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arguing, namely that the concluding remark on [[dukkha]] might be “ein
+
[[Buddhism]] in {{Wiki|Sweden}}
metaphy sischer Zusatz ” 1 \
 
  
Exit KOEPPEN, at least in this question, on the basis of an ex cathedra
+
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.
[[judgement]]. A questionable [[tradition]] of translating this remark in [[books]]
 
that pretend to deal with the [[Buddha’s teaching]] has been established here  
 
and is still flourishing. To arrive at his [[judgement]] against KOEPPEN,
 
OLDENBERG had to forget (or to ignore) his [[own]] edition of the Malta -
 
[[vagga]]. He showed moreover, that he had not the slightest inkling of the
 
problem that vedand y the second of these ‘Objekte des Ergreifens’, is
 
often explained as consisting of [[pleasant]], [[unpleasant]] and [[neutral]] [[feeling]]
 
and that [[pleasant]] and [[neutral]] [[feeling]] cannot be characterized as ‘[[Leiden]]’
 
and only in a slightly different [[sense]] as ‘Icidvoll’. 14
 
  
 +
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.
  
H. “Koppcn (1, S.222, Annul) findet in dicscn Ictztcn Worlcn cincn *[[mela]]-
+
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]].  
physischcn Zusatz* zum urspriinglichcn Text der vicr Wahrhcitcn, ohne alien
 
Grund. So viel metaphysischc Terminologic, wie in dicscn VVortcn liegt, hat der
 
Buddhlsmus von jehcr bcscssen.
 
  
14, Already V.GLASENAPP, in his ‘Nachvvort* to OLDENBEKG’s [[Buddha]] [1959: 1
+
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]]..
474] hinted at this problem, by pointing to the Rahogatasutta (SN no.36.11),
 
though his approach is quite unhislorical. There, replying to a question, the
 
[[Buddha]] admits (SN IV 216.20) he has [[taught]] both: there arc three kinds of
 
[[feelings]], [[pleasant]], [[unpleasant]] and [[neutral]], and: whatever one [[feels]] belongs to the  
 
[[unpleasant]] {yam kind vedayitam tam dukkhasmim). But “the [second] statement
 
has been made by me having in [[mind]] that satlkhdrd as such arc [[impermanent]]
 
(tnayd sarlkhdrdnam yeva aniccatam sandhaya bhdsitam )*\ Sec Lambert
 
SCHMITHAUSEN, “Zur buddhistischen Lehrc von der drcifachcn Lcidhaftigkcif,
 
ZDMG (Supplement 111.2) 1977: 918-931. J
 
  
 +
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.
  
PETER SKILLING
+
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 ]].
  
The Advent of [[Theravada Buddhism]]  
+
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.
to Mainland South-east {{Wiki|Asia}}  
 
  
 +
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]] .
  
In the {{Wiki|present}} paper I examine {{Wiki|evidence}} for the school-affiliation of the
+
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]]. 
[[early Buddhism]] of mainland South-east {{Wiki|Asia}}, in the first millenium of the
 
[[Common Era]]. 1 Is the {{Wiki|evidence}} sufficient to establish that this school was
 
the TheravSda, and, if so, when and from where did it arrive in the
 
region?
 
  
For the [[Theravada]] of Ceylon—or more precisely, for the MahSvihSra
+
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.
school of the Theravada—wo have the history as presented in the two
+
the {{Wiki|university}} replied to me  w month later with such this [[letter]];
famous-chronicles, the Dlpavan.isa and [[Mahavamsa]] . [[Information]] may
 
also be gleaned from references to historical events embedded in the
 
commentaries of Euddhaghosa and others, from {{Wiki|inscriptions}} in Old [[Sin]]-
 
hala and [[Sanskrit]], from {{Wiki|archaeological}} and {{Wiki|iconographical}} {{Wiki|evidence}}, and
 
froniChinese sources—in some cases first hand, such as that supplied by
 
the redoutable [[pilgrim]] [[Fa-hien]]. Altogether, we have at least in broad out¬
 
line a continuous history of [[Theravada]] in [[Ceylon]] from its inception up to
 
the {{Wiki|present}} day.
 
  
Outside of [[Ceylon]], the history of [[Theravada]] is obscure. For mainlan d
+
Dear Marju Broder,
[[India]] we have almost no [[information]] at all. There are some—but not
+
                                                                                                                       
many—references to [[Theravadin]] [[doctrines]] in the works of other schools, 2
+
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.
but the historical information—such as that provided by {{Wiki|inscriptions}} or by
 
the {{Wiki|Chinese}} [[pilgrims]] [[Hsiian-tsang]] and I-ching—is at best sketchy.  
 
  
For the South-east {{Wiki|Asia}} of the early period we do not have any histori¬
+
Stefan Arvidsson
cal records comparable to those of [[Ceylon]]: no indigenous chronicles.
+
[[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}}    
  
 +
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 ?
  
This is a revised version of a paper given at the ficole franfaise d’Extrfimc-
+
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]]
{{Wiki|Orient}}, {{Wiki|Phnom Penh}}, 6 July 1996. The title was inspired by Luce 1974.
 
  
1. That is, I do not discuss the [[Buddhism]] of peninsular and insular South-east
+
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]].  
{{Wiki|Asia}}, or that of CampI (the coastal regions of present-day central and southern
 
[[Vietnam]]). In none of these areas is there any early {{Wiki|evidence}} for TheravSda
 
[[Buddhism]].  
 
  
2. See Skilling 1987,1993a and b, and 1994 for some examples from [[Tibetan]]
+
That's what they wrote in {{Wiki|Swedish}} newspaper;
sources.
 
  
whether in [[Pali]], [[Sanskrit]], or in vernaculars survive. The few extant his¬
+
[[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]].
torical {{Wiki|inscriptions}} dcrnot give us any continuous history, and {{Wiki|Chinese}}  
 
reports tell us little about the type of [[Buddhism]] practised on the mainland.  
 
  
[[Pali]] Inscriptions from [[Burma]] and [[Siam]]  
+
In addition, the {{Wiki|Swedish}} government requested that {{Wiki|donations}} to [[Buddhists]] be taxed on the basis of income.
 +
 +
http://religionsvetenskapligakommentarer.blogspot.com/2012/09/strukturell-diskriminering-nar.html
  
The main {{Wiki|evidence}} [[lor]] the school-affiliation of [[early Buddhism]] in [[South]]¬
+
http://religionsvetenskapligakommentarer.blogspot.com/2019/08/buddhistiska-tempel-beskattas-for.html 
[[east]] {{Wiki|Asia}} comes from [[Pali]] {{Wiki|inscriptions}}. These are known from two main
 
areas: the [[Pyu]] {{Wiki|kingdom}} of Srik$etra in the vicinity of Prome in the lower
 
Irrawaddy valley of [[Burma]], and the Mon {{Wiki|kingdom}} of Dvaravatl in the
 
Chao Phraya basin of [[Siam]]. 3 The {{Wiki|inscriptions}} from [[Burma]] are engraved
 
on {{Wiki|gold}} plates (fashioned in imitation of palm-leaf [[manuscripts]]), a {{Wiki|silver}}
 
reliquary {[[stupa]]), terracotta tablets, and stone slabs. The {{Wiki|inscriptions}}
 
from [[Siam]] are engraved on stone dhammacakkas , [[octagonal]] pillars, stone
 
slabs, and clay tablets and reliquaries. The [[script]] used in both cases is
 
similar, and may be described as a variety of the [[South Indian]] [[Pallava]]
 
[[script]]. 4 The Srlksetra {{Wiki|inscriptions}} are dated to the 5th to 7th centuries CE,
 
the [[Siamese]] {{Wiki|inscriptions}} to the 6th to 8th centuries: that is, they are
 
broadly contemporary. 5
 
  
(1) Inscriptions from the region of £rik$ctra: 6
+
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.
  
—the ye dhammd hetuppabhavd vers s {VinayaMahdvagga, 140.28-29) ; v
+
it shows specifically how the {{Wiki|Swedish}} government and [[people]] view [[Buddhism]]. You could say  frankly that they [[hate]] [[Buddhism]]  
—the iti pi so bhagavd [[formula]] (cf. Dhajagga-sutta , SN1219.31-33);
 
  
—the svdkkhato [[bhagavata]] [[dhammo]] [[formula]] (cf. Dhajagga-sutta , SN I
+
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.  
220 . 1 - 2 );' *
 
  
 +
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}}.
  
3. In this paper I set aside the historical questions (of, for example, clironoiogy
+
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 geographical extent) [[attached]] to the names of these two {{Wiki|kingdoms}}, and
 
(with not a little reluctance) use the names as a [[Wikipedia:Convention (norm)|conventional]] shorthand.  
 
  
4. The [[script]] of the [[Pyu]] {{Wiki|inscriptions}} has in the {{Wiki|past}} been variously described as
+
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 .
[[Kadamba]], Telcgu-Canara, or Grantha: for a welcome reappraisal see Stargardt
 
1995,204.  
 
  
5. For the dating of the former see Stargardt 1995, for the [[latter]] e. g. Bauer
+
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}}.
1991 and Skilling forthcoming (a). It should be stressed that the {{Wiki|inscriptions}} do
 
not bear any dates, and that those assigned to them are tentative and approxi¬
 
mate. A comprehensive comparative palacographical analysis of the $rik$etra
 
with the Dvaravafi corpus remains a desideratum.  
 
  
6. For details see Ray 1939,41-52; Luce 1974, 125-27; and Stargardt 1995.
+
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]].  
Most of the texts are brought together in U Tha Myat 1963. Note that several
 
of the passages arc known from more than one inscription.  
 
  
 +
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.
  
SKILLING 95
+
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]] .
  
—the [[formula]] of [[dependent arising]] ( [[paticcasamuppada]] : cf. [[Vinaya]]
+
An example my secretary asked {{Wiki|Oxford University}} to participate on coming conference  [[Buddhism]] and Nordland and she got such answer :
Mahdvagga , 1 1.10—2.1); 7
 
  
—[[stanzas]] sung by [[Sakka]], Lord of the [[Gods]], in praise of the [[Buddha]] enter¬
+
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
ing [[Rajagaha]] ( [[Vinaya]] Mahdvagga , 138.15-23,29-30);
 
  
—the maggdn atthaixgiko settho verse ( [[Dhammapada]] 273);
+
Yours sincerely,
 +
[[Richard Gombrich]]
  
—verses from three popular paritta-s: the MangalaRatana -, and Mora-
+
And it is a solid old {{Wiki|university}} with English [[traditions]].
[[sutta-s]]\% ,
 
  
—the four confidences ( vesdrajja ) of a [[Buddha]] (MN I 71.32; AN II 8,
+
The same time we have big site in [[Internet]] dedicated to this conference.  
penult);
 
  
—the 37 factors conducive to [[awakening]] ( bodhipakkhiya-dhammdY ;
+
The question arises as  how [[Buddhists]] do not notice what other [[Buddhists]] are talking about [[Buddhism]] in their work on conference [[Buddhism]] and Nordland.
  
—a list of miscellaneous numerically grouped items, in ascending order;
+
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]],
—a list of the 14 [[Buddha]] nana-s (cf. Patisambhiddmagga 1 133.19-30);
 
—a fragment of a commentary on [[paticcasamuppada]] (cf. [[Vibhanga]] 144-
 
45);
 
  
—the opening of the [[matika]] : kusald [dhammd aku]sald dhammd
+
https://www.lotsawahouse.org/
abydka[td\ dhammd (cf. [[Dhammasangani]] 1.4);
 
  
—a fragment giving two of the 24 [[conditions]]: [adhi\patipaccayo arum-  
+
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]].
tarapaccayo ;
+
 +
https://lotsawahouse.blog/interviews/erik-pema-kunsang/
  
 +
Another [[person]] who has helped me a lot is from [[Holland]]. I asked [[money]] to buy a new {{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.
  
7. In addition to the [[paticcasamuppada]] inscribed on {{Wiki|gold}} plates from
+
I understand because it,s a [[war]] in our days accely between [[christianity]] and [[Buddhism]] what has found new territories here in {{Wiki|Europe}},.  
$rik$etra, the [[Vinaya]] Mahdvagga version is known from a stone slab from'
 
Kunzeik, Shwegyin township, [[Pegu]]: see [[Aung]] Thaw 1978, 111. As far as I
 
know this handsome and well-preserved inscription has not been published, but
 
fortunately most of it can be descried from the photograph at [[Aung]] Thaw p.
 
110. It opens (the readings here are preliminary) with the.introductory (l)
 
t(e)na samayena [[buddho]] bhaga(vd) uruveldyam viharati na(j)j(d) (nerahja-
 
rdya? unclear) [2] tire (or tire ?) bodhirukkhamule pathamdbhisatnbuddho atha
 
kho [[bhagava]] . . ., followed by the full [[paticcasamuppada]] [[formula]], both anu-
 
loma (lines 5-9) and [[patiloma]] (lines 9-14). The [[latter]] opens with the [[phrase]]
 
avijjaya tv eva asesavirdganirodhd , [[characteristic]] of the [[Theravadin]] ([[Pali]])
 
version only, and not known in versions of other schools, such as the
 
(Mula)Sarvastivadins or [[Lokottaravadins]], or from the {{Wiki|Prakrit}} {{Wiki|inscriptions}} from
 
Devnlmori and {{Wiki|Ratnagiri}}, all of which open with equivalents of avijjd-nirodhd .
 
The patilomg. is followed by the yada have pdtubhavanti dhammd verse (lines
 
15-18), known also from {{Wiki|inscriptions}} from [[Siam]]. The last two lines continue
 
with the prose text of the Mahdvagga—atha kho (bhaga)va tfattiyd) maj(jh)
 
imam (yd)mam [[paticca]] — suggesting that the slab is part of a longer inscription.
 
For the Devnlmori and {{Wiki|Ratnagiri}} {{Wiki|inscriptions}} see von Hinuber 1985; for a
 
suggestion that the former might be Vatslputriya or Sammariya, see Skilling
 
forthcoming (c).  
 
  
8. For these see Skilling forthcoming (b).  
+
When I was 11 years old I read the [[book]] about [[Buddhism]] and it was written  that [[Buddha]] was talking about huge amount of other [[worlds]] and [[universes]] the same time I head in school that  {{Wiki|Galileo}}, on the other hand, was tried by the Inquisition after his [[book]] was published.
  
—a list of seven of the eight vipassand fidna-s (cf. [[Visuddhimagga]]  
+
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]].
XXI.1).  
 
  
(2) Inscriptions from the Chao Phraya basin: 9
+
And {{Wiki|Europe}} still holds the same {{Wiki|principles}} as you can see here in {{Wiki|Sweden}}. For them {{Wiki|Sweden}} is a center of the [[universe]] with his 10.23 million (2019) population. So narrow minded [[people]] here.When you use your {{Wiki|brain}} at least little bit you can understand who,ll be the winner in this [[war]].
—the ye [[dhamma]] hetuppabhava verse;
 
  
—the [[formula]] of [[dependent arising]] ( [[paticca-samuppada]] );
+
[[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]].
  
—an {{Wiki|enumeration}} of the [[four truths]] of the [[noble]] ( [[ariya-sacca]] ), the [[twelve links of dependent arising]] ( [[paticcasamuppada]] ), and the 37 factors
+
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]].
conducive to [[awakening]] ( [[bodhipakkhiya-dhamma]] ), inscribed together
 
on a rectangular stone bar from [[Nakhon Pathom]]; 10
 
—extracts from the prose [[Dhammacakkappavattana-sutta]], the “first ser¬
 
mon" spoken by the [[Buddha]] in the [[Deer Park]] at [[Sarnath]], found on
 
stone dhammacakkas ; 11
 
  
—the three yada have pSlubhavanti [[dhamma]] verses ( [[Vinaya]] Mahdvagga,  
+
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.  
12.3-26);
 
  
—the anekajaiisamsQran) verses ( Dliammapada 153—54);
+
[[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.
  
—the [[dukkham]] dukkhasamuppadam verse ( [[Dhammapada]] 191); 12
+
I was first who told the [[truth]] in {{Wiki|Soviet Union}} publicly and I was expelled  does it mean that {{Wiki|Europe}} or {{Wiki|Sweden}} will expel me too ? You can see everywhere the new {{Wiki|political}} approach to be friendly, [[peaceful]], not to protest or fight with the government.
—the abhiiiheyyam abhihhatam verse ( [[Suttanipata]] 558);
 
  
—fragments of the 16 [[senses]] ( [[attha]] ) of the [[four truths]] (cf.  
+
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.  
Paiisambhidamagga 19.31-20.6), 13
 
  
— nabddhakam yato [[dukkham]] ..., non-canonical verses on the [[four truths]]  
+
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.  
(cited at [[Visuddhimagga]] XVI.25);
 
  
— sacca-kicca-kata-hdnam .... a non-canonical verse on the twelve
+
{{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}}.
aspects ( dvadasakara ) of the [[four truths]] (cited in the Pathama-
 
[[sambodhi]] and Sdratthasamuccaya );
 
  
—three verses from the Telakatdha-gdthd . 14
+
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.
  
The {{Wiki|evidence}} of the {{Wiki|inscriptions}} may be examined from two aspects: lan¬
+
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.  
guage and contents. The [[language]] of both the §rlk$etra and Dvaravat!
 
palatographs is [[Pali]]. Is the use of [[Pali]] sufficient to establish the presence
 
of the [[Theravada]]? Or could another [[Buddhist]] school have also transmitted
 
  
9. Most of the {{Wiki|inscriptions}} may be found in Supaphan na Bangchang 2529
+
They have their [[own]] {{Wiki|Swedish}} opinion. expressed himself in very {{Wiki|Swedish}} wayas said Stefan Arvidsson
(1986), 15-40. As in the case of the Srik$etra {{Wiki|inscriptions}}, several of the
+
[[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.
parages are known from more than one inscription.  
 
  
10. See Skilling 1992.  
+
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}}  .
  
11. See Skilling forthcoming (a) for references.  
+
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]].  
  
12. See Skilling 1991 and 1992.  
+
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 .
  
13. Sec Skilling forthcoming (a) for this and the two following passages.  
+
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.
  
14. See references below. The inscription is from Prachin Buri, and thus out¬
+
Now I understand why {{Wiki|Sweden}} does not like my work with [[Chinese Buddhist Encyclopedia]].
side of the Chao Phraya valley proper.  
 
  
 +
[[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.
  
SKILLING 97
+
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}},
  
 +
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.
  
its [[sacred]] writ in PSli, and have been responsible for the {{Wiki|inscriptions}}?
+
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]].  
From an early date, [[Buddhist tradition]] [[recognized]] {{Wiki|dialect}} as one of the
 
key distinguishing features of the different schools ( uikaya ). In the sec¬
 
ond half of the first millenium of the [[Common Era]], [[tradition]] spoke of four
 
main schools, each transmitting its [[canon]] in a different Indie {{Wiki|dialect}}*
 
(MOla)SarvastivSdins, who used [[Sanskrit]]; MahSsSnighikas, who used an
 
[[intermediate]] [[language]]; Simmatlyas, who used [[Apabhramsa]]; and  
 
[[Sthaviras]] (that is, [[Theras]]), who used PaisScI. is The [[tradition]] is confirmed
 
by the {{Wiki|distinctive}} and consistent {{Wiki|linguistic}} features of available texts of
 
the schools. On this {{Wiki|evidence}} I conclude that it is unlikely that another
 
school would have used PSli, and that the use of that [[language]] in the
 
{{Wiki|inscriptions}} is a strong indication of TheravSdin [[activity]] in the region.  
 
  
What about the contents of the {{Wiki|inscriptions}}? It is true that the [[Wikipedia:canonical|canonical]]
+
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.  
extracts—such as the various [[formulas]], the Dhammacakkappavaltana -
 
[[sutta]], and the verses—belong to the common heritage of'Buddhism: but
 
our {{Wiki|epigraphs}} give them in their TheravSdin recensions, and they agree
 
very closely indeed with the received [[transmission]] that we know today. >4
 
The “extracts" from the Abhidhammc and Pafisambhidamagga are rather
 
more indicative. As fai^as is known, the seven [[books]] of the TheravSdin
 
Abhidhdmma [[Pitaka]] are unique to that school, and employ a unique sys¬
 
tem and technical vocabulary. The $rlk$etra {{Wiki|inscriptions}} preserve frag-
 
ments with counterparts in the [[Matika]], the [[Vibhanga]], and the list of 24
 
[[conditions]] ([[paccaya]] ), all of which may be described as specifically
 
TheravSdin. Inscriptions from both Srik$etra and [[Siam]] employ technical
 
categories knowu from the Pa.tisambhiddmagga (whether or not they are  
 
actual extracts is not clear), an [[ancient]] commentary transmitted in the
 
Khuddaka-nikdya of the PSli [[Canon]], and unique to the TheravSdin school.  
 
  
The non-canonical {{Wiki|inscriptions}} provide further convincing {{Wiki|evidence}} for
+
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.
a TheravSdin presence. The Sriksetra list of seven [[vipassana]] nd/ia-s has a
 
parallel in the [[Visuddhimagga]], and an inscribed [[octagonal]] pillar from U
 
Tapao gives a set of verses on the [[four truths]] that are cited in that work
 
and in other works of the school. 17 The [[Visuddhimagga]] is, of course, one
 
of the most representative and most authoritative texts of the MahSvihSra
 
  
15. See Skilling forthcoming (c) for references. The [[Theravadins]] [[traditionally]]
+
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]].
describe the [[language]] of their texts as [[Magadhi]], “the [[language]] of [[Magadha]]":
 
see von Hinflber 1994.  
 
  
16. There are a very few {{Wiki|orthographic}} variants, for which see c. g. Skilling
+
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 .
1992,84—with reference to the work of von Hiniibcr—and forthcoming (a).  
 
  
17. See Skilling forthcoming (a) for references.  
+
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]].
98 J1ABS20.1
 
  
Thcravada. An inscription found in association with a giant pair of Bud -
+
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.  
dhapada at Amphoc Si [[Maha]] Phot in Prachin Buri province gives three
 
[[Pali]] [[stanzas]] in homage to the [[Buddha]], [[Dhamma]], and Sanjgha. The stan¬
 
zas, in the vasaniaiilaka metre, are from the Telakataha-gathd , a work of  
 
unknown authorship believed to have been composed in [[Ceylon]]. Accord¬
 
ing to the opening {{Wiki|Khmer}} portion, the {{Wiki|epigraph}} was set up by one
 
[[Buddhasiri]] in CE 761. 18 The sacca-kicca-kata-ncmam verse is known
 
only from late [[Theravadin]] texts: it is noteworthy that the [[Siamese]] inscrip¬
 
tions (the verse occurs several times) are much earlier than the known
 
texts that give the verse. 19
 
  
From the point of view of both [[language]] and contents, I conclude that
+
It's called freedom and free {{Wiki|speech}} but for whom?  Only government has  right to express free {{Wiki|speech}} and those who are against it are enemies. of the [[state]] , In  {{Wiki|Soviet Union}} was very popular to use psychiatric hospitals for those. It's time to use the same tactics in our days. Nothing new in here. Totalitarian way of [[thinking]] is flourishing everywhere .  
the [[Pali]] {{Wiki|inscriptions}} of [[Burma]] and [[Siam]] give firm {{Wiki|evidence}} for a
 
[[Theravadin]] presence in the Irrawaddy and Chao Phraya basins, from
 
about the 5th century CE onwards. 20 From the extent and richness of the  
 
{{Wiki|evidence}} it seems that the Thcravada was the predominant school, and
 
that it enjoyed the {{Wiki|patronage}} of ruling and economic elites. 21 But 1 do not
 
mean to suggest that [[religious]] [[society]] was monolithic: other schools may
 
well have been {{Wiki|present}}, or have come and gone, and there is ample evi¬
 
dence for the practice of [[Mahayana]] and [[Brahmanism]] in the region. 22
 
  
 +
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. 
  
18. See Charuk nai prathet [[thai]] 2529,1: 179-86 and Rohanadeera 1988. The*'  
+
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?
Telakataha-gatha was edited by Edmund R. Goonaratne (1884).  
 
  
19. See Skilling forthcoming (a) for references. . ^ „ ,
+
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.  
  
20. We must wait for a comprehensive study of Indie loan-words in early Mon
+
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]].
{{Wiki|inscriptions}} from [[Siam]] before we can determine the [[degree]] to which they use
 
[[Sanskrit]] or [[Pali]]. An example of the former is the [[word]] [[punya]] , {{Wiki|ubiquitous}} in the
 
{{Wiki|epigraphs}}. A possible example of the [[latter]] is the term updjhay , derived more
 
probably from [[Pali]] [[upajjhaya]] (also upajjha and upajjha) than [[Sanskrit]]  
 
upddhydya , in an inscription from Lopburi: see Cocdfcs 1961, 8, II (1). Another
 
[[form]], from two ca. 9th century “votive tablets” is pajhSy : Charuk nai prathet
 
[[thai]] 2529, II: 85-89, 90-94 (note that the [[word]] occurs side-by-side with
 
acaryya).  
 
  
21. Stargardt (p. 200) remarks of the [[relic]] chamber of the “Khin Ba mound,”
+
In [[Marxism]] it's very popular view. So I got answer from [[communist]] who declares  that he [[knows]]   [[Buddhism]] better than me. It's the same view had so called {{Wiki|university}} workers in {{Wiki|Estonia}} in Taru {{Wiki|university}}. But then it was {{Wiki|Estonia}} part of the {{Wiki|Soviet Union}}. Coming back to {{Wiki|Sweden}} after 10 years I [[feel]] as I returned back to {{Wiki|Soviet Union}}.
the source of a 20-leaf golden [[Pali]] text: “although many other [[relic]] chambers
 
were discovered at Sri K$etra, this was the only one to survive intact, and its
 
contents exceeded—in number, [[quality]] of workmanship, and [[concentration]] of
 
{{Wiki|precious metals}} and stones—even the [[relic]] chamber of the Bhatjiprolu stGpa in
 
[[Andhra]]
 
  
22. The practice of MahSySna is compatible with any of the Yinaya schools,
+
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.
[[including]] the Thcravada, and [[brahmans]] played (and continue to play) an active
 
role in South-east {{Wiki|Asian}} [[Buddhist]]{{Wiki|societies}}, both court and common. The
 
schools or [[religious]] groups should be regarded as interactive and complemen-
 
  
 +
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.
  
i SKILLING 99
+
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.
 
 
1 The Question of Origins
 
 
 
The [[Theravadin]] [[samgha]] of [[Ceylon]] was divided into two main rival
 
branches, the Mahiiviharavasins and Abhayagirivasins. After more than a
 
thousand years of contention for legitimacy and {{Wiki|patronage}}, the former
 
won out, and absorbed the [[monks]] and [[monasteries]] of the [[latter]]. Most
 
regrettably for our purposes, the {{Wiki|literature}} of the [[Abhayagiri]], which
 
included a chronicle of the school, was allowed (or perhaps encouraged)
 
to disappear, with the result that no undisputed [[Pali]] text of the school sur¬
 
vives. 23 The [[Theravada]] that we know today is the Mahivihara [[tradition]],"
 
as settled by the time of the prolific commentator [[Buddhaghosa]] in the 5th
 
century. The later [[Pali literature]] of the sub-commentaries (JikSs) and J
 
manuals, although [[subject]] to further [[development]] and a variety of influ¬
 
ences, also belongs'to the [[Mahaviharavasin]] [[lineage]].
 
 
 
Both schools maintained contacts with [[India]]: with KSncipuram,
 
[[Andhradesa]], and [[Magadha]]. Is there any {{Wiki|evidence}} for the presence of
 
either school in early South-east {{Wiki|Asia}}? The [[Wikipedia:canonical|canonical]] {{Wiki|inscriptions}}—
 
[[including]] the [[Abhidhamma]] “extracts”—could belong to either the
 
Abhayagirivasins or the [[Mahaviharavasins]], since both are believed to
 
have transmitted a similar [[canon]] in [[Pali]], and both held broadly similar
 
[[tenets]] and used a similar technical vocabulary. 24 It seems that the
 
[[Abhayagiri]] also transmitted the [[Patisambhidamagga]], or at least a similar
 
text, since passages cited i.i the [[Vimuttimagga]] (for which see below) have
 
parallels in that work. The nabadhakani yato dukkhanj, verses, known at
 
{{Wiki|present}} only from [[Mahavihara]] texts such as the [[Visuddhimagga]], are given
 
in citation, and are not original to the works in question: that is, *hey
 
originate from an earlier text that may have been accepted by both
 
schools.
 
 
 
The [[Vimuttimagga]] , a treatise associated with the [[Abhayagiri]], was Well-
 
known outside of [[Ceylon]] (whether it was composed in that country or in
 
[[India]] remains under [[debate]]). A comprehensive manual of practice and
 
 
 
 
 
tary rather than mutually exclusive. For [[Avalokitesvara]] in South-east {{Wiki|Asia}} see
 
Chutiwongs 1984 (especially ch. 3 on [[Burma]] and ch. 4 on Central [[Thailand]])
 
and Chutiwongs and Leidy 1994; for [[brahmanism]] in the region see Dawee
 
1982. ..
 
 
 
23. See Skilling 1993a.
 
 
 
24. The canons of the two schools were not [[identical]] (and is it not historically
 
and humanly improbable, rather impossible, that two canons transmitted for
 
centuries from an early date—the [[Abhayagiri]] was founded in the 1st century
 
BCE—at separate [[monastic]] centres should be so?): see the important refer¬
 
ences in von Hiniiber 1995, 36-38.
 
 
 
{{Wiki|theory}}, composed by [[Upatissa]] (Skt. [[Upatisya]]) perhaps by the 2nd century
 
CE, it was translated into {{Wiki|Chinese}} in SIS. Interestingly, the [[translator]],
 
*Samghabhara, was a [[bhiksu]] of [[Funan]] (an early South-east {{Wiki|Asian}} polity
 
known from {{Wiki|Chinese}} sources, and located by the savants in the deltaic
 
regions of [[Cambodia]]). 25 The {{Wiki|manuscript}} of the [[Vimuttimagga]] , along with
 
the other texts translated by *Samghabhara, was brought to [[China]] in 503
 
by another [[monk]] of [[Funan]], ♦Mandrasena. 26 Since none of the other texts
 
brought from [[Funan]] are [[Theravadin]], and some belong to the MahSyana, 27
 
the fact that the [[Vimuttimagga]] was among them attests only to the avail¬
 
ability of that text in [[Funan]]: it cannot be interpreted [[as evidence]] for a
 
(non-Mahavihara) [[Theravadin]] presence. 28 Since *Samghabhara did some
 
of his translation work in the “Funancse Pavilion," 2 * and enjoyed the
 
{{Wiki|patronage}} of the [[Emperor]], it seems that Funanese [[Buddhism]] was
 
accorded some esteem.
 
 
 
(For insular South-east {{Wiki|Asia}}, we have one clear piece of {{Wiki|evidence}}: the
 
inscription from Ratu [[Baka]] in central {{Wiki|Java}}, dated CE 792, which refers to
 
an “[[Abhayagiri]] -[[vihara]] built for the [[Sinhalese]] [[samgha]].” On the mainland,
 
but outside of our period, there is mention of an [[Abhayagiri]] in the con¬
 
cluding {{Wiki|Khmer}} portion of a [[Vajrayanist]] [[Sanskrit]] palsograph, dated CE
 
1066, from the vicinity of Nakhon Ratchasima [Korat] in Central [[Siam]]. 30
 
The precise location of this [[Abhayagiri]] is unknown, and it is by no means
 
certain that the {{Wiki|toponym}} should be related to the [[Abhayagiri]] school: the
 
inscription names only an “[[Abhaya]] Mountain" [ [[giri]] : without the [[word]]
 
[[vihara]]], where images of “Buddhalokesvara” and others were installed
 
and later renovated.)
 
 
 
25. For the school-affiliation (and [[name]] of the translated and date of transla¬
 
tion, about which there has been some [[confusion]]) see Skilling 1994.
 
 
 
26. Li-tai [[san-pao]] chi, T. no. 2034, 49.98c.6-7; Kai-yiian shih-chiao lu, T.
 
no. 2154,55.537c. 18—19. The Annals of the {{Wiki|Liang Dynasty}} confirm that [[Funan]]
 
was one of the countries that sent tribute in 503.1 am grateful to Bhikjuni
 
Virtita Tseng for checking the {{Wiki|Chinese}} sources.
 
 
 
27. The works are listed in [[Nanjio]] 1975, II §§ 101, 102; [[Bagchi]] 1927,414-
 
18; Repertoire du [[canon]] bouddhtque sino-japonais, Fascicule annexe du
 
HdbSgirin (1978) 267 (s. v. “Mandarasen"), 281 (s. v. “Sogyabara”).
 
 
 
28. The [[Vimuttimagga]] was also known in [[North India]]: the [[chapter]] on the
 
[[dhutanga]] -s was translated into [[Tibetan]] under the title Dhutagunanirdesa
 
afound CE 800, and long [[sections]] were cited by DaSabalasrlmitra, a [[North]]
 
[[Indian scholar]], probably in the 12th century, in a work preserved only in
 
[[Tibetan translation]]: see Skilling 1987,1993b, and 1994 for references.
 
 
 
29. [[Bagchi]] 1927,416.
 
 
 
30. See Chirapat 1990,12 (text line 32), 13 (tr.).
 
 
 
„ , i SKILLING 101
 
 
 
I All told, there is no conclusive local {{Wiki|evidence}} that the early Theravida
 
of South-east {{Wiki|Asia}} was affiliated with either the MahSvihiira or the
 
[[Abhayagiri]]. We may also note the absence of references to South-east
 
{{Wiki|Asia}} of the period in the chronicles of [[Ceylon]], 31 and reflect that in the
 
great period of reform (hat swept the region in the 14th and 15th ra»ntinfr s
 
the new [[ordination lineage]] was {{Wiki|distinguished}} by the [[name]] Sihala-sdsana.
 
Might this not suggest that the old [[tradition]] did not associate itself with
 
[[Ceylon]]?
 
 
 
It is therefore probably futile to try to trace the [[Theravada]] of the period'  
 
to either of the [[Ceylon]] schools. It is likely that [[Buddhism]] arrived in the
 
area at an early date—perhaps even from the time of [[Sona]] and Uttara’s
 
 
 
 
 
 
 
[[mission]] to SuvawabhOmi during the reign of [[King Asoka]], as [[traditionally]]
 
held. Whether this [[Buddhism]] belonged to the TheravSdin [[lineage]] from
 
the start, or whether that [[lineage]] asserted itself later, cannot be said (and
 
what did the term TheravSdin mean in the pre-Buddhaghosa period, and
 
outside of Ceylon?)—but there is no [[doubt]] that it evolved {{Wiki|independently}}
 
of the [[Ceylon]] schools..Over the centuries it would have undergone mul¬
 
tiple [[influences]], as [[monks]] (and perhaps [[nuns]]) from different regions of
 
[[India]] criss-crossed the region, and as local [[monks]] travelled throughout the
 
region and to different parts of [[India]]. 32 There is {{Wiki|evidence}} for connections
 
with Andhraclcsa and the [[South]], for example in the layout of early [[Pyu]]
 
[[stupas]] and [[viharas]], such as those from [[Beikthano]]. 33 There is also evi-
 
 
 
 
 
31. See here Ray 1939,52. Sirisena (1978,58) remarks that “[[Sri Lanka’s]] close
 
[[religious]] contacts with [[Burma]] started only from the eleventh century." His
 
work offers a [[wealth]] of information—from chronicles, inscriptions—on the
 
relations between [[Ceylon]] and South-east {{Wiki|Asia}} but, as the title indicates, all
 
from the later period.
 
 
 
32. If anything is clear from the time of our earliest records—the Tripifaka
 
itself (e. g. the Punnovada-sutta , MN 145)—up to. the {{Wiki|present}}, it is that [[monks]]
 
travelled, even in the face of adversity or [[danger]]. The [[subject]] is addressed by
 
[[Vasubandhu]], who in his Vy&khy&yukti gives in verse seven [[reasons]] why the
 
[[Buddha]] travelled (note the technical term, known from the [[canon]], carikdni
 
[[carati]]) and fifteen [[reasons]] why auditors ( [[sravaka]]) did so ({{Wiki|Peking}} edition of the
 
[[Tibetan Tripitaka]], vol. 113, {{Wiki|cat}}. no. 5562, [[sems tsam]] si, 44b6 foil.). The verses
 
are available in [[Sanskrit]] citation in [[Haribhadra]] 1960,271.30 and 274.19.
 
 
 
33. See e. g. Stargardt 1995, 200, 205. It is intriguing that the [[dukkham]]
 
dukkhasamuppadam verse, inscribed at least twice in [[Siam]], is also known (but
 
in a lightly [[Sanskritic]] [[form]]) from an inscription from [[Andhra]]: see Skilling
 
1991 and 1992 for details. The use of the [[Pallava]] [[script]] cannot in itself be cited
 
[[as evidence]], since that [[script]] was employed from an early date throughout insu-
 
 
 
J ki kuO 4.W. J
 
 
 
 
 
i dcnce for contacts with [[North India]]: the influence of [[Gupta]] idioms on
 
 
 
! Dvaravati [[Buddha]] images, and the practice of enshrining the ye [[dhamma]]
 
 
 
verse or the [[paticcasamuppada]] [[formula]] in [[stupas]], which was widespread
 
j throughout the [[North]], but rare in the [[South]] 34 and [[Ceylon]]. 35 The
 
 
 
Telakataha verses suggest contacts with the [[latter]] country, as does, per-
 
| haps, a short and enigmatic Old Mon inscription from the Narai or Khao
 
 
 
[[Wong]] [[cave]] in Saraburi, dated to circa 12th century BE (CE 550-650),
 
 
 
! which refers to an [[Anuradhapura]]. 36 Whether the reference is to the
 
 
 
[[ancient]] capital of [[Ceylon]] or to a local site cannot be said, although the
 
| [[latter]] seems more likely: the important point is that the {{Wiki|toponym}} is oth-
 
 
 
j- erwise known only from [[Ceylon]]. 37
 
 
 
| lar, peninsular, and mainland South-east {{Wiki|Asia}}, for {{Wiki|secular}} and [[religious]] (both
 
 
 
[[Brahmanical]] and [[Buddhistic]]) records.
 
 
 
34. For some Southern examples in the [[Pallava]] [[script]] see Rea 1990, 149-80
 
and pis. 51-64 (and also [[Mitra]] 1980, 218-20). The {{Wiki|inscriptions}} that I am able
 
to decipher from the Stygian reproduction of the plates give the ye dharmS
 
verse in [[Sanskrit]]. Rea describes [[die]] site as “one of the most remarkable groups
 
 
 
of [[Buddhist]] remains in the Presidency” (then in [[Madras]], the site is now in
 
District [[Visakhapatnam]] of [[Andhra Pradesh]]). Further [[south]], at Gummadidurru
 
j (District [[Krishna]]) were found “127 clay tablets of the size of an eight-anna
 
 
 
piece and bearing the [[Buddhist]] [[creed]] in {{Wiki|Nagari}} characters of the late tnediasval ,
 
period" (.[[Archaeological Survey of India]], Annual Report, 1926-27-, Rpr. [[Delhi]]:
 
ja 1990, 155-56: see also [[Mitra]] 1980, 212).
 
 
 
i : 35. That the practice was not unknown to the late [[Ceylon]] Ther‘av3d4 miay be
 
 
 
seen from the SSratthadipanI (a text some centuries younger than our examples
 
from the field), which defines a dhamma-cetiya as u [a [[cetiya]] ] built after
 
depositing a [[book]] inscribed with [[conditioned arising]], etc.*: Mah&makuta ed.,
 
vol. 1 ([[Bangkok]]), 2511 [1968], p. 263, ult paticcasamupp&dadilikhitapottha-
 
kanf nidahitvS katam pana dhammaceliyany [[nama]]. (I am grateful to the late U
 
Bo Kay of {{Wiki|Pagan}} for the.reference.) We may compare the [[definition]] with
 
[[Candragomin]] (6th—7th century CE?) as cited by [[Haribhadra]] (late 8th century)
 
in his Abka (BST 4, 361.15) yatra hi [[nama]] pudgalanair&tmya-dyotikayd ye
 
[[dharma]] hetuprabhavd ity adigathaya adhif/hito bhUbhdgah stHpo matah . For
 
some of the few ye dhartnd {{Wiki|inscriptions}} known from [[Ceylon]], see Mudiyanse
 
1967, 29-30 (in {{Wiki|Nagari}}, on images that Mudiyanse, with good [[reason]], deems
 
imported), 92-95 (in [[Sinhalese]] characters, possibly in [[Pali]]), and 97. [[Ceylon]] is
 
rich in deposited texts, but mostly in [[Sanskrit]], and of [[mantra]], dhdranl, or
 
[[Prajhaparamita]], rather than extracts from the [[Pali canon]]: see Mudiyanse 1967,
 
[[Schopen]] 1982, and von Hiniiber 1984.
 
 
 
! 36. Charuk naiprathet [[thai]] 2529,11:42-47.
 
 
 
37. That is, no other references are given in {{Wiki|Monier-Williams}} 1976,37c, or in
 
i [[Malalasekera]] 1983, 83-85.
 
 
 
SKILLING
 
 
 
 
 
We should not regard the establishment and [[development]] of [[Buddhism]]
 
in the region as a mere mechanical process: it was rather a-hpman, and ....
 
hence unpredictable, progress in which decisions were made and acted
 
upon by {{Wiki|individuals}} and communities. A single {{Wiki|charismatic}} moink could
 
attract followers and sponsors of {{Wiki|status}} to his school; a angle [[ruler]] could,
 
whether for {{Wiki|political}}, economic, or purely [[religious]] [[reasons]], decide to
 
favour a particular samgha.w Changing trade routes or {{Wiki|political}} alliances
 
could bring new patterns of {{Wiki|patronage}}. ,
 
 
 
Perhaps because of the absence of indigenous information—of contem¬
 
porary chronicles or histories—the [[Buddhism]] of early South-east {{Wiki|Asia}} is
 
all too often portrayed as an [[inanimate]] {{Wiki|cultural}} package that was passively
 
received from abroad. All the {{Wiki|evidence}}, however, is against this. The
 
[[Buddhism]] of the Chao Phraya plain was not a simple copy from [[Ceylon]]
 
or [[India]]: from the time of the very first {{Wiki|evidence}}, it already has a unique,
 
face, implying an earlier [[evolution]] for which no records remain. The sur¬
 
viving {{Wiki|artifacts}} are {{Wiki|expressions}} of a mature and refined {{Wiki|culture}}, with spe¬
 
cial features like the large and ornate stone dhammacakkas; the plan of
 
the [[stupas]] or [[caityas]], and the style of their {{Wiki|stucco}} [[art]]; the style of the
 
[[Buddha]] images; the rich terracotta [[art]] (the so-called votive tablets); and
 
motifs that remain to be explained, such as the so-called Banaspati image.
 
From this {{Wiki|evidence}} we can only deduce that the [[Buddhism]] of the Chao
 
Phraya valley is the flowering of a “local genius.” The same may be said
 
of the [[Buddhism]] of the [[Pyu]], which had its [[own]] [[architecture]] and terracotta
 
[[art]], and local practices such as the urn-burial of [[people]] of {{Wiki|status}}. The two
 
[[realms]] were flourishing centres of [[Buddhist]] {{Wiki|culture}}, in their [[own]] right, on
 
an {{Wiki|equal}} footing with contemporary centres like [[Anuradhapura]]. 39
 
 
 
To conclude, we may turn to [[Laos]] and [[Cambodia]]. Is there any {{Wiki|evidence}}
 
of early [[Theravadin]] [[activity]] in these countries? Very little [[information]] is
 
available for [[Laos]]. In 1968 a [[standing]] stone [[Buddha]] in Dvaravati style,
 
 
 
 
 
38. That a single [[monastic]] could make enormous and enduring contributions
 
to a culture—in manifold aspects—may be seen from countries for which we
 
have records. [[Atisa]] and [[Bu ston]] spring to [[mind]] for [[Tibet]], [[Kukai]] for [[Japan]].
 
 
 
39. The situation was perhaps not much different from that of today, when the
 
[[Buddhisms]] of [[die]] Mon, [[Burmese]], Central [[Thai]], Shan, [[Lanna]] Tai, Lao. and
 
{{Wiki|Khmer}} arc each quite {{Wiki|distinctive}}. We might also bear in [[mind]] that—from the
 
point of view of Madhyadesa—Ceylon, [[Andhra]], and South-east {{Wiki|Asia}} were
 
equally foreign cultures, and that there is no valid [[reason]] to relegate the last-
 
named to a lower rank. In a [[sense]] “local” and “foreign” arc modem constructs:
 
the South-east {{Wiki|Asian}} cultures that adopted [[Indian]] [[cosmology]] did not hesitate to
 
place themselves within Jambudlpa.
 
 
 
 
 
190 cm. in height, was found at Ban Thalat in {{Wiki|Vientiane}} province. The
 
image and the accompanying Mon inscription have been dated to the 7th-
 
8th centuries. 4 ® The finds suggest that the Mon [[Buddhism]] of the right
 
bank of the Mekhong [[River]] (the Mun and Chi valleys) also spread to the
 
left bank, but much more research needs to be done into the [[nature]] of the
 
[[Buddhism]] of the middle Mekhong valley before anything more can be
 
said.
 
 
 
In Cambodia—which is rich in structural remains and lithographs—no
 
[[ancient]] P5li {{Wiki|inscriptions}} have been found, and [[scriptural]] extracts of the
 
type discussed above are unknown, with one exception. This is an epi¬
 
graph of two lines, engraved in small “pro-Angkorian” letters on the back
 
of a [[standing]] [[Buddha]] image (90 cm. in height) from Tuol [[Preah]] Theat in
 
Kompong Speu province (now in the Musee Guimet). 4 * The text reads: 42
 
 
 
ye [[dhamma]] hetuprabhava tesam hetum tathagato avaca
 
 
 
tesaii cp yo nirodho evamvadi mahasamano.
 
 
 
The verse differs from the [[Pali]] of the Mahdvagga ([[Vinaya]] 140) in giving
 
hetuprabhava for hetuppabhava and avaca for aha, and cannot be cited [[as evidence]] for a [[Theravadin]] presence. 43 Otherwise, the earliest [[Pali]]
 
inscription dates from CE 1308—and thus belongs to the heyday of the
 
“[[Theravadin]] {{Wiki|renaissance}}” in Ramannadesa, [[Burma]], Central [[Siam]], the
 
[[Lanna]] {{Wiki|Kingdom}}, and other northern principalities. 44
 
 
 
 
 
40. Boun Souk 1971,14 (with photograph); Vothu Tinh 1983,42-43.
 
 
 
41. It is not without [[interest]] that the ye [[dhamma]] verse is also inscribed (in
 
P51i) on the back of a [[standing]] Dvaravatl-style [[Buddha]] image (196 cm. in
 
height) from Ratchaburi, dated to ca. 12th century BE (CE 550-650): sec
 
Charuk nai prathet [[thai]] 2529,1:72-74. Another Dvaravati [[Buddha]] image with
 
a (fragmentary) [[Pali]] ye [[dhamma]] inscription “en caractfcres prerngkoriens peu
 
soignes” is in the Korat Museum: “Inscription sur une statue de [[Buddha]] du
 
Musee de Korat,” in Cccd&s 1964,162.
 
 
 
i 42. Cades 1964,108. The image is illustrated in Dupont 1955, Pis. 45 B and
 
! 46 C.
 
 
 
43. Note that there are many examples of the ye [[dharma]] verse in a mixed or
 
1 [[Sanskritic]] [[Pali]] from [[India]], and that they have yet to be subjected to sustained
 
' {{Wiki|linguistic}} and palxographic analysis.
 
 
 
i 44. Cadfes 1989,282-89. The inscription is a {{Wiki|royal}} record of a [[religious]] foun-
 
| dation, and not a [[scriptural]] extract.
 
 
 
 
 
SKILLING 105
 
 
 
 
 
There is certainly {{Wiki|evidence}} of the presence of [[Buddhism]] in the early
 
period: stone, metal, and wooden images Of the [[Buddha]], 45 of [[Maitreya]], 4 ®
 
and of AvaiokitesVara, 47 and occasional mention in [[Sanskrit]] or {{Wiki|Khmer}}
 
dedicatory {{Wiki|inscriptions}}. {{Wiki|Chinese}} sources record that [[monks]] travelled back
 
and forth between [[Funan]] and the [[Middle Kingdom]], but say nothing about
 
their school-affiliation. The [[Vimuttimagga]] and other [[Buddhist texts]],
 
[[including]] some of the MahSyana, were sent to [[China]] from [[Funan]] in the
 
early 6th century. The opening verses of the Telakafaha-gatha are known
 
from an 8th century inscription from Prachin Buri, which may be said to
 
belong to the {{Wiki|Khmer}} {{Wiki|cultural}} [[sphere]]. Furthermore, some of the early
 
[[Buddha]] images of [[Cambodia]] are stylistically affiliated to those of
 
Dvaravatl. On the other hand, it is remarkable that in’ [[Cambodia]] there are
 
no ruins of monumental brick [[stupas]], so common in [[Pyu]] and Mon veas,
 
or even of smaller complexes of votive [[stupas]] . Poisselier has noted that
 
none of the [[ancient]] {{Wiki|epigraphs}} refer to [[stupas]] , and that none of the known
 
[[stupa]] remains are earlier than the 12th century. 43 Nor is there any evi¬
 
dence of a practice shared by [[Pyu]] and Mon [[Buddhists]]: the mass-produc¬
 
tion from moulds of clay “votive tablets.” Here too Boisselier remarks
 
that these prah patima are not well-attested until the 12th century. 4 ® In
 
sum, while [[Buddhists]] were certainly active in [[Cambodia]] during the early
 
period, it seems that the dominant ideology remained that of the brah¬
 
mans, and that [[Buddhism]] or [[Buddhistic]] cu’ ture did not flourish among the
 
kJimer to the [[degree]] that it did among the [[Pyu]] and the Mon.
 
 
 
BIBLIOGRAPHY
 
 
 
References to [[Pali]] texts are to the editions of the [[Pali Text Society]], by page and
 
line or by verse. BSR - [[Buddhist Studies]] Review ([[London]]); UJ ■ Indo-lranian
 
Journal ; JPTS - [[Journal of the Pali Text Society]] ([[Oxford]]); JSS ■ Journal of the
 
[[Siam]] [[Society]] ([[Bangkok]]).
 
 
 
[[Aung]] Thaw. 1972. Historical Sites in [[Burma]]. [[[Rangoon]]].
 
 
 
[[Bagchi]], Prabodh [[Chandra]]. 1927. Le [[canon]] bouddhique en Chine: Les traduc-
 
teurs et les traductions. Tome I. {{Wiki|Paris}}.
 
 
 
45. See Dupont 1955,189f210.
 
 
 
46. Sec the examples in Chutiwongs and Leidy 1994, and Dupont 1955, pis.
 
29 A and 30 A.
 
 
 
47. For examples see Chutiwongs 1984 (chap. 5), Chutiwongs and Leidy
 
1994, and Dupont 1955, pis. 12 B. 22 AB, 28 A, 29 B, 30 B, and 31 A.
 
 
 
48. Boisselier 1966,97.
 
 
 
49. Boisselier 1966* 300. For “Saintes Empreintes” in [[Cambodia]], see
 
Boisselier's §§ 219,256-57,303, and Fig. 70.
 
 
 
 
 
100 J1ABS20.1
 
 
 
 
 
Barcau, Andre. 1955. Les sectes bouddhiques du Petit Vehicule, Publications
 
de 1’Ecolc framjaise d’Extreme-Oricnt 37. {{Wiki|Paris}}.
 
 
 
Bauer, [[Christian]]. 1991. “Notes on Mon {{Wiki|Epigraphy}}." JSS 79.1: 31-83.
 
 
 
Boisselier, J[canJ. 1966. Lc •:ambodge. Manuel d’archeologie d’Extreme-
 
{{Wiki|Orient}}, Premiere Partie: Asie du Sud-Est, Tome 1. {{Wiki|Paris}}.
 
 
 
Boun Souk, Thao. 1971. Limage du [[Buddha]] dans lart lao . {{Wiki|Vientiane}}.
 
 
 
Charuk nai praihei [[thai]], 2529. [[Bangkok]]
 
 
 
Chirapat Prapandvidya. 1990. “The Sab Bak Inscription: {{Wiki|Evidence}} of an Early
 
[[Vajrayana]] [[Buddhist]] Presence in [[Thailand]] " JSS 78.2:10-14.
 
 
 
Chutiwongs, [[Nandana]]. 1984. The [[Iconography]] of Avalokiteivara in Mainland
 
{{Wiki|South East Asia}} . Diss. U. of [[Leiden]].
 
 
 
Chutiwongs, [[Nandana]], and Denise Patry Leidy. 1994. [[Buddha of the Future]] .
 
[[New York]] and {{Wiki|Singapore}}.
 
 
 
Copies, George. 1961. Recueil des Inscriptions du [[Siam]] , Deuxi&me Partie:
 
Inscriptions de Dvdravati, de Qrivijaya et de Lavo . [[Bangkok]].
 
 
 
1964. Inscriptions du Cambodge . Voi. 7. {{Wiki|Paris}}.
 
 
 
1989. “La plus ancienne inscription en pSli du Cambodge." Articles
 
 
 
sur le pays khmer. {{Wiki|Paris}}: 282-89 (= Etudes cambodgiennes 32, originally
 
published in BfifEO 36).
 
 
 
Dawcc Dawcewam. 1982. [[Brahmanism]] in South-East {{Wiki|Asia}} (From the earliest
 
time to 1445 A.D .). {{Wiki|New Delhi}}.
 
 
 
Dupont, Pierre. 1955. La statuaire preangkorienne , Ascona.
 
 
 
[[Haribhadra]]. 1960. Abhisamayalanjikardloka. Ed. P. L. [[Vaidya]]. [[Buddhist]] San¬
 
skrit Texts 4. [[Darbhanga]].
 
 
 
von Hinuber, Oskar. 1984. Sieben Goldblatter einer PancavimSatisahasrika
 
[[Prajhaparamita]] aus Anurddhapura. Gottingen. ^ "
 
 
 
-. 1985. “Epigraphical Varieties of Continental [[Pali]] from Devnimori
 
 
 
and {{Wiki|Ratnagiri}}” [[Buddhism]] and its [[Relation]] to Other [[Religions]]: Essays in
 
Honour of Dr, [[Shozen]] Kumoi on his Seventieth Birthday, {{Wiki|Kyoto}}: 185-200.
 
 
 
-—. 1994. “On the History of the [[Name]] of the [[Pali Language]]." Selected
 
 
 
Papers on [[Pali]] Studies . [[Oxford]]: 76-90.
 
 
 
-. 1595. “[[Buddhist Law]] According to the Theravada-Vinaya: A Sur¬
 
vey Oa {{Wiki|Theory}} and Practice." JIABS 18.1:7-45.
 
 
 
Goonaratnc, Edmund R., ed. 1884. “Telakataha-gatha " JPTS . Rpt. vol 1
 
([[London]]: 1978)49-68.
 
 
 
Luce, G. H. 1974. “The Advent of [[Buddhism]] to [[Burma]].” [[Buddhist Studies]] in
 
Honour of /. B. Horner . Eds. L. Cousins et al Dordrecht and [[Boston]]: 119-
 
38.
 
 
 
[[Malalasekera]], G. P. 1983. {{Wiki|Dictionary}} of [[Pali]] Proper Names, Vol. 1. {{Wiki|New Delhi}}. 1st ed. 1937.
 
 
 
[[Mitra]], Debala. 1980. [[Buddhist]] Monuments, [[Calcutta]]. 1st pub. December 1971.
 
Monier-Wiliiams, Monier. 1976. A Sanskfit-English {{Wiki|Dictionary}}, [[Delhi]]. 1st ed.
 
[[Oxford]]: 1899.
 
 
 
Mudiyanse, Nandasena. 1967. [[Mahayana]] Monuments in [[Ceylon]]. {{Wiki|Colombo}}.
 
 
 
[[Nanjio]], Bunyiu. 1975. A Catalogue of the {{Wiki|Chinese}} Translation of the [[Buddhist Tripitaka]] , the [[Sacred]] [[Canon]] of the [[Buddhists]] in [[China]] and [[Japan]], [[San Francisco]]. 1st ed. [[Oxford]]: 1883.
 
 
 
Ray, Nihar-Ranjan. 1939. “Early Traces of [[Buddhism in Burma]] " Journal of
 
the Greater [[India]] [[Society]] 6.1 (Jan., 1939): 1-52.
 
 
 
Rea, A. 1990. “A [[Buddhist Monastery]] on the Sankaram Hills, Vizagapatam
 
District." [[Delhi]]. 1st ed. Archccological Survey of [[India]], Annual Report,
 
1907-8,
 
 
 
Rohanadeera, Mendis. 1988. “The Noen Sa Bua Inscription of Dong Si Mflha
 
Bo, Prachinburi." JSS 76:89-99.
 
 
 
Schopcn, Gregory. 1982. “The Text on the f Dharai)I Stones from [[Abhaya]]-
 
giriya’: A Minor Contribution to the Study of MahaySna {{Wiki|Literature}} in
 
[[Ceylon]]." JIABS 5.1: 100-08.
 
 
 
Sirisena, W. M. 1978. [[Sri Lanka]] and South-east {{Wiki|Asia}} : {{Wiki|Political}} , [[Religious]] and
 
{{Wiki|Cultural}} Relations from A.D. c, WOO to c. 1500 . [[Leiden]].
 
 
 
Skilling, Peter. 1987. “The Saniskftasamskrta-viniscaya of Dasabalasrimitra.”
 
BSR 4.1 :3-23.
 
 
 
- . 199L “A [[Buddhist]] Verse Inscription from [[Andhra Pradesh]]." /D 34:
 
 
 
239-46.
 
 
 
-. 1992. “Preliminary Report on a Recently Discovered [[Pali]] Inscrip¬
 
tion.” Warasan chotmaikhuo samnak-lekhanukan Somdetphrasangharat,
 
Vol. I, No. 1, Oct.-Dcc. 2535 [1992):83-86; revised version under the title
 
“A Recently Discovered [[Pali]] Inscription from [[Nakhon Pathom]] " forthcoming
 
in JPTS,
 
 
 
- . 1993a. “A Citation from the * Buddhavanjisa Of the [[Abhayagiri]]
 
 
 
School." JPTS 18:165-75.
 
 
 
-. 1993b. “Thcravadln {{Wiki|Literature}} in [[Tibetan]] Translation." JPTS 19:
 
 
 
69-201.
 
 
 
-. 1994. u [[Vimuttimagga]] and [[Abhayagiri]]: the form-aggregate according
 
 
 
to the Saniskrtdsamkftaviniscaya * JPTS 20: 171-210.
 
 
 
-. Forthcoming (a). “[[Pali]] Inscriptions on a Stone Dhammacakka'and
 
 
 
an Octagonal Pillar from Chai Nat." Forthcoming in JPTS,
 
 
 
-. Forthcoming (b). “A [[Paritta]] Inscription from Srlk$etra in [[Burma]]."
 
 
 
Forthcoming in JPTS .
 
 
 
-. Forthcoming (c). “On the School-affiliation of the Tatna [[Dhamma]] -
 
 
 
paddT Forthcoming in JPTS,
 
 
 
Stargardt, Janice. 1995. “The Oldest Known [[Pali]] Texts, 5th-6th century:
 
Results of the [[Cambridge]] Symposium on the [[Pyu]] Golden [[Pali]] Text from Sri
 
K$etra, 1S-19 April 1995." JPTS 21:199-213.
 
 
 
Supaphan na Bangchang. 2529 (1986). Wiwathanakan [[ngan]] khian phasa [[bali]]
 
nai prathet [[thai]] : charuk tatnnan phongsawadan son prakat, [[Bangkok]].
 
UThaMyat. 1963. [[Pyu]] Reader, [[Rangoon]].
 
 
 
Vothu Tinh. 1983. Les origines du [[Laos]], {{Wiki|Paris}}.
 
 
 
Frontispiece: the {{Wiki|calligraphy}} in Sino-Vietnamese
 
characters (Norn) by Ven Thich Huyen-Vi reads:
 
 
 
"Having transcended all [[illusions]],
 
in the end he [the [[Bodhisattva]]]
 
attains to [[Nirvana]]."
 
 
 
 
 
The [[seals]], engraved by Ven. [[Bhikkhu]] [[Dhamma]]-
 
vlro of [[Thailand]], convey the same meaning as
 
the {{Wiki|calligraphy}}.
 
 
 
Vol. U, 1
 
 
 
[[BUDDHIST]] STUDIES REVIEW
 
 
 
 
 
1995
 
 
 
the [[asava]] and the ariya-savaka
 
 
 
 
 
f nnctice of the [[Buddhist Path]], the
 
An important {{Wiki|purpose}} of th P , f t l anc j [[mindfulness]]
 
 
 
[[discipline]] of slla, the culuvauon of sdf^ntro^ ^ ^
 
 
 
and so forth, >s 10 .^"““thesJthlit dull 'he [[mind]] and prevent
 
flow of [[defilements]]. » insieht The [[asava]] come to an
 
 
 
the [[arising]] of underaupd'n^ mstght J ^ m ^
 
 
 
end finally in the en g tkat overwhelms. It seems
 
 
 
[[asava]] means‘influx or an f de fii e ments l and is
 
 
 
t0 mean both ‘inf low and th ogfto than is perhaps
 
actually mote near y sy y bears one along in
 
 
 
recognised. The ogham flood » <“ . (Dhp 47)> that
 
 
 
[[Samsara]], that ‘overwhelms * S J f„ ,he earlier [[suttas]] the term
 
‘drowns in the ocean of Sarpsara. in
 
 
 
[[ogha]] occurs more frequently^ [[kamma]] await .
 
 
 
[[Asava]] is J' Thas thc [[arahant]], by destroying the
 
 
 
mg [[fruition]] m futur * 1 . a that would otherwise produce
 
 
 
[[asava]] has destroyed the kamm ttenuate it. See, for
 
 
 
its effect in {{Wiki|future}} [[lives]], or at .[[east]]
 
 
 
 
 
„ . for thc meaning of [[asava]] .
 
 
 
1 See l.B. Horner’s Middle *W ^ * evidcnl from a passage
 
 
 
2 That the [[Jains]] understood theJerm [[Vappa]] says , •. . . there may
 
 
 
in the Ahguttara [[Nikaya]], where t nQl (yel ) ripened, because of
 
 
 
be. sir. a formerly done [[evil deed]]. [[suffering]] would flow in upon
 
 
 
which [[influxes]] ([[asava]]) to be exper.e d b possible the [[Buddhists]]
 
 
 
(«yyum) a man in a {{Wiki|future}} [[life]] (AU. P. ^
 
 
 
adopted the term from the [[Jains]]. b (i
 
 
 
 
 
oiuuio KCVACW i
 
 
 
 
 
example, Angulimala’s [[suffering]] three blows to the head and the
 
.^[[Buddha’s]] remarks about it in M 86, that he should endure it as
 
he is experiencing the results of [[kamma]] that would otherwise  
 
,have resulted in him being born in [[hell]]. It is the d$ava-flow
 
that impels one on into {{Wiki|future}} [[births]] ( [[punabbhava]] ): the flow of
 
[[sensuality]] ( karna ), [[ignorance]] ( [[avijja]] ) and being ( [[bhava]] ). There'
 
is also a fourth, (wrong) [[views]] ( [[ditthi]] ), that was added to the
 
[[asava]], but this ought perhaps to be covered by [[avijja]]. It should
 
be noted that [[avijja]] is not merely the absence of [[knowledge]] or
 
[[ignorance]], but means false or wrong [[understanding]] resulting in
 
[[wrong views]] and speculative [[knowledge]]. The negative prefix']
 
‘a- has six different meanings of which absence is only one.J
 
The a - in [[avijja]] has the same function as in [[adhamma]] which
 
is recognised as not merely meaning the absence of ‘righteous¬
 
ness’, but positive ‘wickedness’ as applied, for instance, to the
 
{{Wiki|behaviour}} of [[Devadatta]] 3 . Adharmah is the example given in
 
Saiiskrit {{Wiki|grammar}} for this use of the prefix l a-\
 
 
 
The [[arahant]], the khinasavo — ‘he in whom the [[asava]] arel
 
destroyed’ — by realising that the [[asava]] are no rhore, can truly
 
affirm, Finished is [[birth]] ...’ khlnajati, etc., i.e. the [[kamma]] that
 
would otherwise lead - to another [[birth]] and keep it in being is no
 
more. Thus the realisation that the [[asava]] are destroyed is the
 
same as realising that [[rebirth]] will no longer occur, the necessary
 
[[reason]] or [[conditions]] for the {{Wiki|future}} [[birth]] no longer [[exist]]. If the
 
destruction is not complete, the alternative is anagamitaya , non¬
 
returning.
 
 
 
It is because the [[anagamin]] still has some Lhavasava that he
 
continues to ‘become’ and arises in the [[Brahma-world]] of the
 
[[Pure Abodes]]. As the [[sotapanna]] and [[sakadagamin]] are not rid of
 
 
 
 
 
See ltivutiaka, suua 89
 
 
 
[[Ireland]] — [[Asava]] and Arlya-Savaka
 
 
 
 
 
the [[asava]] (specifically the kdmdsava ) they will continue to be
 
born among [[devas]] and men in the [[Kamaloka]]. However, much
 
of their {{Wiki|past}} [[kamma]] has been destroyed so they will not con¬
 
tinue in [[Samsara]] for long and are completely excluded from the
 
[[lower realms]], the apdya. It is, apparently, at the [[moment]], of 1
 
stepping onto the [[Path]], the [[ariya-magga]], that a large amount of |
 
the [[burden]] of {{Wiki|past}} [[kamma]] awaiting [[fruition]] is destroyed, altered )
 
or oecomes inoperative. And therefore, it is at this [[moment]]
 
also that it is decided whether or not the dsava-flow will dry up
 
in that [[lifetime]] or will continue to flow for a little longer, but
 
not longer, than anqther seven [[births]], according to the [[Buddha]].
 
 
 
As it is connected with {{Wiki|past}} [[kamma]] which is so complex and
 
varied for each {{Wiki|individual}}, and as a [[deed]] already done cannot be
 
undone, a [[person]] has no choice in the {{Wiki|matter}} of whether he be-
 
comes a [[sotapanna]], [[sakadagamin]], [[anagamin]] or [[arahant]]. All this
 
leads to the startling conclusion that, at the time of the [[Buddha]],
 
contrary to what came to be believed in later times, an in¬
 
dividual did not progress from [[sotapanna]], etc., through to
 
[[arahant]], but that the [[four paths]] and {{Wiki|fruits}} were 1 originally
 
considered to be alternative [[attainments]]. By [[definition]] the
 
[[arahant]] attains the [[fruition]] of the [[path]], arhatta-phala , and .
 
[[extinction]] ( parinibbuna ) ‘here and now’ in this {{Wiki|present}}, [[life]]. Tile
 
[[anagamin]], however, cannot do this, he has missed the oppor¬
 
tunity and must continue on to the [[Pure Abodes]] and attain
 
[[extinction]] ‘there’, being unable to return ‘here’ to this [[life]] again.
 
For the [[sotapanna]] and [[sakadagamin]] it is not stated how they
 
will attain [[Parinibbana]], so it is uncertain as to their [[fate]]. It is
 
possible they will attain it at the [[moment of death]] at the end of
 
their last [[birth]].
 
 
 
The simile is given in the [[suttas]] (c.g. M 105) of a man
 
struck with a poisoned arrow. A surgeon is obtained who  
 
extracts the arrow, drains the [[poison]] and cleans up the wound.
 
 
 
 
 
[[Buddhist Studies]] Review 12, 1 (1995)
 
 
 
 
 
wLhll fmmr patiem t0 l00k after the wound ’ 3001111 it and
 
 
 
will hi! T T t,me ’ C0ver U and kee P ^ clean so that it
 
will heal completely. As the {{Wiki|patient}} follows this advice the
 
 
 
wound soon heals. In another case, although the wound was not
 
 
 
folh-)\ Cte \ ramed of the P°i son * thjs does not {{Wiki|matter}}. By
 
following the surgeon’s advice of [[looking after]] the wound it
 
does heal as in the first case, although it might possibly take a
 
itUe longer to do so. However, the situation [[exists]] where
 
omcone else is treated by the surgeon and the arrow extracted
 
but he ignores the advice given to look after the' wound. The
 
 
 
by* d°ust and'd rt ^ being conta ™nated
 
 
 
dLh oHhc padent ^ ^
 
 
 
The surgeon, of course, is the [[Buddha]]. The poisoned arrow
 
crav.ng, the [[cause of suffering]] or the [[state]] of needing treat-
 
 
 
[[Buddha]] • y u XtraCtlnS the arrow and dra »ning the [[poison]] the
 
 
 
UD to the n, 1 " 8 1 iS ‘ [[health]] 0r Nibb3na - hereafter, it is
 
 
 
up to the [[person]] concerned to attend to his [[own]] wound that is
 
 
 
sr„L P3,h n so r hu comp,eu hca,th «
 
 
 
maJly [[attained]] The first case is lhat of the [[arahant]]. the next in  
 
which a variable amount of [[poison]] ([[ignorance]], avijjtisava) still
 
remains behind are those on the three lower pate Really
 
ere is the [[person]] who ignores the advice of the [[Buddha]] does
 
no. enter the [[Path]] or goes off on a wrong [[path]] (seeT.'lOfl
 
He presumably by not stepping onto the [[Path]] does not become
 
 
 
iner«« and*ff a “f h ' S o MVa C0 " tin “ e 10 and
 
 
 
ncrease and [[accumulate]] Reverting or falling away, •giving un
 
 
 
the {{Wiki|training}}, ,s called '[[death]]’ elsewhere in the [[suttas]].
 
 
 
That the [[sotapanna]] is said to be born only up to seven
 
 
 
 
 
[[Ireland]] — [[Asava]] and Arlya-Savaka
 
 
 
The number seven mere* ™ ($ pI36 ) is
 
 
 
ded to be preose. X ^“ of clay set beside the great
 
given the simile of t small am0U nt. Thus, for the
 
 
 
[[earth]], meaninga t ^ awaiting fru ition, the huge [[burden]]
 
 
 
£rief tem U >o Wrth, has all been wiped out and only a
 
 
 
minute {{Wiki|quantity}} is left.
 
 
 
 
 
The [[arahant]] is called an aseklu u, -^*0 hasjims^
 
 
 
the {{Wiki|training}}. bu^theMteann^e^ ^ ^ (he ^ 0 f the]
 
 
 
SX it is minima, and — ^ £££&
 
technical difference between the owever> the ».
 
 
 
were assumed to have attaine in cu uivating the
 
 
 
factors of [[Right Knowledge]] and [[Deliverance]] possessed by the
 
[[arahant]].
 
 
 
 
 
H.irod io seven days al the end of the Satipalthana
 
4 Note the seven years re . uscd as a figure of {{Wiki|speech}} not to
 
 
 
[[Sutta]]; the number seven is agai P clsewhere of being born a [[brahmin]]
 
 
 
be taken literally. However, e number, although again still an
 
 
 
back through seven generations means a large
 
 
 
indefinite and arbitrary figure.
 
 
 
THERIGATHA: ON FEMINISM, AESTHETICISM AND RELIGIOSITY IN AN EARLY [[BUDDHIST]] VERSE ANTHOLOGY (Part I)
 
 
 
The [[ancient]] [[Buddhist]] verse {{Wiki|anthology}} known as the [[Therigatha]]
 
([[Thig]]) attracted the [[attention]] of some of the earliest [[Western]]
 
[[Pali]] [[scholars]] 1 and actually became the focus of many admiring
 
comments from a very notable woman among them, Caroline
 
[[Wikipedia:Thomas William Rhys Davids|Rhys Davids]] (who also rendered the {{Wiki|anthology}} into metrical
 
English 2 ). Enquirere into the {{Wiki|status}} of women within the [[Thera]]-
 
 
 
 
 
1 [[Therigatha]], a [[gathering]] of 73 versified [[religious]] articulations in [[Wikipedia:canonical|canonical]]
 
[[Pali]], and attributed to women members of the [[Buddhist Order]] ([[theris]] or
 
bhikkhunls) are [[traditionally]] juxtaposed to a much larger companion collection
 
authored by their {{Wiki|male}} counterparts, the [[Theragatha]] ([[Thag]]). These jwo an¬
 
thologies (which date back to the errliest period of [[Buddhist history]], though
 
committed to [[writing]] perhaps only around SO BCE), were first printed in the
 
[[West]] late in the 19th century in versions edited by R. Pischel and H.
 
[[Oldenberg]] respectively. Their conjoint edition revised with appendices by ICR.
 
Norman and L. Alsdorf (The [[Thera]] and Therl Gotha, PTS 1966) remains thd
 
standard, text, and as such will be the source of our. references hereafter.
 
 
 
2 Mrs [[Wikipedia:Thomas William Rhys Davids|Rhys Davids]] published her translation of [[Thig]] as [[Psalms of the Sisters]] (1909) and that of [[Thag]] as Psalms of the Brothers (1913), incorporating
 
into each {{Wiki|commentarial}} elucidations taken from Dhammapala’s ParamgUadipanl
 
This particular order (which reverses the [[traditional]] one) is still retained in the
 
 
 
, single volume edition of the two translations now available as Psalms of the
 
Early [[Buddhists]] (PTS 1980). Although English prose versions of the two
 
{{Wiki|anthologies}} have been brought out (cf. K.R. Norman, tr„ [[Elders]]* Verses (PTS
 
1969-71), this article will use the [[Wikipedia:Thomas William Rhys Davids|Rhys Davids]] translation. In citations hereafter
 
(both in the text and footnotes), [[Psalms of the Sisters]] is abbreviated to PsS;
 
[[Psalms of the Brethren]] as PsB. it should be noted that in her Introduction to
 
PsS Mrs [[Wikipedia:Thomas William Rhys Davids|Rhys Davids]] went to some lengths in highlighting the [[uniqueness]] and
 
 
 
‘FRAGILE PALM-LEAVES’
 
 
 
AN APPEAL TO PRESERVE [[BUDDHIST]] LITERATURE
 
 
 
The Fragile Palm-Leaves Project seeks to preserve the [[ancient]] [[Buddhist literature]] of South-east {{Wiki|Asia}}. Rapid [[modernization]] and the aggressive expansion
 
of consumer economies have brought in their wake sweeping {{Wiki|social}} changes,
 
which threaten the [[traditional]] [[monastic]] {{Wiki|environment}} [[Sacred]] [[objects]] are now
 
commercial commodities, up for sale as "antiques" to satisfy the evergrowing
 
[[thirst]] of collectors around the [[world]]. At this stage the primary aim of the
 
project is to collect palm-leaf and paper [[manuscripts]] from antique markets in
 
[[Thailand]]^ in order to prevent the [[precious]] {{Wiki|literary}} heritage of [[Buddhism]] from
 
being dispersed to private or public collections around the* [[world]]. Materials
 
collected so far include palm-leaf and paper [[manuscripts]] in [[Pali]], [[Burmese]], Shan,
 
and other South-east {{Wiki|Asian}} [[languages]]. They include [[Wikipedia:canonical|canonical]] texts and
 
commentaries, as well as local {{Wiki|legends}} and historical materials. The [[manuscripts]]
 
will be kept together as a single collection, which will be catalogued and
 
reproduced, cither by microfilm or scanning. The materials will then be made
 
available internationally for research and publication.
 
 
 
The project operates under the {{Wiki|auspices}} of the [[Pali Text Society]] (UK) and the
 
Chulachakrabongse Foundation ([[Bangkok]]). It has no [[permanent]] funding, and
 
depends entirely on {{Wiki|donations}} from concerned {{Wiki|individuals}} or {{Wiki|institutions}}. The
 
need for funds is urgent, and all {{Wiki|donations}}, small or large, are welcomed and
 
will be pul to good use. for the [[benefit]] of {{Wiki|future}} generations. {{Wiki|Donations}} may be
 
sent to the following UK account:
 
 
 
[[Pali Text Society]], Account number 9068 5887
 
Barclays Bank pic, [[Oxford]] [[East]] Branch
 
105 [[London]] Road, Headington
 
[[Oxford]] 0X3 9AH
 
 
 
A [[letter]] or copy of the receipt should be sent to:
 
 
 
Fragile Palm Leaves
 
[[Pali Text Society]]
 
73 Lime Walk
 
Headington
 
[[Oxford]] 0X3 7AD
 
 
 
 
 
Si HAN ADA - THE LION’S ROAR
 
 
 
OR WHAT THE [[BUDDHA]] WAS SUPPOSED TO BE WILLING TO DEFEND IN DEBATE*
 
 
 
[[Joy]] Manne
 
 
 
In the [[DIgha]] (D), [[Majjhima]] (M), Scmyutia (S) and Ahguttara (A)
 
[[Nikayas]] the [[Buddha]] is frequently compared to a [[lion]], and like a
 
[[lion]] is said to roar. His roar takes place under [[conditions]] which
 
the texts relate to the [[debate]] situation. His roar has content. His
 
[[monks]], although not compared to [[lions]], may also utter a [[lion’s roar]]. They are encouraged to roar on one particular [[subject]]
 
specified by the [[Buddha]]. They may also roar on their [[own]]
 
initiative, although it is only of [[Sariputta’s]] ‘[[lion’s roar]]’ that the
 
texts contain 3 record. [[Suttas]] may themselves have the term
 
[[sihanada]], ‘liqn’s roar’, in their titles. An {{Wiki|examination}} of the
 
notion of the ‘[[lion’s roar]]’ shows the imaginative and [[creative way]]
 
Us reciters ([[bhanakas]]) treated the [[Buddha’s]] message within the
 
context of'their [[society]], relating it to its customs and [[traditions]].
 
 
 
1. The [[Buddha’s]] '[[lion’s roar]]’.
 
 
 
The simile in which the [[Buddha]] is compared to a [[lion]] occurs
 
frequently in the [[Sutta Pitaka]]. Occasionally the comparison is
 
simple — the [[Buddha]] simply is a [[lion]]:
 
 
 
 
 
akkharam ekamckam ca buddharupasamain siya I
 
tasma hi pandito poso rakkheyya pilakattayam I
 
 
 
calurash 1 sahassani sambuddha parimanaka I
 
lima [[nama]] [[bhavissanti]] tiuhanic pitakattaye I
 
 
 
Every single [[letter]] of ihe Dhatnma is {{Wiki|equal}} to an image of the [[Buddha]]:
 
Therefore a [[wise person]] should preserve the [[Tipitaka]].
 
 
 
In the [[Dhamma]] of ihe [[Buddha]] there are 84,000 teachings.
 
Therefore, where there is a [[Tipitaka]] there are 84,000 [[Buddhas]].
 
 
 
 
 
1 These investigations were supported by the Foundation for Research in the
 
field of {{Wiki|Theology}} and the [[Science]] of [[Religions]] in the {{Wiki|Netherlands}}, which is
 
subsidised by the {{Wiki|Netherlands}} [[Organization]] for the Advancement of [[Pure]]
 
Research (Z.W.O.), and in part constitutes [[Chapter]] V of my doctoral {{Wiki|dissertation}},
 
* [[Debates]] and Case Histories in the [[Pali Canon]] (Utrecht 1991).
 
 
 
 
 
[[Buddhist Studies]] Review 13, 1 (1996)
 
 
 
 
 
(1) ‘Like a [[lion]] lonely faring . . P.
 
 
 
‘Lo, what a [[lion]] is the worshipful [[recluse]] [[Gotama]]! Tis by
 
his lion’s [[nature]] that he endures, [[mindful]] and discerning, the
 
[[pains]] that have arisen in his [[body]], keen and sharp, acute,
 
distressing and unwelcome, and that he is not cast down’ 2 3 4 5 6 .
 
 
 
'You are a [[lion]]
 
 
 
‘He is the [[Lord Buddha]] — he is an incomparable [[lion]] .. P.
 
 
 
In these simple comparisons the [[Buddha]] is referred to by the
 
[[epithet]] ‘[[Buddha]]’ or ‘[[Samana Gotama]]’.
 
 
 
The comparison between the [[Buddha]] and a [[lion]], however, is
 
most usually expressed in the [[formula]]:
 
 
 
(2) ‘The [[lion]], [[monks]], the [[king]] of the {{Wiki|beasts}}, comes out of his lair
 
 
 
in the evening. After coming out of his lair, he yawns.
 
After [[yawning]], he surveys the four quarters. After sur¬
 
veying the four quarters, he roars his [[lion’s roar]] three times.
 
After roaring his [[lion’s roar]] three times, he goes [[hunting]]*.
 
 
 
The simile is explained in this way,
 
 
 
(3) ‘"[[Lion]]", [[monks]], is a {{Wiki|metaphorical}} expression tor. the
 
Tatnagata, the [[Arahant]], the [[Fully Enlightened One]]. And it is
 
in his [[lion’s roar]] that the [[Tathagata]] teaches [[Dhamma]] in the
 
assembly’ 7 .
 
 
 
In this simile the [[Buddha]] is invariably referred to by the [[epithet]]
 
‘[[Tathagata]]’, The {{Wiki|emphasis}} in this [[formula]] is on the utterance that
 
 
 
 
 
2 S 1 16; tr. C.A.F. [[Wikipedia:Thomas William Rhys Davids|Rhys Davids]], [[Kindred Sayings]] (KS) I 25.
 
 
 
Manue — [[The Lion’s Roar]]
 
 
 
the lion/Tathagata makes. The simile ([[formula]] 3) continues:
 
 
 
(3A) ‘Just so, [[monks]], when a [[Tathagata]] arises in the [[world]], an
 
[[Arahant]], a [[Perfectly enlightened]] One, One. who has know¬
 
ledge and (right) conduct. One who has [[attained]] [[bliss]]. One
 
who [[knows]] the [[world]], the [[unsurpassed]] Trainer of men,
 
[[Teacher of devas]] and mankind, a [[Buddha]], an [[Exalted One]].
 
He teaches [[Dhamma]]:.. .*.
 
 
 
On one occasion it is the way that the [[Buddha]] teaches that is
 
emphasised: the [[carefulness]] with which the [[Buddha]] teaches [[Dham]]¬
 
ma is compared to the [[carefulness]] with which the [[lion]] strikes his
 
blow while [[hunting]]’. On a different occasion it is the effect of the
 
[[Buddha’s]] .[[Teaching]] tfiat is emphasised: the effect that the [[Buddha’s Teaching]] has on [[devas]] is compared with the effect that the [[sound]]
 
of the [[lion’s roar]] has on brute creatures: in both cases causing
 
{{Wiki|fear}}, [[agitation]] and trembling' 0 . Most usually, however, what is
 
emphasised is what the [[Buddha]], the [[Tathagata]], roars. The
 
[[Tathagata’s]] [[lion’s roar]] has content, and its content varies in the
 
different [[suttas]] that contain the simile
 
 
 
There arc two particular [[formulas]] that introduce the content.
 
.One of these is that of [[formula]] (3A) above where the [[Buddha]] is
 
simply said to teach [[Dhamma]]. The other is,
 
 
 
(4) There are these [ten] Tathagata-fpowers] that belong to the
 
[[Tathagata]]. Endowed with these [[[powers]]], the [[Tathagata]]
 
claims as his [[own]] 11 the bull’s place (the position of the
 
leader); he roars his [[lion’s roar]] in the assemblies; he sets in
 
 
 
 
 
8 A II 33, etc. This [[formula]] [[exists]] also {{Wiki|independently}} of the [[lion]] simile
 
([[formula]] 3).
 
 
 
: 9 Alll 121.
 
 
 
10 A II 33.
 
 
 
11 {{Wiki|Monier-Williams}}, [[Sanskrit]] {{Wiki|Dictionary}} , s.v. [[prajna]].
 
 
 
[[Buddhist Studies]] Review 13, 1 (1996)
 
 
 
{{Wiki|motion}} the wiieel of [[Dhamma]]’ 12 .
 
 
 
The words I have placed in square brackets change according to
 
the context 13 .
 
 
 
The {{Wiki|emphasis}} in the [[formula]], as in (3) above, is that the
 
[[Tathagata’s]] [[lion’s roar]] is uttered in assemblies. When the »
 
[[Tathagata]] does this, he takes the position of leader, like a bull. By
 
uttering his [[lion’s roar]] in assemblies the [[Tathagata]] propagates his
 
[[Teaching]] and sets in {{Wiki|motion}} the [[wheel]] of [[Dhamma]].
 
 
 
Various groups of assemblies are referred to in this {{Wiki|literature}}.
 
 
 
The Maha-Sihanada [[Sutta]] (M 12) refers to eight assemblies: the
 
assembly of [[nobles]], of [[brahmins]], of householders, of recluses, the
 
{{Wiki|retinues}} of the four great regents, the [[gods]] of the [[Thirty-three]],
 
the [[Maras]] and the [[Brahmas]] 14 . As it is a slhanada [[sutta]] we may
 
perhaps infer from it that these arc the assemblies intended in the
 
‘[[lion’s roar]]’ situation. In any case we may deduce from this that
 
the ‘[[lion’s roar]]’ is a particular type of utterance to be proclaimed
 
in public where particular prestigious groups [[gather]], and indeed i
 
 
 
the Kassapa-SIhanada [[Sutta]] 15 confirms that this is the case. From ;
 
 
 
the {{Wiki|rules}} that this [[sutta]] provides for satisfying the assembly it is :
 
 
 
clear that a ‘[[lion’s roar]]’ is a challenge. In a sudden insert in this
 
[[sutta]], which gives no indication why the [[Buddha]] felt called upon
 
to vindicate himself at that particular [[moment]] and in that
 
particular situation, the [[Buddha]] enumerates and refutes potential
 
{{Wiki|criticisms}} that he suggests might be made against him by recluses
 
 
 
12 A 111 9. V 33; [[Vibhasa]] (Vhb) 318.
 
 
 
13 The [[subjects]] of [[confidence]] ( vesarajjant) of [[formula]] (11) are introduced by
 
this [[formula]].
 
 
 
14 M 1 72
 
 
 
15 D 8 (I 1751. [[Suttas]] with [[sihanada]] in their titles are discussed in section 3
 
below.
 
Mannc — [[The Lion’s Roar]]
 
 
 
of divers schools. These potential {{Wiki|criticisms}} are that, although he
 
utters his [[lions]]’ roar, i.e. issues his challenge 16 :
 
 
 
(5) 1. ‘he does this in [[empty]] places, and not in public 17 ;
 
 
 
2. ‘he issues his challenge in assemblies, but he does it with¬
 
out [[confidence]] 18 ;
 
 
 
3. ‘he challenges with [[confidence]] ... but [[people]] do not ask
 
 
 
him questions 19 ;
 
 
 
4. ‘[[people]] ask him questions, but he does not answer 20 ;
 
 
 
5. ‘he answers their question,... but he docs not win over
 
their [[minds]] with his [[exposition]] 21 ;
 
 
 
6. ‘he wins over their [[minds]] with his [[exposition]], . . .but
 
they do not find him worth hearing 22 ;
 
 
 
7. ‘they find him worth hearing but after they have heard
 
' him they tu-e not convinced 23 ;
 
 
 
8. ‘having heard him, they are convinced,... but the [[faithful]]
 
. make no sign of their [[belief]] 24 ;
 
 
 
 
 
16 siha-nadam nadati, ‘utters his [[lion's roar]]', 'makes his [[assertion]]*, 'issues his
 
challenge*. See [[Nathan Katz]], [[Buddhist]] Images of [[Human]] [[Perfection]]: The
 
[[Arahant]] of the [[Sutta Pitaka]] compared with the [[Bodhisattva]] and the Mahd-
 
[[siddha]] ([[Delhi]] 1982) 29ff, for further usages of this expression.
 
 
 
17 D l 175.
 
 
 
18 Ibid .
 
 
 
19 Ibid.
 
 
 
20 Ibid.
 
 
 
21 Ibid.
 
 
 
22 Ibid.
 
 
 
23 sotabbam c*assa mahhanti . . .na ca kho sulvd pasidanti . ibid. [[Pasidati]] 'a  
 
[[mental]] altitude which unites deep [[feeling]], [[intellectual]] [[appreciation]] and satisfied
 
clarification of [[thought]] and [[attraction]] towards the [[teacher]]*. {{Wiki|K.N. Jayatilleke}},
 
Early [[Buddhist]] {{Wiki|Theory}} of [[Knowledge]] ([[London]] 1963, {{Wiki|New Delhi}} 1989) § 655.
 
 
 
24 Ibid. Presumably this means that they utter no [[acceptance]] [[formula]], provide
 
no meals for the [[bhikkhus]], etc.
 
 
 
Manne — [[The Lion’s Roar]]
 
 
 
 
 
[[Buddhist Studies]] Review 13, 1 (1996)
 
 
 
9. ‘the [[faithful]] give the sign of their [[belief]], ... but they do
 
not follow the [[path]] to the [[Truth]] ([[Nibbana]]) 25 ;
 
 
 
10. ‘they follow the [[Path]],... but they do not succeed’ 26 .
 
 
 
These are clearly important accusations and the [[Buddha’s]] re¬
 
futation of them is categorical. He asserts that in fact exactly the
 
opposite is the case.
 
 
 
The [[Buddha]] refutes further potential accusations regarding
 
his conduct when challenged in a different [[debate]] [[sutta]] (A 1187).
 
Sarabha, a {{Wiki|wanderer}}, who had recently stopped being a follower
 
of the [[Buddha]] is claiming that he left the [[Buddha’s teaching]] for
 
the very [[reason]] that he understood it 27 . This controversial ut¬
 
terance is reported to the [[Buddha]] who seeks out Sarabha and
 
challenges him. The [[Buddha]] asks Sarabha whether the report is
 
true, and how Sarabha has understood the [[Dhamma]] 78 . Sarabha
 
remains [[silent]] throughout this inquisition ‘confused, dejected,
 
hanging his head, downcast, cowed down’ 29 . The [[Buddha]] then
 
makes three assertions about himself. He asserts that* anyone
 
challenging him with regard to the following: (1) his claim to be
 
fully [[enlightened]] 30 , (2) his claim to be free of [[intoxicants]] 31 , and (3)
 
 
 
28 The second question is put twice. The situation here is very similar to that
 
described by M. Witzel in The case of the shattered head* (Sludieh zur Indo-
 
togie und Iranisitk 13-14, 1987), pp. 363-415. although it does not include this
 
threat. This may be because the challenge is directed against a paribbdjaka , U is
 
worth noting that in the [[Buddhist texts]] this threat is directed solely against
 
[[brahmins]].
 
 
 
29 A I 186.
 
 
 
30 [[sammasambuddha]].
 
 
 
31 khJnasava.
 
 
 
his claim .hat his [[Teaching]] leads a [[practitioner]] to the complete
 
destruction of [[suffering]] 32 , would end up in the same {{Wiki|pitiable}}
 
[[condition]] as Sarabha. The [[sutta]] continues, Then the [[Exalted One]],
 
having thrice uttered his [[lion’s roar]]... departed . .• .’ 33 .
 
 
 
The situations discussed above shew that the context in
 
which the [[Tathagata]] utters his [[lion’s roar]] is a [[debate]] 34 . They also
 
show that it is as [[Tathagata]] that [[Gotama]] makes the claims upon
 
which he is willing to be challenged in public 33 . The [[Tathagata’s]]
 
[[lion’s roar]] is a particular type of challenge. It is an [[assertion]] [[thai]]
 
the [[Buddha]] is willing' to defend in public and this also accounts
 
for the fact that it is uttered three times 36 .
 
 
 
What are those points that the [[Buddha]] was willing to defend
 
in public? Three of them are given above: (1) that he was fully
 
[[enlightened]], (2) that he was free from [[intoxicants]], and (3) that his
 
[[Teaching]] leads a [[practitioner]] to the complete destruction ol
 
[[suffering]] 37 .
 
 
 
32 A 1 187.
 
 
 
33 Ibid« lr. Woodward, [[Gradual Sayings]] (GS) 1 169f.
 
 
 
34 See [[Joy]] Manne, ‘Categories of Suita in the [[Pali]] [[Nikayas]] and their im¬
 
plications for our [[appreciation]] of Use [[Buddhist Teaching]] and {{Wiki|Literature}}*, Journo
 
of the [[Pali Text Society]] XV, 1990, 29-87. See also Witzel, op. cit.
 
 
 
35 Further, the study of [[debate]] [[techniques]] in [[Joy]] Manne, The [[Digha]] Nikay;
 
[[Debates]]; [[debating]] practices at the time of the [[Buddha]]' ( [[Buddhist]] Studie .
 
Reviep 9, 2, 1992, pp. 117-36) shows [[thai]] the [[Buddha]] regularly used his Taihagat.
 
{{Wiki|status}} to support his arguments in [[debates]].
 
 
 
36 M. [[Hara]], in his article ‘Mittabi* [Three Times*! [[Bukkyo]] kyori no kenkyu
 
Tamara [[Yoshida]] hakase kanreki kinen ronshu ([[Tokyo]] 1982, pp.527-43), shows tha
 
in [[Indian philosophy]] and {{Wiki|literature}} 'doing an [[action]] three times means that i
 
must be intentional and that one is therefore held responsible for the [[action]]*.
 
 
 
am extremely grateful to Dr Tom [[Tillemans]] for providing a translation of thi
 
 
 
1 article, from which this quotation is taken.
 
 
 
ltuddhisl Studies Review 13, 1 (1996)
 
 
 
We have already met the two [[formulas]] that introduce the
 
contents of the [[Tathagata’s]] [[lion’s roar]], (3 and 3A) together, and
 
(4). Each of these [[formulas]] introduces a different type of content
 
The contents of (3 and 3A) comprise the [[Teaching]] that the-j
 
[[Tathagata]] roars; the contents of (4) comprise the [[Tathagata’s]] %
 
qualities. Of these two [[formulas]] (the combination of (3 and 3A) is 5
 
 
 
the least frequently used. i
 
 
 
The aspects of the [[Teaching]] that are placed within (3 and 3A)
 
are." .
 
 
 
(6) ‘This is the [[body]], this is the [[arising]] of the [[body]], this is the
 
 
 
ceasing of the [[body]] 3 *. This is [[feeling]] . . n [[perception]] . . .,
 
creative acts 3 ’..., this is [[consciousness]], this is the [[arising]] of
 
[[consciousness]], this is the ceasing of [[consciousness]]’ 40 ,
 
and
 
 
 
(7) ‘This is [[individuality]]: this is the origin of [[individuality]], this is
 
 
 
the [[cessation]] of [[individuality]], this is the [[path]] leading to the
 
[[cessation]] of [[individuality]]’ 41 .
 
 
 
The ensuing remarks by the [[devas]], [[identical]] in each of these
 
[[suttas]], show that they understand this to be a [[Teaching]] about
 
[[impermanence]]: * . . . We know, indeed, sirs, that we are im¬
 
[[permanent]], changing, not to last, taken in by [[individuality]]’ 41 .
 
 
 
 
 
38 Sl-c Rune Johansson, The Dynamic {{Wiki|Psychology}} of [[Early Buddhism]] , [[London]]
 
and Mai mo 1979, pp.29-34.
 
 
 
39 Johansson’s translation of [[sankhara]], ibid„ pp. 125ff.
 
 
 
40 S 111 85.
 
 
 
41 iii saUidyo iti sakkdyasamudayo ili sakkdyanirodho iti sakkayanirodhagamini
 
patipddd ti. A 11 33. sakkdya is defined to be the five ‘groups of gras¬
 
ping partca upddanakkhandhd , which are [[rupa]], [[vedana]] , sanha, sahkhdra, vinndna.
 
M I 299.
 
 
 
42 .S III 85; ir. Woodward. KS 111 71.
 
 
 
imm
 
 
 
Manne — The [[Lion's Roar]]
 
 
 
The qualities of the [[Tathagata]] that warrant a [[lion’s roar]] arc
 
comprised either in a statement about the [[Tathagata’s]] [[powers]]
 
(, [[balani]] ) or in a statement about the [[subject]] concerning which he
 
has complete [[confidence]] in himself ( vesarajjani ) introduced as in
 
[[formula]] (4).
 
 
 
The [[powers]] the [[Tathagata]] is willing to claim for himself in
 
the assemblies are enumerated variously as ten, six or five. The
 
[[ten powers]] are;
 
 
 
(8) i. ‘that the [[Tathagata]] [[knows]], as it really is, causal occasion
 
(of a thing) as such, and what is not causal .occasion as
 
such’ 43 ,
 
 
 
ii. ‘the fruit of .[[actions]] {{Wiki|past}}, {{Wiki|future}} and {{Wiki|present}}, both in their
 
causal occasion and the [[conditions]] 44 ,
 
 
 
iii. ‘the [[directions]] whatsoever of each practice 45 ,
 
 
 
iv. .'the .[[world]] as it really is, in its divers shapes and [[forms]]’ 46 ,
 
 
 
v. ‘the divers characters of [[beings]]’ 47 ,
 
 
 
vi. ‘the [[state]] of the [[faculties]] of other [[beings]]’ 48 ,
 
 
 
vii. '*the [[defilement]], the [[purification]], and the [[emergence]] of
 
[[attainments]] in [[meditation]] ( [[jhana]] ), [[liberation]] (vin.okha)
 
and [[concentration]] ( [[samadhi]] )’ 49 ,
 
 
 
viii. ‘The [[Tathagata]] can recall his many states of [[existence]],
 
thus: One [[birth]], two [[births]], three [[births]] and so on .;. up
 
to an hundred thousand [[births]]; likewise many evolutions
 
 
 
43 A V 33; tr. Woodward, GS V 24. Explained at [[Dhammasangani]] (Dhs) 1337.
 
 
 
44 Ibid 4 ir. ibid. Cf. [[Middle Length Sayings]] (MLS) 1 93f.
 
 
 
45 Ibid ; tr. ibid.
 
 
 
46 anckadhalunadhatudokam yathdbhutam pajbnati, A V 33f; tr. ibid.
 
 
 
* 47 A V 34; tr. ibid.
 
 
 
48 parasattdnam para pug galdnam indriyaparopariyattam yathdbhutam pa jd
 
[[nati]]. I bid:, tr. ibid.
 
 
 
Marine — [[The Lion’s Roar]]
 
 
 
 
 
[[Buddhist Studies]] Review 13, 1 (1996)
 
 
 
of [[aeons]], many dissolutions of [[aeons]], many evolutions
 
and dissolutions of [[aeons]], (remembering); At that time I
 
had such a [[name]], was of such a [[family]], of such com¬
 
plexion, was thus supported, thus and thus [[experienced]]
 
[[pleasure]] and [[suffering]], had such and such a [[lifespan]]. Pass¬
 
ing away from that [[existence]], I arose in another [[state]] of
 
[[existence]]. And there, I had such a [[name]], was of such a
 
[[family]].. .Passing away from that [[existence]], I arose here’ 50 ,
 
 
 
ix. The [[Tathagata]] with [[divine]] [[vision]], [[purified]] and surpassing
 
that of men, sees the deceasing and [[rising up]] again of
 
[[beings]], both low and [[exalted]], beautiful or ugly, gone to a
 
[[state of bliss]] or a bad [[state]] according to their [[deeds]]. He
 
[[knows]] [[beings]] thus; these [[beings]], sirs, who are given to
 
the practice of wrong conduct in [[body]], [[word]] and
 
[[thought]], who criticise the [[noble ones]], who are of [[wrong view]] and who acquire for themselves the {{Wiki|fruits}} of their
 
[[wrong view]], having passed away arise after [[death]] in a.
 
[[state]] of loss, a bad [[state]], a [[state]] of lower [[existence]], a
 
[[state]] of destruction, those [[beings]], sirs, who-a.re given to
 
the practice of [[right conduct]] in [[body]], [[word]] and [[thought]],
 
who do not criticise the [[noble ones]], who are of [[right view]] and who acquire for themselves the {{Wiki|fruits}} of their
 
[[right view]], having passed away arise after [[death]] in a
 
[[state of bliss]], in the [[heavenly]] [[world]]’ 51 ,
 
 
 
x. The [[Tathagata]], through destroying the [[intoxicants]],
 
having seen for himself in this very [[lifetime]], through his
 
[[own]] [[higher knowledge]], the [[release]] of the [[mind]] and the
 
[[release]] through [[wisdom]] that is free from [[intoxicants]].
 
 
 
remains in that [[attainment]]’ 52 .
 
 
 
This list of ten is supported in the Vibhahga where it occurs in •
 
[[identical]] [[form]] with the exception of the ninth [[bala]] which is
 
expressed simply:
 
 
 
> (9) ix. ‘[The [[Tathagata]]! [[knows]] as it really is the rebecoming of
 
 
 
[[beings]]’ 53 .
 
 
 
In the {{Wiki|commentarial}} section that follows this list, however, the
 
[[exposition]] comprises thfc full text of the ninth [[bala]] as given in
 
the list of ten above 54 . When [[six powers]] are enumerated these are
 
Nos 1, 2, 7, 8, 9 and 10 of the list of ten 55 . The five- [[powers]] are
 
made up of a quite different list:
 
 
 
(10) The [[powers]] of [[faith]], modesty, {{Wiki|conscience}} (shrinking back
 
 
 
from doing wrong), [[energy]] and [[wisdom]]’ 56 .
 
 
 
The [[four subjects]] of [[confidence]] (vesarajjani) that the [[Tatha]]¬
 
[[gata]] is willing to proclaim in the assemblies are expressed in the
 
[[form]] of a {{Wiki|denial}}. The [[Buddha]] says, ‘I do not behold the ground
 
on which a [[recluse]] or a [[brahmin]] or a [[deva]] or a [[Mara]] or [[Brahma]]
 
or anyone in the [[world]] will legitimately reprove me’ 57 . These
 
potential charges are:
 
 
 
(11) i. ‘These [[dhammas]] are not [[enlightened]] in you, although you
 
claim to be fully [[enlightened]]’ 5 *,
 
 
 
 
 
52 A V 36. The reference for ihe whole attestation is A V 32-6; cf. M 12 [1
 
69-711 Translation taken from Woodward, GS V 23ff as indicated. Otherwise 1
 
 
 
have
 
 
 
used my [[own]].
 
 
 
Vbh 318.
 
 
 
 
 
54
 
 
 
Vbh 343.
 
A III 417ff.
 
 
 
[[saddha]] balam , [[hiri]]- % oilappaviriya -,
 
 
 
pahnabalam. A 11 9.
 
 
 
57
 
 
 
Ibid .
 
 
 
[[Buddhist Studies]] Review 13, 1 (1996)
 
 
 
 
 
ii. These [[intoxicants]] are not destroyed in you, although you
 
claim to be free from [[intoxicants]]’ 59 ,
 
 
 
iii. ‘There is no impediment for one who follows the [[dham]]-
 
mas that you have called the [[dhammas]] that [[cause]] im¬
 
pediment’ 60 ,
 
 
 
iv. The [[Dhamma]] that you teach purportedly for this [[reason]]
 
does not lead to the complete destruction of all [[suffering]]
 
for the [[practitioner]]’ 61 .
 
 
 
Because the Tathaguta sees no legitimate ground upon which he
 
may be reproved, he is [[peaceful]], [[fearless]], convinced 62 concerning
 
potential charges that may be made against him.
 
 
 
Two [[suttas]] in S (II 27 = Nos. 21, 28 = No.2.2) open with the
 
[[formula]] (4), adapting it so as to include both the [[ten powers]]
 
{[[balani]]) and the four confidences (vesarajjani). Instead, however,
 
of listing these as we have seen them above, these [[suttas]] follow
 
the opening [[formula]] with the [[Dependent Origination]] ( [[paticca]] -
 
samuppacla). These [[suttas]] begin with (4) above 63 , and continue:
 
 
 
(12) Thus, "this" being, "that" becomes, from the [[arising]] of this,
 
that arises; this not being; that becomes not; from the
 
ceasing of this, that ceases. That is to say, [[conditioned]] by
 
[[ignorance]], [[activities]] come to pass, [[conditioned]] by [[activities]]
 
[[consciousness]] conies to pass, and so on: such is the uprising
 
of this entire {{Wiki|mass}} of Ill. But from the utter fading out and
 
[[cessation]] of [[ignorance]], [[activities]] cease, from the ceasing of
 
[[activities]] [[consciousness]] ceases, and so on: such is the ceasing
 
 
 
 
 
59 I hid.
 
 
 
60 Ibid.
 
 
 
61 Ibid. (A II Sf = M 1 710.
 
 
 
62 A It 8f = M-1 71f.
 
 
 
63 In full in No.21, indicated in brief in No.22.
 
 
 
Manne — The [[Lion's Roar]]
 
 
 
of this entire {{Wiki|mass}} of 111’ 64 .
 
 
 
It is difficult to sec how the phrases quoted in these [[suttas]] com¬
 
prised of (4) and (12) above contain [[ten powers]] ( [[balani]] ) and four
 
confidences ( vesarajjani ). This indicates some [[confusion]] in the
 
handing down of the [[tradition]].
 
 
 
The above suggests that there were a number of points that
 
the [[Buddha]] was willing to defend in public. (There was also a list
 
of questions he refused to defend either in public or in private,
 
the well-known unexplained ([[avyakata]]) questions.) The question is
 
whether these points have some particular importance in the
 
[[Buddha’s Teaching]] and should be regarded as its most important
 
features, or alternatively, whether these points are more relevant
 
to the [[debate]] procedures, topics and requirements of the time,
 
being permissable or required [[subjects]] in the context of the dis¬
 
cussion between contemporary [[religious]] movements 65 . With
 
regard to their importance as aspects of the [[Teaching]], the pro¬
 
blem is that records remaining to us in this {{Wiki|literature}} of topics
 
that conic within the category of ‘[[lion’s roar]]’ [[subjects]] are so
 
meagre that it is difficult to have any [[confidence]] in them, com¬
 
prising as they do only the [[arising]] and ceasing of the [[five khandhas]], [[formula]] (6) and the [[arising]] and ceasing of ‘in¬
 
dividuality’ ([[sakkaya]]), [[formula]] (7). With regard to the qualities of
 
the [[Tathagata]], on the other hand, there are relatively many
 
examples of lists of these, even though they are not always
 
mutually consistent. This {{Wiki|evidence}} suggests that it was primarily
 
those qualities and capacities that the [[Buddha]] claimed for himself
 
personally as [[Tathagata]], and that he would defend in public, that
 
comprised the content of the [[Buddha’s]] [[lion’s roar]], and that the
 
 
 
 
 
64 S II 27f.
 
 
 
65 See Witzcl, op. cit.
 
 
 
flajuanaMil
 
 
 
[[Buddhist Studies]] Review 13, 1 (1996)
 
 
 
inclusion of ihc [[elements]] of the [[Teaching]] as material for a [[lion’s roar]] is spurious.
 
 
 
2. The [[monks]]' '[[lion's roar]]".
 
 
 
The [[debate]] [[suttas]], {{Wiki|reflecting}} the [[debate]] [[tradition]], show how
 
important the requirement was to assert and defend one's re¬
 
ligious [[knowledge]]. Two [[suttas]] suggest that it was so important
 
that the [[Buddha]] instructed his [[monks]] regarding which aspects of
 
his [[Teaching]] they were rightly ( sammd ) allowed to proclaim in
 
the [[form]] of a [[lion’s roar]], and also how to defend them* In the
 
Cujaslhanada [[Sutta]] 66 and in A II 238, § 239, the [[Buddha]] spe¬
 
cifically permits the [[monks]] to make a certain claim in the [[form]]
 
of a [[lion’s roar]]:
 
 
 
(13) In this [[teaching]], [[monks]], the [[recluse]] is to be found, also the
 
second, third and fourth (class) of [[recluse]]. [[Void]] of such
 
recluses are the systems of those who teach contrary [[views]].
 
Thus, [[monks]], do ye rightly roar the [[lion’s roar]].. .* 67 . *
 
 
 
In M 11 he teaches them the argument for its defence.
 
 
 
Although these two [[suttas]] have this [[assertion]] itveommon
 
•hey differ completely with regard to content. The A [[sutta]] defines
 
the four samai.ias in its subsequent verses as the ‘Sbeam-Enterer’.
 
C [[sotapanna]] ), the ‘Oncc-Returner’ ( [[sakadagamin]] ), the ‘Non-
 
Returner’ ( [[opapatika]] , lit. ‘born by [[spontaneous generation]]’), and
 
‘one who, having destroyed the [[intoxicants]], [[lives]] in the [[attainment]]
 
of having [[experienced]] for himself through his [[own]] higher know¬
 
ledge in this very [[life]] the [[release]] of the [[mind]], the [[release]] through
 
[[wisdom]] that is free from [[intoxicants]]’ 68 . The M [[sutta]], which may
 
 
 
 
 
66 M 11. Sec below, soeiion 3. for a [[discussion]] of suutas called [[sihanada]].
 
 
 
67 A 11 238. $ 238 = M 11, I 63; tr. Woodward. GS 11 242.
 
 
 
68 The text omits pahrumvi/nutli/n which belongs in this [[formula]].
 
 
 
 
 
L - 1 '1 Manne-The [[Lion’s Roar]]
 
 
 
be categorised as a {{Wiki|sermon}}, teaches the [[monks]] how to refute, in
 
[[debate]], practitioners who hold various contrary [[views]]?’. The
 
points made in this [[sutta]] have no [[relation]] to the definitions with
 
which it starts out and which it has in common with the A [[sutta]].
 
The points on which others making the same claim may be re¬
 
futed are divided into two: one concerns aspects of the [[Teaching]],
 
the other concerns lines of attack against the position of the
 
opponents. The first point is that the [[Buddhist monks]] make this
 
claim naving seen for themselves four things: that they have (i)
 
[[confidence]] in their [[Teacher]] and (ii) in their [[Dhamma]], (iii) that
 
they fulfil the [[moral]] requirements ( [[sila]] ), and (iv) that they have
 
good relations with their fellow [[monks]] and their lay supporters.
 
The second, a line of attack to be used in case the opponents
 
should make exactly the same claims about their relationship with
 
their leader and co-practitioners, comprises various challenges
 
regarding the [[nature]] of their goal. After these first two para¬
 
graphs the [[sutta]] becomes a [[debate]] with potential opponents’®
 
against the [[views]] of becoming and {{Wiki|annihilation}} 71 , and the four
 
' kinds of [[grasping]] 0 [[upadana]] ) 7J . The [[Buddha]] sums up by saying
 
that the holders of [[wrong views]] cannot fulfil the first group of
 
[[conditions]] above, because they are wrongly [[taught]] by a [[teacher]]
 
who is not [[completely enlightened]]. The [[sutta]] contains various
 
[[expositions]] of the [[Teaching]] rather than instructions in refutation.
 
 
 
It is difficult to see how these points support the challenge,
 
the [[sihanada]], at the beginnng of this [[sutta]]. In fact the common
 
beginning and separate [[development]] of this pair of [[suttas]] suggests
 
 
 
 
 
6§. See Manne (1990); 23.
 
 
 
70 See ibid; 23.
 
 
 
71 M I 64.
 
 
 
72 M I 66.
 

Latest revision as of 14:39, 31 July 2021

Buddhism in Sweden

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

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

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

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

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

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

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

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

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

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

Dear Marju Broder,

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

Stefan Arvidsson Professor in the History of Religions, Linnæus University

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

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

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

That's what they wrote in Swedish newspaper;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Yours sincerely, Richard Gombrich

And it is a solid old university with English traditions.

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

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

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

https://www.lotsawahouse.org/

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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