Articles by alphabetic order
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
 Ā Ḍ Ḥ Ī Ḷ Ṃ Ṇ Ñ Ṅ Ṛ Ṣ Ś Ṭ Ū Ö Ō
1 2 3 4 5 6 7 8 9 0


Difference between revisions of "Aaa"

From Tibetan Buddhist Encyclopedia
Jump to navigation Jump to search
 
(14 intermediate revisions by the same user not shown)
Line 1: Line 1:
−
In this way, the question whether the [[interpretation]] of T.1425, of the
+
[[Buddhism]] in {{Wiki|Sweden}}
−
Bhiksunivibhahga of the Mahasamghika-Lokottaravada School,* and of
 
−
T.1443 also applies to the other yinayas remains. The answer to this
 
−
question cannot be found in the [[Vinayas]] themselves. More [[information]]
 
−
is to be found in some commentaries:
 
  
−
In T. 1804*^2, p. 155a5-7, Tao-hsiian (596-667 AD) seems to indicate
+
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. 
−
that, in T.1428, the real ag: of the [[married]] woman is to be understood*
 
  
−
i.c. “In the
+
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.
  
−
[[Vinaya in Four Parts]], a young girl, aged eighteen, ought to study the
+
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]].  
−
[[precepts]] for two years [i.e. the [[siksamana]] period]. It further says that a
 
−
young [[married]] woman, aged ten, [ought] to be given the [[six rules]] [to be
 
−
particularly taken into account by a [[siksamana]] ]”. Since the text calls the
 
−
[[married]] woman, a young (/]'*£) [[married]] woman, we opt for the inter¬
 
−
pretation ’a young marrfed woman, aged ten’.  
 
  
−
Also [[Buddhaghosa’s]] (fifth century AD) commentary on the [[Pali Vinaya]] says that, after having given a [[married]] girl of ten the agreement
+
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]]..
−
to study, the [[ordination]] may be conferred to her when she has completed
 
−
twelve years of age (TAKAKUSU, J. and NAGAI, M., Samaniapasddikd,
 
−
Vol. IV, p. 941: Chatthe, dasavassaya giliigataya sikkhasammutim datvd
 
−
paripunnadvddasavassam upasampadetunt vattati). Since the text does
 
−
not inform us that "paripunnadvddasavassam" has to be related to the
 
−
duration of the [[marriage]], we opt for the [[interpretation]] ‘when she has
 
−
completed twelve years of age".  
 
  
−
Finally, the commentary written by [[Gunaprabha]] 13 -’ related to the
+
I spend there on site just 2 days. And then left because [[people]] started to scream about my work  with [[Chinese Buddhist Encyclopedia]]. My secretary who has been a member of this group  started to defend me and almost all [[people]] on  the page started to talk  that I serve the interests of the [[Chinese government]] and they pay me  for that.  
−
[[Mulasarvastivada tradition]] 134 , clearly indicates that the real age of the
 
−
[[married]] woman is to be understood: BAPAT, P.V. and GOKHALE, V.V.,
 
−
[[Vinayasutra]], p.52 (the transcription is based on NOLOT, E., 1991
 
−
p.393):
 
  
−
upasampat-kalasyddih \ sa dvi[vi]dho 'sydh \ kumdrikaydh vimsali-varsatvaip
+
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 ]].  
−
grhositdydh dvadasa-varsatvam ...; grantho 'Ira bhiksunivibhaiige yd grhositd
 
−
dasa-varsa kumarikd-bhutd va astddasa-varsa | tasydh dve varfe siksdsamvrtir
 
−
deyd ti |
 
  
 +
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.
  
−
132. T.1804 is a commentary written by Tao-hsiian (596-667 AD). It focuses on
+
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]] .  
−
T.1428, but also gives commentary on the other {{Wiki|Chinese}} Pinayas(T 1421
 
−
T.1425, and T.1435).  
 
  
−
133. According to [[Nakamura]], H., 1980, p. 147, [[king]] [[Harsa]] adored [[Gunaprabha]] as
+
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]].
−
[[a spiritual teacher]]. The reign of [[king]] [[Harsa]] can be situated in the beginning of the
 
−
seventh century (Renou, L. ct Filuozat, J„ 1985, Tome Premier, p. 266).  
 
  
−
134. Cf. BAPAT, p. V. and GOK.ll ALE, V.V., 1982. p.xvii.  
+
This summer, I approached the {{Wiki|University}} of Kalmar with a proposal to hold an international conference on [[Buddhism]]. In a month's time, my secretary, Marju Broder, sent them letters with a proposal to meet to discuss cooperation and [[activities]] in [[connection]] with the conference.
 +
the {{Wiki|university}} replied to me  w month later with such this [[letter]];
  
−
Translated in NOLOT, E. op. cit., p.393:
+
Dear Marju Broder,
 +
                                                                                                                       
 +
I’m [[professor]] in the study of [[religions]] and like all my [[colleagues]] in the study of [[religions]] we are regularly contacted by, besides of course [[scholars]] of [[religions]], RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION.
  
−
Terminus a quo pour Tordination - il cst de deux sortes pour une [femme]: pour
+
Stefan Arvidsson
−
unc jcune ftllc, il consistc a avoir vingt ans; pour une femme mariee, il consiste a
+
[[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}}   
−
avoir douzc ans1c libel 1c s*cn trouve dans le Bh°: “Quand une femme marine a
 
−
dix ans, ou quand unc jcune fillc a dix-huit ans, on peut lui donner l’agrement
 
−
pour I’instruction durant deux ans”.
 
  
−
Wc can thus conclude that the three above mentioned commentaries all
+
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 ?
−
seem to indicate that the real age of the candidate is to be understood,
 
−
and not the duration of the [[marriage]]. \
 
  
−
As wc have said before, T. 1443 states that the siksatndna period can be
+
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]]  
−
conferred to a [[married]] woman aged twelve, while the commentary of
 
−
[[Gunaprabha]] says that a [[married]] woman can become a [[siksamana]] at the
 
−
age of ten, and can be [[ordained]] when she is twelve years old. This [[latter]]
 
−
statement coincides with the other [[Vinayas]] (providing we accept that all
 
−
the [[Vinayas]] indicate the real age of the [[married]] candidate).
 
  
−
On the other hand, some modem authors defend the {{Wiki|theory}} that a
+
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]].  
−
[[married]] woman should be [[married]] for twelve years before she can
 
−
receive the [[ordination]]. Among the most important defenders of this
 
−
{{Wiki|theory}} arc WALDSCMMIDT, E., 1926, p. 138, ROTH, G., 1970, p.245,
 
−
note 3, and HORNER, I.B., BD y Vol.HI, pp.Ui*”. G. ROTH gives no
 
−
arguments for his statement. E. WALDSCHMIDT bases his statement on a
 
−
sentence in a [[Sanskrit]] fragment of a [[Buddhist ordination]] cc/emony
 
−
discovered and edited by C. BENDALL 136 . C. BENDABL regards the text
 
−
as probably earlier than the [[Christian]] {{Wiki|era}}, and [[attributes]] it to the [[Mula]]-
 
−
[[sarvastivada]] School. On the [[ordination]] of a [[married]] woman, the text
 
−
says: stri clvadasavarsagrJiayuktd , “a woman must be [[married]] for twelve
 
−
years”. However, C. BENDALL himself considers the [[yukta]] in this
 
−
sentence as being a [[doubtful]] reading, and, later, NOLOT, E., 1991,
 
−
p.392, notes that it probably has to be vustd instead of [[yukta]]. Conse¬
 
−
quently, this sentence cannot be used to support the {{Wiki|theory}} that a [[married]]
 
−
woman only can receive the [[ordination]] after twelve years of [[marriage]].
 
−
Finally, I.B. HORNER, refers to the above mentioned WALDSCHMIDT,
 
−
E., 1926, p. 138 for her statement. She further states that since a girl is
 
−
often [[married]] at eight, she attains the age of twenty after twelve years of
 
−
[[marriage]], which is the usual age to receive the [[ordination]]. Only at this
 
  
−
135. In an earlier work, however, I.B. HORNER stated that the real age of the woman
+
That's what they wrote in {{Wiki|Swedish}} newspaper;
−
is to be understood, and that, consequently, a [[married]] woman can receive the
 
−
[[ordination]] at twelve (HORNER, I.B., 1930, p. 27).
 
  
−
136. BENDALL. C. 1903, pp. 373-376.  
+
[[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]].
  
−
age, women are able to endure the hard [[life]] of the [[nuns]]. This calculation
+
In addition, the {{Wiki|Swedish}} government requested that {{Wiki|donations}} to [[Buddhists]] be taxed on the basis of income.
−
is certainly true. However, a girl can also be [[married]] at a different age,
+
−
which, after twelve years of [[marriage]], consequently would lead to a
+
http://religionsvetenskapligakommentarer.blogspot.com/2012/09/strukturell-diskriminering-nar.html
−
different and unusual age for the [[ordination]]. Moreover, if she is [[married]]
 
−
at an age later than eight, she would, after twelve years of [[marriage]], bd
 
−
older than twenty, but she still would haVc to wait till she has been
 
−
[[married]] for twelve years to be able to become a [[nun]]. This seems very
 
−
. [[illogical]]. A [[married]] woman, older than twenty, certainly is as able to
 
−
endure {{Wiki|hardships}} as other women of twenty. It thus seems more [[logical]]
 
−
to say that a [[married]] woman, because of her [[married]] [[life]], is able to
 
−
endure {{Wiki|hardships}} at an earlier age than a single woman, who has not the  
 
−
same duties to fulfill.  
 
  
−
We thus have to conclude that, since the introductory stories to this
+
http://religionsvetenskapligakommentarer.blogspot.com/2019/08/buddhistiska-tempel-beskattas-for.html 
−
[[precept]] in T.1425, in the Bhik?unlvibhanga of the [[Mahasamghika]]-
 
−
[[Lokottaravada]] School and in T.1443 clearly indicate that in the above
 
−
mentioned [[precept]] concerning the [[married]] woman candidate, the real
 
−
age of the candidate, i.c. twelve years, has to be understood and not the
 
−
duration of the [[marriage]], and since, moreover, three important
 
−
commentaries, i.c. the commentaries by [[Tao-hsuan]], [[Buddhaghosa]] and
 
−
[[Gunaprabha]], all appear to understand the [[precept]] in this way, and since,
 
−
finally, as far as our [[knowledge]] goes, no text contradicts this statement -  
 
−
whereas this is the case for the inverse statement - , an exception is
 
−
allowed for the age on which a [[married]] woman can receive the
 
−
[[ordination]]: while a single woman has to be twenty years old to receive
 
−
the [[ordination]], a [[married]] woman can receive it at the age of twelve.  
 
  
−
f T.1428, Bhiksunivibhaiiga, Pac. 127 (pp.759c7-760a7, particularly
+
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.
−
p.759c26-27) 137 ;
 
  
 +
it shows specifically how the {{Wiki|Swedish}} government and [[people]] view [[Buddhism]]. You could say  frankly that they [[hate]] [[Buddhism]]
  
−
137. T.1421, pp.9Ic28-92a5, Pac. 112; T.1443, p. 1014 a8-20, Pac. 160.  
+
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.  
  
−
T. 1435, p^328bl 1-26, has a somehow different [[precept]] It says that if a bhik$uni
+
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}}.  
−
admits a [[prostitute]] into the prdcr, she should withdraw her to a distance of five
 
−
or six [[yojanas]]* (Pac. 115).  
 
  
−
* MONIER-WlLLlAMS, M., SED f p. 858: “esp. a partic. measure of distance,
+
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]].
−
sometimes regarded as {{Wiki|equal}} to 4 or 5 English {{Wiki|miles}}, but more correctly « 4
 
−
KroSas or about 9 {{Wiki|miles}}; according to other calculations = 256 English {{Wiki|miles}}, and
 
−
according to some * 8 KroSas.”
 
  
 +
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 .
  
−
“If a [[bhiksuni]] [[knows]] that she is such a [[person]] [= [[prostitute]] 138 ], and she
+
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}}.
−
confers her the [[ordination]] 139 , then it is a paciltika.”
 
  
 +
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]].
  
−
19^/7
+
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.
  
−
* "If a [[bhiksuni]] [[knows]] that a woman is a {{Wiki|hermaphrodite}} and she confers
+
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]] .  
−
her the [[ordination]] 143 , then it is a paciltika."
 
  
−
j. T.1428, [[Bhiksunivibhanga]], Pac.167 (p. 774a 18-b 16, particularly
+
An example my secretary asked {{Wiki|Oxford University}} to participate on coming conference  [[Buddhism]] and Nordland and she got such answer :
−
p. 774b I-2) 144 :  
 
  
−
“If a [[bhiksuni]] confers the [[ordination]] to someone whose two tracts arc
+
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
−
united 145 , then it is a paciltika."
 
  
 +
Yours sincerely,
 +
[[Richard Gombrich]]
  
−
g. T.1428, [[Bhiksunivibhanga]], Pac. 135 (pp.762cl7-763a26, particularly,
+
And it is a solid old {{Wiki|university}} with English [[traditions]].  
−
p.763al3-I5)' 4 ®:
 
  
−
"If a [[bhiksuni]] [[knows]] that a woman makes [[love]] to a boy or to a man
+
The same time we have big site in [[Internet]] dedicated to this conference.  
−
and that she is a [[sad]] and [[angry]] woman, and she admits her into the
 
−
order, lets her go forth and confers her the [[ordination]] 141 , then it is a
 
−
paciltika.”
 
  
−
h. T.1428, [[Bhiksunivibhanga]], Pac. 165 (p.773b20-c20, particularly,
+
The question arises as  how [[Buddhists]] do not notice what other [[Buddhists]] are talking about [[Buddhism]] in their work on conference [[Buddhism]] and Nordland.  
−
p.773cl 1-12):
 
  
−
“If a [[bhiksuni]] [[knows]] that a woman cannot hold up {{Wiki|urine}} and  
+
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]],  
−
'{{Wiki|excrements}} and that mucus and saliva often run out, and she admits her
 
−
into the order and confers her the [[ordination]], then it is a paciltika.”
 
  
−
i. T.1428, [[Bhiksunivibhanga]], Pac. 166 (pp.773c21-774al7, particularly,
+
https://www.lotsawahouse.org/
−
p. 774a8-9) 142 :
 
  
 +
It,s [[interesting]] most of those [[people]] doesn't belong to {{Wiki|Europe}} who translate in [[Lotsawa House]]. I know  {{Wiki|Erik Pema Kunsang}} because when I started with {{Wiki|Chinese}} {{Wiki|Encyclopedia}} he connected me and  his  relationship to my project was very positive and favorable. He is from {{Wiki|Denmark}} . And well known [[translator]] from [[Tibetan]].
 +
 +
https://lotsawahouse.blog/interviews/erik-pema-kunsang/
  
−
138. Both in the introductory stoty to the [[precept]] (p. 759c8 IT.) and in the commentary
+
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.  
−
on the [[precept]] (p. 759c27), ‘such a [[person]]’ is explained as ’a [[prostitute]]’.  
 
  
−
139. This coincides with T.1421. In the [[precept]] itself, the [[Vinaya]] only says that a  
+
I understand because it,s a [[war]] in our days accely between [[christianity]] and [[Buddhism]] what has found new territories here in {{Wiki|Europe}},.  
−
[[bhiksuni]] admits (Iff) a [[prostitute]]. From the commentary to the [[precept]], however,
 
−
it is dear that also the [[ordination]] has to be understood. T.1443 says that a
 
−
[[bhiksuni]] lets a [[prostitute]] go forth.  
 
  
−
140. This [[precept]] only coincides with a [[precept]] in the [[Pali Vinaya]]: [[Oldenberg]], H.,  
+
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.
−
[[Vinaya]] Pitakam, Vol.IV, pp. 333-334, Pac. 79.  
 
  
−
Other [[Vinayas]] have closely connected [[precepts]]:
+
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]].
  
−
T.I425 and the [[Bhiksunivibhanga]] of the M.-L SchopI say that a bhikfuifi may
+
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]].  
−
not ordain a probationer who stays with a man (T. 1425, p.534al2-b2, Pac.95;
 
−
Bhiksutfivibhaiiga of the M.-L, School, ROTH, G., 1970, p.237, §209, P2c.95).  
 
  
−
Both T.1435 and T.1443 contain two [[precepts]] that refer to the [[character]] of the
+
[[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]].  
−
candidate: T.1435, pp. 328c28-329aI4, Pic. 118, says that a [[nun]] may not admit
 
−
into the order a woman who is [[mourning]]; T.1435, p.329b3-15,
 
  
−
Pac. 120 s„ys that a [[nun]] may not admit into the order (th& 5K) a woman who
+
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]].  
−
has a bad [[character]]. T.1443, pp..l006c21-1007al4, Pac.117, says that a [[nun]] may
 
−
not confer the going forth and the [[ordination]] to a woman who has a bad
 
−
[[character]], T.1443, p. !007al5-29, Pac. 118, says that a [[nun]] may not confer the  
 
−
going forth to a [[sad]] and [[mourning]] woman.  
 
  
−
141. This coincides with the [[Pali Vinaya]]. See also note 140.  
+
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.  
  
−
142. T.142l.p.97c 1-7, Pac. 176.  
+
[[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.  
  
 +
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.
  
−
k. T.1428, [[Bhiksunivibhanga]], Pac. 168 (p.774bl7-c20, particularly
+
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.  
−
p.774c9-10) 146 :
 
  
−
“If a [[bhiksuni]] [[knows]] that someone has difficulties because of debts, or
+
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.  
−
difficulties because of an {{Wiki|illness}}, and she confers her the [[ordination]], then
 
−
it is a paciltika.”
 
  
−
2) The upadhyayini < ’
+
{{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}}.
  
−
a. T.1428, Bhiksunivibhanga, Pac. 131 (p.761 b 11 -cl2, particularly
+
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.
−
p.761c4-6) l i 7 ;
 
  
 +
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.
  
−
143. In the precept ofT.142I, it is said that if a nun admits (IS) a hermaphrodite, her
+
They have their [[own]] {{Wiki|Swedish}} opinion. expressed himself in very {{Wiki|Swedish}} wayas said Stefan Arvidsson
−
act constitutes a Pic. offense. From the commentary to the precept, it is clear that
+
[[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.
−
’to admit’ should be understood as ’to be her upadhyayini', and that the
 
−
bhiksuni, as an upadhydyint, commits a paciltika offense when she confers the
 
−
ordination.  
 
  
−
144. T. 1421, p. 97c8-12, Pic. 177.  
+
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}}  .
  
−
145. In tile precept of T.1421, it is said that if a nun admits (IS) a woman whose two
+
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]].  
−
tracts arc united, her act constitutes a Pac. offense. The commentary to this
 
−
precept refers to the commentary to the preceding precepts, which means that ‘to
 
−
admit* should be understood as ‘to be her upadhyayini' (see note 143). T’.c
 
−
commentary to the parallel precept in T.1428 (p.774b7) explains that ‘the two
 
−
tracts arc united* means that the tracts of urine and excrements arc not separated.  
 
  
−
146. T.1421 contains two precepts that arc closely connected with this precept of
+
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 .
−
T.1428; Pac. 125 (p.93a6-I I) says that if a nun admits a woman who has been
 
−
ill for a long lime, her act constitutes a Pac. offense; Pac. 127 (p. 93a 17-21) says
 
−
that if a nun admits a woman who has debts, her act constitutes a Pac. offense.
 
−
The commentaries on the precepts refer to the commentary on preceding
 
−
precepts, from the latter we know that ‘to admit* should be understood as ‘to be
 
−
her upadhydyint (see note 143).  
 
  
−
147. OLDENBERG, H., Vinaya Pitakam , Vol.lV, p. 329, Pac.74; T. 1421, p. 90c 1-18,
+
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.
−
Pac. 102; T.1425, p. 533a20-b20, Pac.92; Bhiksunivibhanga of the M.-L.
 
−
School, ROTH, G.* 1970, pp.232-233, §206, Pac.92; T.1435, p.325b2-!6,
 
−
Pac. 106; T.1443, p. 1004a 10-21,.Pac. 106.  
 
  
 +
Now I understand why {{Wiki|Sweden}} does not like my work with [[Chinese Buddhist Encyclopedia]].
  
−
“If a bh ksunt who has no* been [a bhiksunt] for fully twelve years yet,  
+
[[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.  
−
confers someone the ordination 1 * 48 , then it is a pacittika" .  
 
  
−
b. T.1428, Bhiksunivibhahga , Pac.133 (p.762al5-b20, particularly,
+
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}},
−
p.762b7-9) 149 :
 
  
−
“If a bhiksunt , not having been given the permission by the order to
+
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.
−
confer someone the ordination 150 , says: ‘The santgha has desire, has
 
−
hatred, has fear and has foolishness 151 . What it wants to agree to, it
 
−
agrees to. What it docs not want to agree to, it does not agree to.’, then
 
−
it is a pacittika
 
  
 +
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]].
  
−
148. This coincides with the Pali Vi nay a and T.1443.  
+
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.  
  
−
In T. 1421, it is said that a bhiksunt who has not been a bhiksunt for fully twelve
+
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.
−
years yet, may not accept disciples. The commentary to this precept adds that ‘to **
 
−
accept disciples* should be understood as ‘to be their upadhydyinV (see note
 
−
143). This coincides with T.1425 and with the Bhiksunmbhahga of the M.-L.
 
−
School. ' • ' ' .  
 
  
−
T.1435 only says that the bhiksunt who has not been a bhiksunt for fully
+
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]].
−
twelve years yet, may not admit someone into the order (1*®).  
 
  
−
149. OLDENBERG, H., Vinaya Pitakam , Vol.IV, p.331, Pac.76; T.1421, p.9ic4-12,  
+
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 .
−
Pac. 109; T.1425, p. 537b8-24, Pac. 109; Bhiksuntvibhohga of the M.-L. School,
 
−
ROTH, G., 1970, pp. 254-255, §223, Pac. 109.  
 
  
−
All the above mentioned precepts have in common that the order does not give
+
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]].
−
the permission to a nun (either the permission to confer the ordination or the  
 
−
permission to take on disciples), after which the nun criticizes this decision.  
 
  
−
T.1435 contains a somehow different precept saying that, if a bhiksunt,
+
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.  
−
although the order told her to stop [to admit someone into the order], admits
 
−
someone into the order (iS3gR), she commits a Pac. offense (p.326al2-b3,
 
−
Pac. 110). This latter precept is closely connected with a precept in T.1443,
 
−
saying that, if a bhiksunt accepts a lot of disciples although the order did not give
 
−
her the permission to accept as many disciples as she wanted, she commits a
 
−
Pac. offense (p. I005bl0-c24, Pac. 110). From the commentary to this precept, it
 
−
is clear that To accept disciples* is to be understood as ‘to confer them the going
 
−
forth and the ordination*.  
 
  
−
150. This coincides with the Pali Vinaya.  
+
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 .  
  
−
151 . These reproaches arc also to be foynd in the commentary on the precepts of the
+
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.  
−
Pali Vinaya and of T. 1421.  
 
  
−
3) The ordination procedure
+
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?
  
−
a . T.1428 , Bhiksunmbhahga , Pac. 122 (p. 756a 16-b 17, particularly,
+
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.  
−
p.756b7-9) and b. T.1428 t Bhiksunmbhahga f Pac. 123 (p.756bl8-c25,
 
−
particularly, p.756c8-9) 152 : .  
 
  
−
“If a bhiksunt , when a girl is eighteen, does not give her the two-year
+
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]].
−
instruction in the precepts, but, when she is fully twenty years old
 
−
confers her the ordination, then it is a pacittika."
 
  
−
This precept clearly states that a woman cannot be ordained without a
+
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}}.  
−
two-year probation period.  
 
  
−
“If a bhiksunt , when a girl is eighteen, gives her the two-year instruc¬
+
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.
−
tion in the precepts, but does not give her the six rules, and, when die is
 
−
fully twenty [years] old, she then confers her the ordination, then it is a
 
−
pacittika .”
 
  
 +
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.
  
−
152. To T.1428, Bhiksunmbhahga, Pac. 122 correspond: OLDENBERG, H., Vinaya
+
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.
−
Pitakam, Vol.IV, pp. 327-328, Pac.72; T.1425, pp.534cl2-535al6, PSc.97;
 
−
Bhiksunmbhahga of the M.-L. School, ROTH, G., 1970, pp. 240*242, §211,
 
−
Pac.97; T.1435, p.329bI6-c4, Pac. 121 (T.1435 docs not explicitly say that the
 
−
bhiksunt ordains the woman, but only states that the bhiksunt admits her into the
 
−
order (^&SR)); T.1443, p. 1006cl 1-20, Pac. 116.
 
−
 
 
−
The Pali Vinaya, T.1435, and T.1443 specify that, during this two-year
 
−
probation period, the woman probationer has to study the rules that die
 
−
particularly has to take into account (see note 71):
 
−
 
 
−
To T.1428, Bhiksunmbhahga, Pac. 123 correspond: OLDENBERG, H., Vinaya
 
−
Pitakam, Vol.IV, pp.318-320, Pac.63; T.1421, p.92a!8-23, Pac. 115; T.1435,
 
−
pp. 326b5-327c21, Pac. 111 (T.1435 does not explicitly say that the bhiksunt
 
−
ordains the woman, but only states that the bhiksunt admits her into the order
 
−
T.1443, p. 1007bl-12, Pac. 119.
 
−
 
 
−
There is, however, a small difference between the precept in T.1428 and the
 
−
precepts in the other Vinayas . Whereas the precept in T.1428 says that the
 
−
bhiksunt did not give the six rules to the candidate, the precepts ( n the other
 
−
Vinayas say that the candidate herself docs not study the rules she has to Mow.
 
−
 
 
−
Closely connected to the latter precept, T.1421, T.1425, and the Bhikfurf-
 
−
vibhanga of the M.-L. School have another precept saying \3xfL if a bhiksunt
 
−
ordains a siksamand who has not completed the two-year instruction in the
 
−
precepts, she commits a Pac. offense: T.1421, p.92a6-U, Pac. 113; T.1425,
 
−
p. 535al7-b8, Pac.98; Bhiksunmbhahga of the M.-L. School, ROFii, G., 1970,
 
−
pp. 242-243, §212, Pac.98. The latter two Vinayas explain that ‘not to have
 
−
completed the probationary period* means that the siksamand did not study the
 
−
rules she particularly has to take into account This links the precept in these two
 
−
Vinayas to the above mentioned Pac. 123 of T.1428.
 
−
 
 
−
 
 
−
This precept states that a woman candidate, even when she has done a
 
−
two-year probation period, cannot be ordained if, during this probation
 
−
period, she did not study the six rules (/\j£) 153 .
 
−
 
 
−
c. T. 1428/ Bhiksimivibhanga, Pac. 124 (pp.756c26-758c28, particularly/
 
−
p. 758c 18-20)»54; •* '
 
−
 
 
−
“If a bhiksuni , when a girl is eighteen, gives her the two-year instruc¬
 
−
tion in the precepts and gives her the six rules, and, when she is fully
 
−
twenty [years] old, she then confers her the ordination without the per¬
 
−
mission of the samgha , then it is a pacittika."
 
−
 
 
−
ci T.1428, Bhiksunivibhaiiga, Pac.126 (p.759b3-c6, particularly,
 
−
p.759b 25-27) 155 :
 
−
 
 
−
“If a bhiksuni admits a young married woman and gives her the two-
 
−
year instruction in the precepts, and, when she is fully twelve years old
 
−
she then confers her the ordination without the permission of the
 
−
samgha , then it is a pacittika ”
 
−
 
 
−
 
 
−
153. See note 71.
 
−
 
 
−
154. OLDENBERG, IL, Vi nay a Pitakam, Vol.IV, pp.320-321, Pac.64 and pp.328-
 
−
329, Piic.73. These two precepts arc closely connected: in Pac.64, it is said that, ■
 
−
without the permission of the order, a nun may not ordain a probationer who has
 
−
studied the precepts for two years, while in Pac.73, it is said that without the
 
−
permission of the order, a nun may not ordain a twenty-year old girl, who has
 
−
studied the precepts for two years.
 
−
 
 
−
T.1421, p.92a 12-17, Pac.114. T.1425, p.535b9-c!0, Pac.99. Bhiksuni-
 
−
vibhanga of the M.-L. School, ROTH, G„ 1970, pp. 243-245, §213, Pac. 99.
 
−
T.1435, pp.327c22-328a9, Pac.112, p.328cl2*27, Pac.l 17, and p.329c5-22,
 
−
Pac. 122. These three precepts are closely connected: in Pac. 112, it is said that
 
−
without the permission of the order, a nun may not admit a disciple who has
 
−
studied the precepts for two years into the order; in Pac. 117, it is said that,
 
−
without the permission of the order, a nun may not admit a twenty-year old girl
 
−
into the order; in Pac. 122, it is said that, without the permission of the order, a
 
−
nun may not admit a twenty-year old girl who has studied the precepts for two
 
−
years into thc.ordcr.
 
−
 
 
−
155. OLDENBERG, H., Vinaya Pijakam , Vol.IV, pp.323-324, Pac.67; T.1421,
 
−
p. 9la22-b5, Pac. 105; T.1425, p. 536a29-b8, Pac. 103; Bhiksunivibhaiiga of the
 
−
M.-L. School, ROTH, G., 1970, pp.247-248, §217, Pac. 103; T.1435,
 
−
pp.325c25-326al 1, Pac. 109 (T.1435 docs not explicitly say that the bhiksuni
 
−
ordains the woman, but only states that the bhiksuni admits her into the order
 
−
 
 
−
e. T.1428, Bhiksunivibhanga, Pac. 130 (pp.760c20-761bl0, particular!
 
−
p.761b2-3) ,s6 :
 
−
 
 
−
“If a bhiksuni confers someone the ordination's? without the pc
 
−
mission of the samgha, then it is a pacittika."
 
−
 
 
−
f. T.1428, Bhiksunivibhaiiga, Pac. 132 (pp. 761 c 13-762a 14, particularly
 
−
p.762a7-8)'5«:
 
−
 
 
−
“If a bhiksuni, who has been [a bhiksuni] for fully twelve years
 
−
confers someone the ordination'^ without the permission of the saniglu.
 
−
then it is a pacittika.”
 
−
 
 
−
 
 
−
156. T.1443, p. 10O4a22-b27, Pac. 107.
 
−
 
 
−
157. The precept in T.1443 says that, without the permission ofthe order, a nun ma>
 
−
not accept someone as a [[disciple]]. The commentary to this [[precept]] furthci
 
−
explains that ‘to accept someone as a [[disciple]]’ should be understood as ‘to givi
 
−
 
 
−
. , the going forth and the [[ordination]]’.
 
−
 
 
−
158. OLDENBERG, H„ VinayiP Pitakaip, Vol.IV, pp. 330-331, Pac.75; T 1421
 
−
pp.90c!9-91al4, Pac. 103; T.1435, p. 325bl7-cl0, Pac. 107.
 
−
 
 
−
. T.1425 and the Bhiksunivibhaiiga of the M.-L. School contain two [[precepts]] that
 
−
are closely connected to the Pacittikas 130,131 (see p.33) and 132 of T.1428:
 
−
Pac.93 (T.1425, p.533b2l-c8; Bhiksunivibhaiiga ofthe M.-L. School, ROTH.
 
−
G., 1970, pp. 234-235, §207) says that a bhikfuifi who has been in the order for
 
−
fully twelve rainy seasons but who has not fulfilled lire ten requirements cannot
 
−
take on [[disciples]], while PSc.94 (T.1425, pp. 533c9-534al 1; Bhiksunivibluniga of
 
−
the M.-L. School, ROTH, G., 1970, pp. 235-236, §208) says dial a 'bhikfuni who
 
−
has fulfilled the ten requirements cannot take on [[disciples]] without t ic permission
 
−
ofthe order.
 
−
 
 
−
These ten requirements refer to the requirements that a [[bhiksuni]] has to fulfill in
 
−
order to become a [[teacher]]: she has to uphold the [[precepts]] (I), she has to be
 
−
learned in [[Abhidharma]] (2) and in [[Vinaya]] (3), she must study [[morality]] (4).
 
−
[[meditation]] (5) and [[wisdom]] (6), she must be able to .{{Wiki|purify}} herself of Iter offenses
 
−
and to help others to {{Wiki|purify}} themselves of their offenses as well (7), she must be
 
−
able to remove a [[disciple]] who is being pressed by her relatives to quit her
 
−
[[spiritual training]] to another place, or to have someone else remove such [[person]]
 
−
to another place (8), she must be able to nurse her [[disciple]] when the [[latter]] is sick
 
−
or to have someone else nurse the [[latter]] (9), she must have been in the order for
 
−
fully twelve rainy seasons or more (10).
 
−
 
 
−
159. This coincides with the [[Pali Vinaya]]. In T. 1421, it is said that a bhikstuii who has
 
−
been a bhikfuni for fully twelve years may not accept [[disciples]] without the
 
−
permission of the order. The commentary to this [[precept]] refers to the commen¬
 
−
tary to the preceding [[precept]] (= Pac.102), according to which ‘to accept
 
−
[[disciples]]’ should be understood as ‘to be her upadhyayint, and that the b hikfu ni,
 
−
as an upadhyayint, commits a pacittika offense when she confers the nnlinMi^ ’
 
−
 
 
−
 
 
−
 
 
−
g. T.1428, [[Bhiksunivibhanga]], Pac.134 (p.762b21-cl6, particularly,
 
−
p.762c7-9) 160 :
 
−
 
 
−
“If a [[bhiksuni]] confers the [[ordination]] 161 without the permission of the
 
−
[[parents]] and the husband 162 , then it is a pdcittika .”
 
−
 
 
−
T.1435 only says that the [[bhiksuni]] who has been a [[bhiksuni]] for fully twelve
 
−
years may not admit someone into the order (iSXR) without the permission of the
 
−
order.
 
−
 
 
−
160. OLDENBERG, II., [[Vinaya]] Pitakam , Vol.IV, pp.334-335, Pac.80; T.1421,
 
−
p. 93a 12-16, Pac. 126; T.1425, p. 5l9b2-c6, Samghatise?a 7; [[Bhiksunivibhanga]]
 
−
of the M.-L. School, ROTH, G.. 1970. pp. 135-137, §§158-159, Samghatisesa 7;
 
−
T.1435, p.330b3-cl, Pac. 124;T.1443,p. I007b29-cl9, Pac. 121.
 
−
 
 
−
161. This oincidcs with the [[Pali Vinaya]], In T.1421, it is said that a [[bhiksuni]] may not
 
−
accept a [[married]] woman who is [[subject]] to her husband into the order. The
 
−
commentary to this [[precept]] says that ‘to admit into the order’ should be
 
−
understood as ‘to confer the going forth and the [[ordination]]* (this corresponds to
 
−
Pac. 102, p. 90c 17-18).
 
−
 
 
−
In T.1425, and in the [[Bhiksunivibhanga]] of the M.-L. School, it is said that the
 
−
[[bhiksuni]] may not accept a woman as a [[disciple]] without the permission of the
 
−
woman’s [[masters]] ( j{&: see note 162). The commentaries on the [[precepts]]
 
−
explain that ‘to accept as a [[disciple]]* has to be understood as *to confer the v
 
−
[[ordination]]*.
 
−
 
 
−
T.1435 docs not explicitly say that the bhikfurf ordains the woman, but only
 
−
states that the [[bhiksuni]] admits her into the order (iB-feSR)* 'N
 
−
 
 
−
Finally, in T. 1443. it is said that a [[bhiksuni]] may not confer the going forth to a
 
−
[[married]] woman without the permission of her husband.
 
−
 
 
−
162. It is not clear who exactly has to give the permission to* whom. Since the
 
−
candidate to be [[ordained]] is not qualified as a single girl (3£^C) or as a [[married]]
 
−
woman (tUMIX) (cf. p. 27), it could well be that both of them are equally to be
 
−
understood/ A single girl is to be given permission by her [[parents]], while a
 
−
[[married]] woman certainly is to be given permission-by her husband, but, maybe,
 
−
also the [[parents]]' opinion is decisive.
 
−
 
 
−
The [[precept]] in the [[Pali Vinaya]] is similar to the one in T.1428.
 
−
 
 
−
A similar situation is to be found in the [[precepts]] of T.1425, of the Bhikfuni-
 
−
[[vibhahga]] of the M.-L. School, and of T.1435, ail saying that a bhikfugi may not
 
−
erdain a woman without the permission of her [[masters]] (3E). The commentaries
 
−
on the [[precepts]] ^)f T.1425 and of the [[Bhiksunivibhanga]] of the M.-L. School
 
−
distinguish two situations: a single girl has to have the permission of her [[parents]],
 
−
a [[married]] woman should have the permission of her husband, her mother-in-law,
 
−
her father-in-law and her husband’s younger brother.
 
−
 
 
−
Explaining ‘[[masters]]*, the commentary on the [[precept]] of T.1435 distinguishes
 
−
tlircc situations: a single girl has to have the permission of her [[parents]], a marned
 
−
woman who has not gone to her husband's house yet has to have the permission
 
−
of both her [[parents]] and her husband, and, finally, a [[married]] woman who has
 
−
gone to her husband’s house, has to have the permission of her husband.
 
−
 
 
−
h. T.1428, [[Bhiksunivibhanga]], Pac. 136 (p. 763a27-b28, particularly
 
−
p.763bl7-19) 163 :
 
−
 
 
−
“If a [[bhiksuni]] says to a [[siksamana]] : ‘Sister, drop this. Study this. I will
 
−
confer you the [[ordination]],’ but she does not take measures to confer her
 
−
the [[ordination]], then it is a pdciilika
 
−
 
 
−
i. T.1428, [[Bhiksunivibhanga]], Pac. 137 (pp. 763b28-764a3, particularly
 
−
p.763c21-23) 164 :
 
−
 
 
−
“If a [[bhiksuni]] says to a [[siksamana]] : ‘Bring me a robe 163 .1 will confer
 
−
you the [[ordination]] 166 ,’but she docs not take measures to confer her the
 
−
[[ordination]] 166 *, then it is a pdcittika
 
−
 
 
−
finally, in T.1421 and in T.I443, it is said that a [[bhiksuni]] may not accept a
 
−
[[married]] woman wl vf is [[subject]] to her husband into the order.
 
−
 
 
−
163. OLDENBERG, H., [[Vinaya]] Pifakam, Vol.IV, p.333, Pac.78; T.1425, p.537b25-
 
−
cl7, Pac. 110; [[Bhiksunivibhanga]] of the M.-L. School, ROTH, G., 1970, pp.255-
 
−
256, §224, Pac. 110; T.1435, p.330c2-27, Pac. 125 (T.1435 docs not explicitly
 
−
say that the [[bhiksuni]] ordains the woman, but only slates that the Mkfurf admits
 
−
her into the order (tgf)).
 
−
 
 
−
T.1443 contains two [[precepts]] that arc closely connected with the above men¬
 
−
tioned [[precept]]: T.1443, p. I008a5«28, Pac. 123, stales that if a [[bhiksuni]] docs not
 
−
confer the going forth to a woman who has done some household work for her,
 
−
although she, i.e. the [[bhiksuni]], previously, had promised this woman to do so!
 
−
providing she did this household work, her act constitutes a P5c. offense!
 
−
T.1443, p. 1007b 13-28, Pac. 120, states that if a [[bhiksuni]]\ although she [[knows]]
 
−
that a woman finished the two-year study of the [[six rules]] and the six additional
 
−
{{Wiki|rules}}*, does not confer the [[ordination]] to this woman, her act constitutes a Pac.
 
−
offense.
 
−
 
 
−
* These {{Wiki|rules}} are the {{Wiki|rules}} that, according to T.1443, have to be taken into
 
−
particular account by the probationer. See note 71 .
 
−
 
 
−
T.1421 contains a [[precept]] that is closely connected to the [[latter]] [[precept]] of
 
−
T.1443. It says that a [[bhiksuni]] who, although there are no problems, does not
 
−
confer the [[ordination]] to a probationer who has finished the two-year instruction,
 
−
but, instead, says that the probationer should go on studying, commits a Pac
 
−
offense (T.1421, p. 91cl9-27, Pac. 111).
 
−
 
 
−
164. OLDENBERG, H., [[Vinaya]] Pitakam , Vol.IV, p.332. Pac.77; T. 1421, p.91b24-c3,
 
−
Pac. [[108]]; T.1425, p. 526al6-b5, nihsargika-pacattika 18; the [[Bhiksunivibhanga]]
 
−
of the M.-L. School, ROTH, G., 1970, pp. 176-177. §179, nihsargika-pacattika
 
−
18; T.1435, p. 330a6-b2, Pac. 123; T. 1443, pp. 1007c20-l008a4, P2c.l22.
 
−
 
 
−
165. This coincides with the [[Pali Vinaya]] , T.1421, T.1425, the [[Bhiksunivibhanga]] of
 
−
the M.-L. School, and T.1443. In the [[precept]] of T.1435, the [[bhiksuni]] i$ said to
 
−
ask for an [[alms bowl]], a robe, a door-key, and {{Wiki|medicines}}.
 
−
 
 
−
166. This coincides with the [[Pali Vinaya]] , T.1425, (he [[Bhiksunivibhanga]] of the M.-L.
 
−
 
 
−
j. T.1428. [[Bhiksunivibhanga]], Pac. 138 (p.764a4-bl2, particularly,
 
−
p.764b2-3) 167 :
 
−
 
 
−
“If a bhiksum, when one full year has not passed yet, confers someone
 
−
the [[ordination]], then it is a pdcittika ”
 
−
 
 
−
k. T.1428, [[Bhiksunivibhanga]], Pac.139 (p.764bl3-cl 1, particularly,
 
−
p.764b29-c2) 168 :
 
−
 
 
−
School, and T. 1443. In the [[precepts]] ofT.1421 andT.1435, it is only said that the
 
−
[[bhiksuni]] promises a woman to admit her into the order (ffi). Although nothing is
 
−
mentioned as to the exact meaning of the term IS, the introductory stories to this
 
−
[[precept]] give some indication, informing us how the [[bhiksuni]] made the promise
 
−
to admit (J&) her, after the woman had requested the going forth.
 
−
 
 
−
167. This [[precept]] is closely connected with Pac.83 in the [[Pali Vinaya]] , stating that a
 
−
' [[nun]] may net ordain two persons within one year (OLDENBERG, H., [[Vinaya]]
 
−
Pitakam , Voi.lV, pp. 336-337).
 
−
 
 
−
Moreover, all the Vi nay as contain another [[precept]] saying that a [[nun]] may not
 
−
ordain a [[person]] every year, [[precept]] which is closely connected with Pac. 138 of
 
−
T.1428: OLDENBERG, H., [[Vinaya]] Pitakam , VoUV, p.336, Pac.82; T.1421,
 
−
p.92b 13-19, Pac. 118; T.1425, p.536ct3-23, Pac. 106 (the [[precept]] says that a
 
−
[[nun]] may not take on [[disciples]] every year; the commentary to this [[precept]] adds
 
−
that ‘to take on [[disciples]]’ is to be understood as ‘to confer the [[ordination]]’);
 
−
[[Bhiksunivibhanga]] of the M.-L. School, ROTH, G., 1970, pp. 250-251, §220,
 
−
Pac. i 06 (the [[precept]] says that a [[nun]] may not take on [[disciples]] every year; the
 
−
commentary to this [[precept]] adds that ‘to take on [[disciples]]’ is to be understood as
 
−
before, i.c. as ‘to confer the [[ordination]]’); T.1435, pp.330c28-331a!5, Pac. 126
 
−
(the [[precept]] only says that a [[nun]] may not accept [[disciples]] OUftrf-) every year);
 
−
T.1443, p. 1008a29-bl3, Pac. 124.
 
−
 
 
−
168. OLDENBERG, H., [[Vinaya]] Pitakam , Vol.1V, pp.335-336, Pac.81; T.1421,
 
−
p. 92b20-27, Pac. 119; T.1425, pp.536c24-537a 16, Pac. 107; [[Bhiksunivibhanga]]
 
−
of the M.-L. School, ROTH, G., 1970, pp.25l-253, §221, Pac. 107; T.1435,
 
−
pp.331al7- 334c29, Pac. 127.
 
−
 
 
−
Common in all these [[precepts]], is the {{Wiki|rule}} that an [[ordination]] {{Wiki|ceremony}} has to be
 
−
performed within one day. However, while all the introductory stories to this
 
−
[[precept]] indicate that the [[ordination]] in the [[nun’s]] order and the [[ordination]] in the
 
−
[[monk’s]] order should be held on the same day, not all [[precepts]] focus on the same
 
−
aspect. According to T.1421, an [[ordination]] {{Wiki|ceremony}} may not be interrupted and
 
−
has to be held within one day. If not, the [[bhiksuni]] who confers the [[ordination]]
 
−
* commits a pdcittika. On the other hand, according to T.1428, T.1425, the
 
−
 
 
−
[[Bhiksunivibhanga]] of the M.-L. School, and T.1435, if a [[bhiksuni]] lets a woman
 
−
stay overnight after having [[ordained]] that woman in the [[nun’s]] order, but before
 
−
conferring her the [[ordination]] in the [[monk’s]] order, this bhiksuni's act constitutes
 
−
a Pac. offense. Finally, according to the [[Pali Vinaya]] % there may be no day
 
−
between the permission to ordain and the actual [[ordination]]. If not, the [[nun]] who ^
 
−
confers the [[ordination]] commits a Pac. offense.
 
−
 
 
−
 
 
−
“If a [[bhiksuni]], after having conferred the [[ordination]] to someone goes
 
−
to the bhiksusamgha to confer hcr'thc [[ordination]] only after one night has
 
−
passed, then it is a pdcittika."
 
−
 
 
−
4) The period following the [[ordination]] {{Wiki|ceremony}}
 
−
 
 
−
p.760b7-8) P5C ' 128 (p - 760a8 - b14 ’ Particularly,
 
−
 
 
−
“If a.bhiksuni admits many [[disciples]], but docs not tell them to study
 
−
the [[precepts]] for two years 1 ™ and docs not give them support in two
 
−
things 171 , then it is a pdcittika. 112 '*
 
−
 
 
−
169. OLDENBERG, H., [[Vinaya]] Pitakam, Vol.IV, pp.324-325, Pac.68' T 1421
 
−
 
 
−
p.92c6-ri, P a c.l21 : T.1425, p.536b9-25, Pac. 104; [[Bhiksunivibhanga]] of the
 
−
M.-L. School, ROTH, G„ 19?0, pp. 248-249, §218, Pac. 104; T.1435 o 328a23-
 
−
bl °* P5c ; 1 14 (T.1435 docs not explicitly say that the [[bhiksuni]] ordains the
 
−
woman, but only states that the bhiksutti admits her into the order (SfAShv
 
−
T.1443, p. 1006a6-19, Pac. 112 and p. 1006a20-b3, Pac. 113. ’
 
−
 
 
−
170. This coincides with the [[Pali Vinaya]], T.1425, the [[Bhiksunivibhanga]] of the M -L
 
−
School, and T.1435. According to T.1421, the support has to last for six years’
 
−
 
 
−
while in T.1443, no duration oftlic support is mentioned.
 
−
 
 
−
171. After the [[ordination]], an upadhyayini has to help her [[disciples]] for another two
 
−
 
 
−
years and has to support them regarding two things: (1) in the law (2) in
 
−
clothing and [[food]]. ' v
 
−
 
 
−
This coincides with T.1435. In the [[Pali Vinaya]], in T.1421, in T.1425 and in
 
−
the [[Bhiksunivibhanga]] of the M.-L. School, the [[teacher]] only has to help her
 
−
[[disciples]] regarding the law. T.1443 has two [[precepts]]: in Pac. 112, it is said that a
 
−
[[teacher]] ought to help her [[disciples]] regarding the [[precepts]], while in Pac. 113, it is
 
−
said that a [[teacher]] ought to support and {{Wiki|protect}} her [[disciples]].
 
−
 
 
−
172. The [[Pali Vinaya]] and T.1421 add the possibility that a [[teacher]] has her [[disciples]]
 
−
 
 
−
helped by someone else. s
 
−
 
 
−
173. 0LUENBERG, H., [[Vinaya]] Pitakam , Vol.IV, pp. 325-326, Pac.69; T.1421
 
−
p. 92b28-c5, Pac. 120; T.1425, p. 536b26-cl2, Pac. 105; [[Bhiksunivibhanga]] of the
 
−
M.-L. School, ROTH, G., 1970, pp. 249-250, §219, Pac. 105; T.1435. p. 328al0-
 
−
22, Pac. 113.
 
−
 
 
−
“If a [[bhiksuni]] docs not follow 174 her upddhydyini for two years 175 ,
 
−
then it is a pacillika. 116 "
 
−
 
 
−
 
 
−
HI. Conclusion
 
−
 
 
−
The admission {{Wiki|rules}}, admission {{Wiki|ceremonies}} and offenses against these
 
−
{{Wiki|rules}} and {{Wiki|ceremonies}} as they arc described above, display the exact
 
−
‘{{Wiki|theoretical}}’ career of a [[nun]] in the [[Buddhist community]]. In this commu¬
 
−
nity, two orders can be {{Wiki|distinguished}}, a [[monk’s]] order (bhiksusanigha)
 
−
and a [[nun’s]] order ( bliiksunisamgha ), the [[latter]] being dependent on the
 
−
former. These orders gradua'ly came into being, first the bhiksusanigha
 
−
and then the bhiksunisunigha, and, as the number of [[monks and nuns]]
 
−
continuously grew, the need was felt to have more regulations in order
 
−
to organize this growing {{Wiki|community}}.
 
−
 
 
−
In this [[organization]], the admission into the order is a fundamental
 
−
institution This admission has been established for the [[monk’s]] order
 
−
first. The way these admission procedures developed and in which cere¬
 
−
monies they finally resulted, is described in the several [[Vinayas]] . ,77 A
 
−
survey has been given by FRAUWALLNER, E„ 1956, pp. 70-78. Apply¬
 
−
ing this survey to T. 1428, we come to the following outline:
 
−
 
 
−
First, [[Buddha]] himself performs the [[ordination]], i.e. by calling the first
 
−
[[disciples]] to join the order by means of the [[formula]]: “Welcome,.monk.”
 
−
(&$ktkSx). This [[formula]] simultaneously covered admission and ordi-
 
−
 
 
−
 
 
−
174. Wh : ’.c according to T.1428, the new [[bhiksuni]], above all, has to listen to her
 
−
icaciicr, the [[Pali]] I'inaya, T.I421, T.1425, the [[Bhiksunivibhanga]] of the M.-L.
 
−
School, and T.1435 all {{Wiki|emphasize}} that the new [[nun]] has to serve her [[teacher]].
 
−
 
 
−
175. After having been [[ordained]], the new [[bhiksuni]] has to follow her [[teacher]] for
 
−
another two years and listen to her teachings.
 
−
 
 
−
This coincides with the [[Pali]] I'inaya, T.1425, the [[Bhiksunivibhanga]] of the M.-
 
−
L. School, and T.1435. According to T.1421, the new [[nun]] has to serve her
 
−
[[teacher]] for six years.
 
−
 
 
−
176. T. 1421 adds the possibility that the new [[nun]] has her [[teacher]] helped by someone  
 
−
else.
 
−
 
 
−
177. OLDENUERG, IT., ^inava Pitakam, Vol.l, [[Mahavagga]] 1, pp. 1-100; T.1421,
 
−
 
 
−
£J0«£- ([[Chapter]] on [[Ordination]]), pp. 101al2-121a25; T.1425, several passages
 
−
in 3Tj if It ili ([[Chapter]] on Miscellaneous Items), pp.412b24-499al6;T.1428,
 
−
 
 
−
'jcTKIilfE ([[Chapter]] on [[Ordination]]), pp.779a6-816c4; T.1435,
 
−
 
 
−
([[Chapter]] on [[ordination]]), pp. 148a5-157c27; T.1444, tKTfcJft - WTlSlUfiSS
 
−
 
 
−
([[Chapter]] on Going Forth of the Mulasarvaslivadavinaya), pp. 1020b
 
−
23-104la20.
 
−
 
 
−
 
 
−
{{Wiki|nation}}. 178 Later, He permits the [[monks]] to perform the [[ordination]] by
 
−
having the candidate recite the [[formula]] of the [[triple refuge]] ([[refuge]] in
 
−
[[Buddha]], in the law and in the order). 179 Also this [[formula]] covered both
 
−
the admission and the [[ordination]]. Finally, He lays’down that the ordi¬
 
−
{{Wiki|nation}} should take place by means of a formal act in which the {{Wiki|motion}} is «
 
−
fourfold (a jhapticaiunhakarman 1 ^*)} 80 Hereby, a clear diffe ren ce was
 
−
made between the going forth ( [[pravrajya]] ) and the [[full ordination]] (upa-
 
−
sampada). Hence two stages became necessary to acquire the full .
 
−
of a [[monk]] (and a full member of the {{Wiki|community}}) and to enjoy all the
 
−
rights and privileges attributed to these members. In the first stage, one
 
−
becomes a {{Wiki|novice}} ( srdmanera ) whose [[standing]], rights and duties are
 
−
different from those of a [[monk]] who has received the [[full ordination]]!
 
−
 
 
−
Bad {{Wiki|behavior}} of young [[monks]] further induces [[Buddha]] to determine
 
−
the minimum age fof [[ordination]] as twenty years 181 , while the minimum
 
−
- age for the {{Wiki|novice}} is fixed at twelve 182 , In ease candidate novices are at
 
−
least as grown that they can scare away the [[crows]], the age may be less
 
−
than twelve. 183 Many {{Wiki|rules}} are further added to regulate who can be a
 
−
candidate and who not, and who can accept [[disciples]] and who not.
 
−
 
 
−
\ At the [[moment]] [[Mahaprajapati Gautami]] was allowed to become a [[nun]], •
 
−
 
 
−
\ # the [[monk’s]] order (bhiksusamgha) was already well organized. This
 
−
 
 
−
t explains why she can go to a [[monk’s]] [[monastery]] in or^ier to ask for the
 
−
 
 
−
permission to go forth. Most likely, in the beginning, the order of mm«
 
−
(bliiksunisamgha) took over the organizational pattern of the [[monk’s]]
 
−
{{Wiki|community}}, and both orders further developed in the same general
 
−
[[direction]]. ,
 
−
 
 
−
However, the bhiksunisamgha is not completely {{Wiki|independent}} and relies;
 
−
on tjie bhiksusamgha in severe 1 ways. This [[dependency]] is laid down in
 
−
the [[eight rules]] to be followed by the [[nuns]] in their [[relation]] with the
 
−
[[monks]]. The fact that a woman can only become a [[nun]] if she is [[ordained]]
 
−
by both the bhiksunisamgha and the bhiksusanigha is [[essential]] in they’
 
−
{{Wiki|rules}}. This fact implies a control over the membership of the order by
 
−
the [[monks]].
 
−
 
 
−
 
 
−
178. T.1428, p.799bl-3.
 
−
 
 
−
179. T.1428, p.793al3-21.
 
−
 
 
−
180. T.1428, p.799cl2-29. .
 
−
 
 
−
181. T.1428,p.808b25-26.
 
−
 
 
−
182. T. 1428, p. 810c22-23.
 
−
 
 
−
183. T.1428,pp.810c24-811a3.
 
−
 
 
−
In addition, the bhiksunisamgha possesses some regulations, different
 
−
from the ones of the bhiksusamgha. For the bhiksunisamgha, a stage
 
−
between the going forth ([[pravrajya]]) anti the [[ordination]] ( [[upasampada]] ) is
 
−
added. This is a probationary period that lasts two years, during which
 
−
the woman candidate, as a probationer ( [[siksamana]] ), has to prove that she
 
−
is fit to become a [[nun]]. Furthermore, some {{Wiki|rules}} specific to women and
 
−
[[nuns]] arc added to the {{Wiki|rules}} for [[monks]], e.g., the {{Wiki|rules}} relating to [[married]]
 
−
women.
 
−
 
 
−
As it was the ease for the bhiksusamgha , also the formation of the
 
−
bhiksunisamgha was not accomplished in one day. As suggested by I.B.
 
−
HORNER 184 , the probation period for a woman candidate was the result
 
−
of a [[gradual]] [[development]]: it is only when the need w o .s felt, that an
 
−
additional stage between the going forth and the [[ordination]] was intro¬
 
−
duced. This additional stage rapidly became a necessary [[condition]] to
 
−
become a [[nun]]. In T.1428, this necessity is evident from the [[ordination]]
 
−
proceedings as they arc described in the Bhiksuniskandhaka 4 *: three
 
−
compulsory steps leading to full membership of the {{Wiki|community}}: 1) the
 
−
going forth, 2) the two-year probation period and 3) the [[ordination]].
 
−
Also the Bhiksunivibhaitga, pdciltika 121 draws [[attention]] to the
 
−
necessity of these three steps, while the pacitlikas 122 and 123
 
−
{{Wiki|emphasize}} that a [[nun]] may not confer the [[ordination]] to a woman
 
−
candidate who has not done the two-year probation period. Furthermore,
 
−
also [[the fourth]] [[gurudharma]] 6 * states that this period must precede the
 
−
[[ordination]].
 
−
 
 
−
It is, however, to be noticed that some [[precepts]] do not take the proba¬
 
−
tion period into account: the introductory story to the fifth samghava-
 
−
[[sesa]] [[precept]] relates how a woman thief rapidly goes forth and receives
 
−
the [[ordination]], so that her persecutors arc confronted with a ‘fait
 
−
accompli’ and cannot arrest her anymore. In the pacitlikas 119 and 120,
 
−
respectively a {{Wiki|pregnant}} woman and a breast-feeding-woman arc accepted
 
−
into the order and immediately receive the [[ordination]]. We thus have to
 
−
conclude that, at the time these [[latter]] [[three precepts]] were issued, the
 
−
probation period did not [[exist]] or was not taken into account. This can
 
−
only be understood if we consider the probation period as a practice that
 
−
has been introduced after the [[order of nuns]] had existed for some time:
 
−
 
 
−
184. HORNER, I.B.. BD, Vol.V, p. 354, note 3:"... this practice [the probation period]
 
−
will no [[doubt]] have been introduced later, after an [[Order of nuns]] had been in
 
−
being for some time."
 
−
 
 
−
since the [[organization]] of the bhiksunisamgha is founded on that of the
 
−
bhiksusamgha, the [[nuns]] arc likely to have taken over the going forth and
 
−
the [[ordination]] from the [[monk’s]] {{Wiki|community}}, and later introduced a third
 
−
step in between these two. At the very beginning, this third step might
 
−
not have been compulsory. Since the [[Vinaya]] texts do not mention that a
 
−
woman candidate could freely decide whether or not to pass two years as
 
−
a probationer - while frequently mentioning the three obligatory steps
 
−
leading to full membership of the {{Wiki|community}} - it seems safe to say that
 
−
when the probation period was introduced, it rapidly, if not immedi¬
 
−
ately, became compulsory, and that, consequently, there never has been
 
−
a choice whether or not to become a probationer.
 
−
 
 
−
We have to conclude that to become a full member of the {{Wiki|community}},
 
−
a woman first has to go forth and to become a {{Wiki|novice}} (srdmaneri).
 
−
Secondly, she has to pass two years as a probationer ( [[siksamana]] ), and,
 
−
finally, she receives the [[ordination]] and becomes a [[nun]] ( [[bhiksuni]] ). The
 
−
minimum age at which sfic can become a [[nun]], enjoying all rights and
 
−
privileges attributed to full members of the {{Wiki|community}}, depends 6n her
 
−
being singlc'or. [[married]]. Neither a srdmaneri nor a [[siksamana]] can partic¬
 
−
ipate in the formal acts and in the {{Wiki|ceremonies}} performed by the order.
 
−
„Thcrc is no [[essential]] difference between the position of a srdmaneri and
 
−
the one of a [[siksamana]], except for the {{Wiki|social}} rank in the {{Wiki|community}}, a
 
−
[[siksamana]] holding a higher position than a srdmaneri.
 
−
 
 
−
 
 
−
HEIRMAN
 
−
 
 
−
 
 
−
\BS 20.2 82
 
−
 
 
−
u of technical terms
 
−
 
 
−
ill first [[appearance]] and reference to explanatory note)
 
−
 
 
−
isampadd (P. [[upasampada]] ): [[ordination]], p.43
 
−
tdhydyinl (P. upajjha ): [[teacher]], p. 44, note 66
 
−
man (P. [[kamma]] ): formal act, p. 37
 
−
udharma (P. garudhanwia) : severe {{Wiki|rule}}, p. 35; note 6
 
−
ptikarman (P. nattikamma ): formal act consisting of a {{Wiki|motion}}, p. 37, note 20
 
−
pticaturthakarman (P. iiutticatutthakanima ): formal act in which the {{Wiki|motion}} is
 
−
fourfold, p. 37, note 20
 
−
 
 
−
ptidvitiyakarman (P. iiattidutiyakannan ): formal act in which the {{Wiki|motion}} is twofold,
 
−
p.37, note 20
 
−
 
 
−
ikria (P. [[dukkata]] ): bad [[action]] (a very {{Wiki|light}} offense), p. 48, note 79
 
−
i\ dsa (P. [[parivasa]]): ncriod of residence (a kind of penance), p. 37, note 22
 
−
'ittika (P. [[pacittiya]] ): expiation? (ominor offense),p. 41, note 45
 
−
ajika : an offense that leads to a [[permanent]], [[lifetime]] exclusion from the order, p.47,
 
−
note 72
 
−
 
 
−
uidha (or uposadha) (P. {u)posatha ): [[observance]] (a {{Wiki|ceremony}}), p. 36, note 10
 
−
Kidesatuya (P. pdtidesamya ): requiring {{Wiki|confession}} (a minor offense), p.48, note 76
 
−
tvarana (or pro varan a) (P .[[pavarana]]) *. invitation (a {{Wiki|ceremony}}), p.36, note 11
 
−
ivrajya (P. pabbajjd ): the going forth, p.43
 
−
 
 
−
'ksu (P. [[bhikkhu]] ): [[monk]], p. 35 v
 
−
 
 
−
iksunt (P. bhikkhunt ): [[nun]], p, 33
 
−
 
 
−
tksunisamgha (P. bhikkhunisamgha ): [[order of nuns]], p. 33
 
−
 
 
−
iksusamgha (P. [[bhikkhusamgha]]) : [[order of monks]], p. 33
 
−
 
 
−
natva (P. mdnatta ): i.c. a kind of penance ([[doubtful]] {{Wiki|etymology}}), p.37, note 17
 
−
 
 
−
[[sapada]] (P. [[sikkhapada]] ): [[precept]], p.44
 
−
 
 
−
samdna (P. sikkhamand) \ probationer,p.36,note 14
 
−
 
 
−
Imancra (P. sdmanera ): ({{Wiki|male}}) {{Wiki|novice}}, p. 48
 
−
 
 
−
imatieri (P. [[samaneri]] ): ({{Wiki|female}}) {{Wiki|novice}}, p.45
 
−
 
 
−
mgha (P. [[samgha]] ): order (of [[monks]] or [[nuns]]), p. 36
 
−
 
 
−
mghavasesa (P. [[samghadisesa]]) : remainder in the order (an offense leading to a
 
−
temporary exclusion from the order), p. 37, note 16
 
−
 
 
−
List of consulted works
 
−
 
 
−
Taishd [[Shinshu]] Daizokyo , [[Takakusu]], J. and Watanabe, K. (eds )
 
−
 
 
−
[[Tokyo]], 1924-35
 
−
 
 
−
— Vol.22,
 
−
 
 
−
No. 1421 : Mi-sha-sai Pu Ho-hsi Wu-fen Lu (Mahi&asaka
 
−
 
 
−
[[vinaya]])
 
−
 
 
−
No. 1423 : Wu-fen Pi-ch’iu-ni Chieh-pen (Pratimokfa for [[bhiksu]]- '
 
−
 
 
−
fits of the Mahl&asaka School)
 
−
 
 
−
No. 1425 : Mo%>-seng-ch’i LQ (Mahasaipghikavinaya)
 
−
 
 
−
No. 1428: Szu-fen Lu(Dliarmaguplakavinaya)
 
−
 
 
−
No. 1429 . m ft Szu-fen Lu Pi-ch’iu Chieh-pen, Pratimokfa for [[bhiksus]]
 
−
ofthe [[Dharmaguptaka School]])
 
−
 
 
−
No. 1430 . Szu-fen Seng Chieh-pen ( Pratimokfa for [[bhiksus]] of the
 
−
 
 
−
[[Dharmaguptaka School]])
 
−
 
 
−
No- 1431 : Szu-fen Pi-ch'iu-ni Chieh-pen Pratimokfa for bhikfu-
 
−
 
 
−
nis of the [[Dharmaguptaka School]])
 
−
 
 
−
No. 1434 . Szu-fen Pi-ch*iu-ni Chieh-mo-fa ([[Karmavacana]] for
 
−
 
 
−
[[bhiksunis]] of the [[Dharmaguptaka School]])
 
−
 
 
−
— Vol.23,
 
−
 
 
−
No. 1435 : Shih-sung Lu ([[Sarvastivadavinaya]])
 
−
 
 
−
No. 1442: SJWuRHstS® Kcn-pcn-shuo-i-ch’ieh-yu Pu P*i-nai-y©
 
−
 
 
−
(Mulasarvastivadavinaya)
 
−
 
 
−
No. 1443 : Kcn-pcn-shuo-i-clfich-yuPu Pi-ch’u- ..
 
−
 
 
−
ni P’i-nai-ye (MulasarvasUvada-bhik$univinaya)
 
−
 
 
−
No. 1444 : 01ft® i£$ i® Ul Ik ^ Kcn-pcn-shuo-i-ch’ich-yu Pu P*i-nai-
 
−
 
 
−
ye Ch* u-chia Shih (Mulasarvasti vadavinaya-praynijyavasiu)
 
−
 
 
−
— Vol.24,
 
−
 
 
−
No. 1451 : Ken-pen-shuo-j-ch*ieh-yu Pu P'i-nai-ye
 
−
 
 
−
Tsa-shih (Mulasarvastivadavinaya-k§udrakavastu)
 
−
 
 
−
No. 1453 : Ken-pen-shuo-i-ch*ich-yu Pu Pai-i Chieh-
 
−
 
 
−
mo(Mtilasaivastivada-eka&takarman) V
 
−
 
 
−
— Vol.40,
 
−
 
 
−
■No. 1804: Szu-fen LuShan-fan Pu-ch’uch Hsing-shih
 
−
 
 
−
 
 
−
JIA3S 20.2 84
 
−
 
 
−
 
 
−
BAPAT, P.V. and GOKHALE, V.V., [[Vinaya-Sutra]], [[Patna]]: K.P. Jayaswai Research
 
−
Institute. 1982.
 
−
 
 
−
BENDALL, C., “Fragment of a [[Buddhist]] Ordination-Ritual in [[Sanskrit]]”. Album-Kern ,
 
−
 
 
−
, Opstellen geschrcven ter Eere van Dr, H. Kern, [[Leiden]]: E.J. Brill,
 
−
1903. pp. 373-376.
 
−
 
 
−
[[Buddhaghosa]]. Samantapdsadika , [[Takakusu]], J. and Nagai, M. (cds.). Vol. IV, [[London]],
 
−
[[Pali Text Society]]. Luzac & Company. Ltd., 1967 2 . • -
 
−
 
 
−
EDGERTON, F., [[Buddhist Hybrid Sanskrit]] {{Wiki|Grammar}} and {{Wiki|Dictionary}} , [[Delhi]]: Motilal
 
−
Banar-sidass, 1985 5 ,2 Vols. (Vol.2: BHSD).
 
−
 
 
−
FraUWALLNER, E., The Earliest [[Vinaya]] and the Beginnings of [[Buddhist]] {{Wiki|Literature}} ,
 
−
Roma: ls.M.E.O., 1956.
 
−
 
 
−
Heirman, A., “Some Remarks on the [[Definition]] of a [[Monk]] and a [[Nun]] as Members of
 
−
a {{Wiki|Community}}, and the [[Definition]] of ‘Not to Live in {{Wiki|Community}}*”,
 
−
[[Indian]] Journal of [[Buddhist Studies]] , vol. 7,1995, pp. 1 -22.
 
−
 
 
−
VON fitNOBER, 0. f “Kullurgcschichtlichcs aus dem Bhiksunt-Vinaya: [[die]] samkak$ika*\
 
−
Zeitschrift der Deutschcn Morgcnldndischen Gesellschaft , No. 125,
 
−
1975, pp.133- 139.
 
−
 
 
−
HIRAKAWA, A., [[Monastic Discipline]] for the [[Buddhist Nuns]] , [[Patna]]: K.P. Jayaswai
 
−
Research Institute, 1982.
 
−
 
 
−
HORNER, I.B., I Vomen under [[Primitive Buddhism]], [[New York]]: E.P. Dutton and
 
−
Company, 1930.
 
−
 
 
−
— 77ic [[Book of the Discipline]] (BD), [[London]]: [[Pali Text Society]], Luzac &
 
−
Company, Ltd., 1938*1966,6 Vols.
 
−
 
 
−
LAMOTTE, £. History• of [[Indian Buddhism]] , Louvain-la-Ncuvc: Institut Oricntaliste dc
 
−
rUniversite Catholiquc dc Louvain, 1988 (translated from the {{Wiki|French}},
 
−
 
 
−
* .1958).
 
−
 
 
−
MONIER-W1LL1AMS, M., A Sanskrit-English {{Wiki|Dictionary}} (SED\ [[Oxford]]: Clarendon
 
−
Press, 1990 11 *
 
−
 
 
−
NAKAMURA, H., [[Indian Buddhism]] , a Survey with {{Wiki|Bibliographical}} Notes, 1 lirakata City
 
−
([[Osaka]] Pref.): Kufs Publication, 1980.
 
−
 
 
−
— Bukhvgo Daijiten ( BGD), [[Tokyo]]: [[Tokyo]] Shoji Kabu-
 
−
 
 
−
shikikaisha, 19855
 
−
 
 
−
NOLOT, £. Regies de [[discipline]] des nonnes bouddhisles, {{Wiki|Paris}}: {{Wiki|College}} dc {{Wiki|France}}
 
−
(Publications dc Hnstitut dc {{Wiki|civilisation}} indienne), 1991.
 
−
 
 
−
OLDENBERG, H. (cd.), [[Vinaya]] Pitakam , [[London]]: [[Pali Text Society]], Luzac & Company,
 
−
Ltd., 19645,5 Vols.
 
−
 
 
−
RENOU, L. ct FlLLlOZAT, J., Linde classique , manucl des etudes indiennes, {{Wiki|Paris}},
 
−
Libruiric (TAmcrique ct d’Orient, 1985 (2 vols).
 
−
 
 
−
RHYS Davids, T.W. and STEDE, \V„ [[The Pali Text Society's Pali-English Dictionary]]
 
−
(PED), [[Oxford]]: [[Pali Text Society]], 1992*.
 
−
 
 
−
ROTH, G. (cd.), Bhiksunt- [[Vinaya]], Manual of [[Discipline]] for [[Buddhist Nuns]], [[Patna]]: K.P.
 
−
Jayaswai Research Institute, 1970.
 
−
 
 
−
 
 
−
HEIRMAN
 
−
 
 
−
 
 
−
SAKAKI, R. (cd.), [[Mahavyutpatti]] Suzuki Gakujutsu Zaidan Tokvo
 
−
 
 
−
1973 5 ,2 Vols. ’
 
−
 
 
−
UPASAK, C.S., {{Wiki|Dictionary}} of Early [[Buddhist]] [[Monastic]] Terms (Based on [[Pali Literature]]) [DEBMT), [[Varanasi]]: [[Bharati]] Prakashan, 1975.
 
−
 
 
−
WALDSCHMIDT, E., Bruclistucie des Bhiksuni-Pratimoksa der [[Sarvastivadins]],
 
−
Leipzig: Deutsche Morgcnlandischc Gesellschaft, 1926.
 
−
 
 
−
— (cd.), Sanskrit-handschriften aus des Turfanfunden, Teil I
 
−
 
 
−
[[Wiesbaden]]: Franz Steiner Verlag GMBH 1965.
 
−
 
 
−
WlJAYARATNA, M„ Les moniales bouddhistes, naissance ct devchppemcnt du [[mona]]-
 
−
chismejeminin, {{Wiki|Paris}}: Les fiditions du Cerf, 1991.
 
−
 
 
−
WOGIHARA, U., et alii, Bonwa Daijiten JJ4 (BIV), [[Tokyo]]: Kodansha, 1974.
 
−
 
 
−
YUYAMA, a., A Systematic Survey of [[Buddhist Sanskrit]] {{Wiki|Literature}}, Erster Teil,
 
−
 
 
−
[[Vinaya]]- Texte, [[Wiesbaden]]: Franz Steiner Verlag GMBH, 1979
 

Latest revision as of 14:39, 31 July 2021

Buddhism in Sweden

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

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

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

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

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

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

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

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

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

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

Dear Marju Broder,

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

Stefan Arvidsson Professor in the History of Religions, Linnæus University

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

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

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

That's what they wrote in Swedish newspaper;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Yours sincerely, Richard Gombrich

And it is a solid old university with English traditions.

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

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

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

https://www.lotsawahouse.org/

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Retrieved from "http://www.tibetanbuddhistencyclopedia.com/en/index.php?title=Aaa&oldid=294985"