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− | foreign navigators, retained by their commercial [[activities]] at
| + | [[Buddhism]] in {{Wiki|Sweden}} |
− | the ppr^s.'vhardly ventured into the Interior of the [[Indian]] lands.
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− | We know, however, from the periplus, that they were acquainted
| + | 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. |
− | with some half-dozen [[Indian]] {{Wiki|kingdoms}} on the central mainland
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− | * and the ' [[Deccan]]: 1. The [[Ariake]] of hanbanus or [[Nahapana]], which
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− | was referred to above (.Periplus , No.41); 2. The Dakhinabades
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− | (DakslnSpatha) under Saraganus or rather the Satakarnls or [[Sita]]-
| + | 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. |
− | [[vahanas]] of the [[Deccan]] (Nos 50, 52); 3. Limyrice or Dimyrice ([[Tao]]- | |
− | ilakam, [[Dravida]]) [[including]] the whole of the coast of Malabar
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− | (Nos 31, 32 , 47) and containing the {{Wiki|kingdoms}} of Cerebothros or
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− | Keralaputra (No.54), Pandlon or {{Wiki|Pandya}} (Nos 54, 59), Argalos
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− | or Uragapura (No.59); 4. Maisolia or the {{Wiki|modern}} district of Masu¬
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− | lipatam (No.62); 5. Dosarene (Da$arna) or the region of Tosall
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− | (No.62).
| + | Then I posted couple of [[thangkas]] made by me and lot of critics or by other words a large avalanche of [[criticism]] arrived at my address. compared to my [[attitude]] towards the {{Wiki|Encyclopedia}} and other [[activities]] in {{Wiki|Asia}}, {{Wiki|Sweden}} had an extremely negative and rusty cold [[attitude]]. |
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− | Fifty years later, under the Antonine {{Wiki|dynasty}} (96-192 A.C.),
| + | 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]].. |
− | foreign traders, gaining in assurance, ventured further inland,
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− | and the [[Indian]] {{Wiki|kingdoms}} listed in [[Book]] VII, [[chapter]] . of the | |
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− | Ccographia by {{Wiki|Ptolemy}} are more than a dozen in number: l.'Ozene
| + | 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. |
− | (UjjayinI), the {{Wiki|royal}} town of Tiastenes* (VII, 1, 63), the [[Maha]]-
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| | | |
− | ksatrapa rajan Castana who ruled about the year 130 A.C., and
| + | I started the {{Wiki|encyclopedia}} in [[Australia]] and interestingly there were no negative [[attitude]] towards my work . [[Australia]] gave me a Distinguished Talented Visa for my [[activities]] and work in [[Buddhism ]]. |
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− | who left coins and [[Sanskrit]] {{Wiki|inscriptions}} on which he bears the
| + | I am struck by how two countries may have so different [[views]] on [[Buddhism]]. I arrived back to {{Wiki|Sweden}} a year ago and turned to {{Wiki|Swedish}} government and asked if they would like to help me with the {{Wiki|encyclopedia}}. I also wrote to the {{Wiki|Swedish}} {{Wiki|Academy}} of [[Sciences]] and asked them for a positive [[attitude]] towards my work. I wrote to 60 politicians in the government but did not receive any response to my letters at all. |
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− | sonorous titles of Lord {svamin) , Well-Named {sugrhltanaman )
| + | 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]] . |
− | and August Visage (nnadraraukha ) 78 . - 2. ’{{Wiki|Kingdom}} of Baithana
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− | (Pratisthana) ruled by Sir! Ptolemaius’ (VII, 1. 82),-more pre¬ | + | I have organized a major international [[Buddhist]] conferences and ([[Buddhism]] and Nordland) and ([[Buddhism]] and [[Australia]]) what lasted 9 years. I myself have attended other conferences at the {{Wiki|University}} of [[Berkeley]], but I have never seen such a derogatory and monotonous [[attitude]] as in {{Wiki|Europe}}, and especially in Scandinavia haven't seen such negative [[attitude]] anywhere in [[world]]. We can say openly {{Wiki|Sweden}} denies [[Buddhism]]. |
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− | cisely Vasisthlputra Sri Puluraayi, whose reign lasted for at
| + | This summer, I approached the {{Wiki|University}} of Kalmar with a proposal to hold an international conference on [[Buddhism]]. In a month's time, my secretary, Marju Broder, sent them letters with a proposal to meet to discuss cooperation and [[activities]] in [[connection]] with the conference. |
| + | the {{Wiki|university}} replied to me w month later with such this [[letter]]; |
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− | [[Buddhist Studies]] Review 6, ] ( ]989^ | + | Dear Marju Broder, |
| + | |
| + | I’m [[professor]] in the study of [[religions]] and like all my [[colleagues]] in the study of [[religions]] we are regularly contacted by, besides of course [[scholars]] of [[religions]], RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION. |
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| + | Stefan Arvidsson |
| + | [[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}} |
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− | least tventy-iour years (c.131-155 A.C.). and who left numerous | + | 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 ? |
− | {{Wiki|inscriptions}} at KSnheri, {{Wiki|Nasik}}, [[Karli]], Dharanikot and AmarSvatT 79 . | |
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− | “ 3 »' '{{Wiki|Kingdom}} of Hippokoura ([[Kolhapur]]) governed by Beleokouros*
| + | 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]] |
− | (VII, 1, 6 and 82), Vilivayakura , a {{Wiki|royal}} title appearing on
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− | certair coins of Gautamfputra and Vasisthlputra 88 . - 4. {{Wiki|Kingdom}}
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− | of Hus opallis in Canarene country (VII, 1, 84). - 5. {{Wiki|Kingdom}}
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− | of Karoura (Karuvur) governed by Cerebothros or Keralaputra (VII,
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− | 1. 86). - 6. Pounnata in southern {{Wiki|Mysore}} (VII, 1, 86). - 7, [[King]]¬
| + | 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]]. |
− | dom of the Aiol , capital Kottiara, to the [[south]] of [[Travancore]]
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− | (VII, 1, 9 and 87). - 8. {{Wiki|Kingdom}} of the Kareoi in the valley
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− | of Tamraparn* (VII t 1, 10 and 88). - 9. {{Wiki|Kingdom}} of Modura (Madura)
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− | governed by the Pandions or Pandyas (VII, 1, 89). - 10. {{Wiki|Kingdom}}
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− | of the Batoi, capital Nikama (VII, 1, 12, 74 and 90). - 11. [[King]]¬
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− | dom of Orthura (URandei) ruled by a Sornas or Cola (VII, l, 91).
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− | 2. {{Wiki|Kingdom}} of [[Sora]] (Cola), governed by Arkatos (VII, 1, 68).
| + | That's what they wrote in {{Wiki|Swedish}} newspaper; |
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− | 13 • {{Wiki|Kingdom}} of Malanga (Mavilangai? Kanchl?) ruled by Barsaro-
| + | [[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]]. |
− | nax (VII, 1, 92). - 14. {{Wiki|Kingdom}} of Pitura or Pithuda (VII, l,
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− | 93).
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− | [[Indian]] {{Wiki|evidence}}, - The Creek and {{Wiki|Latin}} naturalists and geogra¬
| + | In addition, the {{Wiki|Swedish}} government requested that {{Wiki|donations}} to [[Buddhists]] be taxed on the basis of income. |
− | phers were not alone in emphasising the Importance ^>f the trade
| + | |
− | [[initiated]] at the beginning of the [[Christian]] {{Wiki|era}}> between [[West]] | + | http://religionsvetenskapligakommentarer.blogspot.com/2012/09/strukturell-diskriminering-nar.html |
− | and [[East]]; the fact is also stressed by the [[Tamil]] [[Sangam]] writers 81 ,
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− | discoveries of {{Wiki|Roman}} coins in the [[Deccan]] area and the cosmopoli¬
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− | tan [[nature]] of harbour establishments on the [[Indian]] coast.
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− | The [[Tamil]] [[Sangam]] {{Wiki|literature}}, which describes events that occur¬
| + | http://religionsvetenskapligakommentarer.blogspot.com/2019/08/buddhistiska-tempel-beskattas-for.html |
− | [[red]] during the first two or three centuries of the [[Christian]]
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− | {{Wiki|era}}, celebrates the abounding [[prosperity]] of MuciRi 'where fine
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− | vessels, masterpieces of [[Yavana]] workmanship, arrive with {{Wiki|gold}}
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− | and depart with pepper' 82 . It is the town 'where {{Wiki|fish}} is sold,
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− | where {{Wiki|rice}} is amassed, where sacks of pepper [[accumulate]], where
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− | [[liquor]] abounds, and which presents all comers with a [[confusion]]
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− | of goods from the [[mountains]] and goods from the sea’ 83 . At KoRkei,
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− | a town of the {{Wiki|Pandya}} [[king]], 'fine {{Wiki|pearls}}, [[precious]] marvels greatly
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− | esteemed^ throughout the [[world]], grow and mature in brilliant
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− | shells ; there is savoured 'teRal (wine) of sweet [[perfume]],
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− | brought by the fine [[Yavana]] vessels' 8 ^.
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− | The rapid Increase of- [[wealth]] in {{Wiki|Rome}} at the beginning of the
| + | 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. |
− | [[Empire]] created an unprecedented demand for- Eastern merchandise: | |
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− | Early Relations II
| + | it shows specifically how the {{Wiki|Swedish}} government and [[people]] view [[Buddhism]]. You could say frankly that they [[hate]] [[Buddhism]] |
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− | spices, {{Wiki|pearls}}, ivory, [[wood]] and {{Wiki|silk}}. The measures taken by
| + | 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. |
− | Tiberius to check this spread of {{Wiki|luxury}} which carried {{Wiki|Roman}} [[money]]
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− | to foreign and {{Wiki|hostile}} peoples failed lamentably . [[India]], [[China]]
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− | and Arabia relieved the [[Empire]] of an hundred millions sesterces
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− | a year 87 ; [[Indian]] alone drained half this sum against local mer¬
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− | chandise sold in {{Wiki|Italy}} and an hundred times its value . {{Wiki|Imperial}}
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− | currency abounded in the ports of Malabar, Muzlris* Nelcynde
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− | and Bacarc 89 . Of the eighty-odd treasure-troves of {{Wiki|Roman}} coins
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− | found on [[Indian]] and [[Sinhalese]] soil, the richest were discovered
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| + | Having lived in {{Wiki|Sweden}} for years, I did not come to the [[idea]] or [[understanding]] that {{Wiki|Sweden}} does not like a [[Buddhism]] because I was not involved in promoting [[Buddhism]] in {{Wiki|Sweden}}. |
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− | in the [[Deccan]]** thirty-six in the [[State]] of [[Madras]], four in {{Wiki|Mysore}}, | + | 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]]. |
− | and twenty-two in [[Ceylon]], the majority of them being denarii
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− | of Augustus (14 A.C.), Tiberius (37 A.C.) and Claudius (54 A.C.). | |
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− | The bleeding of the currency continued until the. end of [[the fourth]] century: at SIgiriya, in [[Sri Lanka]], 1,675 coins have been
| + | 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 . |
− | collected, the last of which dates from the reign of [[Emperor]]
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− | Honorius (395-423).
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− | Recent excavations undertaken in ,the region of Pondicherry
| + | 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}}. |
− | at VIrapatnam 91 , also known to {{Wiki|archaeologists}} as Kakayentope
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− | or Arikamedu, and which possibly corresponds to the [[ancient]] Poduce
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− | of the .Periplus and of {{Wiki|Ptolemy}}, have, in the northern sector
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− | of the site, brought to {{Wiki|light}} the ruins of a huge warehouse,
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− | 150 feet in length, and in the southern sector, traces of a *us-
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− | lin manufactory enclosed by walls and containing bottomless wells,
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− | with a vast network of canals for the draining of [[water]]. [[Indica]]¬
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− | tions of an {{Wiki|archaeological}} [[nature]] serve to situate the warehouse
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− | in about 50 B.C. and the manufactory in approximately 50 A.C.
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− | This [[latter]] date appears to be confirmed by the few Brahml in¬
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− | scriptions in middle [[Indian]] or [[Tamil]] discovered on site: one
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− | of them bears the figure 275, in which J. Filliozat sees a date
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− | referring to the introduction of ASokan {{Wiki|culture}} in the tamll
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− | region in approximately 251 B.C. The {{Wiki|inscriptions}} would there¬
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− | fore date frofc the year 24 A.C. The most important finds consist
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− | of minor [[objects]] made, of terracotta, metal, stone and glass.
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− | Alongside local [[Indian]] artefacts are others of foreign origin:
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− | a {{Wiki|Roman}} terracotta [[lamp]], some wooden [[bowls]],- a cornallne ring
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− | setting engraved with the effigy of Augustus, a {{Wiki|quartz}} intaglio
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− | representing Cupid, and especially Italic pottery bearing the
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− | {{Wiki|seal}} of the workshops of Arretiun (Arezzo in {{Wiki|Tuscany}}): vibll,
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− | Camuri, rtta. etc. In the opinion of R.F. Faucbeux and (Sir)
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− | [[Buddhist Studies]] Review 6, 1 (1989) | + | I built a [[stupa]] and large [[prayer wheel]] then left {{Wiki|Estonia}}., 1982 I build 4 [[stupas]] with my friends in {{Wiki|Estonia}}, first [[Buddhist]] [[thangkas]] were made by Arno Arrak it was the start for [[Buddhism in Estonia]]. |
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− | Mortimer Wheeler. VIrapatnam was a {{Wiki|Roman}} factory, a branch of
| + | 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. |
− | the great Italic workshops which the slump of Arrentine pottery
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− | in [[Western]] markets from the year 50 A.C. made them decide to
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− | expatriate. The [[existence]] of a {{Wiki|Roman}} emporium in the Gulf of
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− | {{Wiki|Bengal}} at the beginning of the [[Christian]] {{Wiki|era}} implies that, accor¬
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− | ding to M. Wheeler, the south-west {{Wiki|monsoon}} was known and utilised
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− | by [[Western]] navigators at a period much earlier than had generally
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− | been presumed. However, we have already expressed the opinion
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− | that the {{Wiki|movement}} of the cteslan [[winds]] was known to the companies
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− | of [[Alexander]], in particular to Nearchus, and that the new sea- | |
− | routes opened up by Hippalus in the reign of Tiberius consisted
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− | simply in making use of the {{Wiki|monsoon}} for voyages on the high seas.
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− | Furthermore, the {{Wiki|hypothesis}} which suggests that VIrapatnam was
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− | a #{{Wiki|Roman}} factory is not tenable: according to the judicious remark | |
− | made by J. Filliozat, the {{Wiki|Indians}} were sufficiently [[skilled]] and
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− | active to create by themselves an industry imitating the {{Wiki|luxury}}
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− | ar ticles imported fron the Mediterranean [[world]]. The presence
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− | in VIrapatnam of millstones, polishers and rough or semi-carved
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− | stones proves that the lapidarist craft was practised on the
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− | spot; while continuing to [[manufacture]] [[Indian]] [[objects]], the local
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− | craftsmen could well have reproduced articles of foreign origin.
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− | The problem posed by VIrapatnam is connected with that of the
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− | workshops of {{Wiki|Central Asia}}: at Rawak, Yotkan and in the Niya Val¬
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− | ley have been found, alongside intaglios of Indo-Scythian or
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− | Partho-Sassanid inspiration, other intaglios derived directly
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− | from the classical [[tradition]] representing {{Wiki|Zeus}}, {{Wiki|Athene}}, {{Wiki|Eros}}
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− | and Herakles. It may be wondered whether these [[seals]] were impor¬
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− | ted directly from the workshops of {{Wiki|Bactria}} and {{Wiki|Roman}} {{Wiki|Syria}} or
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− | whether they were not rather made on the spot by local {{Wiki|artists}}
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− | and itinerant lapidarists. As for the Arretine pottery discover¬ | |
− | ed at VIrapatnam, it could have come from old stock sold off
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− | at the [[Indian]] markets after the closure of the [[Western]] bazaars
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− | in which, after the. year 50 A.C., this merchandise found no ta¬
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− | kers.
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− | [[Indian]] {{Wiki|navigation}} . - While not displaying anything like the same | + | 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]] . |
− | amount of [[activity]] as the Graeco-Alexandrian navigators, [[Indian]]
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− | sailors occupied an honorable place on the sea-routes, whether
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− | as simple coastal traffic, as attested to from the [[highest]] anti¬
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− | quity, or as expeditions out to sea. Unfortunately, accounts
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| + | An example my secretary asked {{Wiki|Oxford University}} to participate on coming conference [[Buddhism]] and Nordland and she got such answer : |
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− | Early Relations II
| + | I am sorry to say that I cannot give you any encouragement. The OCBS is a small institute with very limited resources. We are not even able to pay any {{Wiki|academic}} salaries. We also have nobody here who [[knows]] anything about [[Buddhism]] and Nordland, so we cannot offer any expertise |
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− | of voyages consigned co [[Indian]] texts are so surrounded by legend
| + | Yours sincerely, |
− | and lacking i-n {{Wiki|chronological}} indications that there is little
| + | [[Richard Gombrich]] |
− | upon which # to depend.
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| | | |
− | The [[Sinhalese]] chronicles of the DIpa- and [[Mahavamsa]] demonstrate
| + | And it is a solid old {{Wiki|university}} with English [[traditions]]. |
− | how easy and frequent relations between the [[Indian]] sub-continent
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− | and the [[island]] of [[Ceylon]] were. In the sixth century B.C., in
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− | the remote times of the [[Buddha]], a group of Simhaias, natives
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− | of La la or {{Wiki|Lata}} (Gulf of Cambay) embarked at the port of SurpSra-
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− | ka; after a long expedition, they set foot in [[Ceylon]] and gave
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− | the [[island]] their [[name]], '[[Island]] of the [[Simhala]]' (Simhaladvlpa),
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− | and their {{Wiki|dialect}}, [[Sinhalese]], closely linked t‘o the [[language]]
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− | of Kathiawar 92 . After the ninth year of his {{Wiki|rule}} (252 B.C.),
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− | Agoka sent his messengers of the [[Dharma]] to TamraparnI, thus estab¬
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− | lishing relations with the [[kings]] of [[Ceylon]] which were never to
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− | be broken 93 ,. Ten years later (242 B.C.), Devanarapiyatissa des¬
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− | patched to [[Pataliputra]] an {{Wiki|embassy}} which returned to him laden
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− | with gifts and bearing a pressing invitation to embrace the*Doc¬
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− | trine of the [[Buddha]] 94 . That same year the [[Buddhist monk]] [[Mahinda]],
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− | ASoka's* son, and his companions landed in [[Ceylon]] and began their
| + | The same time we have big site in [[Internet]] dedicated to this conference. |
− | [[teaching]] tours which were rapidly to culminate in the [[inversion]]
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− | of the [[island]] 95 . The {{Wiki|novice}} [[Sumana]] soon returned to [[Pataliputra]]
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− | where he acquired [[relics]] of the [[Buddha]] 96 ; he was followed almost
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− | immediately by [[Arittha]], the [[king]] of Ceylon’s nephew,^ who was
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− | sent to ASoka to obtain the assignment of [[Buddhist nuns]] . These
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− | last, with Samgharaitta, ASoka's [[own]] daughter, at their head immedi¬
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− | ately embarked at TamraliptI and, after a day’s crossing, landed
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− | at [[Jambukola]], carrying a [[Bodhi tree]] with them 8 . These [[religious]]
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− | conquests were to be succeeded by other less [[peaceful]] ones: during
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− | the last centuries of the pre-Christian {{Wiki|era}}, [[Ceylon]] was invaded
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− | as many as three times by [[Tamil]] conquerors from the mainland
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− | who succeeded in remaining on the [[island]] for several decades:
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− | [[Sena]] and Guttika from 172 to 150 99 ; the Cola {{Wiki|prince}} Elira from
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− | 140 to 96 100 ; his nephew [[Bhalluka]], who disembarked with an expedi¬
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− | tionary force of 60,000 men but was promptly repulsed back to
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− | sea by [[Dutthagamani]] 101 ; the five [[Damilas]], Pulahatta, etc., who
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− | ruled in [[Anuradhapura]] from 39 to 24
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| | | |
− | In the [[Vinayas]], [[Jatakas]] and [[Avadanas]] we find several accounts
| + | The question arises as how [[Buddhists]] do not notice what other [[Buddhists]] are talking about [[Buddhism]] in their work on conference [[Buddhism]] and Nordland. |
− | of voyages on the high *eas, but the {{Wiki|present}} [[state]] of the documen-
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− | Buddhist~Stifdi.es Review 6, I ( 1989)
| + | It shows the [[stupidity]] and short-sightedness of the {{Wiki|Europeans}} and its [[universities]], And we talk about [[religious]] freedom here . Compared to the {{Wiki|University}} of [[Berkeley]], who immediately agreed to collaborate with leading [[professor]] [[Lewis Lancaster]] .The only company that is actively involved in translating texts and spreading [[knowledge]] about Buddhism,in our days which is [[Lotsawa house]] and its a very big contribution to {{Wiki|European}} [[Buddhism]], |
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| + | https://www.lotsawahouse.org/ |
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− | tacion does not enable us to d*ate them precisely. This liters-
| + | 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/ |
| | | |
− | j ture is both fantasist and stereotyped. The heroes, whom they
| + | 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. |
| | | |
− | ! call [[Mahatyagavat]], Kalyaijakarin and Papakarin, [[Maitrakanyaka]]
| + | I understand because it,s a [[war]] in our days accely between [[christianity]] and [[Buddhism]] what has found new territories here in {{Wiki|Europe}},. |
| | | |
− | or Maitrayajha . performed exploits or underwent adventures,
| + | 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. |
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− | j 1 the setting of which was fixed in advance. A group of {{Wiki|merchants}},
| + | 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]]. |
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− | invariably numbering five hundred, plan an expedition and choose
| + | 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]]. |
− | fjj a young man of [[great virtue]] as their captain. His [[parents]] or
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− | betrothed attempt in vain to put him off the voyage. The mer-
| + | [[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]]. |
− | [[chants]] assemble at a port and ensure the services of an old half* | |
| | | |
− | ; . [[blind]] pilot: he has already sailed the open sea [[six times]] and
| + | 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]]. |
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− | this new venture will be his last, 'since a man has never been
| + | 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. |
− | I seen who, having returned from the high seas safe and [[sound]] with
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− | | his boat [[six times]], has returned a seventh.* The ship anchored
| + | [[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. |
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− | ; } ln Port is [[attached]] by seven mooring-ropes and, once the departure
| + | 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. |
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− | j ;! has been decided, one of them is cut each day; on the seventh
| + | 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. |
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− | day . propelling [[wind]] rises which drives the ship out to sea,
| + | 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. |
− | *be great ocean is divided into three {{Wiki|superimposed}} zones, [[shelter]]¬
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− | ing sharks, shark-eaters and finally cetaceans of monstrous pro-
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− | ij portions. The [[makara]], which dwells in the deepest waters but
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− | yv which sometimes emerges on the surface, has a. head a high as
| + | {{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}}. |
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− | tbe sky, from a distance its [[eyes]] resemble two sjins in the firma¬
| + | 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. |
− | ment, and its {{Wiki|teeth}}, steep cliffs. When it opens its jaws, {{Wiki|fish}},
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− | tortoises, dolphins and sea-horses are engulfed as a whole, and
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− | i a ship that sails too close runs the great [[danger]] of being swal-
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− | ! lowed by it. If it avoids that [[danger]], it then encounters a
| + | 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. |
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− | tempest which generally breaks out seven days after departure,
| + | They have their [[own]] {{Wiki|Swedish}} opinion. expressed himself in very {{Wiki|Swedish}} wayas said Stefan Arvidsson |
| + | [[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. |
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− | when the ship has already sailed seven hundred leagues. The
| + | 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}} . |
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− | five hundred {{Wiki|merchants}} perish in the shipwreck and the captain
| + | 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]]. |
− | alone escapes the catastrophe. However, his adventures continue
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− | an< * takes him seven weeks to reach the end of his journey;
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− | for seven days he swims in deep water until he reaches shore;
| + | 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 . |
− | for three weeks he continues his way submerged up to the neck,
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− | up to the hips and then up to the knees; for a further three
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− | weeks^ he successfully crosses a mud-bank, a lotus park, then
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− | a lair of poisonous snakes. He finally arrives at a marvellous
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− | : * town, made of seven Jewels and defended by seven trenches. There
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− | he finds coveted treasure, precious gens or the philosopher's
| + | 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. |
− | stone. On the way back, his treasure is usually stolen from him
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− | b y Na gas and, in order to recover it, he undertakes to empty
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− | Early Relations II
| + | Now I understand why {{Wiki|Sweden}} does not like my work with [[Chinese Buddhist Encyclopedia]]. |
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− | the sea with his hands. His energy is then recompensed and hia
| + | [[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. |
− | treasure returned to him. Once .back hone, he rediscovers his
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− | old parents, who have been blinded by tears, and his betrothed
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− | who has waited for him. : •_* #
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− | A Timingilajataka or 'Jataka of the Leviathan' is represented
| + | 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}}, |
− | on a medallion at Bharhut with the mention: 'Vasugupta taken
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− | to the shore after having been rescued from the stomach of the | |
− | leviathan through the intervention of Mahadeva' . The medallion
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− | was made about'the year 150 B.C., and the legend In question
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− | is recorded at length In several texts 105 : the monk Dharmaruci,
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− | having been reborn in the form of a gigantic whale, was On the
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− | point of swallovaing a ship when the distressed passengers invoked
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− | the Buddha. The former monk, recalling his previous vows, closed
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− | his jaws and the ship was spared.
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− | The ports of embarkation most frequented by- Indian sailors
| + | 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. |
− | were those of Tararaliptl (Tamluk) on the east coast, Bharukaccha
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− | (Broach) and Surparaka (Sopara) on the west coast. At the time
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− | of the Periplus , access to the last-named was reserved for In¬
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− | dians, and Greek ships which ventured there were seised end taken
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− | under escort to Barygaza 106 . Local navigation used many other
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− | ports, the list of which is found in the Mahanlddeea, Milindapanh;
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− | and Brhatkatha 107 ; it contains close analogies with Ptolemaic
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− | nomenclature and like it must date from the second century A.C.
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− | Sylvain L6vi, who studied it in detail 108 , remarks that it deve¬
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− | loped as the plotting of a huge periplus which sots out from
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− | the Far East, touches the coasts of India and loses itself in
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− | the depths of the West. If, he says, we find in it some names
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− | as yet little known or unknown, we nonetheless have sure referen¬
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− | ces to Java, Suppara, Bharukaccha, Surattha, Tona and Allasanda
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− | (Alexandria).
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− | Indian # merchants seem to have been particularly attracted to
| + | 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]]. |
− | the markets of Babylonia, wood from Timor and gold from Suvarna-
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− | bhumi. Merchants from Varanasi went to Baveru (the Babiru of
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− | the w cuneiform texts, ancient Babylonia) where, for gold, they
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− | sold peacocks which they used together with crows to guide their
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− | navigation 109 . Dealers in the wood of Surpiraka attempted t<
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− | exploit the great forest of Godlrsa sandalwood, located beyonc
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− | distant oceans; they regularly encountered terrible storms.
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− | Buddhist Studies Review 6, 1 (1989)
| + | 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. |
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| + | 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. |
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− | as did Dharukarnln who, on the open sea, was subjected to a hurri¬
| + | 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]]. |
− | cane unleashed against him by the yaksa Mahe&vara and he owed
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− | his escape only to the intervention of his brother Purna; that
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− | holy man flew through the air to the distressed ship and, seated
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− | cross-legged above the vessel, soon calmed the fury of the
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− | waves . However, according to the evidence of the Mahakarraa-
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− | vibhaAga, it was especially for Ceylon, the islands of the Archi¬
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− | pelago. and Suvarnabhumi that the sailors of the Great Ocean
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− | made . Suvarnabhumi, the Chryse Chersonesos of the Periplus
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− | and Ptolemy, which is vaguely situated in Burma or Malaysia,
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− | by tunn attracted merchants from Varanasi such as Sankha, from
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− | Campa Such as Mahajanaka and even a musician from Surparaka,
| + | 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 . |
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− | such as Sagga . The Sinhalese chronicles claim that Suvarna¬
| + | 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]]. |
− | bhumi was converted to Buddhism shortly after the Council of
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− | Pataliputra (c.242 B.C.), by the missionaries Sona and Uttara 113 ;
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− | but other sources have no hesitation in dating that conversion
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− | as far back as the time of the Buddha himself, who supposedly
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− | entrusted the holy Gavampati with teaching the Dharma to the
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− | population of Suvarnabhumi over an area of an hundred leagues.
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− | The legend recorded in the KarmavibhaAga is still widespread
| + | 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. |
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− | In Bftrma today . In fact, however, the Indiani 3 ation of Burma | + | 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 . |
− | dates from no earlier than the fifth century A.C. 115 , and it
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− | is most unlikely that Buddhist propaganda could have reached | |
− | the region before then* 16 .
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| + | 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. |
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− | The foregoing brief account, in which the history of the re¬
| + | 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? |
− | lations between India and China should also have found its
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− | place**^, is enough to demonstrate that, in the first years of
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− | the Christian era, India came out of her millenary isolation | |
− | and entered the world complex. New routes were thus opened up | |
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− | to religious propaganda, particularly to the Doctrine of the
| + | 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. |
− | Buddha which was able to make use of the possibilities offered
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− | to it, but only in part. For reasons which we shall explain
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− | elsewhere, it disdained the Western world, which, was indifferent
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− | or hostile to the Good Word, and turned all its solicitude to | |
− | China and the Far East, ready to receive the teachings of tht
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− | Buddha.
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− | (Concluded )
| + | 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]]. |
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− | Translated by Sara Boin-L'ebb with thanks to the Buddhist Society of London
| + | 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}}. |
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− | Early Relations 11
| + | 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. |
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− | 52 Strabo. XVII, 1. 13 <tr. after Tardleu).
| + | 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. |
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− | 53 Strabo, XVII, 1, 45.
| + | 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. |
− | | |
− | 5 * Strabo, II, 5, 12.
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− | | |
− | 55 - Strabo, XV, 1, 4.
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− | | |
− | 58 Periplus, 38-39.
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− | | |
− | 57 Strabo. XV, 1, 73; cf. XV. I, 4; Dio Cassius, UV. 9 .
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− | | |
− | 58 Periplus, .57: ToCror <5{ iXo, I i* tl en plvo, n'gtnXovY iso Keviji xailtrjC Eitotpo*o
| |
− | •A t ap( a { of pi* <ngixtgot> p,xQoxl e ei( xXotoif ju e .xoAW{om C IsXto*. x f <i»o { ii */>o
| |
− | lot xvfite*<lxfi(, xara»oi}oa{ xi)r Olatr rm* Ipnogla)* xa) t i oxipa xfjt OaXiaatic, xi* die
| |
− | | |
− | ,niXiyov ( ittOgt nXoi*jif o i xai wn.xiic l* <ixco*oO <pia<i*xo>*. Ini.] xatd xaifi* ni
| |
− | irrfitxov iv x$ 7v<5ixy ntXdytt Xifidvoxot (palvtxai <uinaXot> n e oc ovofidCiaOax
| |
− | \dnA nQourjyoQlat xov nQu>xo>t itevQr}K6xos xAv\&tdnXow\. ’Ay' o&/iixQt xui xtvi
| |
− | | |
− | ^piv tiOAt'dnA Kavfj, tivic M dnd x&v\*AQtoydxiov d 9 (ev re;, ol piv tit AwvQtxt)* nXiovx
| |
− | ini nXtto*'x Q axvM otrts ' ot di Bagtyata* ot xt tit rxvOtav ov nXtlov fj XQtlt fjpigat dv
| |
− | Xovot xai xd Xotnov f naQtnKfigov ngdt dgdfiov vynXoi lx t»]c x&qa Cttid tow Uw9t* [y
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− | | |
− | naQanXiovot tods ngottQrjfiivovt xdXnovt .
| |
− | | |
− | 59 Poriplus, 40.
| |
− | | |
− | 60 Poriplus, 44.
| |
− | | |
− | 61 E.J. Rapson, [[Indian]] Coins , $178-79 and pi.Ill, l.
| |
− | | |
− | 62 II. Lvidere, 'List of Brahral InscrlptIons’ ( Bpigraphia [[Indica]] t X, Appendix)
| |
− | ■Nos 1099, 1131-1136, 1174.
| |
− | | |
− | 63 Cf. the CurnI by JlnadSsagani, a commentary upon a gffthj by Bhadraba.m
| |
− | .paasage edited'and translated by S. Uvl. •Kanlsk. et Sgt.vdhan.’. Journo
| |
− | Aslatlque, Jan.-Mar. 1936. pp.67-70. ,
| |
− | | |
− | 6A See the {{Wiki|inscriptions}} of Gautamlputra Sri Sitakarni and Vflsisthlputra Si
| |
− | Pulumayi at Nflslk (Luders, op. cit.. Nos 1125 and 1123).
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− | | |
− | 65 periplus, 41.
| |
− | | |
− | Periplus, 48
| |
− | | |
− | P<*riplus % 40 and 51.
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− | | |
− | PHny, VI, 10!.
| |
− | | |
− | | |
− | Early Relations II
| |
− | Feriplus, 49, 56.
| |
− | | |
− | R.E.M. Wheeler, 'Roman Coins, first century B.C. to fourth century A.D.,
| |
− | found in India and Ceylon', Ancient India, No.2, Delhi 1946, Appendix 1, pp.
| |
− | | |
− | | |
− | On the excavations at Vlrapatnam, see R.F. Facheux, Una vieijle citd in-
| |
− | dienne prds de Pondich^ry, Vlrapatnam, Pondicherry 1945; R.E.M. Wheeler, *Ari~
| |
− | kamedu: an Indo Roman Trading Station on the East Coast of India 1 , Ancient
| |
− | India , No.2, Delhi 1946, pp.17-124; J. Filliozat, 'les Inscriptions de Vlra-
| |
− | patnam', Ccmptes-Rendus de 1'Academic d'Inscriptions, Jan. 1947, pp.110-18;
| |
− | ’Les ^changes de 1'Inde*, Revue historique , Jan.-Mar. 1949, pp.16-23.
| |
− | | |
− | DCpavamsa, IX, 1-37; MahSvamsa, VI.
| |
− | | |
− | Thirteenth Rock Edict; J. Bloch, p.130.
| |
− | | |
− | DIpavamsa, XII, 25-40; MahSvamsa, XI, 18-41.
| |
− | DIpavamsa, XII, 35-39; MahSvamsa, XIII, 18-21.
| |
− | Dlpavamsa, XV, 6-28; MahSvamsa, XVII,. 9-21.
| |
− | DIpavamsa, XV, 81-95; MahSvamsa, XVIII, 1-8.
| |
− | Dlpavamsa, XVI, 3-7; MahSvamsa, XIX, 17-23.
| |
− | DIpavamsa, XVIII, 47; MahSvamsa, XXI, 10.
| |
− | | |
− | DIpavamsa, XVIII, 49; MahSvamsa, XXI, 13; XXVII, 6.
| |
− | | |
− | MahSvamsa, XXV, 77 ff.
| |
− | | |
− | DIpavamsa, XX, 15-17; MahSvamsa, XXXIII, 56-61.
| |
− | | |
− | On the adventures of Mahstysgavat, KalySnakSrln and PSpakSrin, see the
| |
− | references in the Traite de la Grande Vertu de Sagesse de NSgSrjuna , II, Lou¬
| |
− | vain 1949, pp.755-7, notes; on those of Maitrakanyaka, see S. Uvi, Mahikama-
| |
− | vibhanga , Paris 1932, p.51.
| |
− | | |
− | A. Cunningham, The St0pa at BhSrhut, London 1879 {repr. Varanaei 1962],
| |
− | pl.XXXIV, 2; S. Barua and K. Simha, Bharhut Inscriptions , Calcutta 1926* p.6l.
| |
− | | |
− | DlvySvadSna, pp.231-3; MahSvastu, I* pp.244-6; AvadSnakalpalatS. n
| |
− | | |
− | Buddhist Studies Review 6 , 1 (1909)
| |
− | | |
− | | |
− | pp.777-8; Apadana, 11, p.430, Traite, I, pp.410-14.
| |
− | | |
− | Periplus, 52.
| |
− | | |
− | MahJnldd.sa, I, p.154; mundapaflha. p.359; BrhatkathJ of Buddhasvamin,
| |
− | XVIII, vv .428 ff.
| |
− | | |
− | 108
| |
− | | |
− | S. Uvi. 'PtoIonAe, Le Niddesa ec la Brhatkatha’, Etudes Aalatiques,
| |
− | Paris 1925, II, pp.l- 55 .
| |
− | | |
− | Baverujataka, No.339, III. p.126; on 'land-sighting crows', see also
| |
− | DIgha, 1 , p. 222 .
| |
− | | |
− | On -he adventures of Dharukarnin, also called Stavakarnlka, cf. Hllasar-
| |
− | vastlvadln Vinaya. T 1448. ch.3, p,13a; DlvyavadSna, pp.41-2; Avadanasataka,
| |
− | n. P.166; Buddhacarlta, XXI, v.22. in E. Johnston, 'The Buddha's Mission
| |
− | and Last Journey', Acta Orientals, XV, 1937, p.55 [Included In The Buddhacar-
| |
− | ita or Acts of the Buddha, Delhi 1984 ).
| |
− | | |
− | 5. Levi t Mahikarmavibhanga , pp.51, 53
| |
− | | |
− | SamkaJ3taka, No.442 (IV, p.15); Mah3janakaJ 3 taka, No .539 (V?, p.30);
| |
− | | |
− | Sussondijataka, No.360 (III, p.187).
| |
− | | |
− | Dlpavamsa, VIII, 12; Mahavamsa, XII, 6 and 44; Samantapas3dik3, 1, p.64.
| |
− | 114
| |
− | | |
− | HahBkarmavibhanga , p.62; P. Bigandct, Vie ou Lcgendo de Caudama, lo Doud-
| |
− | dha des Birmans, Paris 1878 p.371 [English ed., Rangoon 1858, repr. Varanasi
| |
− | 1979).
| |
− | | |
− | Cf. C. Coed 6 s, Los Etats hindcuises d^lndochine ci d'lndonesie, Paris
| |
− | 1948, p.37 [English ed. The Indianized States of Southeast Asia, Honolulu
| |
− | 1968]
| |
− | | |
− | | |
− | The small amount of information assembled here on Indian navigation should
| |
− | not allow us to forget that, at least for mainland India, prejudice against
| |
− | the sea persisted for a long time. On this subject, see the authoritative
| |
− | remarks by L. Rcnou, La civilisation dc l'Indc ancicnnc , Paris 1950, pp.202-3,
| |
− | 117 ^
| |
− | | |
− | On this subject, sec J.V. Mills, ‘Notes of Early Chinese Voy. gos\ Jour¬
| |
− | nal of the Regal Asiatic Society , 1951. Parts 1 and 2. pp.3-25, where a good
| |
− | bibliography can be found.
| |
− | | |
− | | |
− | MASTER JU-MAN FU-KUANG OF LOYANG
| |
− | | |
− | A Short Record from the Ching-te Ch'uan-teng tu
| |
− | | |
− | During a courtesy visit to the Master's monastery, the Emperoi
| |
− | Shun-tsung asked Ju-man, 'Where did the Buddha come from, anc
| |
− | where did he go at his passing? As it is said that he is eter¬
| |
− | nally abiding in thxs world, then where is the Buddha now?'
| |
− | | |
− | The Master replied, 'The Buddha came from his transcendents:
| |
− | state, and returned to that transcendental state at his passing
| |
− | The Dharma-body is absolutely empty, eternally existent, vitUou
| |
− | room for thought. Existing thoughts should be returned to no
| |
− | thought; existing things thought of as having an abiding plac
| |
− | | |
− | should be returned to (the Mind of) 'non-abiding'. Sentien
| |
− | | |
− | beings c'ome'" into existence and cease to be, but the immaculat
| |
− | Bhutatathata-ocean's tranquil substance abides forever. On thi
| |
− | "the wise ones skilfully meditate, without giving rise to furthc
| |
− | doubtful fears.'
| |
− | | |
− | The Fmperor further asked, 'The Buddha was born in a royr
| |
− | palace, and entered Nirvana between two sala trees (at Ku$inag«
| |
− | ra). He dwelt in the world for forty-nine years after his et
| |
− | lightenment in order to teach, yet he also said that he had i
| |
− | | |
− | fixed Dharma. The mountains, rivers and great oceans, the un:
| |
− | verse, the sun and moon - all must eventually pass away, so wl
| |
− | | |
− | is it said that there is 'no birth and death ? As I still ha*
| |
− | | |
− | doubts about this, would the wise Master kindly explain further?
| |
− | | |
− | The Master replied, 'The Buddha's body is fundamentally 'no
| |
− | acting'. Any such distinctions (such as you have made) are err
| |
− | neous. The Dharma-body is like empty space and has never be
| |
− | subject to 'birth and death'. When there is an appropriate cau
| |
− | for it, a Buddha appears in the world; when there is no furih
| |
− | cause to stay, the Buddha enters Nirvana. The Buddha's teachi
| |
− | influences sentient beings everywhere, but it is like the reflc
| |
− | tion of the moon in water (and not the real moon). There
| |
− | neither 'permanence' nor 'impermanence , neither birth t
| |
− | 'death*. Living beings are never really 'born'; those that
| |
− | | |
− | nniV'r r^.il W nans avav. Understand c tv
| |
− | | |
− | CATURARAKKHA : The Fourfold Protection*
| |
− | | |
− | Translated by Hammalava Saddhatlssa
| |
− | | |
− | Buddhanussati metta ca asubham maranassati ,
| |
− | iti iraa caturarakkha bhikkhu bhaveyya sllava.
| |
− | | |
− | Duddhanussa ti
| |
− | | |
− | 1. Anantavittharagunam gunato ’nussaram munirn,
| |
− | | |
− | bhaveyya buddhima bhikkhu buddhanussatim adito,
| |
− | | |
− | 2. Savasane kilese so eko sabbe nighatiya,
| |
− | ahu susuddhasantano pujanan ca sadaraho.
| |
− | | |
− | 3. Sabbakalagate dhararae sabbe samma sayam munini,
| |
− | sabbakarena bujjhitva eko sabbannutam gato.
| |
− | | |
− | 4. Vipassanadlvijjahi siladicaranehi ca
| |
− | susamiddhchi sarapanno gaganabhehi nayako.
| |
− | | |
− | 5. Samma gato subham thanam amoghavacano ca so,
| |
− | tivldhassapl lokassa nata niravasesato.
| |
− | | |
− | 6. Anckehl gunoghehl sabbasattuttarao ahu,
| |
− | anekchi upayehi naradarame damesi ca.
| |
− | | |
− | 7. Eko sabbassa lokassa sabba-atthanusasako,
| |
− | bhagyaissarlyadlnam gunanam paramo nidhi .
| |
− | | |
− | 8. Pannassa sabbadhammesu karunasabbajantusu,
| |
− | ittatthanam paratthanam sadhlka gunajetthika.
| |
− | | |
− | 9. Dayaya paraml citva pannay' attanam uddharl,
| |
− | uddharl sabbadhamme ca dayay’anne ca uddharl.
| |
− | | |
− | 10. Dissamano pi tav’assa rupakayo acintiyo,
| |
− | | |
− | Translation j
| |
− | | |
− | | |
− | The virtuous monk should meditate on these four pioiections:
| |
− | | |
− | Recollections of the Buddha, of Lovingkindness, of Impurites
| |
− | | |
− | of the Body and the Recollection of Death. '
| |
− | | |
− | The Recollection of the Buddha
| |
− | | |
− | 1. The intelligent monk should at the outset meditate on the
| |
− | Buddha, endowed with infinite and pervasive qualities, re¬
| |
− | flecting on these qualities.
| |
− | | |
− | 2.. The Buddha alone has destroyed all the defilements together
| |
− | with their habits and, with an extremely pure mind, is always
| |
− | worthy £f offerings.
| |
− | | |
− | 3. The Buddha has rightly realised by himself, in every way,
| |
− | | |
− | ^ all matters pertaining to all times and has attained omni¬
| |
− | science alone.
| |
− | | |
− | 4. The Lord is endowed with insight, knowledge, as well as vir¬
| |
− | | |
− | tue and pure conduct as widespread as the sky.
| |
− | | |
− | 5. The Buddha has rightly gone to the blissful place. He is
| |
− | | |
− | endowed with treasured speech. He has known the three worlds
| |
− | in their entirety.
| |
− | | |
− | 6. The Buddha has become supreme among all beings by his mani¬
| |
− | fold qualities. He has subdued by various means those who
| |
− | | |
− | should be subdued.
| |
− | | |
− | 7. The Buddha alone is a teacher to the entire world in all
| |
− | | |
− | matters. He is a repository of such qualities as fortune
| |
− | and prosperity.
| |
− | | |
− | 8. The Buddha's wisdom is directed towards all matters and his
| |
− | | |
− | compassion over all beings. He is beneficial for himself
| |
− | | |
− | and others. He is supreme in all qualities.
| |
− | | |
− | 9. That Buddha elevated himself by the wisdom gained through
| |
− | the perfection so attained by preaching the Doctrine in all
| |
− | its aspects; and elevated others through compassion.
| |
− | | |
− | 10. The body of form of that Buddha which is visible in itself
| |
− | | |
− | Buddhist Studies Review, 5, i (1988) | |
− | | |
− | | |
− | asadharanananaddhe dhamraakaye katha va ka ti.
| |
− | | |
− | Met tanussati
| |
− | | |
− | Attupamaya sabbesam sattanam sukhakamatam,
| |
− | passitva kamato mettam sabbasattesu bhavaye.
| |
− | | |
− | Sukhi bhaveyyam niddukkho aham niccara aham viya
| |
− | hita ca me sukhi hontu raajjhatta c'atha verino.
| |
− | | |
− | Imamhi gamakkhettamhi satta hontu sukhi sada, '
| |
− | tato parah ca rajjesu cakkavalesu jantuno.
| |
− | | |
− | Samania cakkavalesu satta 'nantesu panino,
| |
− | sukhino puggala bhuta attabhavagata siyum.
| |
− | | |
− | Tatha itthipuma e'eva ariya anariya pi ca ,
| |
− | deva nara apayattha tatha dasadisasu ca ti.
| |
− | | |
− | Asup/ianussa t i
| |
− | | |
− | Avinnana 'subhanibham savinnana 'subham imam,
| |
− | kayam asubhato passam asubham bhavaye yati.
| |
− | | |
− | Vannasanthanagandhehi asayokasato tatha,
| |
− | | |
− | paiikkulani kaye me kunapani dvisolasa.
| |
− | | |
− | Patitaraha pi kunapa jeguccham kayanissitam,
| |
− | adharo hi sucl tassr kayo tu kunape thitam.
| |
− | | |
− | Milhe kimi va kayo 'yam asucimhi samutthito,
| |
− | anio a sueisampunno punnavaccakutI viya.
| |
− | | |
− | AsucI sandate niccam yatha raedakatha1ika,
| |
− | nanak imikulavaso pakkacandanika viya.
| |
− | | |
− | Gandabhuto rogabhuto vanabhuto samussayo,
| |
− | atckiccho 'tijeguccho pabhinnakunapupamo ti.
| |
− | | |
− | | |
− | Ca turarakkha
| |
− | | |
− | cannot be conceptualised. How much more would it be with
| |
− | regard to his body of Doctrine endowed with unique wisdom.
| |
− | | |
− | The Recollection of Lovingkindness
| |
− | | |
− | 1. Having compared oneself with others, one should practise
| |
− | lovingkindness towards all beings realising that everyone
| |
− | desires happiness .
| |
− | | |
− | 2. May 1 be free from sorrow and always be happy: may those who
| |
− | desire my welfare, those who are indifferent towards me and
| |
− | those who hate me, also be happy!
| |
− | | |
− | 3. May all beings who live in other regions in this world-system
| |
− | be happy!
| |
− | | |
− | 4. May all fteings living in every world-system and each element
| |
− | of life within each system be happy having achieved the high¬
| |
− | est bliss!
| |
− | | |
− | 5. Likewise women, men, the noble and ignoble ones, gods, and
| |
− | those in woeful states and those living in the ten directions
| |
− | - may all these beings be happy!
| |
− | | |
− | The Recollection of Che Impurities of the Body
| |
− | | |
− | 1. The monk, perceiving this body as repugnant as a conscious
| |
− | and non-conscious entity, should meditate on its repugnapee.
| |
− | | |
− | 2. The thirty-two Impurities of my body are abhorrent in respect
| |
− | | |
− | of colour, form, associated elements and space.
| |
− | | |
− | 3. The impurities within the body l re more abhorrent than those
| |
− | that fall from the body since in the case of the latter,
| |
− | that upon which they fall is pure, while the body itself
| |
− | incorporates impurities.
| |
− | | |
− | 4. Like a worm born in excreta, this body is also born in ex-
| |
− | * creta*. Like a cesspit that is full up, this body is full
| |
− | | |
− | of impurity.
| |
− | | |
− | 5. Just as fat pours overflowing from a pot full of fat* even
| |
− | so impure matter flows out of this body. Like a cesspit,
| |
− | this body is an abode of the hosts of bacilli.
| |
− | | |
− | 6. This body is like a boil, a disease, a wound, it is incurable. It
| |
− | is extremely abhorrent. It IS comparable to a decomposed corpse.
| |
− | | |
− | | |
− | Buddhist Studies Review, 5, 1 (1908)
| |
− | | |
− | | |
− | Marananvssa ti
| |
− | | |
− | Pavatadlpatulyaya sayusantatiyakkhayam,
| |
− | parupamaya sampassam bhavaye maranassatim.
| |
− | | |
− | Mahasampattisampatta yatha satta mata idha,
| |
− | tatha aham marissami maranam mama hessati.
| |
− | | |
− | Uppattiya sahevedam maranam agatam sada,
| |
− | maranatthaya okasam vadhako viya esati.
| |
− | | |
− | Isakart anivattantam sacatam gamanussukam
| |
− | Ji.vitam udaya attham suriyo viya dhavati.
| |
− | | |
− | ViJJubuDbulaussS va ja larajIparLkkhayam,
| |
− | -ghatako va ripu tassa sabbattha pi avariyo.
| |
− | | |
− | Suyasatthamapunhiddhi-buddhivuddhi jinadvayam,
| |
− | ghatesi maranam khippam ka tu madisake katha.
| |
− | | |
− | Paccayanan ca ve.kalya bahirajjattupaddava,
| |
− | maramoram n'lmcsa pi maramano anukkhanan ti.
| |
− | | |
− | Bhavetva caturarakkha avajjeyya anantaram,
| |
− | mahasamvegavatthuri i attha atthita vlriyo.
| |
− | | |
− | JotijaravyadhicutI-apaya
| |
− | | |
− | atlta-appattakavattadukkham,
| |
− | | |
− | 4.dani aha ragave t thidukkham
| |
− | samvegavatthuni imani attha.
| |
− | | |
− | Pato ca sayam api c’eva imam vidhinno
| |
− | asevate satatam attahitabhilasI,
| |
− | pappoti so 'tivipulam hataparipantho
| |
− | settham sukham munivisitthamatam sukhena.
| |
− | | |
− | | |
− | Caturarakkha
| |
− | | |
− | The Recollection of Death
| |
− | | |
− | Seeing, with wisdom, the end of life In others, comparable
| |
− | to a lamp kept in a draughty place, one should meditate on
| |
− | death.
| |
− | | |
− | Just as in this world, beings who once enjoyed great prosper¬
| |
− | ity will die, even so will I, too, die. Death will indeed
| |
− | come to me.
| |
− | | |
− | This death has come along with birth. Therefore, like an
| |
− | executioner, death always seeks an opportunity.
| |
− | | |
− | Life, without halting for a moment, and ever keen on continu¬
| |
− | ing, moves like the sun that hastens to set after rising.
| |
− | | |
− | This life come to an end like a streak of lightning, a bubble
| |
− | of water, a dew drop on a leaf or a line drawn on water.
| |
− | Like an eperay intent on killing, death can'never be avoided.
| |
− | | |
− | If death came instantly to the Buddha, the teacher of the
| |
− | , one and only way, endowed with great glory, prowess, merit,
| |
− | supernormal powers and wisdom, what could be said of me?
| |
− | | |
− | Dying every moment, I shall die within the twinkling of an
| |
− | eye, either without food or through internal ailments or
| |
− | | |
− | external injuries.
| |
− | | |
− | The Recolloction of the Light Sorrowful Stages of Lite
| |
− | | |
− | Having practised this fourfold protective meditation, the
| |
− | monk who has put forth effort should reflect, on the eightfold
| |
− | sorrowful stages of life.
| |
− | | |
− | The sorrow pertaining to birth, old age, disease, death,
| |
− | | |
− | the spirit world, the past cycles of births and the future
| |
− | | |
− | cycle of birth and sorrow, difficulty experienced in the
| |
− | | |
− | search for food in the present life - these are the eight
| |
− | sorrowful stages of life.
| |
− | | |
− | A person who, desirous of his own welfare and knowing the
| |
− | types of meditation, practises this regularly in the morning
| |
− | and evening, will, having destroyed the impediments, happily
| |
− | attain the supreme state of Nibbanu, extolled as the highest
| |
− | bliss by the Buddha.
| |
− | | |
− | Buddhist Studies Review, 5, 1 (1988)
| |
− | | |
− | | |
− | £d.* These stanzas are recited twice every day in the viharas
| |
− | of Sri Lanka where they were originally composed. They constitute
| |
− | devotional meditation in that the first recollection strengthens
| |
− | one's confidence in the Buddha as supreme teacher ‘and guide;
| |
− | the second counters illwill and promotes feelings of compassion;
| |
− | the third weakens bodily attachment and restrains sensual desire;
| |
− | and the fourth emphasises awareness and exertion to utilise the
| |
− | advantages of human birth.
| |
− | | |
− | | |
− | See Cj turara£*h ( i tf/iavana . The four protective meditations.
| |
− | Pali te/xt and translation by Bhikkhu Bodhi; commentary (by Pelene
| |
− | Siri Vajiranana) translated by F.M. Rajakaruna. Bhikkhu Training
| |
− | Centre, Maharagama 1984.
| |
− | | |
− | | |
− | No-one seriously interested in Buddhist teaching or prac¬
| |
− | tice can overlook the work of Nyanaponika Thera, a scholar
| |
− | with an extraordinary gift of clarifying <1 iff leu It con¬
| |
− | cepts and making the Theravada intelligible, meaningful
| |
− | and easily accessible lo the Western reader.
| |
− | | |
− | T 11 K VISION OF P H A h M A
| |
− | | |
− | | |
− | is an anthology of his writings which first appeared
| |
− | through the Buddhist. Publication Society, Kandy, Sri Lanka, *
| |
− | and apart from eight short essays comprises the following, *
| |
− | Wheel scries: The Worn-out Skin, The Power of N Mindfulness, *
| |
− | The Boots of Good and Kvil, The Four Nutriments of Life,
| |
− | | |
− | The Threefold Refuge, The Four Sublime States, Anattfi *
| |
− | and Nibbana. Pp . xxv, 2 6 7. t.7.9 5
| |
− | | |
− | | |
− | CKNTIJRY HUTCHINSON LTD.
| |
− | | |
− | rookmount House,
| |
− | | |
− | 62-65 Chandos Place, *
| |
− | | |
− | London WC2N 4NW *
| |
− | | |
− | l. ’Ainsi ai-je entendu. Lorsque le Bouddha , le Blenheureux,
| |
− | rAsidait dans le pare d'Anathapindada A SravastI, 11 dlsalt A
| |
− | ses bhiksu: 0 bhiksu! Une mAre ayant un enfant unique, sa pre¬
| |
− | occupation prlncipale est de rAflechir sur la maniA're d'eduquer
| |
− | son fils pour qu'i1 devienne un jour un homme utile pour la so-
| |
− | ciAtjA. Les btfiksu demartdaient alors: Nous vous prioas, 6 Bien-
| |
− | heureux, de bien voulolr nous expliquer votre pcnsAc pour quo
| |
− | nous puissions'benAficier de votre prAcieux ervseignement.
| |
− | | |
− | Le Blenheureux rApondait*. Je vais accAder A votre demande,
| |
− | Alors ocoutez-mot blen et rAflAchissez bien. Quant aux upasaka,
| |
− | on dolt saivre .1'cxcmplc de Citra CrhapatL et dc Gaja Kumara,
| |
− | Ces deux personnes sont dec laics qui ont mi.s leur foi dans le
| |
− | Dharma et ont suivl avec application les ense ignem''nt s. Si l*on
| |
− | veut entrer on religion et porter les trois habits de religieux
| |
− | (kasaya)\ on doit prendre cxemple sur Sariputra et Maha-Maudgal-
| |
− | yayana. Pourquoi? Parce qu’ils ont etudie assidOment le Dharma,
| |
− | n'ont pas commis d'actes rAprAhensibles au Dharma ou AbauchA
| |
− | des idAes contraires A leur conscience. Si par hasard de3 idAes
| |
− | erronees survenaient dans leur rAflexion, ils seraient condaranAs
| |
− | | |
− | a retourner dans les trois mauvalses voles .
| |
− | | |
− | Si vous vous appliquez a faire du bien, vour rAcolterez
| |
− | les bonnes consequences dans un proche avenir. C'est pourquoi
| |
− | les offrandes pAsent tres lourdes car elles peuvent empAcher
| |
− | les bhiksu d’atteindre le but visA. Alors, vous ne devez pas
| |
− | aimer recevoir les offrandes, si vous y cprouvez dAJA du plaisir,
| |
− | detruisez ce sentiment le plus vite possible. Ayant entendu
| |
− | ces paroles du Bouddha, les bhiksu etaient heureux et les met-
| |
− | taient respectueusement en pratique.
| |
− | | |
− | HOW IS THE BUDDHA DIFFEREHT FROM AN ARAHANT IN THERAVADA BUDDtflSM ||
| |
− | | |
− | Arvind Sliurm * i
| |
− | | |
− | At the second annual conference cf the Australian Association for the Study of i
| |
− | | |
− | Religions, Dr Tolyatte Rahula of the University of Melbourne Cnov at McGill ?
| |
− | | |
− | i
| |
− | | |
− | *lr.iverzLV/, V^r.^real, 'Tar.vla'2, *-hs had hirr.seIf fcrnerly been a mor.k in Sri ;
| |
− | | |
− | Lanka, read a paper entitled: "The Buddhist Arahant: Is his attainment of tfir- $
| |
− | | |
− | vana as perfect ,as the Buddha's Enlightenment?" He concluded that though st>me
| |
− | [[scholars]] maintain that "the arohonts were not as fully emancipated as the
| |
− | [[Buddha]]" *, "so far as the {{Wiki|Dali}} [[canon]] is concerned, there is absolutely no
| |
− | ground even to suggest that the [[essence]] of the [[arahant’s]] [[attainment]] was dif¬
| |
− | ferent from that of the [[Fully Awakened]] One... they all without exception claia
| |
− | | |
− | to, huve [[realized]] the [[threefold knowledge]]" *, this [[threefold knowledge]] consist¬
| |
− | ing of :
| |
− | | |
− | (i) the [[knowledge]] of one’s [[own]] previous [[births]]
| |
− | | |
− | (ii) the [[knowledge]] of the [[rebirths]] of others ^; and
| |
− | | |
− | (iii) [[Knowledge]] regarding the utter [[cessation]] of [[asavas]] or [[mental intoxicants]].
| |
− | | |
− | Nevertheless, although the [[Buddha]] and nrahants arc seen as [[identical]] in
| |
− | the [[achievement]] of {{Wiki|salvation}} in the [[state]] of [[Nibbana]], it is clear that in some
| |
− | ways the [[Buddha]] is more than an [[arahant]]. This paper i3 an [[effort]] to identify
| |
− | the ways in which he may be regarded as different from an [[arahant]] in the
| |
− | [[Theravada tradition]]. " • .
| |
− | | |
− | At first there seems to have been virtually no {{Wiki|distinction}} between the
| |
− | [[Buddha]] and the [[arahants]]. Thus, "In the [[Buddhist]] {{Wiki|movement}} the [[Buddha]] was the
| |
− | first [[arahant]]. He [[war]]. regarded as an [[arahant]], along with other [[arahants]], with¬
| |
− | out any {{Wiki|distinction}}. Thus after the [[conversion]] of the group of five [[monks]]
| |
− | [paheavaggiya) , the first converts to the [[teaching]] of [[Gotama]], it is stated
| |
− | that there were six uruhants in the [[world]] (Vin.I, lM, the [[Buddha]] bein''
| |
− | | |
− | reckoned one of them
| |
− | | |
− | The last sentence provides the clue to the first line of differentiation
| |
− | between the [[Buddha]] and nrahants. The [[Buddha]] was the first [[arahant]] arid the ara¬
| |
− | hants subsequent [[Buddhas]]. In the [[Theragatha]], for instance, the [[arahants]] are
| |
− | described as buddhanubuddha:
| |
− | | |
− | "... the [[Buddha]] as well as his [[disciples]] follow the same [[path]] and reach the
| |
− | same goal, and the {{Wiki|distinction}} between the [[Buddha]] and the [[disciples]] who be¬
| |
− | came [[arahants]] is not with regard to the [[attainment]], but with regard to the
| |
− | fuct that the [[Buddha]] rediscovered the age-old [[path]] ([[puranam]] ahjasom) to the
| |
− | city of flibbana, while the [[disciples]] come to the come city having followed the
| |
− | | |
− | | |
− | How is the [[Buddha]] different fron an [[Arahant]]...?
| |
− | | |
− | [[path]] discovered by the [[Buddha]]. The [[Buddha]] is, therefore, called the revealor of
| |
− | the [[path]] (magrgrassa akkhata) . He is the [[teacher]] (satt/w) who teaches th * disci¬
| |
− | ples to attain the same {{Wiki|ideal}} as [[attained]] by him"
| |
− | | |
− | Dr Rahuln amplifies this point of {{Wiki|distinction}}. After maintaining that,
| |
− | | |
− | "An [[arahant]] may even with Justification be called a [[Buddha]]", he adds:
| |
− | | |
− | "It s.juld be admitted that the [[arahant's]] {{Wiki|status}} was never regarded to be {{Wiki|equal}}
| |
− | to that of the the [[Buddha]]. The [[Buddha]] is esteemed as unparalleled ([[asama]]) {{Wiki|equal}}
| |
− | only to those who are themselves unequalled [[Buddhas]] (asamasama). [[Disciples]] can¬
| |
− | not be the equals of the [[Master]] who finds the [[path]] for the Tirst time. Being,
| |
− | the pioneer and path-finder, he deserves to be venerated as such. Apart from
| |
− | that, the early strata of the [[Pali]] cation make no {{Wiki|distinction}} between the Budd¬
| |
− | ha^ [[attainment]] of [[nirvana]] and that of the [[arahant]] . Although he was later re¬
| |
− | garded as [[omniscient]] in the popular [[sense]] of the [[word]] the [[Buddha]] himself
| |
− | | |
− | never claimed to be so" .
| |
− | | |
− | The question of the [[Buddha's]] [[omniscience]] may be postponed awhile to con¬
| |
− | sider another significant fact [[hero]]. The Budilin, though he spent some time
| |
− | with.Alara Kulama and [[Uddaka]] RamapuLta, hud no [[Master]] as such; it is equally | |
− | important to realise that none succeeded to his position in the [[Buddhist]] tm«ye-
| |
− | ment. For, "After the [[parinirvana]] his place as Way-shower {itajjhima-nikaya \\\
| |
− | | |
− | 6 ) was to be taken, not by any [[monk]] ([[Majjhima-Nikaya]] , Guttn No. loft), for, be¬
| |
− | ing Way-followers, not one of them resembled him, but by [[Dharma]]: 'Pharma h;
| |
− | our support' ,{or mainstay, [[Majjhima-Nikaya]] iii 9), n3 [[monks]] arc recorded U>
| |
− | have said after the [[teacher]] had [[died]]. This statement Tully accords with the in¬
| |
− | junction the [[Buddha]] had given to [[Ananda]], hie [[constant]] companion, shortly be¬
| |
− | fore this event: 'The [[Dharma]] I have [[taught]] and the [[Vinaya]] I have laid down -
| |
− | that after my passing is to be your [[Teacher]]' {[[Digha-Nikaya]] II l r jh ) " Not - tiiy
| |
− | | |
− | is the [[Buddha]] unique by [[virtue]] of being the first [[Teacher]], he was also unique,
| |
− | in the coulcxt of the early {{Wiki|community}}, in being the last.
| |
− | | |
− | The claim to [[omniscience]] which the [[Buddha]] did make was that hr knew .-ill
| |
− | | |
− | that [[war]]. to be known to achieve {{Wiki|salvation}}. Guch a claim could not. be made by
| |
− | the arahunts. Thus another [[dimension]] to the {{Wiki|distinction}} between the Hud<">i and
| |
− | the [[arahants]] enters the picture now. Not only *s the [[Buddha]] different from an
| |
− | [[arahant]] in that he was the pioneer of the [[spiritual path]] they followed; because
| |
− | he wus a [[Teacher]], as {{Wiki|distinguished}} from [[disciples]], or a leader as {{Wiki|distinguished}}
| |
− | from followers but also different in the comprehensiveness of his [[knowledge]].
| |
− | There are suggestions in the [[Pali]] texts that he knew more than he [[taught]]. Hr
| |
− | did not have the closed fist of [[teacher]] only where matters of sulvific signifi¬
| |
− | cance were concerned for we ore told that "once when sitting under a simsupa
| |
− | [[tree]], [[Buddha]] took a few of its leaves in his hand and asked his [[disciples]] that
| |
− | | |
− | [[Buddhist Studies]] Review 1, 1 ( 1983-4)
| |
− | | |
− | | |
− | had assembl'd there to tell him whether they were all the simsupa leaves or
| |
− | whether there were more or* the [[tree]]. When they replied that there were surely
| |
− | T.a:;y more, :.e r.aid: ' i\s-a\ ~vl'J do I know more than what I have told you*. But
| |
− | he did r.u dwell upon all that he knew, since he saw no {{Wiki|practical}} utility in
| |
− | doir.r, so. It would on the contrary, he [[thought]], only make hie hearers idly
| |
− | curious »»:td delay their sotting about the task of exterminating [[evil]]. 'And
| |
− | wherefore, my d!noiploa, have J not told you that? Because, my [[disciples]], it
| |
− | brings you no profit, it does not ccnduce to progress in holiness, because it
| |
− | docs not lead to the turning from the [[earthly]], to the subjection of all [[desire]],
| |
− | | |
− | U* th'* co:;nation of the transitory, to [[peace]], to [[knowledge]], to [[illumination]],
| |
− | | |
− | to [[Nirvana]]; therefore have I not declared it unto you
| |
− | | |
− | It seems that the line of differentiation between the [[Buddha]] and the ara-
| |
− | hantn , originating in the fact of the [[Buddha]] being the [[Master]] and the [[arahants]]
| |
− | being the [[disciples]], must have been accentuated by the formation of the Order
| |
− | or tho Bungiiu. Not only was the [[Buddha]] to be {{Wiki|distinguished}} as the first ara-
| |
− | hnnt; n'»t only wan ho to be uistingulshed as [[soteriologically]] [[omniscient]] but
| |
− | once the corpus of his [[discourses]] began to take shape he also became further
| |
− | {{Wiki|distinguished}} by the fact that a [[body]] of [[doctrines]] va3 associated with him as
| |
− | {{Wiki|distinguished}} from nn urahant; a [[body]] of [[doctrine]] in the [[emergence]] of which
| |
− | the ca.ly followers may or may not havd had enough part to play to Justify
| |
− | C.A.K.Hhys Duvid 3 calling them the co-founders of [[Buddhism]], but a [[body]] 0<f doc¬
| |
− | trine in any case uniquely associated with him. As I.B.Horner points out, "the
| |
− | epithet of dharma-kaya ( Digha-Nikaya 111 81<), the body of pharma,, was applic¬
| |
− | able to the Buddhu nlone". 11 This point is picked up by the Milindapufttia.
| |
− | One of the pieces of conversation between Nagasena and King Menander runs as
| |
− | | |
− | | |
− | "The king said: 'Is there such a person ah the Buddha, Ndgasena?’
| |
− | | |
− | | |
− | 'Can he then, Nagusena, be pointed out ac being here or there?'
| |
− | | |
− | 'The Blessed One, 0 king, has passed away by that kind or passing away
| |
− | .in which nothing remains which could tend to the formation of another
| |
− | individual. It is not possible to point out the Blessed One as being
| |
− | here or there.'
| |
− | | |
− | 'fJiv*.* me an illustration.'
| |
− | | |
− | 'Now what do you think, 0 king? When there is a great body of fire
| |
− | blazing, i;; it. possible to point out that any one flame has gone out,
| |
− | that it is here or there?'
| |
− | | |
− | 'No, Sir. That flame has ceased, it has vanished.'
| |
− | | |
− | 'dust no, great king, has the Blessed One passed away by that kind of
| |
− | passing away in which no root remains for the formation of another
| |
− | | |
− | | |
− | How is the Buddha different from an /rahant...?
| |
− | | |
− | individual. The Blessed One has come to an end, and it cannot be pointed
| |
− | out of him that he is here or there. But in the body of his doctrine he
| |
− | can, O king, be tainted out. For the doctrine was preached by the Blessed
| |
− | | |
− | | |
− | 'Very good, Nagascna!'"
| |
− | | |
− | Thus the statement that the Buddha was different from the arahants
| |
− | in that he was the Master is easily made but its ramifications are far-reaching
| |
− | in setting the Buddha apart from ttic arahants.
| |
− | | |
− | Thus one obvious way in which the Buddha is different from the arahants
| |
− | | |
− | consists in his having shown the path to them and hio ability to show it to
| |
− | | |
− | everyone else. This seems to represent the first stage in the differentiation
| |
− | | |
− | between the Buddha and the arahants. But as Wceraratne points.out:
| |
− | | |
− | "...as time passed, the Buddha-concept developed and.special attributes were
| |
− | | |
− | assigned to the Buddha. A Buddha possesses the sixfold superknowledge (chni-
| |
− | | |
− | aWiifinS); he has matured the.thirty-seven limbs of enlightenment (bodhipakkhiya
| |
− | | |
− | dhamma); in him compassion (Aaruud) ;itfd insight ( paftha ) develop to their full¬
| |
− | est; all the major and minor characteristics of a great man (mahapurisa ) appear
| |
− | on his body; he is possessed of the tci. powers {dasa bale) and the four confid¬
| |
− | ences (catu vcsarajja)\ and he has had to practise the ten perfections (jura-
| |
− | «ita) during a long time in the past.
| |
− | | |
− | • "When speaking of arahants these attributes are never mentioned together,
| |
− | though a particular arahant may have one, two or more or the attributes dis¬
| |
− | cussed in connection with the Buddha (B 11 217, 222)." ^
| |
− | | |
− | | |
− | The distinction here now turns on the question of the possession of super¬
| |
− | normal powers by the Buddha and the arahants. However, as Dr Rahula points out:
| |
− | | |
− | "Now the position of the great arahants endowed with supernormal powers is still ,
| |
− | not equuted with that of the Buddha, in the Angullaru Njkiiyu there is a list of
| |
− | | |
− | | |
− | chief disciples who are declared by the Buddha to be pre-eminent in particular
| |
− | | |
− | achievements or talents, e.g., intelligence, meditation, energy, confidence and
| |
− | so on. Sariputta is thus proclaimed to be superior in wisdom, Moggallana in
| |
− | magical powers and Kassapa the Great in ascetic practices. They are foremost,
| |
− | the Buddha declares, in these achievements amongst*my disciples* (mama sairaJka-
| |
− | naig), implying that the Master remains above comparison. This superiority of
| |
− | the Buddha's powers is maintained, with an increasing emphasis, throughout the
| |
− | post-canonical literature. Hariputta, the pre-eminent in wisulom, fails to re¬
| |
− | commend to a monk a subject or meditate that would suit his character and
| |
− | sends him to the Buddha. Moggallana, dernite his superior magical powers, has
| |
− | to be advised by the Buddha while taming a stubborn naga . After Pindola Bharn-
| |
− | .dvaja’s performance, again, the Buddha displayed his wonderful supernormal |*ow-
| |
− | | |
− | 20 Buddhist Studies Review 1, 1 (1983-4) 1
| |
− | | |
− | ers, unsurpassed by anyone else in the world. Such episodes may reflect the / I
| |
− | stronp, tendency to hold the Master above his disciples in all matters; never- l
| |
− | thelcss, the attitude of the early Buddhist literature scem3 to be rather am¬
| |
− | biguous in this regard, for we find on some occasions the Buddha conceding to
| |
− | individual arahants unreserved pre-eminence in certain qualities or personal
| |
− | virtues. The arahant Slvali is highly praised for his power to receive gifts,
| |
− | and Kassapa the Great is extolled for his strict adherence to ascetic practlc-.
| |
− | | |
− | cs. It is probable that in such references survives thq memory of an early tr^a-
| |
− | | |
− | dition which held that individual arahants may claim equality with the Buddha
| |
− | in spiritual attainments. On the other hand, it is not unusual of the Buddha
| |
− | | |
− | „ IN
| |
− | | |
− | to praise someone or something merely in order to encourage others.
| |
− | | |
− | The superior psychic attainments of the Buddha may be taken to constitute
| |
− | another possible point of distinction with the aruhant. But the Juxtaposition
| |
− | of the adverse happening:; overtaking, both Mogga 1 lanu and the Buddha provides
| |
− | an interesting occasion for introducLng aunt* relevant material from the "Quest¬
| |
− | ions of King Milindu", which takes us into the consideration of another point:
| |
− | is there any difference karmically between the Buddha and the arahants after
| |
− | they have attained llibbuna? On this point of the post-Nibbanic state ol karma.
| |
− | Luma Anuguriku Govlndu remarks:
| |
− | | |
− | "Still, in most cases, a last unresolved remainder will be left over, for even (
| |
− | if the mind has already come to a state of peace aiul harmony, that is, if the
| |
− | karmic after-effect:; are equilibrated, or, removed through a change of attitude,
| |
− | the karma that is bound in corporeal form may still for a long time go on vi¬
| |
− | brating before complete harmonizing within the same (in form or corporeal per¬
| |
− | fection, as fur as this is possible), or complete emancipation takes place. To
| |
− | the saint it is naturally given fr* withdraw himself from lx id 11y pains with the
| |
− | aid of concentration; but, generally speaking, so long us the body exists, so
| |
− | long, exists also the possibilit> of the [[sensation]] of [[pain]], not no much o.-. ac¬
| |
− | count of organic {{Wiki|disturbances}} ([[illnesses]]) which hardly come into [[consideration]]
| |
− | | |
− | - for [[mental]] well-being (saintliness) {{Wiki|signifies}} also [[bodily]] well-being ([[health]])
| |
− | | |
− | - as rather the ground of external [[influences]], such as, in the case of the
| |
− | [[Buddha]], was the partaking of [[unwholesome]] [[food]], or in the case of [[Angulimala]],
| |
− | wounding through stone-throwing and the like. That, however, here also the ex¬
| |
− | ternal influence, the apparently external happening, does not dispense with the
| |
− | inner, late-like connexion, is clearly evident from the story of [[Angulimala]].
| |
− | | |
− | The robber (converted by the [[Buddha]]) who, in consequence of the [[knowledge]] that
| |
− | suddenly dawned within him, had become a [[saint]], one day on his round for [[alms]]
| |
− | of [[food]] is [[recognized]] by the crowd and ill-treated so that he comes to the
| |
− | [[Buddha]], all streaming with {{Wiki|blood}}." ^
| |
− | | |
− | The [[interesting]] point here is that [[Govinda]] docs not connect the [[Buddha’s]]
| |
− | | |
− | How is the [[Buddha]] different from an [[Arahant]]...?
| |
− | | |
− | dysentery due to external agency to any "inner, fate-like connexion". Does he
| |
− | imply that in the case of the [[Buddha]] there in no r.uch [[connection]], while it ex¬
| |
− | ists in the case of the [[arahant]]? [[Govinda]] in not specific on the point but the
| |
− | fact that "[[Moggallana]] ... was murdered by hired assassins and the [[Buddha]] him¬
| |
− | [[self]] had to encounter a number of unfavourable things" does indicate that both
| |
− | the [[arahant]] and the Buddha'are [[subject]] to post-Nibbanic adversity. This is a
| |
− | common point between the two. What, if any, is the difference?
| |
− | | |
− | This point emerges clearly from a comparison of two [[dilemmas]] presented to
| |
− | [[Nagasena]] by [[King]] [[Menander]]. The first, of these is the 31st {{Wiki|dilemma}}: How could
| |
− | [[Moggallana]] have possessed [[miraculous powers]] [[seeing]] that lie was murdered?
| |
− | | |
− | From the point of view of this paper, the significant fact is that he was one
| |
− | of the [[Buddha’s]] chief [[disciples]] ^ and an [[arahant]] and that in spite of
| |
− | being an [[arahant]] "his [[death]] took place by his being beaten with club:;, so that
| |
− | his [[skull]] was broken, and his [[bones]] ground to powder, and all his* flesh and
| |
− | {{Wiki|nerves}} bruised and rounded together". ^ And [[Nagasena]] [[attributes]] this end of
| |
− | [[Moggallana]] to the power of [[karma]] as "no other influence can avail the man in
| |
− | whom [[Karma]] is working out its inevitable end. That is why the [[venerable one]],
| |
− | groat [[king]], the great [[Moggallana]], grout [[king]], at a time vhm hr [[war]]. porr.orr.cd
| |
− | by [[Karma]], he was d?eing beaten to [[death]], [[war]] yet unable to make use of his power
| |
− | of [[Iddhi]]". 20 | |
− | | |
− | Moggallanu’s case may be compared with that of the [[Buddha]] in the 8th u.-
| |
− | [[Wikipedia:Lemma (logic)|lemma]]: The [[Buddha’s]] sinlcssncss and his [[sufferings]]. An [[Menander]] put it to
| |
− | [[Nagasena]]:
| |
− | | |
− | "...if the [[Tathagata]], on his becoming a [[Buddha]], lias destroyed all [[evil]] in him¬
| |
− | [[self]] - thi3 other statement that his foot was pierced by a splinter, that he
| |
− | hud dysentery, and no on, must l:* . Hut i •’ the;* nr t.»rc thru lie enntud
| |
− | | |
− | have been free from [[evil]], for there is no paiu without [[Karma]]. Ail [[pain]] has its
| |
− | [[root]] in [[Karma]]; it is on account of [[Kama]] that [[suffering]] arisen."
| |
− | | |
− | In this case [[Nagasena]] maintains that, "It is not ail [[suffering]] that has
| |
− | its [[root]] in [[Karma]]" and shows how some of it might uri3e from natural or pre¬
| |
− | sent [[causes]], lie lists eight [[causes]] by which [[suffering]] may arise:
| |
− | | |
− | "And what are the eight? Superabundance of [[wind]], and of [[bile]], and of [[phlegm]],
| |
− | the union of these [[humours]], variations in temperature, the avoiding of dis¬
| |
− | similarities, external agency, and [[Karma]]. From each of these arc come [[suffer]]¬
| |
− | ings that arise, and these are the eight [[causes]] by which many [[beings]] [[suffer]]
| |
− | [[pain]]. And therein whosoever maintains that it is [[Karma]] that injures [[beings]],
| |
− | | |
− | and besides it there is no other [[reason]] Tor [[pain]], his proposition is false."
| |
− | | |
− | And he goes on to show that all the [[sufferings]] the [[Buddha]] underwent were
| |
− | on account of factors other than his [[karma]]. To take the case of the [[Buddha’s]]
| |
− | foot-bed ng^hurt:
| |
− | | |
− | | |
− | [[Buddhist Studies]] Review 1,1 (1983-4)
| |
− | | |
− | | |
− | "Mow when the [[Blessed One's]] foot was torn by a splinter of rock, the [[pain]] that
| |
− | followed van not produced by any other of the eight [[causes]] I have mentioned,
| |
− | but only by external agency. For [[Devadatta]], 0 [[king]], had harboured [[hatred]]
| |
− | against the [[Tathagata]] during a succession of hundreds of thousands of [[births]].
| |
− | | |
− | It van in his [[hatred]] that he seized hold of a mighty {{Wiki|mass}} of rock, and pushed
| |
− | it over vith the {{Wiki|hope}} that it would fall upon his head. But two other rocks j
| |
− | | |
− | cane together, and intercepted it before it had reached the [[Tathagata]]; and by
| |
− | force of their impact a splinter was torn ctff, and fell upon the [[Blessed One's]]
| |
− | loot, and made it bleed. Mow this [[pain]] must have been produced in the [[Blessed One]] either a:: Uie result of his [[own]] [[Karma]], or of someone elsc's act. For beyond
| |
− | these two there can be no other kind of [[pain]]. It is as when a seed does not
| |
− | germinate - that must be due to vhe badness of the soil, or to a defect in the
| |
− | coca. Or it is as when [[food]] in not digested- that must be due to either a de¬
| |
− | fect in the {{Wiki|stomach}}, or to the badness of the [[food]].
| |
− | | |
− | "But a 1 though tire [[Blessed One]] never [[suffered]] [[pain]] which wan the result of
| |
− | hi:; [[own]] [[Karma]], or* brought about the uvoidunce of dissimilarity, yet he [[suffer]]¬
| |
− | ed p.iin from each of the other [[six causes]]. And by the [[pain]] he could [[suffer]] it
| |
− | [[war]]. not possible to deprive him of his Ufe. There come to this [[body]] of ours,
| |
− | | |
− | 0 [[king]], [[compounded]] of the [[four elements]], [[sensations]] desirable and the reverse,
| |
− | [[unpleasant]] and [[pleasant]]. Suppose, 0 [[king]], a clod.of [[earth]] were to be thrown in¬
| |
− | to the [[air]], and to fall again on the ground. Would it be a consequence of any
| |
− | act it had previously done that it would so fall?
| |
− | | |
− | "Mo, ::i r. There ino [[reason]] in the broad [[earth]] by ^ which it could exper¬
| |
− | ience the result nf an act either good or e/il. It would be by [[reason]] of a
| |
− | {{Wiki|present}} [[cause]] {{Wiki|independent}} of [[Karma]] that the clod would full to [[earth]] again.
| |
− | | |
− | "Well, 0 [[king]], the [[Tathagata]] should be regarded as the broad [[earth]]. And
| |
− | as ‘the clod would fall on it irrespective of any uct done by it, so also wuo
| |
− | it irrespective of any uct done by him that that splinter of rock fell upon
| |
− | his foot.
| |
− | | |
− | "Again, 0 [[king]], men tear up and plough the [[earth]]. But is that a result of
| |
− | any act previously done?
| |
− | | |
− | "Certainly not, Ilir.
| |
− | | |
− | "Just so wjth the falling of that splinter. And the dysentery that attack¬
| |
− | ed him was in the same way the result of no previous act, it arose from the
| |
− | union of [[the three humours]]. And whatsoever [[bodily]] {{Wiki|disease}} fell upon him, that
| |
− | had its origin, not in [[Karma]], but in one or other of the [[six causes]] referred
| |
− | to." 2U
| |
− | | |
− | In other words, while [[arahants]] had to undergo the results of residual
| |
− | [[kurma]], it vus not so with the [[Buddha]], who "had burnt out all [[evil]] from within
| |
− | | |
− | | |
− | How is the [[Buddha]] different from an [[Arahant]]...?
| |
− | | |
− | him".
| |
− | | |
− | It is clear, therefore, that although the Nibbann of the [[Buddha]] and of
| |
− | | |
− | the [[arahants]] i3 the same in [[Theravada Buddhism]], the .[[Buddha]] is different from
| |
− | | |
− | the [[arahants]] in the various ways pointed out above.
| |
− | | |
− | | |
− | Notes
| |
− | | |
− | | |
− | 1 [[Religious]] [[Traditions]] [Dept of {{Wiki|Religious Studies}}, [[University of Sydney]]],
| |
− | Vol.l, No.l (April 1978), P-39.
| |
− | 2 Ibid .
| |
− | | |
− | 3 W.C.Woeraratne, "[[Arahant]]" in Encyclopaedia of [[Buddhism]] II, 1 ({{Wiki|Colombo}} 1966),
| |
− | p .42.
| |
− | | |
− | 4 Wcerarutne, "Asamkkhaya-Nana", ibid., p.155.
| |
− | | |
− | 5 Woeraratnc, "[[Arahant]]", op.ci l., p.'»J.
| |
− | | |
− | 6 lbid. x p.42. 4
| |
− | | |
− | 7 T.Ruhulu in [[Religious]] [[Traditions]], op.cit., p.4o.
| |
− | | |
− | 8 J.B.Horner, "[[Buddhism]]: The [[Theravada]]” in R.C.Zaehner (ed.) The Concise
| |
− | Encyclopaedia of Living [[Faiths]] ([[Boston]] 19*39), p.?0?.
| |
− | | |
− | | |
− | 9 Ibid., p.301.
| |
− | | |
− | 10 II.Hi riyunnu, Outlines of [[Indian Philosophy]] ([[London]] 193?), |>.137. For ;•
| |
− | detailed [[discussion]] of the {{Wiki|concept}} of the [[Buddha's]] [[omniscience]] in the [[Pali Canon]] see K. N.Juyutilicke, Early [[Buddhist]] {{Wiki|Theory}} of [[Knowledge]] ([[London]] 196]),
| |
− | pp.376-81, etc.
| |
− | | |
− | 11 Horner, op.cit., p.202.
| |
− | | |
− | 12 Ilf. *i.l0: tr. T.W.Rhys Davids in The Questions of [[King]] tlilindo (repr.Delhi
| |
− | 1969), pp.113-4 - {{Wiki|emphasis}} added. It is [[interesting]] to note that the [[fire]]
| |
− | | |
− | i {{Wiki|metaphor}} is used in the Puli text ir» the context of the [[discussion]] of the
| |
− | [[post-mortem]] [[state]] of the [[arahants]] und not Just of the [[Buddha]] (KaJJhima
| |
− | [[Nikaya]], [[Sutta]] 72).
| |
− | | |
− | 13 Wcerarutne, "[[Arahant]]", op.cit . „ p.4?.
| |
− | | |
− | 14 T.Ruhulu, op.cit. ,»pp.38-9- Dr Rahulu goes on to add: "Granted that the
| |
− | | |
− | \ [[Buddha]] was in fact {{Wiki|superior}} to his [[disciples]], the [[arahants]] , in these psy-
| |
− | | |
− | ] chic [[attainments]], still it would not affect the early [[Buddhist]] {{Wiki|ideal}} of
| |
− | | |
− | 3 # [[perfect liberation]], materialized by the great [[arahants]]. The [[Buddha]] himself
| |
− | | |
− | vus not [[interested]] in [[magical]] performances, and actually made it an offense
| |
− | | |
− | against the disciplinary {{Wiki|rules}} for u [[monk]] to display such [[powers]]. A [[person]]'
| |
− | j ' [[spiritual]] [[quality]] cannot be Judged by his {{Wiki|supernormal}} [[attainments]] alone.
| |
− | | |
− | [[Buddhist Studies]] Review 1, 1 (1983*4) *
| |
− | | |
− | and even an [[evil]] [[person]] like [[Devadatta]] could acquire them. [[Moggallana]],
| |
− | the best authority in such [[powers]], was'murdered by hired assassins, and
| |
− | the [[Buddha]] himself had to encounter a number of unfavourable things”
| |
− | | |
− | (iJbid., p.39).
| |
− | | |
− | 15 [[Lama]] [[Anagarika Govinda]], The [[Psychological]] [[Attitude]] of Early [[Buddhist Philosophy]] ([[London]] 1961)* pp.110-1.
| |
− | | |
− | 16 T.W.Rhys Davids, op,cit. t pp.261-3*
| |
− | | |
− | 17 [[Edward Conze]], [[Buddhism]], Its [[Essence]] and [[Development]] (repr. [[New York]] 1959),
| |
− | p.l4.
| |
− | | |
− | 18 Kenneth W.Morgan (ed.) The [[Path]] of the [[Buddha]] ([[New York]] 1956), p.48.
| |
− | | |
− | 19 T.W.Rhys Davids, op.cit ., p.26l.
| |
− | | |
− | 20 Ibid., p.263.
| |
− | | |
− | 21 Ibid., p.190.
| |
− | | |
− | 22 Ibid ., p.191*
| |
− | | |
− | 23 Ibid .
| |
− | | |
− | 24 Ibid., pp.193-5*
| |
− | | |
− | 25 Two final observations may be made, one common, the other somewhat un¬
| |
− | common. One difference between the [[Buddha]] and the [[arahant]] is so patent
| |
− | that it has not even been mentioned hitherto in the paper, that in a pre¬
| |
− | vious [[existence]] the aspirant to [[Buddhahood]] resolves to become a [[Buddha]]
| |
− | and thenceforth becomes a [[Bodhisatta]]. No such resolution is associated
| |
− | with an [[arahant]]. The other difference is that while there can be a {{Wiki|female}}
| |
− | [[arahant]] there can be no [[female Buddha]] in [[Theravada Buddhism]].
| |
− | | |
− | [[VIETNAMESE]] [[BUDDHIST]] LITERATURE: An Introduction
| |
− | | |
− | Russel] WoU) *
| |
− | | |
− | The {{Wiki|literature}} of [[Vietnam]] is'as {{Wiki|distinctive}} as the prevalent indigenous Budd¬
| |
− | hist trudition which is u remarkably successful and influential amalgam or Ch*an
| |
− | ([[Zen]]) and Ch*ing-tu ([[Jodo]]), known locally as [[Thien]] and Tinh-4>o respectively.
| |
− | | |
− | In comparison to the [[attention]] lavished on the neighbouring Indian-based and
| |
− | {{Wiki|Chinese}} [[Buddhist traditions]], however, very little has been written on either.
| |
− | [[Buddhism]] in [[Vietnam]] or its [[Wikipedia:canonical|canonical]] and cxcgotical works. This observation al¬
| |
− | so applies to‘the otherwise unique achievements of the Kcole fraucaisc d'Extreme
| |
− | -{{Wiki|Orient}} which, based at {{Wiki|Hanoi}} and later Gaigon for half a century, rarely con¬
| |
− | tributed studies relevant to [[Buddhism]] in the region other than describing the
| |
− | popular observances. However, this [[attitude]] may have resulted from the fact that
| |
− | a [[Wikipedia:Confucianism|Confucian]] veneer overlaid [[Vietnamese]] [[society]] at the time and that u resurg¬
| |
− | ence or a dynamic and nationalistic [[Buddhism]], accompanied by popular writings
| |
− | in the adopted romanised [[script]], did not begin to surface until the 1920s and
| |
− | 1930s.
| |
− | | |
− | [[Buddhism]] first penetrated the northernmost region of Uiuo-Chau ([[Tonkin]])
| |
− | from the end of the second century A.C. The most notable Dharmadutas were, in
| |
− | {{Wiki|chronological}} order, as follows;
| |
− | | |
− | "Slau-Po (Mau-Bac or Mau-Tu^ from Han [[China]] ( 1 G 9 A.C.').
| |
− | | |
− | K*ang Seng-Hui (Khu’d ng-Tang-Hoi), a Cogdian who subsequently settled in
| |
− | {{Wiki|Nanking}}, [[China]], in 247.
| |
− | | |
− | Kalyunaruci (Cubng-Lubhg-Luu), a Yiieh^Chi (or indo-Gcythian) who translated
| |
− | the Saddharmasamadhisutra etc. into {{Wiki|Chinese}} [[Trom]] 255.
| |
− | | |
− | Marajivaka (Ma-La-Ky-Vufc), an [[Indian]] who went on to [[Loyang]], [[China]], c. 306 .
| |
− | | |
− | Vinltaruci (Ty-Ni-Pa-Lub-Chi), an [[Indian]] who trained in [[China]] before coming
| |
− | to I'liap-Vari [[temple]], lla- Pong province, lie translated into {{Wiki|Chinese}} the
| |
− | Mahuyunavaipulyudhuranlsutra and founded the first [[Thien]] ([[Ch'an]]) school
| |
− | ir [[Vietnam]] in 580.
| |
− | | |
− | Wu-Yen-Tung (Vo Ngon-Thong), a {{Wiki|Chinese}} who settled at Kien-So* [[temple]], Bdc-
| |
− | Ninh province, in 820, and founded the second school of [[Thien]].
| |
− | | |
− | Ts*ao-Tang (Thao- Pu®hg), a {{Wiki|Chinese}} [[monk]] captured during a defensive campaign
| |
− | against [[Champa]] (an Indianiscd region which became a vassal [[state]] of Annam)
| |
− | in 1069. Appointed {{Wiki|National Teacher}} (Quoc Su* ), he resided in the capital
| |
− | Thang-Long (now {{Wiki|Hanoi}}) and established the unified practice of [[Thien]] and
| |
− | | |
− | | |
− | [[King]] [[Tran]] Nhan-Ton (1258-1308) CTue-Trung Thubhg-Gt, according to Thich Nhat-
| |
− | Hqnh) founded the Truc-Lam (’{{Wiki|Bamboo}} [[forest]]*) school which fused [[Wikipedia:Confucianism|Confucian]]¬
| |
− | ism and [[Taoism]] with a dominant Buddhism_and resulted in a [[humanistic]] ami
| |
− | | |
− | | |
− | 26 [[Buddhist Studies]] Review 1, 1 (19S3-6)
| |
− | | |
− | nationalistic [[religion]].
| |
− | | |
− | Nguycn-Thieu (d.1712) fled the {{Wiki|Manchu}} invasion of [[China]] and settled in Hue
| |
− | (1665) where he founded a school of [[Lin-Chi]] (Lam-To or Hinzai [[Zen]]) which
| |
− | was, in turn, systematised by Lieu-Qudn (d.17^3).
| |
− | | |
− | From the establishment of the nutio n % a Tirst {{Wiki|independent}} dynasties - the
| |
− | Wgo (939-90*7) and 4>inh (968-98O), the [[bhiksus]] who comprised the learned dlite
| |
− | composed most of the indigenous prose and [[poetry]]* either in {{Wiki|Chinese}} or in the
| |
− | partly modified [[script]] of ChCP-Nom ("popular [[writing]]"). Such writers included
| |
− | at least one Gangharaja, Chan-LuU (d.1011), whilst [[Buddhist]] {{Wiki|literary}} endeavours
| |
− | continued to flourish during the Le (980-1009) and L# (1010-1229) dynasties
| |
− | which spanned the golden age of the [[Buddhadharma]] in [[Vietnam]]. [[Society]] was enrich¬
| |
− | ed by such [[activities]] of the [[bhiksus]] who were influential in affairs of [[state]]
| |
− | and provided educational facilities in the [[temples]] where their [[spiritual]] and
| |
− | {{Wiki|narrative}} {{Wiki|literature}} was imparted.
| |
− | | |
− | The [[treasures]] of [[Vietnamese]] {{Wiki|literature}} are largely inaccessible to a vide
| |
− | readership because they have rarely been translated into [[Western]] [[languages]]* Ex¬
| |
− | ceptions include the sixteenth century collection of [[jataka]] {{Wiki|literature}}, the
| |
− | Truyeri Kj Man Luc, translated by [[Nguyen]] Trun-Huan under the title* Vaste Rocu- '
| |
− | oil des Lcgcndcs merveiIleuses ({{Wiki|Paris}} 1962)* and the national {{Wiki|epic}} poem* [[Kim]]-
| |
− | Van-Kieu (or Truyen Kieu, The Tale of Kieu). Although its author, Nguyen-Du
| |
− | (I765-I&X))* was a [[Wikipedia:Confucianism|Confucian]] [[scholar]]* this ever popular work incorporatee v the
| |
− | themes of [[karma]], [[anitya]] and [[duhkha]]. It hac been lauded as "...a masterpiece
| |
− | which enjoys unrivalled [[popularity]] because of its lively musical [[quality]], the
| |
− | | |
− | [[beauty]] of its verse which is {{Wiki|Incomparable}}, and above all because of its rich
| |
− | treasurehouse of [[thoughts]] from [[noble]] [[Buddhist]] inspiration. It would be no ex¬
| |
− | aggeration to [[state]] that this poem which elaborates a theme which is akin to the
| |
− | [[life]] of the country, has of itself achieved much more than thousands of treat¬ | |
− | ises on {{Wiki|morals}} or [[philosophy]] as regards the good fight it led for the {{Wiki|triumph}}
| |
− | of [[goodness]], [[forgiveness]], [[purity]], of [[thoughts]], and loftiness of ideals. Even now
| |
− | a hundred years later and in spite of the attractions of {{Wiki|modern}} {{Wiki|culture}}, it still
| |
− | is for some a sort or encyclopaedia of the [[Vietnamese]] [[language]] or a sort of
| |
− | {{Wiki|literary}} Bible, and for others a civic and [[moral]] code, and finally for the
| |
− | whole [[world]] a manual of elementary and {{Wiki|practical}} [[Buddhism]]". **
| |
− | | |
− | The poem was first transcribed in Quoc-NgCP (the romanised "national Lan¬
| |
− | guage" deviuod by {{Wiki|Catholic missionaries}} <n the seventeenth century but not of¬
| |
− | ficially recognised until 1910) in 1875. From the Tir-st modern edition by Ngu¬
| |
− | yen Duy-NguVig and Vu -Dinh-Long (Hanoi 1928), several versions and studies have
| |
− | appeared as listed in the full bibliography of Hujnh Sanh-Thong's English trans¬
| |
− | lation (New York 1973; revised edition with Vietnamese text, Yale University
| |
− | Press, New Haven 1983). The only other English translation was made by Le Xuip-
| |
− | | |
− | Vietnamese Buddhist Literature
| |
− | | |
− | | |
− | Thuy {Goigun I960), whilst five French versions were made by Abel des Michels
| |
− | (Paris 180*4-5), Hene Crayssac (Hanoi 1926), Nguyen Van-VTnh (Hanoi 19*43), Xuan-
| |
− | Phuc and Xuan-yViet (Puria 196l) u d Nguyen Khuc-Viyn (Hanoi 1965). To celebrate
| |
− | the bi-centenary of the poet's birth, Maurice Durand edited a collection of
| |
− | essays entitled Melanges sur Nguyen Du (EFKO, Paris 1966).
| |
− | | |
− | Towards the end of the nineteenth century, French academic circles and
| |
− | the colonial authorities began to take a serious interest in Vietnamese culture.
| |
− | | |
− | A Bulletin do la Societe Academique Indo-chinoise was published in Paris and
| |
− | this was followed by the entnbl inlwnrnl in Gnigon of the Societe den etudes indo-
| |
− | chinoioes, as evidenced by the regular appearance of its Bulletin from 1883-
| |
− | 1975* These developments were, however, overshadowed by the foundation in Hanoi
| |
− | of the Ecole franc&ise d 1 Extreme-Orient. Its world renowned quarterly Bulletin
| |
− | was launched in the same year (1901).
| |
− | | |
− | Beginning with Histoire ancicnne et moderne dc 1 *Annam, Tong-King et
| |
− | | |
− | Cochin-chine Ctiu? throe mat* pr«'viin»rt; of Vi»M,nmnl (Turin IBM) hy Adrien Ijiu-
| |
− | | |
− | nuy, a majority of French nutiolaai concmtratrd on Uu* art ami archaeology of
| |
− | | |
− | Indochina. However, a substantial number of works appeared on ihe religious of
| |
− | | |
− | the region in general and Buddhism in particular. Gustave Dumouticr described,
| |
− | | |
− | inter alia, Le Grand-Bouddha de Hanoi . Etude historique, orchcologiquc et epi-
| |
− | yraphiquo sur la pagodc dc Tran-Vu (Hanoi 1888), Los eultes annamites {Hanoi
| |
− | 1907) and "Le clorec et les temples bouddliiqucs au Tonkin" (flevuc Indochinoisc
| |
− | X, Hanoi 1913) and contributed some "Notes sur le Bouddhisme tonkinois" (Pevue
| |
− | d*Ethnographic VII, Paris 1888). These were followed by Edouard J.J.Diguet
| |
− | Les annamites: societe, couttmes, religions (Paris 1906), Charles-Georges Cor-
| |
− | dier Litterature annamite (Hanoi 191*0 and Etudes de litterature annamite (Sai¬
| |
− | gon 1933), Paul Mus "Les religions de l’Indochine" (in S.Levi Indochine, Paris
| |
− | 1931), A.Coul "Doctrines et c£r€monios rcligieuscs du pays d'Annam" (Bulletin
| |
− | de la Society des etudes indochinoiscs , NS VIII, Saigon 1933), Emile Gnspnrdone
| |
− | } "Bibliographic annamite" Cincluding Buddhism and its literature! (BEFE0 , Hanoi
| |
− | 193*0', Lucien Escalere Le Bouddhisme et eultes d'Annam (Shanghai 1937), Leopoid-
| |
− | Michel Cadiere Croyances et pratiques rcligieuses des Vietnamiens (I - Saigon
| |
− | 19M, repr.1958; XI - Saigon 1955; III - EFE0, Paris 1957), Maurice Dura,.^
| |
− | "Litterature vietnamienne" (ln R .Quencau Nistoirc des litteraturcs I, Paris
| |
− | 1955) and, with Nguyen Tran-Huan, the definitive Introduction a la litterature
| |
− | vietnamienne (Paris 19^9). The last-named study constitutes a detailed histo¬
| |
− | rical survey where the Buddhist comj»onent is noticeable iu the chapters on
| |
− | "Litterature folklorique" and "Le Kim Van Kieu et les romans en vers", A unique
| |
− | forty-page biographical dictionary is also featured and it was upon that basis
| |
− | that Dr Ivo Vasiljiev of The Oriental Institute at the Charles University (Pra¬
| |
− | gue) contributed several entries on Vietnamese writers to the Dictionary of
| |
− | | |
− | | |
− | Buddhist Studies Review I, 1 (1983-4)
| |
− | | |
− | | |
− | Vietnamese Buddhist Literature
| |
− | | |
− | | |
− | Oriental Literatures II (ed. D.Zbavitel, London 197**), including the moat pro¬
| |
− | minent Buddhist poet in this century, Khai Huhg (l896-19**7). Editions *?hanh-^
| |
− | | |
− | Long, a Vietnamese distributor in Brussels, have published two relevant works
| |
− | by Jacques Baruch: Essai sur la litterature du Viet-Nam (1963) and Bibliographic
| |
− | des traductions frangaises des litteratures du Viet-Nam et du Cambodge (1968)•
| |
− | | |
− | The foregoing activity served as a stimulus to indigenous scholars and
| |
− | writers. General works from their pens include La Civilisation annamite (Hpnoi
| |
− | 19***‘) by Nguyen Van-Huyen and Le Viet-Nam, histoire et civilisation (ParitT 1955)
| |
− | by Le Thanh-Khoi, whilst Tran Vun-Ciap contributed "Lc Bouddhisme on Annum. DSs
| |
− | origincc at; XIHe sieclc" (BKFEO, Hanoi 1932)* "Les deux sources du Bouddhisme
| |
− | annamite. lies rapports uvee l’lnde et la Chine" (Cahiers de l'EFEO XXXIII,
| |
− | | |
− | Hanoi 19**2) and Contribution a l'etude des livres bouddhiques annamites conser¬
| |
− | ves a l'EFEO (Tokyo I9U3). However, almost every other item relevant to this
| |
− | field of study has appeared in Vietnamese. During the 1920s and *30s Nguyen V&n-
| |
− | Hgoc and his brother, Nguyen Quang-Oanh, promoted the series, Viet-Van Thu^-XS
| |
− | ("Library of Vietnamese literature") and Co-Kim Thu L Xa ("Library of old and new
| |
− | works"). Vv also have on record the following studies: Phan Ke-Binh, Viet-//an
| |
− | Van Khao ("A study of Lino-Vietnamese literature", Hanoi 1918* repr.1930); Viet- |
| |
− | ram Ph5t -Divn Tung Son ("A collection or Vietnamese Buddhist literature", Hoi
| |
− | Viet-Nam Phat-Giuo CVietnamese Buddhist Association! and EFEO, Hanoi 1936);*0So
| |
− | Duy-Ahh, Viet-Nam Van \\oa Su* Cubhg ("History of the evolution or Vietnamese
| |
− | civilisation", Hanoi? 1938), Phan Van-Hum, Phat-Giao Tri<*t-W<?c ("The philosophy
| |
− | or Buddhism", Hanoi? 19*‘l), Ngo Tut-To, Viet-Nam Van-lloc-S\i ("History or Viet¬
| |
− | namese literature", Hanoi? 19**2), Thich Mat-The, Viet-Nam Phat-Giao Su L Iubfc
| |
− | ("History of Buddhism in Vietnam", Saigon 19**2, 8th ed., Nha-Trang 196U), Dubhg
| |
− | Quang-Ham, viet-Wam Van-Hoc Su L Feu ("Summary of the history of Vietnamese lit- .
| |
− | | |
− | eraturc", Hanoi 19UU, repr.1951), Nghiera-Toan, Viet-Nam Van-Hoc-Su' trich yeu
| |
− | (ibid., Saigon 19>»9) and, with Hoang Xuan-H5n, Thi Van Viet-Nam ("[[Vietnamese]]
| |
− | {{Wiki|literature}}", {{Wiki|Hanoi}} 1951); Vun-Tan et al.. Set Thao Lich Su’Van-lloc Viet-Nam ("Out¬
| |
− | line of u history of [[Vietnamese]] {{Wiki|literature}}", {{Wiki|Hanoi}} 1957).* ^Lam Vun-Dieu, Van-lfoc
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− | Viet-Nam ("[[Vietnamese]] {{Wiki|literature}} 1 *, [[Saigon]] i960) and Thich Thien-An, Llch-S\f [[Phat]]
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− | -Ciao Viet-Nam ("[[History of Buddhism]] in [[Vietnam]]", [[Saigon]] 1965)* Gia-Tri Triet -
| |
− | Hoc Ton-Giao trong Truyen Kieu ("[[Philosophical]] and [[religious]] values in the Tale
| |
− | of Kieu", [[Saigon]] 19C6) and Anh Huihg Phat-Giao trong Van-Chubhg Truyen Kieu
| |
− | ("Influence of [[Buddhism]] in [[Vietnamese]] {{Wiki|literature}} with reference to the Tale of
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− | Kieu", ?).
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− | | |
− | The [[Tripitaka]] (-Dai-Tang Kinh) was imported from [[China]] in the late tenth
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− | century and several studies and translations from both this corpus and the Pall >
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− | Cancn have been made by [[Vietnamese]] [[bhiksus]] in recent years. Such work was fact- 7
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− | litated by the establishment of the Institute of Higher [[Buddhist Studies]] in
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− | | |
− | [[Saigon]] (196*0 and this was shortly [[transformed]] into Van Hanh {{Wiki|University}}. This
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− | centre was soon recognised as the most prestigious of its kind and ullowcd for
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− | exchange scholarships with external [[universities]], us a result of which some
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− | [[bhiksu]] students were enabled to pursue higher studies in which the U3e of Eng¬
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− | lish or {{Wiki|French}} led to a wider dissemination of their writings. (For further de¬
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− | tails of Van Hanh see pp.98-109 in International Seminar on Higher [[education]] in
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− | [[Buddhism]], VfFB [[Books]] Series 17, [[Bangkok]] 1968.)
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− | | |
− | The Rector of Van Hanh {{Wiki|University}} (- since 1975 changed to the {{Wiki|status}} of
| |
− | "Institute"), Thich Minh-Chau, had written on the "influence of [[Buddhism]] on
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− | [[Vietnamese]] {{Wiki|Literature}}" {The Hahn Uodhi 66, [[Calcutta]] 1958) before enrolling at
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− | the Nava Halanda Muhavihfira - a post-graduate institute of [[Pali]] and allied
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− | studies in [[Patna]]. In affiliation with the {{Wiki|University}} of [[Bihar]], he obtained his
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− | [[Ph.D.]] in 1961 for a study and partial translation of The {{Wiki|Chinese}} Hadhuatna Agaou 1
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− | and the [[Pali]] [[Majjhima]] uikaga (published Caigon 196**). This was -followed by a
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− | comparative study of the W.Uindapanha and Nagasenabhikshusutra ([[Calcutta]] 196*0.
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− | Thereafter he devoted all his [[energy]] to translating the entire [[Sutta]] Pi taka in¬
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− | to [[Vietnamese]]. By 1975 both the Dlghu and Mn,J!hima Nikuyas wore printed with
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− | | |
− | the original texts and within the next three years the Bamyuttu and [[Anguttara]]
| |
− | | |
− | Nikuyas, Dhaiam^wida, Udrinu and UuM.u-Niputu were translated and published in
| |
− | cyclostyle format. The remaining l*iokn of the [[Khuddaka Nikaya]] have now been
| |
− | translated and duplicated In [[Vietnam]]. In collaboration with hit; students, A.P.
| |
− | Buddhudutta',0 New [[Pali]] Course and Higher [[Pali]] Course have also been translated.
| |
− | | |
− | Thich Huyen-Vi, the [[spiritual]] supervisor of TuMMOn I.inh-Goh in {{Wiki|Paris}} (and
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− | [[President]] of Linh-Soh [[Buddhist]] Association in {{Wiki|France}} and [[England]]), obtained his
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− | {{Wiki|doctorate}} In 1970 from Mugadh {{Wiki|University}} (Bodh-Guya) for A Critical Study of
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− | the Lite and Works of [[Sariputta Thera]] (published [[Saigon]] 1972) - an unique sur¬
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− | vey in need of reprinting. He has also produced a study based on the Abhldhumma-
| |
− | tthasangaha. The Four [[Abhidhammic]] Reals (Li nh-SoVt, 1982); Lubt Su' To Do- f>o f>a t -
| |
− | Ha ("History of Muster Uodhldluirma" , [[Saigon]] 1961); Tu Si va Hna-Si trvn Hat
| |
− | [[Phat]] ("The [[Buddhist Monk]] and the Painter hi the Buddha-Lund", Suoi ‘Tu*
| |
− | | |
− | Phat-Ly Can-Ban ("The Basis of [[Buddhist]] [[Doctrines]]", Huohg-Dao 197*0; Cubho [[Sang]]
| |
− | Ngubl Xu'a ("The Bright Mirrors or the Predecessv :*s", Hufctoe- -[[Dao]] 1975). A fellow
| |
− | [[bhiksu]] at Magadh {{Wiki|University}}, Thich Thi on Thanh, has also obtained [[Ph.D.]] for
| |
− | "A comparative study of the [[Pali]] Plgha-Nikaya and {{Wiki|Chinese}} Dlrghugama" (e.1976),
| |
− | whilst [[Thai]] Van-Chai was awarded his {{Wiki|doctorate}} in 1972 for an "Early [[History of Buddhism]] in [[Vietnam]]".
| |
− | | |
− | Thich Thien-Chau, the [[spiritual director]] of the Association des ;k>uddhistes
| |
− | Vietnamiens en {{Wiki|France}} and incumbent of Chua Truc-Lum in Puris, has been honour¬
| |
− | ed with two doctorates from the Sorboimc: for a translation of a Chine 1!-
| |
− | | |
− | | |
− | galavudin troutlsc, "-Lc TrldharmakaSastra" ([[Ph.D.]] 1971), and a pioneer survey
| |
− | of "La 1itteraturc dec perconnaXistes ([[Pudgalavadin]]) du Bouddhisme ancien" (D.
| |
− | Lltt. .1977). He has also translated the [[Pali]] Dl.ammapada into [[Vietnamese]].
| |
− | | |
− | Apart from the foregoing, only privately produced secondary translations
| |
− | have ap eared, such as George Grimm's [[Die]] Lchre dcs [[Buddho]] as Tue-Giac Cua-Phat
| |
− | ([[Saigon]] 1964), liaradu Mahathcra's authoritative version of the [[Dhammapada]] (from
| |
− | English, Gaigon 1971), his [[exposition]] of [[Theravada Buddhism]], The [[Buddha]] and
| |
− | His Teachings (translated, [[Saigon]] 1970) and his translation of the Abhidhomraa-
| |
− | tthacangahn, A Hanual ot [[Buddhism]] (translated, 2 vols, [[Saigon]] 1973/5)-
| |
− | | |
− | In the course of preparing this essay, the author gratefully acknowledges the
| |
− | advice of Vcn.Thich Huycn-Vi and [[Bhikkhu]] Pasad^ka. To the former he owes his
| |
− | [[knowledge]] of the intricacies of [[Vietnamese]] diacritical marks even if they
| |
− | could not all be reproduced accurately here.
| |
− | | |
− | GENERAL WORKS CONSULTED
| |