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− | arguing, namely that the concluding remark on [[dukkha]] might be “ein
| + | [[Buddhism]] in {{Wiki|Sweden}} |
− | metaphy sischer Zusatz ” 1 \
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− | 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,
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− | OLDENBERG had to forget (or to ignore) his [[own]] edition of the Malta -
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− | [[vagga]]. He showed moreover, that he had not the slightest inkling of the
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− | problem that vedand y the second of these ‘Objekte des Ergreifens’, is
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− | often explained as consisting of [[pleasant]], [[unpleasant]] and [[neutral]] [[feeling]]
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− | and that [[pleasant]] and [[neutral]] [[feeling]] cannot be characterized as ‘[[Leiden]]’
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− | and only in a slightly different [[sense]] as ‘Icidvoll’. 14
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| + | I explained to Olin that I have been doing the [[Chinese Buddhist Encyclopedia]] for 18 hours every day for 8 years After which he started to explain to me that many links in [[Chinese Buddhist Encyclopedia]] what are linked to Wikipedia are suspicious and may change over time, and what,ll happened with these articles in my {{Wiki|encyclopedia}} when there,ll be changes in Wikipedia , He seemed quite excited and determined in their [[own]] deliberations and positions. |
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− | 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
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− | Grund. So viel metaphysischc Terminologic, wie in dicscn VVortcn liegt, hat der
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− | Buddhlsmus von jehcr bcscssen.”
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− | 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),
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− | though his approach is quite unhislorical. There, replying to a question, the
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− | [[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
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− | [[unpleasant]] {yam kind vedayitam tam dukkhasmim). But “the [second] statement
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− | has been made by me having in [[mind]] that satlkhdrd as such arc [[impermanent]]
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− | (tnayd sarlkhdrdnam yeva aniccatam sandhaya bhdsitam )*\ Sec Lambert
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− | SCHMITHAUSEN, “Zur buddhistischen Lehrc von der drcifachcn Lcidhaftigkcif,
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− | ZDMG (Supplement 111.2) 1977: 918-931. J
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| + | I spend there on site just 2 days. And then left because [[people]] started to scream about my work with [[Chinese Buddhist Encyclopedia]]. My secretary who has been a member of this group started to defend me and almost all [[people]] on the page started to talk that I serve the interests of the [[Chinese government]] and they pay me for that. |
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− | 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 ]]. |
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− | 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}} | |
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| + | The {{Wiki|Academy}} of [[Sciences]] was [[silent]] in {{Wiki|Swedish}} way. I [[thought]] when I arrived first time to {{Wiki|Sweden}} most of the world's press was {{Wiki|present}} and even {{Wiki|Swedish}} journalists but now it seemed embarrassing for {{Wiki|Sweden}} that they gave me {{Wiki|swedish}} citizenship, Which shows that my {{Wiki|political}} [[activities]] suited them but not [[Buddhist]] . |
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− | 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
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− | region?
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− | 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
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− | also be gleaned from references to historical events embedded in the
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− | commentaries of Euddhaghosa and others, from {{Wiki|inscriptions}} in Old [[Sin]]-
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− | hala and [[Sanskrit]], from {{Wiki|archaeological}} and {{Wiki|iconographical}} {{Wiki|evidence}}, and
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− | froniChinese sources—in some cases first hand, such as that supplied by
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− | the redoutable [[pilgrim]] [[Fa-hien]]. Altogether, we have at least in broad out¬
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− | line a continuous history of [[Theravada]] in [[Ceylon]] from its inception up to
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− | the {{Wiki|present}} day. | |
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− | 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
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− | the {{Wiki|Chinese}} [[pilgrims]] [[Hsiian-tsang]] and I-ching—is at best sketchy.
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− | 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}} |
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| + | At least someone dared to answer and say what is [[thought]] about of [[Buddhist]] [[activities]] in {{Wiki|Sweden}} . It is [[interesting]] that {{Wiki|Sweden}} is talking about [[religious]] freedom. How to understand it ? |
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− | 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.
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− | 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
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− | [[Vietnam]]). In none of these areas is there any early {{Wiki|evidence}} for TheravSda | |
− | [[Buddhism]]. | |
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− | 2. See Skilling 1987,1993a and b, and 1994 for some examples from [[Tibetan]]
| + | That's what they wrote in {{Wiki|Swedish}} newspaper; |
− | sources.
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− | 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}}
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− | reports tell us little about the type of [[Buddhism]] practised on the mainland.
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− | [[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 |
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− | 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
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− | areas: the [[Pyu]] {{Wiki|kingdom}} of Srik$etra in the vicinity of Prome in the lower
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− | Irrawaddy valley of [[Burma]], and the Mon {{Wiki|kingdom}} of Dvaravatl in the
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− | Chao Phraya basin of [[Siam]]. 3 The {{Wiki|inscriptions}} from [[Burma]] are engraved
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− | on {{Wiki|gold}} plates (fashioned in imitation of palm-leaf [[manuscripts]]), a {{Wiki|silver}}
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− | reliquary {[[stupa]]), terracotta tablets, and stone slabs. The {{Wiki|inscriptions}}
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− | from [[Siam]] are engraved on stone dhammacakkas , [[octagonal]] pillars, stone
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− | slabs, and clay tablets and reliquaries. The [[script]] used in both cases is
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− | similar, and may be described as a variety of the [[South Indian]] [[Pallava]]
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− | [[script]]. 4 The Srlksetra {{Wiki|inscriptions}} are dated to the 5th to 7th centuries CE,
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− | the [[Siamese]] {{Wiki|inscriptions}} to the 6th to 8th centuries: that is, they are
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− | broadly contemporary. 5
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− | (1) Inscriptions from the region of £rik$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. |
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− | —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);
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− | —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 );' *
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| + | Having lived in {{Wiki|Sweden}} for years, I did not come to the [[idea]] or [[understanding]] that {{Wiki|Sweden}} does not like a [[Buddhism]] because I was not involved in promoting [[Buddhism]] in {{Wiki|Sweden}}. |
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− | 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
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− | (with not a little reluctance) use the names as a [[Wikipedia:Convention (norm)|conventional]] shorthand.
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− | 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.
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− | 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
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− | not bear any dates, and that those assigned to them are tentative and approxi¬
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− | mate. A comprehensive comparative palacographical analysis of the $rik$etra
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− | with the Dvaravafi corpus remains a desideratum.
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− | 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
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− | of the passages arc known from more than one inscription.
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| + | At the same time, the {{Wiki|University of Tartu}} in {{Wiki|Estonia}} was extremely contemptuous of my [[activities]], led by Linnart Mäll,who was a chronic alcoholic plus his students Märt Läänemets and Maret Kark supported him. |
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− | 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]] . |
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− | —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
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− | —[[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);
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− | —the maggdn atthaixgiko settho verse ( [[Dhammapada]] 273);
| + | Yours sincerely, |
| + | [[Richard Gombrich]] |
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− | —verses from three popular paritta-s: the MangalaRatana -, and Mora-
| + | And it is a solid old {{Wiki|university}} with English [[traditions]]. |
− | [[sutta-s]]\% , | |
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− | —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);
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− | —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. |
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− | —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);
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− | —a fragment of a commentary on [[paticcasamuppada]] (cf. [[Vibhanga]] 144-
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− | 45);
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− | —the opening of the [[matika]] : kusald [dhammd aku]sald dhammd
| + | https://www.lotsawahouse.org/ |
− | abydka[td\ dhammd (cf. [[Dhammasangani]] 1.4);
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− | —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 ;
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| + | https://lotsawahouse.blog/interviews/erik-pema-kunsang/ |
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| + | Another [[person]] who has helped me a lot is from [[Holland]]. I asked [[money]] to buy a new {{Wiki|computer}} and new glasses for myself because the old {{Wiki|computer}} is too old and slow he reacted immediately . The rest of the {{Wiki|europe}} was quiet. |
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− | 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'
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− | Kunzeik, Shwegyin township, [[Pegu]]: see [[Aung]] Thaw 1978, 111. As far as I
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− | know this handsome and well-preserved inscription has not been published, but
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− | fortunately most of it can be descried from the photograph at [[Aung]] Thaw p.
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− | 110. It opens (the readings here are preliminary) with the.introductory (l)
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− | t(e)na samayena [[buddho]] bhaga(vd) uruveldyam viharati na(j)j(d) (nerahja-
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− | rdya? unclear) [2] tire (or tire ?) bodhirukkhamule pathamdbhisatnbuddho atha
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− | kho [[bhagava]] . . ., followed by the full [[paticcasamuppada]] [[formula]], both anu-
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− | loma (lines 5-9) and [[patiloma]] (lines 9-14). The [[latter]] opens with the [[phrase]]
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− | avijjaya tv eva asesavirdganirodhd , [[characteristic]] of the [[Theravadin]] ([[Pali]])
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− | version only, and not known in versions of other schools, such as the
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− | (Mula)Sarvastivadins or [[Lokottaravadins]], or from the {{Wiki|Prakrit}} {{Wiki|inscriptions}} from
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− | Devnlmori and {{Wiki|Ratnagiri}}, all of which open with equivalents of avijjd-nirodhd .
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− | The patilomg. is followed by the yada have pdtubhavanti dhammd verse (lines
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− | 15-18), known also from {{Wiki|inscriptions}} from [[Siam]]. The last two lines continue
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− | with the prose text of the Mahdvagga—atha kho (bhaga)va tfattiyd) maj(jh)
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− | imam (yd)mam [[paticca]] — suggesting that the slab is part of a longer inscription.
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− | For the Devnlmori and {{Wiki|Ratnagiri}} {{Wiki|inscriptions}} see von Hinuber 1985; for a
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− | suggestion that the former might be Vatslputriya or Sammariya, see Skilling
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− | forthcoming (c).
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− | 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. |
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− | —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).
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− | (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;
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− | —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]]. |
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− | —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
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− | on a rectangular stone bar from [[Nakhon Pathom]]; 10
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− | —extracts from the prose [[Dhammacakkappavattana-sutta]], the “first ser¬
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− | mon" spoken by the [[Buddha]] in the [[Deer Park]] at [[Sarnath]], found on
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− | stone dhammacakkas ; 11
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− | —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);
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| | | |
− | —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.
| |