is an original
 
work and not a mere < ollection of canonical verses. The author
 
^‘or authors made use of some stanzas, culled from the CT, as seem¬
 
ed appropriate to the objectives and themes of the text. It
 
may be adduced, in favour of this proposition, that original
 
anthologies were not a novelty at the time - TheragathS and Therl-
 
gatha are two such examples. As Dhp was a didactic and Imperson¬
 
al work, it had to maintain in anonymity the name(s) of the au-
 
  
thor(s) in line with canonical tradition . This point, obvious-
+
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]].
; ly t will have to be investigated further; my aim here has been
 
  
to draw the attention of other researchers to the problem of
+
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}}.  
the Dhammapada's origin which has not yet received serious consi¬
 
deration.  
 
  
Wissim Cohen
+
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.
(Upasaka Dhammasari)
 
  
Sao Paulo, Brazil
+
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.
  
Acknowledgements: The author wishes to express his appreciation to Mr K.R.
+
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.
Norman for his contribution in indicating the parallels to Dhp in the Culanid-
 
desa, and to Mr R. Webb for his continued encouragement during the preparation
 
of this article.
 
 
 
NOTES
 
 
 
1 A few years ago* after 1 had* drawn my conclusion concerning the second
 
 
 
Bucdhist Studies Review 6, 2 (1989)
 
 
 
pirt of this article, I came across this passage: 'This is an anthology which
 
dfcew on the more original parts of the SOtra and added further verses to
 
‘it f *(A.K. Warder, Indian buddhism, rev. ed., Delhi 1980, p.279). I take it
 
to imply the same idea and so do not lay claim to originality.*
 
 
 
fit Mizuno, 'Dharmapadas of Various Buddhist Schools* (Studies in Pali and
 
buddhism, cd. A.K. Narain, Delhi 1979) and *A Comparative Study of Dharmapadas*
 
 
 
1 Buddhist Studies in Honour of liammalava SaddhStissa, ed. G. Dhammapala et al.,
 
Nugcgoda 1984). In these articles, additional bibliography is included.
 
 
 
, ivintend to prepare, in the future, a list of these errors and submit
 
them to any publishers interested in correcting them in new editions.
 
 
 
A siUf*.le Pali text, Apaddna, was not available to me for verification
 
 
 
astoihc presence of Dhp verses. However, wc would expect not more than
 
 
 
one or two parallels in it.
 
 
 
To render the tabulated statistical data more complete, in addition to
 
Parallels of integral verses, parallels of partial stanzas found in the old
 
canomicai texts arc also Included: 4^ and 5 pSdas cut of six-line stanzas;
 
 
 
2 amd J pldis out of four-line stanzas. v
 
 
 
There is evidence, however, to show that tho composition of some of the
 
verses of Ja extended over a long period, overlapping that of Dhp.
 
 
 
See 'Dharmapadas of Various Buddhist Schools*, op. pit., p.258.
 
 
 
Brough (ed.), The candhdrl Dharmapada, London 1962, p.20.
 
 
 
W.U.Eockhlll (tr.), Uddnavarga, London 1883, repr, Taipei 1972 and New
 
DfcH|i 1982#
 
 
 
h.S. Shukla (ed.). The buddhist Hybrid Sanskrit Dharmapada, Patna 1979; G.
 
Roth fed.), *Tcxt of the Patna Dharmapada* in The Language of the Earliest
 
Buddhist Tradition, cd. H. Bcchert, Gottingen 1980.
 
 
 
. Unlike CDhp and I’d and considering that SDhp is, in form and text, very
 
akin to Dhp, wc perceive a lacuna where wc would expect to find parallel
 
stanzas. Vv 130-1, 183, 222-3. 260, 278, 297-8 arc examples of this. It
 
 
 
s^r .iodicate that. in reality, the original text contained a larger number
 
of stanzas.
 
 
 
 
 
See * A Comparative Study of Dharmapadas', op. cit.
 
 
 
To make it clearer, two distinct historical layers may be detected in
 
lids'the older one, comprising about 300-350 stanzas, drew on the morn 'primi-
 
 
 
Origin of Dhammapada Verses
 
 
 
tlve* text of Dhp. It is this older layer - before it received additions,
 
probably by the hand of Dharmatrata - that I consider older than CDhp.
 
 
 
14 The same may be said of PDhp 37 , 38; PDhp 63; PDhp 193, 194 and 1’Dhp
 
325, 326, which, rearranged, would make them parallels to Dhp 393, 401, 5*5,
 
 
 
121, 122; and 166 respectively.
 
 
 
15 In all but one case, Shukla follows the same structural division of vm. ',
 
as that of Pali Dhp. The exception is BUS Dhp 63, 64 (4-6 -*■ 6-4 would
 
BHSDhp 63 • Dhp 375 and BHSDhp 64 - Dhp 376 a-c).
 
 
 
T.W.Rhys Davids, The History and literature of Buddhism, repr. Varanasi
 
 
 
1973, pp.32, 45-6. - B.C. Law, A History of Pali Literature , repr. Varanasi
 
 
 
1974, Vol.I, p.214. - M. Wintcrnitz, A History of Indian Literature, repr.
 
 
 
New Delhi 1977, Vol.II. pp.83-4. - K. Mizuno, op. cit., p.256, etc.
 
 
 
17 K. Mizuno, op. cit., p.258. He was able to find no more than 20 addition¬
 
al gathas in the Chinese sources (p.259); hence his conclusion on lost text,
 
mentioned here.
 
 
 
'In the Pali canon is recorded an interesting tradition in the tore, e:
 
two appendices to the Vinaya-pitaka section (Cjllavayya, Khandhakas XI and «
 
XII) to the effect that the canon received In this way, by united congregatio¬
 
nal recital... and the lexts rectified were therefore the only definitive
 
canon of Buddhism. Two famous occasions on which, not pun ions hut .
 
 
 
merely, but the whole of its Dhamma-vi/iaya contents was rehearsed. ..' * *
 
 
 
The Buddha and Five After-Centuries t repr. Calcutta 1978, p.100. The first
 
rehearsal of the Tipitaka is dealt with in many books; sec. ion
 
A. K, Warder, op. cit., p.20I ff.
 
 
 
19 The passage, in full, is given in E.J. Thomas, The History of Buddhist
 
Thought, repr. London 1971, p.270.
 
 
 
20 J. Brough, op. cit., p.243; Mizuno, *A Comparative Study of Dharmapadas’.
 
op. cit, p.172.
 
 
 
21 This w6rd (mananaya) poses a difficulty which seems unsurmountabie: in
 
no place, not even in later commentarial literature, could 1 find a single
 
example of the use of this word in its present meaning. 1 am, therefore,
 
inclined to accept the original word to have been manojava (swift as thought),
 
as in the other Dharmapadas. Contrary to the opinion of Mizuno. 1 do not
 
consider this word 'illogical* within the context of the stanzas; m the
 
words of Brough, 'This reading reflects the ksanika (momentary] nature o:
 
the dharmas...* (p.243).
 
 
 
Buddhist Studies Review 6, 2 (1939)
 
 
 
Although I myself translated it as such in my version of Dhp, I am now
 
convinced Lhat the word should be rendered as in the suttas: to the point,
 
coherently, consistently, sensibly.
 
 
 
G.P. Malalasckcra, Dictionary of Pali Proper Names, repr. Pali Text Society,
 
London 1974, Vol.il, p.406.
 
 
 
Some scholars are of the opinion that. Dhp has come to include some sayings
 
 
 
will
 
 
 
liuddh 1
 
 
 
St at all
 
 
 
. Gee,
 
 
 
for
 
 
 
Lnstnuc
 
 
 
25
 
 
 
A.K.
 
 
 
Uardcr, PaJi
 
 
 
#hablc
 
 
 
influence
 
 
 
of Dhp
 
 
 
on
 
 
 
Asoka's
 
 
 
behaviour, sec
 
 
 
K.
 
 
 
Mult.:
 
 
 
sch, / nscript ion:>
 
 
 
of .
 
 
 
fir oka ,
 
 
 
repr. Dell
 
 
 
The
 
 
 
[[traditional]] v
 
 
 
i ew
 
 
 
of
 
 
 
the Sangh.i conci
 
 
 
:rning
 
 
 
the
 
 
 
Dhp has
 
 
 
been expressed
 
 
 
by
 
 
 
l he
 
 
 
laic [[Narada]]
 
 
 
The;
 
 
 
Is preface
 
 
 
lo The Dh
 
 
 
ammopada
 
 
 
, [[London]] 1972,
 
 
 
 
 
ix.
 
 
 
That the Dhp
 
 
 
cou
 
 
 
Lid
 
have
 
 
 
existed in
 
 
 
its {{Wiki|present}} [[form]]
 
 
 
at the time of
 
 
 
the [[First Council]] is far from probable, and docs not tally with the {{Wiki|evidence}}
 
at our disposal.
 
 
 
Origin of Bhammapada Verses
 
 
 
1 Included here are all the verses to be found in the texts, Irrespective
 
of whether they are mentioned in more than one text or not.
 
 
 
2 Registered by order of arrangement of [[Wikipedia:canonical|canonical]] texts.
 
 
 
3 Source: The Gandharl [[Dharmapada]], ed. by J.Brough, [[London]] 1962. Figure
 
in brackets includes those fragmentary versos which, in all {{Wiki|probability}},
 
were exact parallels to [[Pali]] Dhp in their original [[form]].
 
 
 
4 Based on G. Roth, 'Text of the [[Patna]] [[Dharmapada]]', in The [[language]] of
 
the Earliest [[Buddhist Tradition]] , ed. H, Bechert, Cottingen 1980; and
 
The [[Buddhist Hybrid Sanskrit]] [[Dharmapada]], ed. N.S. [[Shukla]], [[Patna]] 1979.
 
Source*. [[Udanavarga]], by [[Dharmatrata]] (tr. W.W. [[Rockhill]]), repr. {{Wiki|Taipei}} 19 72.
 
 
 
[[Buddhist Studies]] Review 6, 2 (1989)
 
 
 
TABLE II - SOURCES TO PAL! WAWAPADA VERSES (coaplrU **
 
 
 
Dhp
 
 
 
SOURCE
 
 
 
BhP
 
 
 
SOURCE
 
 
 
Dhp
 
 
 
 
 
VERSES
 
 
 
VERSES
 
 
 
VERSES
 
 
 
CAM#lCAL TE1TS - I
 
 
 
Sutti-RipJU
 
 
 
Vimjri Pi taka
 
 
 
Snyutti Mikaya
 
 
 
Udiru
 
 
 
Origin of [[Dhammapada]] Verses
 
 
 
TABLE 111 - PARALLELS TO D*- 9 IK CHI, KMKAKOKICAl TEXTS AM OTHER WARAAPAMS*
 
 
 
[[Pali]]
 
Dhp
 
{{Wiki|Canonical}} (CT-II) &
 
Non-Canonical Texts
 
 
 
GSndhSrX
 
 
 
Dhp
 
 
 
[[Sanskrit]]
 
 
 
Dhp*
 
 
 
UdSnavarQa
 
 
 
Origin of [[Dhammapada]] Verses
 
pan
 
 
 
{{Wiki|Canonical}} (CT-1I) «.
 
 
 
G5ndh3rT
 
[[Sanskrit]]'
 
 
 
[[Udanavarga]]
 
Dhp
 
Non-Canonical Texts
 
 
 
[[Buddhist Studies]] Review 6, 2 (1989)
 
 
 
[[Pali]] {{Wiki|Canonical}} (CT-1I) It GSndhSrl [[Sanskrit]] UdSnavarga
 
 
 
Dhp Non-Canonical Texts Dhp Dhp* •
 
 
 
Origin of [[Dhammapada]] Verse
 
anonical (CT
 
Non-Canonical
 
 
 
Dhp
 
 
 
[[Sanskrit]]
 
 
 
Dhp*
 
 
 
UdSnavarga
 
 
 
Notes: 4 Repetitive verses considered#
 
 
 
Numbering of the [[stanzas]] follows that of BHSDhp. See
 
next note.
 
 
 
The verses of PDhp [[corresponding]] to BHSDhp.195 through
 
205 and BHSDhp.24B through 414, are one higher. As
 
a reminder, only the first occurrence is given here,
 
 
 
1 Fragmentary extant [[stanzas]].
 
 
 
2 Different arrangement of the [[stanzas]].
 
 
 
2 Variation in one of the pSda s.
 
 
 
* Extra [[stanza]] in BHSDhp, not found in PDhp.
 
 
 
 
 
I. ON TRANSLATING THE DHAMMAPADA
 
 
 
j K.R. Norman
 
 
 
The [[Dhammapada]] is one of the most, perhaps the most, popular of
 
Therav5din [[Buddhist texts]]. As {{Wiki|evidence}} of the [[popularity]] of texts
 
of the same genre in [[ancient]] times we have extant, in part or
 
whole, besides the [[Pali]] version, a version in the GBndhart {{Wiki|Prakrit}}
 
perhaps belonging to the [[Dharmaguptaka school]], [[sections]] of a [[Maha]]-
 
\ saftghika-Lokottaravadin version, a [[Buddhist Hybrid Sanskrit]] ver-
 
 
 
\ sion (the so-called [[Patna]] [[Dharmapada]]), three versions of the [[Udana]]-
 
 
 
i [[varga]] in [[Sanskrit]], a [[Tibetan]] version of the bdanavarga, and four
 
 
 
{{Wiki|Chinese}} versions. We can guess that a [[Dharmapada]] of some sort
 
 
 
( was probably included in the canons of all the sects of [[Buddhism]]
 
 
 
i which have disappeared.
 
 
 
 
 
j There are various [[reasons]] for this [[popularity]]. There are
 
 
 
. those who have rated it among the masterpieces of [[Indian]] litera-
 
 
 
ture, although others have disagreed with this [[judgement]]. Some
 
 
 
- say that it can be regarded as the most succinct expression of
 
 
 
j the [[Buddha's teaching]] found in the [[Pali Canon]], and the chief spir¬
 
 
 
itual testament of [[early Buddhism]]. It is (they say) a {{Wiki|perfect}}
 
compendium of the [[Buddha's teaching]], comprising between its covers
 
all the [[essential]] {{Wiki|principles}} elaborated at length In the forty-
 
odd volumes of the [[Pali Canon]].
 
 
 
If this is so, then it is perhaps strange that -the [[Pali Text Society]] does not at {{Wiki|present}} have an edition of the text in print.,
 
nor does it have a translation currently available. When John *
 
Brough, one of the greatest [[British]] [[Sanskrit]] [[scholars]] of this
 
century, had just spent several years producing his study of
 
the Gandharl [[Dharmapada]], and had the whole Dhammapada-related
 
{{Wiki|literature}} at his fingertips, he was asked if he would produce
 
a translation of the [[Dhammapada]] for the PTS. He replied: 'I can¬
 
not. It is too difficult.'
 
 
 
It Is probable that many readers will find this hard to under¬
 
stand. After all, [[new translations]] of the [[Dhammapada]] appear al¬
 
most every year, and there are by now probably forty or more in
 
[[existence]] in English alone. What, they may well ask, is so diffi¬
 
{{Wiki|cult}} about it when so many [[translators]] seem to manage it? The
 
thing to notice about most of these new renderings is that thev
 
 
 
[[Buddhist Studies]] Review 6, 2 (1989)
 
 
 
 
 
differ from other translations only in minor details, such as
 
the [[word]] order in sentences, or the choice of words which are
 
used to translate specific technical or semi-technical terms.
 
 
 
No [[translator]] is ever satisfied with the words which his predeces-
 
 
 
sors have used for such terms as [[dhamma]], [[asava]], nihbuta, etc., and
 
a [[translator]] sometimes believes that he has made a better transla¬
 
tion because he has [[thought]] of a different [[word]], without consider¬
 
ing whether he has obtained a better [[grasp]] of the meaning of the
 
[[phrase]] or the sentence as a whole. Wc can very often get some
 
[[idea]] about [[translators]] of the [[Dhammapada]] from the way in which
 
they render the [[word]] [[dhamma]] in the very first verse. We get
 
a broad range of equivalents such as: '[[ideas]], things, [[mental states]], [[phenomena]] of [[existence]], ([[mental]]) natures, Knowables*.
 
 
 
An advertisement has recently appeared for a translation in which
 
[[Dhammapada]] 1 is rendered as: 'Our [[life]] is shaped by our [[mind]];
 
,we become what we think.*
 
 
 
The [[intention]] of the two [[new translations]] which have recently
 
appeared^ is to do more than this. They both aim at putting the
 
[[Dhammapada]] into a framework and a background - Carter and Paliha-
 
wadana (A CAP) into the framework of the [[Pali]] {{Wiki|commentarial}} tradi¬
 
tion, and [[Kalupahana]] (« K) into the background of [[brahmanical]]
 
[[Hindu]] [[thought]] contemporary with the [[Dhammapada]].
 
 
 
Both these translations are to some extent inspired or, rather,
 
 
 
.stimulated by Brough's edition of the Gandharl [[Dharmapada]] , and
 
their {{Wiki|reaction}} to him and it is clearly [[visible]]. The [[reason]] for
 
this is not hard to find. Brough believed that [[Buddhism]] had its
 
[[own]] share of great [[art]] but he politely dissented with those who
 
have rated (the [[Dhammapada]]] among the masterpieces of [[Indian]] li¬
 
terature (one wonders what he would have [[thought]] of the dust-
 
jacket's statement 'ranks among the classics of the world's great
 
[[religious]] {{Wiki|literature}}’). He expressed his view that those who
 
write in this way can hardly have made any serious comparison
 
with great {{Wiki|literature}}; nor could anyone with a [[sense]] of {{Wiki|literary}}
 
values describe the whole collection in terms scarcely merited
 
by its best parts, if he had himself lived day and night close
 
enough to those verses for long enough to arrive at an assessment
 
of his [[own]] disencumbered of hearsay^. Brough was a poet in his
 
[[own]] right, as his translations of [[Sanskrit]] [[poetry]] show, and his
 
 
 
 
 
On Translating the [[Dhammapada]]
 
 
 
 
 
view should not be disregarded lightly, for [[religious]] or other
 
[[reasons]], by those who, almost certainly, have not lived as close
 
to the text as he did for several years while dealing with the
 
Gandharl [[Dharmapada]]. On the other hand, it must be agreed.that
 
some of his preferences for particular readings, based upon {{Wiki|poetic}}
 
considerations, are purely [[subjective]] and are unlikely to be ac¬
 
cepted by all.
 
 
 
Brough also shook his head sadly over those who despite all
 
the discoveries of the last 100 years in {{Wiki|Gilgit}}, {{Wiki|Chinese}} {{Wiki|Turkestan}},
 
and elsewhere, still [[thought]] that the [[Pali]] version of the [[Dhamma]]¬
 
[[pada]] and other [[Wikipedia:canonical|canonical]] texts were the oldest and best. Of his
 
[[decision]] to place the verses of the [[Pali]] [[Dhammapada]] alongside
 
their parallels in the G|ndhari [[Dharmapada]] he wrote: '... it must
 
not lead anyone to assume that there is a special [[degree]] of kin¬
 
ship between our'text and the [[Pali]], still less that tne [[Pali]] re¬
 
presents a norm" from which other versions have deviated. Perhaps
 
this last warning is superfluous, since any such {{Wiki|theory}} has long
 
 
 
been obsolete; but 1 am not sure that it is entirely [[extinct]]' 4 .
 
 
 
After a brief introduction, dealing with the [[Buddhist]] {{Wiki|literary}}  
 
[[tradition]] in [[Sri Lanka]], problems regarding the received text,
 
and the arrangement of verses in this volume, CAP begin by giving
 
a complete translation of the [[Dhammapada]] (pp.13-82). Despite
 
the statement on the (fust-jacket, this is not accompanied by the
 
original [[Pali]] of the text, portions of the Commentary ([[excluding]]
 
the {{Wiki|narrative}} [[sections]], which are already available in Burlingame's
 
translation) 5 are then translated (pp.87-416). For each verse
 
(or verses, since tue Commentary sometimes puts verses into groups
 
of two or more) they repeat - a rather space-consuming exercise
 
- the translation they have just given, and follow this with the
 
original [[Pali]]. The explanatory portion of the Commentary, which
 
follows the verses in the original edition of the Commentary,
 
is then translated. Throughout the compilation there are numbers
 
in square brackets, which presumably **efer to the pages of the
 
edition of the [[Atthakatha]] which they are translating. I have
 
searched through the [[book]] and cannot find any reference to the
 
source volume, and am therefore unable to identify the edition.
 
Their translation ends with very extensive notes (pp.417-512 ),
 
a [[bibliography]] and an index. In the notes they explain where
 
 
 
[[Buddhist Studies]] Review 6* 2 (1989)
 
 
 
 
 
they are following a reading other than that found in the PTS
 
edition**, and they quote from two {{Wiki|medieval}} [[Sinhalese]] commentaries
 
upon the [[Dhammapada]], which give help with the [[interpretation]] of
 
[[Pali]] terras. The earlier, at least, of these seems to have made
 
use of old Slhala commentaries, now lost.
 
 
 
Their translation of the [[Dhammapada]] verses is set out in short
 
lines, approximating to the [[pada]] {{Wiki|structure}} of the [[Pali]] original.
 
The order of the English words often follows the [[Pali]] order close¬
 
ly, which sometimes lends a somewhat {{Wiki|archaic}} [[sound]] to the English,
 
but their version is for the most part clear and straightforward,
 
and one can see exactly how they are construing the [[Pali]]. The
 
translation of the Commentary contains many extracts from the
 
[[Pali]] original, and the English is expanded wherever necessary
 
to make it intelligible, while the sequence of the comments is
 
sometimes rearranged to make the translation read more smoothly.
 
 
 
It is, however, not always clear why they translate the way they
 
do. In 11 '[[essential]]' is contrasted with ' nonessential *, but
 
in 12 with '[[superficial]]*. Only recourse to the [[Pali]] reveals that
 
'nonessential* and '[[superficial]]* are both asara. In 56 they trans¬
 
late sllavatam as a {{Wiki|genitive}} singular, despite the gloss sllavan-
 
t [[anam]] , which they translate correctly, . ^
 
 
 
K begins with *a very extensive (pp.1-75) introduction, in
 
which he develops his thec-ry that the [[Dhammapada]] was composed
 
with the Bhagavadglta in [[mind]]. It is clear that the [[Buddha's teaching]] was Intended to be anti-brahmanical. with his rejection
 
of the [[atman]] and vavna serving as the centre of his attack. Since
 
the Bhagavadglta is a [[brahmanical]] text, one would expect that
 
work and the [[Dhammapada]] to be diametrically opposed about these
 
and other teachings. I cannot, however, see any {{Wiki|evidence}} of the
 
precise parallelism of content and order in the two texts which
 
one woull look for if one wished to prove that the compilers of
 
the [[Dhammapada]] actually chose and arranged the verses with the
 
Bhagavadglta in [[mind]].  
 
 
 
K then gives (pp.79-U0) the text of the [[Dhammapada]] (using
 
Fausbpll's second edition of 1900, but omitting Fausb0ll's some¬
 
what bizarre metrical emendations). He alludes to minor editorial
 
changes he has made, giving suggestions made by Jayawickrama as
 
his authority. The one Instance he mentions, however, viz. the
 
 
 
reading of noyati (presumably from n * oyati • na uyyati) in place
 
of Fausbdll's no [[yati]] [in 179), is actually to be found in the
 
[[Atthakatha]]. His translation follows (pp.113-53), and the notes
 
(pp.157-92) and an index of [[Pali]] terms (pp.193-221) conclude the
 
volume.
 
 
 
Despite the facts that C&P include all the {{Wiki|grammatical}} com¬
 
ments from the [[Atthakatha]] and quote from two other commentaries,
 
and their translation and that of K are both heavily annotated,
 
these two translations of the [[Dhammapada]] (as I have already sug¬
 
gested) differ ^little from those already available. Although
 
K states specifically (p.ix) that he [[thought]] that it was time
 
for a [[new translation]] because the [[interpretation]] of the [[philosophy]]
 
of the [[Dhammapada]] given by [[Radhakrishnan]] 7 (* R) In his translation
 
had survived too long, his debt to R is especially evident, with
 
occasional pSdas [[identical]] with his version. He sometimes agrees
 
with R in interpreting the [[Pali]] in a way which cannot be justified
 
without comment, e.g. viveke yattha duramam (87) translated *at a
 
{{Wiki|solitary}} freedom so hard to enjoy’, (R: *that retirement so hard
 
to [[love]]'), which seems to assume that viveke is in agreement with
 
duramam*, and dhlro ca sukhasajjivaso (207) translated as.'the amiable
 
company of the sagacious ones' (R: 'association with the [[wise]]
 
is... [[happiness]]'), which may be correct, but only if dfclro is taken
 
as something other than a {{Wiki|nominative}} singular. Where K differs
 
from R in [[philosophical]] [[interpretation]], it is more in the {{Wiki|exegesis}}
 
In the notes than In the actual translation. *
 
 
 
He occasionally departs from R’s translation,- sometimes cor¬
 
recting his mistakes, e.g. anivesano in 40 correctly translated^
 
'free from [[attachment]]* instead of R's '[[attached]] to it', and vive-
 
kam anubruhaye in 75 translated as 'cultivate [[detachment]]' in place
 
of R's 'strive after [[wisdom]]*. Sometimes there is no apparent
 
[[reason]] for his change, and as his command of English is not of
 
the same standard as R's, the results are occasionally somewhat
 
opaque. It is not immediately obvious what one is meant to under¬
 
stand by: 'Neither a mother nor a father nor. other relatives vi'll  
 
do that (whereby) a rightly directed [[thought]] will make him one
 
{{Wiki|superior}} to it* (43); or 'even unto one there -nought is oneself'
 
(62); or 'An [[ignorant]] man who is conceited as a [[wise one]], he in¬
 
[[deed]], is called an ignoramus' (63); or 'taking upon this [[refuge]]*
 
 
 
158 [[Buddhist Studies]] Review 6, 2 (1989) /
 
 
 
 
 
(189, 192).
 
 
 
K’s translation has other oddities, which are possibly based
 
upon [[confusion]] of [[forms]]. He translates vannagandbam in 49 as
 
’colorful' and we may suspect that he has confused it with [[vanna]]-
 
vantam in 51-52 which he renders in the same way..* In 44-45 he>
 
translates dhammapadam sudesitam as ’the well-taught [[path]] of righ¬
 
teousness'. presumably confusing [[pada]] with [[patha]] , although in the
 
notes (p. 164) he includes a reference to 'the well-taught verses
 
of the [[doctrine]]'. In 168 he translates uttitthe na ppamajjayya
 
('one should stand up, one should not be careless') as 'let one
 
net be indolent in (the [[gathering]] of) scraps (as [[alms]])', which
 
 
 
looks a 3 though he has taken uttitt/ie to be uccbittho , perhaps
 
 
 
'helped by R's misprint utthitthe. In 188 bahum ve saranam y anti
 
is translated as ’Many are they... that resort as [[refuge]]...',
 
 
 
which suggests that bahum is being taken as a {{Wiki|nominative}} plural.  
 
 
 
Sometimes K improves on R, although it is not always clear
 
 
 
that he [[knows]] how or why he is doing so. So in 74 he translates
 
 
 
'Let both householders and recluses know that this has been done
 
by myself', where R and C&P have ’think’, translating mannantu,
 
which is also read by the Commentary. [[Udanavarga]] XIII.5, however,
 
reads janlyur 'let them know’, and it seems preferable to divide
 
the [[word]] [[kata]] mannantu as katam annantu, where the [[latter]] [[word]]
 
is the third plural {{Wiki|imperative}} from Sjanati 'know'. In 179 he
 
translates koci lokc as 'anywhere in the [[world]]', which is certain¬
 
ly correct, since koci stands for kvaci , whereas the Commentary
 
(followed by R and C&P) takes it as a {{Wiki|nominative}} s J ngular. In
 
his notes, however, K gives no hint that he'is [[consciously]] depart¬
 
ing from R's [[interpretation]].
 
 
 
Similarly, he translates vijessati in 44 as 'will compre¬
 
hend', i.e. the {{Wiki|equivalent}} of vijanissati 'will know’, instead
 
pf 'will conquer’ as R and C&P take it. He does this, he says,
 
at Jayawickrama's suggestion (although this is in fact the explan¬
 
ation given in the Commentary), because "‘will conquer' makes no
 
[[sense]] in the {{Wiki|present}} context" although, as noted, other transla¬
 
tors find this a satisfactory [[interpretation]]. C&P read vijessati
 
in the [[Dhammapada]] itself but vicessati for the [[Wikipedia:Lemma (logic)|lemma]] in the Commen¬
 
tary, and they have a note pointing out that the various tradi¬
 
tions are undecided about whether to read -c- or -j-. It is clear
 
 
 
 
 
On Translatina the Dhammapad
 
 
 
that there is a pun intended on vici - in [[pada]] a 'to distinguish,
 
separate, understand* and pad - in [[pada]] d 'to pluck’. ’The various
 
readings have come into [[existence]] because the verse has at some
 
stage been transmitted through (and possibly even composed in)
 
a {{Wiki|dialect}} which turned intervocalic {{Wiki|consonants}} into -y-. When
 
the [[Pali]] redactors (or the redactors of the version upon which
 
the [[Pali]] [[Dhammapada]] is based) were faced with this verse they
 
were uncertain about the correct [[forms]] to adopt in their [[own]] dia¬
 
lect. When translating the [[pada]] about picking [[flowers]] there was
 
no [[doubt]] - the verb there had to be ci-. In the first [[pada]] the
 
[[decision]] was not so easy. Although the verb yici- existed and
 
made very good [[sense]], and must indeed have been the [[form]] which
 
the commentator had in [[mind]] when he gave his explanation, never¬
 
theless (pace K) the [[idea]] of conquering the [[world]] and becoming
 
a [[Jina]] was also very possible. Hence the ambivalence of the tra¬
 
dition.
 
 
 
Sometimes we may suspect that a departure by K from R's inter¬
 
pretation is based upon a {{Wiki|misunderstanding}} of the [[Pali]], e.g. in
 
34 roaradheyyam pahatave is translated 'The dominion of [[Mara]] should
 
be eliminated’, which suggests that pahatave (an infinitive of
 
{{Wiki|purpose}} * 'to avoid the dominion of [[Mara]]') has been taken as though
 
it were the {{Wiki|future}} passive participle pahatabbam . C&P have a
 
long note on this [[word]] (pp.435-6) which reveals that they were
 
rather baffled by the inclusion of the [[form]] pahatabbam in the
 
Commentary, They explain their efforts to reconcile this [[form]]
 
with the infinitive which they correctly realise pahatave to be.
 
Their [[confusion]] is hard to understand. The Commentary rightly
 
explains pahatave by an alternative [[form]] of the infinitive (paha-
 
tum), but in the {{Wiki|exegesis}} of the verse the sentence is changed
 
to the passive construction and reworded so that the {{Wiki|future}} pas¬
 
sive participle is included. I do not think that the Commentary
 
is trying to explain the infinitive by the {{Wiki|future}} passive partici¬
 
ple as C&P seem to believe, and I cannot accept their translation
 
’[Fit) to discard [is] [[Mara’s]] sway'.
 
 
 
The possibility of the [[word]] [[amata]] having the meaning 'immorta¬
 
lity' has [[caused]] problems for both C&P and K. In his note on
 
verse 21 K states: "amata-padam has been translated by R as the
 
'abode of [[eternal life]]'. [[Amata]] ([[Sanskrit]] [[amrta]]) t being the goal
 
 
 
[[Buddhist Studies]] Review 6, 2 (1989)
 
 
 
 
 
of the [[religious]] [[life]], was assumed to be the avoidance of [[death]],
 
[[including]] [[death]] in this [[life]], and the [[attainment]] of eternal rest
 
in the {{Wiki|future}}. Such a view of [[immortality]] seems incompatible
 
with the rest of the [[teachings of the Buddha]]. [[Amata]] or immor¬
 
tality, therefore, could be taken only in the [[sense]] of absence
 
 
 
of [[rebirth]].*' A reader may well [[feel]] that, although K has made
 
 
 
a good point here, 'absence of [[rebirth]]* is not the most obvious
 
 
 
way to define '[[immortality]]', and it would have been helpful if
 
 
 
he had expanded his explanation.
 
 
 
The commentary on verse 27 explains that [[nibbana]] is called
 
[[amata]] because, as a result of not being born, it dees not grow
 
old and [[die]]. Such a statement makes no [[sense]] and must be incor¬
 
rect, because [[nibbana]] is the opposite of [[samsara]] , and yet it could
 
equally well be said that [[samsara]] is r.ot born, and therefore will
 
j not grow old and [[die]]. On the other hand, we cannot say that sam :
 
 
 
sara is born and will grow old and [[die]]. It is clear that the
 
{{Wiki|epithets}} must refer, not to [[nibbana]] , but to the [[conditions]] which
 
 
 
pertain in [[nibbana]] , which must be the opposite of those which
 
pertain in [[samsara]]. In their translation C&P quote a later com-
 
mentary "upon the Dhamraapada which seems to recognise this problem.
 
i) It gives the [[information]] that [[nibbana]] Is called '{{Wiki|deathless}}' be¬
 
 
 
[[cause]] it is free from [[old age]] and [[death]] and because it destroys
 
[[old age]] and [[death]] for the [[noble ones]] who have [[attained]] it. Ooce
 
we realise that these {{Wiki|epithets}} must refer to the [[condition]] of
 
those [[beings]], who have gained [[nibbana]], then ve can see that the
 
- translation '[[immortality]]* for a/nata gives the wrong [[impression]],
 
 
 
because it implies that such [[beings]] live for ever which, as K
 
: has made clear, is aji untenable view. The correct translation
 
 
 
- must be ’where there is no [[death]]. 1
 
 
 
Strangely, although K has this lengthy note about [[amata]] and
 
 
 
ji C6P quote the explanation from one of the later commentaries,
 
 
 
both translations nevertheless follow their predecessors. K [[tran]]-
 
slates the compound [[word]] a/nata-padam in 21 as 'the [[path]] to iromor-
 
! ! tality*; in 114 he renders amatam padam as '[[path of immortality]]';
 
 
 
S > in 374 he translates amatam as '[[Immortality]]*; in 411 he renders
 
 
 
| amat' - ogadham as 'immersed himseif in [[immortality]]*. C&P translate
 
 
 
fcj : 'the [[path]] to the {{Wiki|Deathless}}', 'the [[immortal]] [[state]]*, '[[ambrosia]]*
 
 
 
and 'the {{Wiki|Deathless}}* respectively. They are clearly following
 
 
 
On Translating the [[Dhammapada]]
 
 
 
others: {{Wiki|Max Muller}} translated the same passages as: ‘[[the path of immortality]]', 'the [[immortal]] place, ’the [[immortal]]’ and 'the
 
! [[Immortal]]* respectively. [[Radhakrishnan]] translated: 'the [[path]] to
 
 
 
'* [[eternal life]]', 'the [[deathless state]]', ‘[[life]] eternal* an3 'the
 
 
 
eternal' respectively.
 
 
 
It is noteworthy that GU J sometimes follow t..^ commonly accep¬
 
ted translation elsewhere loo, even when the Commentary gives
 
i another explanation, and there is nothing which prevents them
 
 
 
i following it, e.g. in 175 they translate nlyanti as 'are led*,
 
 
 
\ although the presence of yanti twice in the first line shows clear¬
 
 
 
ly that we are dealing with a [[development]] of niryanti ’they go
 
; forth', as the Commentary's explanation nissara/iti (’they go out*)
 
 
 
| shows. To translate as they do misses the whole point of the
 
 
 
verse, which means 'Geese can go high in the sky; men can go in
 
the sky by [[supernormal powers]]; but the [[wise]] (i.e. the followers
 
of the [[Buddha]]) can go away from this [[world]] (i.e. attain [[nibbana]])*.
 
 
 
K gets this right, but he gives no note about his [[interpretation]],
 
and it may he that he is merely following the Commentary (see
 
above). C&P usually draw [[attention]] to anomalies in the Commentary,
 
e.g. while translating diso in 42 as 'foe', they point out that
 
the Commentary explains it as 'thief*. On the other hand they
 
* sometimes ignore such anomalies, e.g. in 166 they translate sadat-
 
 
 
\ thapasuto as 'intent on the true {{Wiki|purpose}}', and make no , comment
 
 
 
upon the Commentary, which must have interpreted sadattha as sa-
 
-d-attba {< sva + artba with a sandhi -d-), since it explains
 
‘ this as 'engaged in one's own purpose’ ( sake attfte). K, on the
 
 
 
other hand, devotes a long note to the verse, justifying his re-
 
| jectipn of the Commentary’s interpretation.
 
 
 
{ K's reaction to Brough leads him to make incorrect statements
 
 
 
about him - referring to 82 he says (p.167) that Brough thinks
 
that the occurrence of the word dhammani in Jataka V 221 ,27* is
 
incorrect. Brough actually says 'the neuter plural' occurs, and
 
probably correctly... ,9 . On the same verse C&P take a more sober
 
line, and agree that the plural is unusual (p.4$l). They are
 
? perhaps putting more trust in the Patna Dharmapada than is Justi-
 
 
 
| fled when they say its reading dhammani iottana decisively sup-
 
 
 
| ports the Pali reading. The Patna Dharmapada reading does nothing
 
 
 
more than show that th» — -* *
 
 
 
Buddhist Studies Review 6, 2 (1989)
 
 
 
sent in the version upon which the Patna Dharraapada is based.
 
Although it suits C&P here to be able to say that 'the Patna Dhar¬
 
mapada decisively supports the Pali reading', I have not found
 
anywhere in their translation a statement that 'the Patna Dharraa¬
 
pada here decisively refutes the Pali reading'. Elsewhere, how¬
 
ever, when the Patna Dharraapada, unknown to Brough when he made 1
 
his edition, agrees with the Pali against the Gandharl Dharmapada
 
and the UdSnavarga they are often content merely to state the
 
fact. In one place, however, their reaction leads C&P to forget
 
their Sanskrit - on p.421 they reject Brough's suggestion that
 
vahato in 1 is the genitive of the word vahatu 'draught ox’, on
 
the grounds that the Udanavarga reads vahatah and the Patna Dhar¬
 
mapada reads vahato, 'both of which support the [traditional ex¬
 
planation in the) Pali commentary*. In saying this they overlook
 
the fact that Patna vahato (like Pali vahato) is the expected
 
development in the dialect of that text from Brough's conjectured
 
vahatoh, while the Udanavarga vahatah represents the Buddhist Hy¬
 
brid Sanskrit’s redactor's 'translation' of the vahato which he
 
received in his exemplar, and cannot be used as evidence one wa'y
 
or the other. Bizarrely, having objected to Brough's explanation,
 
they adopt his translation: *... as a wheel the draught ox's foot*.
 
 
 
C&P quote extensively from Brough. They do not do this merely
 
to reject his views, but are prepared to discuss variant tradi¬
 
tions, e.g. svakhyata-cfharroa as opposed to *samAhya ta-dhamma in
 
70, although they do not consider *sams*rta-dharraa which, despite
 
the note on p.447, would seem to be the only possible antecedent
 
to the form sa/n^/iaca-dhafluna which they actually read in the verse.
 
They seem, however, to be unacquainted with other literature about
 
the Gandharl Dharmapada, and have a long note on sahkarabhutesu
 
in 59, because they do not realise the possibility of separating
 
su from sahAarabhute and taking it as a particle. They refer
 
to Roth's edition of the Patna Dharmapada 10 and Bernhard's edition
 
of the Udanavarga 11 , both unused by K, but neither their transla-
 
tion nor K's seems to owe anything to LUders* work . There is,
 
for example, no hint of any knowledge of the existence in Pali
 
of an ablative singular in -am, and although C&P state that 'from
 
a flower' would be a better translation for puppham in 49, and
 
point to the existence of the ablative forms puspa and puspad
 
 
 
 
 
On Translating the Dhammapada
 
 
 
in the parallel texts, they do not suggest that puppham might
 
be an ablative. Nor do the translators reveal any knowledge
 
of an accusative plural in -am in Pali, with the result that
 
both translations take kanham dhammam and suAAam in 87 as singu¬
 
lar (’a shady/shadowy dhamma . . . the bright'), whereas the Commen¬
 
tary on Samyutta-Nikaya V 24,21, where the verse recurs, makes
 
it clear that it is referring to akusala and kusala dbammas .
 
Patna Dharmapada 284 and Udanavarga XVI. 14 both have plural forms
 
in the parallel versions of the verse.
 
 
 
K seems to have interpreted Brough's statement, quoted above,
 
as meaning that the Gandharl Dharmapada was /more primitive*
 
than the Dhammapada, although Brough quite clearly stated that
 
 
 
the Udanavarga, Pali Dhammapada and GSndharl Dharmapada 'show,
 
 
 
simply on Inspection, that no single one of them has a claim
 
superior to the others to represent this section of a 'primitive*
 
Buddhist canon’* 3 . K seems to believe that Brough was the first
 
person'to V have stated that the Pali version was not necessarily
 
superior to all others, which would suggest that he had not read
 
-•.Brough's introduction very' carefully. He accuses Brough of ex-
 
hibiting a 'prejudice which does not help towards a proper under¬
 
standing of the different versions and their relative positions*
 
(p.vii).
 
 
 
It must be stressed that all the versions of the Dhammapada
 
we possess are translations of earlier versions, all going back
 
ultimately to a corpus of verses, the core of which came into
 
existence at a very early stage of Buddhism, possibly at the
 
time of the Buddha, although it is very likely that additions
 
were made to the corpus after that time. Even if we could date
 
the versions we have; we should be dating only the translation
 
of an earlier version. If we look at any one of this group of
 
texts we will find that each one of then has some features which
 
might reasonably be surmised to be, if not original, then at
 
least close to the original, and yet as the same time each one
 
has features which are manifestly incorrect or late. The rela¬
 
tionship between Pali Dhammapada, Patna Dharmapada, Gandharl
 
Dharraapada and Udanavarga is very complicated, with patterns
 
of equivalence between them varying from verse to verse, and
 
sometimes even from pada to pada. The fact that any two or more
 
 
 
Buddhist Studies Review 6, 2 (1989)
 
 
 
 
 
of them agree in some feature tells us only that in some way,
 
in the history of the texts, they were dependent upon a common
 
source for that particular feature. The number of verses each
 
redactor selected, the numbers of vargas into'which they were
 
sorted and the way in which verses were apportioned to each varga,
 
give us no information whatsoever about the date at which each
 
selection was made.
 
 
 
To translate the Dhararaapada one needs to be entirely without
 
pre-conceived notions- about which version is ’best’; one must
 
be thoroughly acquainted with all the other versions; one must
 
know about all the secondcry literature which has been written
 
about these, especially articles dealing with the relationship
 
between them; one must be an expert in the grammar of Sanskrit,
 
Pali and other Middle Indo-Aryan languages; one must have a flair
 
for seeing a point which other translators have not even realised
 
presents a difficulty and for be^ng able to solve the problem.
 
Moreover, to translate the Dhammapada into English one must be
 
able to write good, clear, unambiguous and idiomatic English.
 
No wonder Brough said it was too difficult!
 
 
 
NOTES
 
 
 
1 David J. Kalupahana, A Path of Righteousness: Dhammapada : an introductory
 
essay, together with the Pali text, English translation and commentary, xii,
 
221 pp. Lanharo, New York, London: University Press of America, 1986. $22.76,
 
$12.60 (paperback).
 
 
 
John Ross Carter and Hahlnda Paliwadana, The Dhammapada : A new English trans¬
 
lation with the Pall text and the first English translation of th^ commentary's
 
explanation of the verses, with notes translated from, Sinhala sources and
 
critical textual comments, xii, 523 pp. New York, Oxford: OUP, 1987. $45.00.
 
 
 
2 John Brough, The Candhari Dharmapada , London 1962.
 
 
 
3 Ibid., p.xvii. •
 
 
 
Ibid., p.xvi.
 
 
 
E.W. Burlingame, Buddhist Legends , Harvard Oriental Series, Vols.28-30,
 
1921, repr. PTS 1979.
 
 
 
H.C. Norman, The commentary on the Dhamraapada, Vols 1-4, PTS 1906-14.
 
 
 
On Translating the Dhammapada 1$5
 
 
 
S. Radhakrishnan, The Dhammapada , Madras, OUP, 1950, repr. Delhi 1980.
 
 
 
Max Muller, The Dhammapada , Sacred Books of the East Vol.X, Oxford 1881,
 
repr. Delhi 1980.
 
 
 
Op. cit., p.245. 0
 
 
 
10 G. Roth, ’Particular features of the language of the Arya-MahSsanghika-
 
LokottaravSdins and their importance for early Buddhist tradition' in H.
 
Bcchert (ed.). The Languages of the Earliest Buddhist Tradition , Gottingen 1980,
 
pp.78-135.
 
 
 
** F. Bernhard, UdSnavarga , Gottingen 1965.
 
 
 
12 ..
 
 
 
H. luders, Beobachtunycn uber die Sprachc des buddbisticbes Urkancns,
 
Berlin L954 . «
 
 
 
Op. cit., p.xiv.
 
 
 
THE DHAMMAPADA - EAST AND WEST
 
 
 
Russell Webb
 
 
 
The factors that have contributed to this text's continuing popu¬
 
larity are: (i) its self-sufficiency as r. auide to Buddhist \
 
thought and practice (i.e. it 'represents* the Sutta Pitaka to a
 
greater degree than any other text); (ii) its readability, and
 
(iii) its relative concision.
 
 
 
It is interesting to recall the vast number of editions and
 
translations that have been produced, especially since the text
 
in question is, in many cases, the only complete canonical work
 
Uiat has appeared on a.commercial basis.
 
 
 
ASIAN EDITIONS AND TRANSLATIONS
 
 
 
Arabi c - Boulos Salama (tr. - unpublished) Khartoum 1959
 
 
 
Bengali - Charu Chandra Bose (ed. and tr., incl. Sanskrit tr.)
 
MBS, Calcutta 1904, 1960
 
 
 
L.M. Joshi and Sharada Gandhi (tr. with text in Guru-
 
' mukhi script) Patiala 1969
 
 
 
Bhikshu Shilabhadra (tr.) MBS c.1960
 
 
 
Burmese (Rangoon)
 
 
 
Khuddakanikaya I, 1924
 
 
 
Chatthasanglti Pitakam (Sangayana ed.) Khuddakanikaya I
 
1961, 1972
 
 
 
Siriraangala-paritta-pali (ed.) 1986
 
 
 
Thingaza Hsaya Agga-DharamalaAkara (ed. and tr.) 1880
 
Hpo Lat (tr.) 1951
 
T.H. Levin (tr. ) 1873
 
Saya Tint (tr . ) 1925
 
 
 
Chinese - Fa-chu-ching (incl. 13 vargas from an Udanavarga) Nanjio
 
, 1365
 
 
 
Dainihon Kotei DaizSkyo 24, Tokyo 1880-5
 
Dainihon Kotei Zokyo 26, Kyoto 1902-5
 
Taisho Shinsha DiazOkyo 210 Tokyo 1927
 
Fa-chii-p ’ i-yii-ching (T 211) - S. Beal (tr.), loc . sub.
 
T. Adachi (tr.) Hokkugyb Kogi , Tokyo 1935
 
 
 
The Dhammapada - East and West
 
 
 
C. Akenuma and K. Nishio (tr.) Uokkuhiyugyo , Tokyo 1931
 
Bhikkhu Dharmakitti (Liao-chan, tr.) Nan ch'uan fa chu #
 
Hong Kong 1961
 
 
 
Bhiksu Jan Hai (tr. Narada's English ed.) Taipei n.d.
 
 
 
(Related, apocryphal text - T 2901, tr. by H. Ui in his Saiiki
 
Butten no Kenkyu - 'Study of the Buddhist Scriptures from Central
 
Asia ' , Tokyo 1969]
 
 
 
Devanagarl
 
 
 
 
 
N.K. Bhagwat (ed. with English tr.) Bombay 1935
 
Vinoba Bhave (ed.) Nava samhita pada auchi-sahi ta , Ka$I
 
(Benares] 1959
 
 
 
Rai Carat Das and Seelakkhanda Thera (ed.) Calcutta
 
1899
 
 
 
J. Kashyap (ed.) in Khuddakanikaya I, Nalanda Devanaga¬
 
rl Pali Series, 1959
 
 
 
C. Kunhan Raja (ed. with English tr.) Adyar 1956, 1984
 
P.l. Vaidya (ed . with English tr. by R.D. Shrikhande)
 
Poona 1923 (rev. ed. with tr. by Vaidya) 1934
 
 
 
 
 
Hind 1 - Bhikshu K. Dharmarakshita (tr. with Devanagarl text)
 
 
 
MBS, Sarnath 1954 , 1^963; with tr. of stories from
 
 
 
Commentary, Varanasi 1971
 
 
 
RShula SaAkrtyayana (tr. with Devanagarl text) Allaha¬
 
bad 1933
 
 
 
Japanese (all tr. - published in Tokyo?)
 
 
 
Ryoda Miyata et al. in Nanden Daizokyo 23, 1937
 
Makoto Nagai Dhammapada, 1948
 
 
 
Hajime Nakamura Dudda no Shinri no Koioba , 1978
 
 
 
Shundo Tachibana in Kokuyaku Daizokyo 12, 1918
 
Entai Tomomatsu Dhammapada , 1961, 1969
 
Unrai Wogihara Hokku xyo, 1935
 
 
 
Khmer - Brah Traipitaka pall (with tr.) Phnom Penh 1938
 
Lao - (with Lao, English and French trss) Vientiane 1974
 
Slnhala (Colombo)
 
 
 
Buddha Jayanti Tripitaka Series 24, Khuddakanikaya
 
I, 1960 (with Sinhalese tr.)
 
 
 
E.W. Adikaram (ed . with English tr.) 1954
 
 
 
168 Buddhist Studies Review 6, 2 (1989)
 
 
 
 
 
A.P. Buddhadatta (ed. and tr.) ,n.d.
 
 
 
A. P. de Soysa (tr.) 195—
 
 
 
Devamitta (tr.) Dhammapada-purana~sannaya , 1926
 
 
 
H. Devamitta (» H. Sri Dharmakirti Devamitra, ed.)
 
 
 
Sanna sahita dhammapada y a, 1879, 1911
 
U. Dhanmananda (tr.) Dhanwnapadartha-gatha-san/iaya, Alut-
 
gama 1907
 
 
 
K. Dhammaratana (tr.) Dhammapada-purana-sannaya t 1926
 
M. Sri Wane6vara Dharmananda (ed. and tr . ) Saddharmakau-
 
mud i nam bhava rt thavivaranasahita dhammapadapa1iya ,
 
1927, 1946
 
 
 
B. Siri Sivali (ed. and tr . with English tr.), 1954,
 
 
 
1961
 
 
 
S. Sumahgala (tr.) o/iammapadartha-gatha-sannaya, 1899
 
 
 
Thai (Bangkok)
 
 
 
Udaya Devamoli et al. (ed.) Syamaratthassa Tepitakaro
 
25, 1926, 1980
 
 
 
Brah Traipitak-bhasa-daiy 38 (tr.) 1957
 
(ed. and tr.) Gatha Phra Thammabod garaglorn, Wat Ben-
 
chamabopitr 1961 ^
 
 
 
Klong khatha thammabat (ed. and tr.) I9tt
 
Sathienpeng Wonnapok (tr. with English tr.) 1979
 
Brah Dharmapad-caturbhag (Thai and roman texts, Thai and
 
English trss) 1987
 
 
 
Nepali - Bh. Amritananda (tr.), Kalimpong 1950
 
Satya Mohan Joshi (tr.), Lalitpur 1956
 
 
 
Tibetan - Gedun Chomphel (tr.) Chos kyi tshigs su btad pa blugs
 
so, Gangtok 1946, New Delhi 1976
 
and in an appendix to Derge Kanjur and Tanjur (ed.
 
 
 
Dharma Publishing), Berkeley 1980
 
- another tr., MBS, Sarnath 1964
 
 
 
Vietnamese
 
 
 
(Thfch) Minh Chau (tr. - unpublished?). Van Hanh Bud¬
 
dhist Institute, Saigon c.1975
 
(Thich) Thien Chau (tr.) Villebon-sur-Yvette (Paris)
 
 
 
The Dhammapada - East and West
 
 
 
WESTERN EDITIONS AND TRANSLATIONS
 
 
 
(N.B. All texts in roman script unless otherwise indicated)
 
Suriyagoda Sumahgala (ed.) PTS, London 1914
 
 
 
Catalan - Joaquim Torres i Godori (tr.) La Sendcra de la Perfeccio ,
 
Montserrat 1982
 
 
 
Czech - Vincenp Lesny (tr.) Prague 1947
 
 
 
Danish - Chr. Lindtner (tr.) Buddhas laereord , Copenhagen 1981
 
Pcul Tuxen (tr.) Copenhagen 1920, 1953
 
 
 
4
 
 
 
Dutch - J.A. Blok (tr.) in woorden van don Bocddha, Deventer 19-
 
53, 1970
 
 
 
English - E.W. Adiharara (tr.) Colombo 1954
 
B. Ananda Maitreya (tr.) serialised in Pali Buddhist Re¬
 
view 1 and 2, London 1976-7, and offprinted as
 
Law verses , Colombo 1978
 
 
 
J. Austin (comp.) The Buddhist Society, London 1945, 19-
 
 
 
Irving Babbitt (tr.) New York 1936, 1965
 
Bhadragaka (comp.) Collection of Verses on the Doctrine
 
of the Buddha , ’ Bangkok 1952 * - printed 1965
 
N.K. Bhagvat (tr.) Bombay 1931, Hor.g Kong 1968 ,
 
 
 
A.P. Buddhadatta (ed. and tr.) Colombo 1954, Bangkok 19-
 
 
 
Buddharakkhita (tr.) MBS, Bangalore 1966; Buddhayoga
 
Meditation Society, Fawnskin (California) and Syari-
 
kat Dharma, Kuala Lumpur 1984; BPS, Kandy 1985
 
E.W. Burlingame (tr. incl. Commentary) Buddhist Legends ,
 
3 vols. Harvard 1921, PTS 1979. Selected and rev.
 
by Khantipalo for Buddhist Stories, 4 vols, BPS,
 
Kandy 1982-8
 
 
 
Thomas Byrom (comp.) London 1976
 
 
 
John Ross Carter and Mahinda Palihavadana (ed. and
 
tr.) New York 1987
 
 
 
J.P. Cooke and O.G. Pettis (tr.) Boston 1898
 
U. Dhamoajoti (tr.) MBS, Benares 1944
 
 
 
Eknath Easwaran (tr.) Blue Mountain Center, Berkeley
 
 
 
Buddhist Studies Review 6, 2 (1989)
 
 
 
 
 
1986, London 1987
 
 
 
Albert J. Edmunds (tr.) Hymns of the Faith , LaSalle (Il¬
 
linois) 1902 *
 
 
 
D.J. Gogerly (tr. vaggas 1-18) in The Friend IV (Colom¬
 
bo 1840), repr. in Ceylon Friend (Colombo 1881)
 
and in his collected works, Ceylon Buddhism II (Lon¬
 
don 1908)
 
 
 
James Gray (tr.) Rangoon 1881, Calcutta 1887
 
K. Gunaratana (tr.) Penang 1937
 
 
 
Norton T.W. Hazeldine (tr.) The Dhammapada, or the Path
 
of Rightcousncss , Denver 1902
 
Raghavan Iyer (cd. and tr.) Santa Barbara 1986
 
U.D. Jayasckera (tr. - unpublished) Colombo 1986
 
David J. Kalupahana (ed. and tr.) A Path of Righteous¬
 
ness , Lanham 1986
 
 
 
Suzanne Karpelbs (7 tr.) serialised in Advent (Pondi¬
 
cherry 1960-5) and repr. in Questions and Answers
 
(Collected Works of the Mother 3, Pondicherry 1977)
 
Harischandra Kaviratna (el.andtt.) wisdom of the Buddha ,
 
Theosophical University Press, Pasadena 1980
 
Khantipalc (tr.) Crowing the Dodhi Tree, Bangkok 1966
 
The Path of Truth, Bangkok 1977
 
C. Kunhan Raja (tr.) Adyar 1956, 1984
 
P. Lai (tr.) New York 1967
 
T. Latter (tr.) Moulmein 1850
 
 
 
Wesley La Violette (free rendering and interpretation)
 
Los Angeles 1956
 
 
 
C.P. Malalasekcrc; \tr . - unpublished) folorabo 1969
 
Juan Mascar6 (tr.) Harmondsworth 1973
 
 
 
F. Max MUller (tr.) London 1870, SBE - Oxford 1881,
 
New York 1887, Delhi 1980. Contained also in John
 
B. A1 phonso-Karkala An Anthology of Indian Litera¬
 
ture (Harmondsworth 1971 - selection only), Lewis
 
 
 
Biownc The WorId's Greatest Scriptures (New York 19-
 
45, 1961 - selection only). E.A. Burtt The Teachings
 
of the Compassionate Buddha (New York 1955, 1963),
 
 
 
Allie M. Frazier Readings in Eastern Religious
 
cht U Philadelphia 1969 - selection only).
 
 
 
The Dhammapada - East and West
 
 
 
C.H. Hamilton Buddhism, a Religion of Infinite
 
Compassion (New York 1952), Charles F. Horne The
 
Sacred Books and Early Literature of the East X
 
(New York 1917, Delhi 1987), Raymond Van Over East¬
 
ern Mysticism I (New York 1977 - selection* only),
 
 
 
I in Yutang The wisdom of China and India (New York
 
1942) and The wisdom of India (London 1944,* Bombay
 
1966).
 
 
 
Narada (ed. and tr.) Kandy 1940, London 1954, 1972,
 
 
 
Saigon 1963, Calcutta 1970, Colombo and New Delhi
 
197-2, BMS, Kuala Lumpur 1978; and, with addition
 
of summary of commentary to each verse by K. Sri
 
Dhammananda, Kuala Lumpur 1988; tr. incl. in The
 
Path of Buddhism , Colombo 1950
 
Piyadassi (tr.5 Selections from the Dhammapada , Colombo
 
1974
 
 
 
' (tr. incl. Commentary) Stories of Buddhist in -
 
Tjia, 2 vols, Moratuwa 1949, 19 53
 
Swami Premananda (tr.) The Path of the Eternal Law,
 
Self-Realization Fellowship, Washington (D.C.)
 
1942
 
 
 
S. Radhakrishnan (ed. and tr.) Madras 1950, 1987, Delhi
 
1980. Repr. in S. Radhakrishnan and Charles A,
 
Moore (ed.) a Source Book in Indian Philosophy ,
 
Princeton and Oxford Univ. Presses 1957
 
C.A.F. Rhys Davids (ed. and tr.) .Verses on Dhammj , PTS,
 
London 1931
 
 
 
Sangharakshita (tr.) vaggas 1-12 serialised in fwbo
 
sews lot ter, London K69 ff.
 
 
 
S.E.A. Scherb (tr.) 'The golden verses of the Buddha’
 
 
 
- a selection for the Christian Register , Boston 18-
 
61 .
 
 
 
Sll&cSra (tr.) The way of Truth , The Buddhist Society
 
of Great Britain and Ireland, London 1915
 
Silananda (ed. and tr.) The Eternal Message of Lord
 
Buddha, Calcutta 1982
 
B. Siri Sivali (tr.) Colombo 1954, 1961
 
W. Somalokatissa (tr.) Colombo 1953, 1969
 
 
 
 
 
 
 
172 Buddhist Studies Review 6, 2 (1989)
 
 
 
D,tv Mya Tin (ed. and tr . ) Rangoon 1986
 
 
 
Roger Tite (comp. - unpublished) Southampton 1974
 
 
 
P. L. Valdya (tr.) Poona 1923 , 1934
 
 
 
W.D.C. Wagiswara and K.J. Saunders (tr.) The Buddha's
 
way of virtue, London 1912, 192/
 
 
 
Sathienpong Wannapok (tr.) The Buddha‘s words , Bangkok
 
1979
 
 
 
S. W. Wijayatilake (tr.) The way of Truth, Madras 1934
 
F.L. Woodward (tr.) The Buddha's Path of virtue, Adyar
 
 
 
1921, 1949
 
 
 
[The Cunningham Press, Alhambra (California) 1955,
 
rcpr. The Thcosophical Society, Bombay 1957, 1965]  
 
 
 
Esperanto
 
 
 
La Dhamapado do Budhismo, Montevideo 1973
 
 
 
T. T. Anuruddha (tr.) La Vojo al Nirvano , Vung-Tau 1973
 
George Voxon (tr.) serialised In La Budhis/no (Heswall
 
 
 
1931-4) and La Budha Lumo (Prestatyn 1950-7)
 
 
 
Estonian - Llnnart Mall (tr.) Tallinn 1977
 
 
 
Finnish - Hugo Valvanne (tr.) ilyvecn Sanoja , Porvoo-Helsinki 1953
 
 
 
French - Centre d'Etudes Bouddhiques (tr.) Vcrsvts d u Dhamma,
 
Grenoble 1976
 
 
 
Andre Ch6del (tr.) Les Vers de la Doctrine , Paris 1978
 
P.S. Dhamraararoa (ed. and tr.) BEFEO LI, 2, Paris 1963.
 
Fernando Hu (tr.) Paris 1878
 
 
 
Suzanne Karpeles (tr.) Commentaires sur le Dhammapada ,
 
 
 
Pondicherry 1960, 1974
 
R. and M. de Maratray (tr.) Paris 193,1
 
 
 
Narada (ed. and tr. Prajnananda [R. Joly]) serialised,
 
in Sagesse 1-4, Gretz 1968-9; offpr. (with text)
 
as Dhammapada , Les Stances du Dhamma, Gretz 1983
 
 
 
German - Paul Dahlke (tr.) Per Pfad der Lehre, Berlin 1919, Hei¬
 
delberg 1970
 
 
 
R.O. Franke (tr.) Dhamma-worte , Jena w 1923
 
Walter Markgraf (tr.) Der Pfad der Wahrheit , Munich 1912
 
Hans Much (tr.) Das hohe Lied der Wahrhei t des Buddha
 
Cautaroa, Hamburg 1920
 
 
 
 
 
The Dhammapada - East and West
 
 
 
F. Max Muller -(tr.) Leipzig 1885
 
 
 
K. E. Neumann (tr.) Der Wahrhcitpfad , Leipzig 1893, Mun¬
 
 
 
ich 1921, Zurich-Vienna 1957
 
Kurt Schmidt (tr.) in 5prtJche und Lieder, Constance 1954
 
 
 
L. von Schroder (tr.) Worte der wahrheit, Leipzig *1892
 
Theodore Schultze (tr.) Leipzig 1885
 
 
 
Albrecht Weber (tr.) in ZDMG XIV, Leipzig 1860, and
 
Indischc Strcifen I, Berlin 1868
 
 
 
Hebrew - Partial tr. by Schlomo Kalo as tfipi Buddha, Jaffa
 
 
 
Hungarian
 
 
 
KrnO HGtcrtyi (tr.) AMM, Budapest 1953 ,
 
 
 
GyOrgy Kovacs (tr. - unpublished) Budapest 1932
 
 
 
Icelandic - Sdren Sdrensen (tr.) Reykjavik 1954
 
 
 
Italian - Eugenio Frola (tr.) L^rma della Disciplina , Turin 1962
 
Luigi Martinelli (tr.) in Btica Buddhist a c vtica cris -
 
tia/ia , Florence 1*971
 
 
 
P.E. Pavolini (tr.) Antoloyia di morale buddhistica ,
 
Milan 1908; repr. in Testi di morale buddhistica'
 
Lunciano 1912, 1933
 
 
 
Lin Yu tang (in tr.) in La saggezza dell • India % Bompiani
 
i960 .
 
 
 
Latin - V, Fausbtfll (ed. and tr.) Copenhagen 1855, OsnpbrUck
 
 
 
Kdre Lie (tr.) Oslo 1976
 
 
 
Polish - St. Fr, Micha^ski (tr.) Sciezka Pcawd y, Warsaw 1925,
 
Lodz 1948
 
 
 
Portuguese
 
 
 
Nissim Cohen (ed. and tr.) A Scnda da Virtude, Sao Paulo
 
1985
 
 
 
G. da Silva (comp, from various eds) SSo Paulo 1978
 
Lin Yutang (in tr.) in a Sabedaria da China e da India t
 
Rio de Janeiro 1969
 
 
 
 
 
Russian - N.l. Gerasimova (tr.) Moscow 1898
 
 
 
 
 
174 Buddhist Studies Review 6, 2 (1989)
 
 
 
 
 
Toporov (tr.) Bibldrotrheca Buddhica XXXI, Moscow
 
1960
 
 
 
Serbo-Croat
 
 
 
Vesna Krmpoti<! (tr.) in Uiljadu lotosa , Belgrade 1971
 
 
 
Spanish - Carmen Dragonetti (tr.) El camino del Dha'rma , Lima 1964,
 
Buenos Aires 1967
 
 
 
Juan Mascard (tr.) El camino do pcrfeccion, Mexico City
 
1976
 
 
 
Swedish - Rune Johansson (tr.) Duddhistiska Aforismor, Stockholm
 
 
 
L.N. (tr.) Buddhas Evongclium cllcr Dhammapadam t CGte-
 
. borg 1927
 
 
 
Ake Ohlmarks (tr.) in Duddha taladc och sade, Stockholm
 
 
 
INDO-CENTRAL ASIAN TEXTS AND STUDIES
 
 
 
II.W. Bailey 'The Khotan Dharmapada', BSOAS XI, London 1943-6
 
Michael Balk d/itersuchungon zum' udanrvarga . Untersuchungen Bertlch-
 
sichtiging mittelindischer Parallelen und eines tibeti-
 
schen Kommentars. Ph.D. diss., Bonn 1988
 
B.M. Barua and S. Mitra (ed. ) PraArit Dhammapada, Calcutta 1921,
 
repr. Delhi 1988. (Selected trss in Laurence W. Fawcett
 
Seeking Gotama Duddha in His Teachings , privately
 
published, Radnor, Penn., 1962, pp.50-6)
 
 
 
A.A.G. Bennett ’The Text of the Dharamapada \ The Maha Dodhi 66,
 
Calcutta 1958
 
 
 
'The Prakrit Dharmapada' (6 parts). Ib., 66-7, 1958-9
 
'The Smritivarga of the Sanskrit Dharmapada’. Ib. 69,
 
196 1
 
 
 
J.* Brough (ed.) The Candharl Dharmapada , London 1962
 
S. L6vi ’Textes sanscrlts de Touen-houang.. . Dharmapada...’,
 
JA, Paris 1910
 
 
 
- ’L’Apramada-Varga . Etude sur les recensions des Dharma-
 
 
 
padas ' , JA 19 12
 
 
 
Kogen Mizuno 'A Comparative Study of Dharmapadas' Buddhist Studies
 
in Honour of llamma lava Saddhatissa , ed . G. Dhammapala et
 
 
 
The Dhammapada - East and West
 
 
 
al, Nugegoda 1984
 
 
 
'Dharmapadas of Various Buddhist Schools' Studies ir.
 
Pali and Duddhism , ed. A.K. Narain, Delhi 1979
 
P.K. Mukherjee 'The Dhammapada and the Udanavarga', Indian //is.to-
 
rical Quarterly XI, Calcutta 1935
 
Hideaki Nakatani 'Remarques sur la transmission des Dharmapada’
 
Bulletin d'Studes Indiennes 2, Paris 1984
 
R. Pischcl 'Die Turfan-Rczensionen des Dhammapada ’, SPAW XXXIX,
 
Berlin 1908
 
 
 
Bernard Pauly (ed. from Pelliot Collection) 'Fragments Sanskrits
 
de Haute Asie': XV Udanavarga 33 (Brahmanavarga) with
 
parallel versions in Prakrit and Tibetan rec nsions,...
 
and Dhammapada , .JA 1961
 
 
 
Pavel Poucha Inst itut iones linguae Tocharicae. 2. Chrestomathia
 
 
 
Tocharica (Prague 1956). Incl. edited fragments of
 
the' Tochartan Dharmapada and Udanavarga with their
 
corresponding parallels in Pali, Sanskrit and Tibetan
 
 
 
L. Schmithausen 'Zu den Rezensionen des Udanavarga', WZKS XIV,
 
Vienna 1970
 
 
 
Ch. Wlllemen 'The Prefaces to the Chinese Dharmapadas. Fa ChU
 
Ching and Ch'u Yao Ching', Toung Pao LIX, Leiden 1973
 
Dharmapada , A Concordance to Udanavarga, Dhammapada,
 
and the Chinese Dharmapada Literature, Brussels 1974
 
Introduction to The Chinese Udanavarga , Brussels 1978
 
 
 
OTHER STUDIES
 
 
 
Andrd Chddel 'Le Dhammapada, recueil de sentences bouddhiques' ,
 
Bulletin de la Soci6t& Suisse des Amis de l'Extrdme -
 
Orient V, Berne 1943
 
 
 
Mahinda Palihawadana 'Dhammapada and Commentary':Some Textual Prob¬
 
lems and Brough’s Comments on Them', vidyodaya journal
 
of Arts, science and Letters , Silver Jubilee No., Nuge¬
 
goda 1984 .
 
 
 
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EARLY RELATIONS BETWEEN INDIA AND TBE WEST*
 
 
 
Etienne Lamotte
 
 
 
In the first century of the Christian era* the history of India 5
 
was marked by the peaceful co-existence of several kingdoms of
 
both local and foreign origin: in the north-west, the great Indo-
 
Scythlan empire of the KUisanaa which stretched from the Caspian v
 
Sea to Varanasi and from Kadmir to the region of Bombay;... In the ’
 
Deccan, the Andhra kingdom of the Sitakarnie, the Ksaharita kin,- f
 
doe of SurXette and tha Sake satrapy of UJ Jayinis to the extreme
 
 
 
south of the -peninsula, the Dravldlan kingdoms of tbe keralaa
 
or Ceras (Calicut and Travancore), the PIndyas (Madura region)
 
and the Colas .(Trlchinopoly and Tanjore). wV s -
 
 
 
Until the end of the pre-Christian era, India had lived in .
 
isolation and had baen able to assimilate without difficulty the '
 
hordes of foreign conquerors who had ventured across the north^ K
 
west frontier: Graeco-Bactrlans, Scythians and Parthlans. She
 
 
 
had compelled them to bow to indigenous habits and customs end £
 
inculcated her beliefs in them. At the beginning of the Christian £
 
era, the situation changed radically. The development of trade t
 
routes by land and sea brought India into, daily contact with the
 
great neighbouring civilisations of the Vest and the Bast* ’ The
 
trans-Iranian routes and the .tricks of Central Asia were crossed i
 
by merchants; Graeco-Alexandrian ships commissioned by ftoman
 
 
 
capital regularly touched at the ports of Barbarlcon, Barygasa,
 
SopSra and the Malabar coast; the Chinese themselves occasional¬
 
ly visited the settlements on the east coast. In fact, India
 
had not sought these contacts; it was the foreigners, attracted
 
by her wealth, who started the trading which was to intensify
 
as the centuries passed. It was no longer possible for the In¬
 
dians to remain in an isolation caused by Ignorance or disdain;
 
it was in their own interest to establish trade relations, welcome
 
the merchants from overseas and exchange raw materials and manu¬
 
factured goods as well as ideas with them. A new opportunity
 
arose for India to make the voice of her thinkers and philosophers
 
heard and, before showing in a study to follow to what degree
 
^he responded, >e would like to examine here the possibilities
 
 
 
[[Buddhist Studies]] Review 5 f 2 (1988)
 

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.