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标题: 达赖将入印度籍zt [打印本页]
作者: whisper    时间: 2009-4-9 10:01     标题: 达赖将入印度籍zt

http://news.cctv.com/china/20090409/105561.shtml
达赖将入印度籍 何必再与其多费口舌  
CCTV.com  2009年04月09日 13:24    来源：新华网  
　　达赖日前向印度政府大献殷勤，在新德里的“和平会议”上讲演时自称“印度之子”，在印度生活很有“意义”，并表示很高兴即将接受印度国籍。
　　出生于中国青海的达赖，可谓颠三倒四、数典忘祖，完全失去了作为一个中国人的资格，彻底暴露出其叛国背族的真面目。达赖既然是“印度之子”，他又有何资格、有何面目要求跟中国政府对话？达赖自诩为“西藏人民利益的总代表”，今次又加入印度国籍，西藏人民的代表是印度人么？
　　达赖曾不止一次地向国际社会表白“愿意回到中国”，那现在倒是奇怪了，他以什么身份返国？是以一个中国人，还是印度人？如果持的是印度护照，作为一个外国人，达赖到中国干涉内政，北京完全可以将其驱逐出境。如果达赖是以中国人身份入境，按照中国法律，达赖这些年的分裂叛国言行，更应被绳之以法。
　　值得关注的是，达赖说这番献媚之词前后，印度军方突然叫嚣“中印十年内必有一战”，而印度总统随后又出现在中印有争议的达旺地区，并挑衅式地扬言“没有忘记当年的瓦弄之战”。达赖与印方犹如唱双簧，配合得天衣无缝，不由得让人怀疑，印度与达赖之间已经达成某种默契，达赖“献地求荣”，以达到狐假虎威的企图，而印度则乘虚而入，谋求侵占达旺地区的合法性，双方相互借重，互为依托。
　　达赖既然已是“印度之子”，而印度又将中国当作假想敌，实际上已是认敌作父。由此一来，达赖与中国政府的关系已然发生了根本性的改变，从中央与地方的关系，变成中外敌对的关系，中国实在没有必要再费口舌与其周旋，进行什么对话、谈判。
　　既然达赖的封号是中国中央政府册封的，那么也完全可以撤掉其封号，追加惩罚，并另起炉灶，重新册立新的达赖喇嘛。
  责编：徐文华

http://www.chinatibetnews.com/pinglun/2009-04/09/content_227994.htm
作者: insectide    时间: 2009-4-9 10:58

达赖日前向印度政府大献殷勤，在新德里的“和平会议”上讲演时自称“印度之子”
========================
“斯大林是我们最伟大的慈父与导师，我谨以中国人民和中国共产党的名义庆祝斯大林同志的七十寿辰，祝福他的健康与长寿！全世界工人阶级和国际共产主义运动的领袖——伟大的斯大林万岁！”

　　——————————1949年12月21日毛在莫斯科庆祝斯大林70岁生日大会上的讲话。
作者: 乌乌爱装嫩    时间: 2009-4-9 12:41

里面有说过毛主席要接受苏联国籍么.
倒是你们这些犬类,人家给根骨头就把自己祖宗都能卖出去
作者: insectide    时间: 2009-4-9 12:44

里面有说过毛主席要接受苏联国籍么.
倒是你们这些犬类,人家给根骨头就把自己祖宗都能卖出去
乌乌爱装嫩 发表于 2009-4-9 12:41

都喊别人父亲了，还想怎么样？
作者: hettyw    时间: 2009-4-9 15:08

4# insectide
nonono, they are not the same. The two sentences point to different people.

达赖日前向印度政府大献殷勤，在新德里的“和平会议”上讲演时自称“印度之子”

means, that the speaker want to be the son of another country, which ist not his motherland.

斯大林是我们最伟大的慈父与导师

shows only, that the person, who is mentioned here, has done other people's good just like with father love.

So, it is obviously, who is dog and who not.
作者: whisper    时间: 2009-4-9 15:17

4# insectide
nonono, they are not the same. The two sentences point to different people.


means, that the speaker want to be the son of another country, which ist not his motherland.


show ...
hettyw 发表于 2009-4-9 15:08

先不管真假，其实这个father跟bible里的含义有点接近。
作者: insectide    时间: 2009-4-9 15:27

一个人有双重国籍在国际上很正常，但称别人为父亲就少见了。
作者: whisper    时间: 2009-4-9 15:51

来点英文材料：

http://nvonews.com/2008/04/17/dr ... for-the-dalai-lama/
Dr. BK Modi demands Indian citizenship for the Dalai Lama
Apr 17th, 2008 at 4:00 pm | By VK Sharma | Category: News, People, tibetans
JAWALAMUKHI: The president of Maha Bodhi Society of India, B.K. Modi, has
demanded Indian citizenship for the Dalai Lama.Modi said he discussed the
citizenship issue with the Tibetan spiritual leader and the Dalai Lama
agreed to become an Indian citizen. On the effect conferring citizenship
would have on the relations between India and China, Modi said granting
citizenship to the Dalai Lama would end the conflict on the Tibet issue. As
soon as the Dalai Lama ceases to be the head of the government in exile, the
bone of contention in the region would also end. The Tibetan government in
exile cannot be a permanent feature, said Modi, he was here to attend a
Seminar on Buddhism.

Dalai Lama urges India to lead global peace movement
Phayul[Sunday, April 05, 2009 23:21]
by Phurbu Thinley

http://www.phayul.com/news/article.aspx?id=24398

His Holiness the Dalai Lama at the opening session of “The Indian View for
Global Peace” conference at the Main Tibetan Temple in Dharamsala, India,
April, 5, 2009. Also seen in the photo are industrialist Dr Bhupendra Kumar
Modi (L), H.H. Jagadguru Shankaracharya Swami Divyanand Teerthji Maharaj (
2nd from R) and H.H. the 17th Gyalwang Karmapa (R). (Photo: Tenzin Dasel/
Phayul)Dharamsala, April 5: Describing India as an abode of spirituality,
the exiled Tibetan leader His Holiness the Dalai Lama Sunday urged India to
be at the forefront of a renewed global movement for peace and non-violence.

“India has great potential to bring or to educate the rest of the world on
non-violence and compassion,” The Dalai Lama said.

The Dalai Lama emphasized that building "genuine peaceful world and
compassion world” should be the target and goal of world spiritual leaders.

“So here India can make tremendous contribution. And I think India should
lead worldwide movement promoting non-violence and peace,” the Dalai Lama
said.

“India (for) thousands of years you have very rich tradition. World need
that,” he said.

“In ancient time world remain isolated, doesn’t matter. Today, the whole
world; look now (at) the global economic crisis, very clear, also
environmental issues, is interconnected,” he added.

“So, therefore, we have to look at the world just as one entity - just as
one human group – that’s all,” he said.

The Dalai Lama also described India as a land of religious tolerance and
urged its spiritual leaders to take a lead in further promoting religious
tolerance in the world.

“The world in reality is multi-religious and multi-cultural. So we really
need India’s tradition of religious tolerance,” he said.

“I think, here (in religious tolerance) you are the only people who have
thousand years experience. And still this tradition is very much alive,” he
said.

“So morally and practically it is your responsibility. So I often tell I am
just a messenger, and nothing special. I learn these things from India.

“So as a messenger I make every effort to promote to create awareness about
these things.

“That means you (Indians) are my boss - our Guru traditionally. So now when
messenger is making serious effort, boss must also work more now,” the
Dalai Lama said to a loud applause from the fellow participants.

He urged fellow religious leaders to work from both religious and non-
religious ways, which he calls secular ethics, to promote peace and non-
violence.

The Dalai Lama was speaking at the inaugural session of a day long “India
View for Global Peace” conference, themed: “Reciprocity: Base for
universal Interconnectedness”.

The Tibetan leader was joined by eminent religious leaders from various
religious faiths.

Among others, the conference was participated by His Holiness Jagadguru
Shankaracharya Swami Divyanand Teerthji Maharaj of Bhanpura Peeth, His
eminence the 17th Gyalwang Karmapa, His Holiness Chidanand Saraswati, Jain
Muni Acharya Sri Roopchandra ji, Rev. D S Uchida and His Holiness Swami
Parmanand Saraswati.

Dr. Bhupendra Kumar Modi of India Splendor, which is organizing the event,
presided over the conference. Dr. Modi, an Indian industrialist, is also one
of the patrons of Mahabodhi Society of India.

Dr Modi, on behalf of the peace conference, appealed the Dalai Lama to
accept the Indian citizenship and to help lead the global movement for peace
from India.

The event is sponsored by Purna Holistic Center, Indian Council of Religious
Leaders, Mahabodhi Society of India, Sri Jwalamukhi Mandir Trust, Ekal
Vidyalaya, Vaish Federation, Parmarth Niketan, Himalayan Buddhist Cultural
Association and Jyotimarth avantar Bhanpura Peeth.

At the ceremony, the 17th Gyalwang Karmapa was conferred with the third
India Splendor Award 2009 for his "contribution to world peace."
作者: whisper    时间: 2009-4-9 15:51

这是达赖的正式演讲辞，对印度大加谄媚

Dear Brothers and Sisters,

Tibet is the snowy-land located beyond the Himalayan ranges to the north of
India- the Land of Aryas. Buddha Shakyamuni blessed this land and prophesied
the spread of the Buddhadharma there. Mount Kailash and Lake Manasrovar are
located there, both of which are considered sacred by India's major
religious traditions. Tibet is the source of the four great rivers that flow
into India and finally reach the great oceans. Geographically, it is like
the Indian highlands, which many great Indian masters have referred to as
the Heaven of Thirty-three, (Trayastrimshadeva). Regarding the date at which
the Tibetan race first came about, archaeological findings suggest it was
at least ten thousand years ago. The Bon scriptures concur. According to the
Bengali scholar Prajna Varma, Tibetans are descendants of Rupati, king of a
south Indian kingdom, who escaped to Tibet with his subjects after the
Mahabharata War. As for the King of Tibet, it is believed that around 150
BCE, a prince of Magadha escaped to Tibet after being exiled from his
kingdom. Tibetans named him Nya-tri Tsenpo and made him their king. Thus
began the Tibetan royal lineage. Whether we consider our geography, ancestry
, or our royal dynasty, India and Tibet have long had close ties with each
other.

In the 7th and 8th centuries, Tibetan students were sent to India to study.
Once they had completed their education, these young Tibetans, such as
Thonmi Sambhota, created a Tibetan alphabet on the basis of the Nagari
script that improved on the Shangshung Maryig, an earlier Tibetan mode of
writing, and a Tibetan grammar based on Sanskrit. This not only contributed
to the development of Tibetan civilization, but also allowed for the
dissemination of the Buddhadharma in Tibet. In the 8th century,
Shantarakshita, a Bengali prince turned monk and illustrious scholar from
Nalanda University, visited Tibet and founded the monastic order there. Guru
Padmasambhava from the west of India was responsible for the spread of
Tantric Buddhism. Shantarakshita's student Kamalashila also visited Tibet to
uphold Buddhism.

It is through the kindness of these masters who established Buddhism in
Tibet that numerous teachings of the Buddha such as those concerning the
three vehicles and the four classes of tantra, which make up the content of
the Three Baskets or Tripitaka, were translated into Tibetan. Besideds these
, numerous works of the great Indian commentators, such as the seventeen
Nalanda masters, Arya Nagarjuna and Arya Asanga among them, were also
translated into Tibetan. This helped establish in Tibet the complete and
pure tradition of Buddhism that had been fostered in the great Indian
Universities at Taxila, Nalanda, Vikramashila, Odantapuri. Also, because
Tibetan scholars constantly referred to the Indian sources and did not
corrupt them with their own ideas and concepts, today it is Tibetans who
have been able to preserve the complete and pure Indian Buddhist tradition,
which declined in India.

To begin with, Tibetan scholars, such as the translator Thonmi Sambhota (7th
century CE), translated many texts like the twenty-one tantras of
Avalokiteshvara, the Dharani of the Crown of Precious Collection, and the
Hundred Thousand Verse Perfection of Wisdom Sutra. According to the History
of the Rise of the Dharma by Buton Rinchen Drub (1290-1364), from the time
of the translator trio Kawa Peltseg, Chogro Lui Gyaltsen, Shang Yeshe De in
the 8th century until the translator Legpa'i Lodro in the 14th century there
were 192 Tibetan translators and 93 great Indian masters who supervised and
approved their work. Altogether there have been about 700 translators.

From the era of Acharya Shantarakshita and Surrendrabodhi, that is the late
8th to early 9th centuries until Acharya Belbhadra and his disciples in the
17th century more than 300 volumes were translated into Tibetan from other
languages , such as Sanskrit, of which only 10 volumes were translated from
Chinese. Many volumes written in Indian languages such as Sanskrit were
translated into Tibetan, which now comprise the Kangyur, the translated
words of the Buddha and the Tengyur, the translated commentaries of
subsequent Indian masters. Today, it is we Tibetans who preserve the
complete and the pure Indian Buddhist tradition, which declined in India.
Regarding the translation of texts from Indian languages, the greatest
number is found in Tibetan and they are considered the most accurate, I
think this is because the creation of the Tibetan written language followed
a Sanskrit pattern.

Among the many Indian masters who visited Tibet, despite the difficulties of
traveling at such high altitudes, in order to teach the Buddhadharma, some
of the most celebrated figures are Pandit Shakyashree, Pandit Smritijanana
and Dipamkara Atisha. There are also accounts of thousands of Tibetans
visiting India in those days to study Buddhism. Many of them returned to
Tibet after completing their studies, but some remained in India. There were
cased of Tibetan scholars renowned for their scholarship like the
translator Tsami Sangye Drak, who later became abbot of the monastery at
Bodhgaya. There were also instances of Indian masters whoescaped to Tibet
when their monasteries fell victim to the Turkic invasions.

These accounts reflect the indisputably strong ties that have linked
Tibetans and Indians in the fields of religion and culture. In a letter to
me, the late Morarji Desai stated, " India and Tibet are like two branches
of the same Bodhi tree". I entirely agree, which is why I wholeheartedly
describes Indians as our gurus, while we Tibetans are chelas or students.

Following the decline of Buddhism in India, spiritual and cultural ties and
social interaction with Tibet declined too. However, Tibetans continued to
go on pilgrimage to the sacred Buddhist sites in India and from the Indian
side pilgrims continued to visit Mount Kailash and Lake Manasarovar freely,
without a need for passports and visas, until 1959. Trade between the two
countries continued along the border from Ladakh in the west to present day
Arunachal Pradesh in the east. Tibet reached agreements on important issues
with the kingdoms on its borders. There was also a tradition of sending
donations for religious purposes to the sacred places in the border areas.
In the twentieth century, Mahapandit Rahul Sankrityayan (1893-1963) visited
Tibet three times and retrieved many rare Sanskrit texts, which have
contributed greatly to the revival of interest in Buddhism in India.

Politically, in 1904, Tibet signed an agreement with British-India. In 1910,
the 13th Dalai Lama fled into exile in India. In 1913/14, the Simla treaty
was signed (between British India and Tibet), according to which the two
sides agreed to review their agreements every ten years. Arrangements were
made between Tibet and India to ensure security along their trade routes.
Postal services and telegraph lines were established, and an Indian Mission
was set up in Lhasa. In March 1947, a few months before India gained
independence, representatives of the Tibetan government were invited to an
Asian relations conference.

In 1956, Panchen Rinpoche and I, accompanied by other Tibetan lamas, visited
independent India when we were invited to attend the 2500th Buddha Jayanti
Celebrations. All the Tibetan pilgrims were kindly granted half-fare when
they made pilgrimage to the holy Buddhist sites in India. I myself had the
opportunity not only to make pilgrimage to many of the Buddhist and non-
Buddhist sacred sites here, but also saw many industrial developments in
India, which filled me with fresh inspiration. I also had the chance to meet
and receive advice from many prominent Indian leaders. In particular, the
then Prime Minister, Pandit Nehru's affectionate guidance was of far-
reaching benefit to Tibetans.

That year, instead of seeking asylum in India, I decided to return to Tibet.
Retrospectively, I am glad to see that this was the correct decision from
both a temporal and spiritual point of view. Not only was I able to fulfil
many of my spiritual obligations, such as sitting for my final Geshe (
doctoral) examinations, but I also left no stone unturned in my efforts to
deal with Chinese officials.

Although the local Tibetan government and I made great efforts to ensure
that Tibetans and Chinese lived together peacefully on the basis of the
Seventeen Point Agreement, they were in vain. The Tibetan people were left
with no alternative but finally to launch a peaceful uprising on 10th March,
1959 to oppose Chinese brutality and the situation became much more serious
. I tried my best to calm the situation and avert a harsh Chinese response,
but failed. Consequently, accomplished by a small party of Tibetan
government officials inclduing some Kalons (Cabinet Ministers), I fled to
southern Tibet on 17th March. I tried once again to establish contacts with
the Chinese authorities from there. However, the situation in Lhasa had
worsened on the night of 19th March when Chinese troops resorted to extreme
force and more than twenty thousand innocent Tibetans were killed, injured
and imprisoned over a period of twenty-four hours. This left us helpless,
with no option but to escape to India. Finally, on 31st March, after many
days of hardship, we safely reached India and the light of freedom. As one
of the most significant days of my life, it also marked a turning point in
the history of the Tibetan people.

Because of the Chinese military's harsh and relentless repression of the
Tibetan people and the turmoil that spread throughout Tibet, that same year
about one hundred thousand Tibetans fled through NEFA, (present day
Arunachal Pradesh) and Bhutan seeking refuge in India. The Indian government
was so generous as to have immediately set up refugee camps for Tibetans at
Misamari in Assam and Buxa Duar in Bengal. The generous way in which the
Indian government bestowed aid in the form of food, clothing, blankets and
medical facilties brought Tibetans tremendous relief. In due course, monks
and nuns were provided opportunities to resume their spiritual studies,
children were provided with education, the elderly were provided with homes
and suitable employment was found for others. In short, because Tibetans'
material needs were addressed, we were able to dedicate ourselves to
preserving our religion, culture and our very Tibetan identity.

It was due to particularly to Pandit Nehru's farsightedness and personal
concerns that we established Tibetan farming settlements, with the aim that
Tibetans could live together in communities without being scattered here and
there, and separate schools for Tibetan children where modern education
could be given in addition to instruction in our own language, culture and
religion. Over the last fifty years, more than one hundred thousand Tibetan
refugees have enjoyed social benefits similar to those of their Indian hosts
and we have now reached the third generation. We are deeply grateful to the
Indian Central and the State governments, who, despite having to deal with
their own problems, have wholeheartedly and consistently supported and
assisted Tibetans. The friendship and sympathy the Indian people as a whole
have shown Tibetans has made us feel this is truly our second home, indeed,
wherever Tibetans have had skills and abilities of their own we have been
able to exercise them. Overall India has given us the greatest moral and
material support. Looking back over the past fifty years, we feel confident
that we made the right choice when we sought refuge in India.

Regardless of their own caste, religious or political affiliations, a wide
variety of Indians have formed Tibetan support groups such as Indo-Tibet
Friendship Society (ITFS), Bharat-Tibet Sahyok Manch and Friends of Tibet.
Innumerable Indian individuals have shown great sympathy for Tibetans and
have worked actively for the Tibetan cause and the welfare of Tibetans in
exile. This reflects the unique Indian tradition of the guru showing concern
for his chela. India's moral and material generosity to us during this
critical period when our very identity and the civilization we derived from
India is under severe threat of extinction truly reflects the English
proverb which says, “A friend in need is a friend indeed.”

Considering the differences between Indian and Tibetan langauge, habits and
social customs, our presence might initially have caused some unease and
anxiety. However, in general a genuine hamony and understanding exists
between us. This is a great source of strengthen and satisfaction. It is
also a reflection of India's valuable tradition of tolerance and ahimsa. The
number of Tibetan refugees is small compared to that of other refugee
communities in India and yet we have received the most generous recognition
and assistance from both the government and the people.

In addition to farming the small plots of land provided by the government of
India, Tibetans fo petty business during the winter months selling woollen
garments in the town and cities across India. This business is not only an
opportunity to earn a livelyhood, but is also an opportunity for us to
interact with the people of this country and improve our mutual
understanding. Although Tibetab refugees have by and large become personally
self-sufficient, we are still indebted to the government of India for its
dedicated support of many of our Tibetan schools and other Tibetan cultural
institutions.

On a personal level, the freedom I enjoy in exile I owe to India. I am able
to practise Buddha Shakyamuni's teachings, on the basis of which I try to
make some contribution to the betterment of humanity. The liberty I enjoy in
India is truly reflected in the title of my autobiography – Freedom in
Exile. It is a great honour for me to consider India my spiritual home and
like a messanger I have tried to promote the key Indian principles of ahimsa
(non-violence) and karuna (compassion) where ever I go.

As a human being my main commitment is in the promotion of human values such
as warm-heartedness that are essential to a happy life. As a religious
practitioner, my second commitment is the promotion of inter-religious
harmony. My third commitment is of course the issue of Tibet, due on the one
hand to my being a Tibetan with the name of “Dalai Lama”, but more
importantly due to the trust that Tibetans both inside and outside Tibet
have placed in me. The welfare of Tibetans is my daily concern and I
consider myself only as someone free to speak on behalf of those Tibetans
oppressed by years of Chinese communist rule, who do not enjoy such freedom.

Over the last fifty years, I have received generous, affectionate and
personal encouragement on official and personal matters from numerous
leaders as well as social workers and intellectuals. They have shown me
trust and friendship and offered me valuable advice that I will always
cherish. I am ubable to name all of them now, but if I may mention just a
few, they include C. Rajagopalachari (Rajaji), Dr Rajendra Prasad, Pandit
Jawaharlal Nehru, Acharya Vinobha Bhave, Jayaprakash Narayan and Acharya
Kripalani.

The support and assistance India has given Tibet for more than two thousand
years, but particularly over the last fifty years is incalculable. Words are
insufficient to repay the debt own we owe India. However, on this occasion
of the fiftieth year of our living in exile in this country, to show how
greatly indebted I feel, let me express my deep gratitude to the people of
India and their government through you, my Indian friends who are personally
here with us today.

Buddhism spread to Tibet from India around fifteen hundred years ago.
Although it then declined in land of its birth, we were able to preserve it
in Tibet as well as helping others benefit from the teachings of the Buddha.
We feel we have gone some way towards repaying India's kindness.

We shall be very happy if we are able to contribute to restoring India's
rich Buddhist heritage. In order to fulfil this dream, Pandit Nehru
established the Sikkim Research Institute of Tibetology, Central Institute
of Buddhist Studies, Leh, Ladakh, and the Central University of Tibetan
Studies in Varanasi. In these places, initiatives have been taken to
translate important texts, whose originals once existed in Indian languages
but have since been lost, from Tibetan back into Indian languages such as
Sanskrit. This significant project has been both successful and satisfying.
As a token of Tibetan people's willingness to restore to India the rich
culture we have preserved so far,I would like to tell you that we plan to
offer the Indian nation, complete sets of the Kangyur (Tibetan translations
of the Buddha's teachings), and Tengyur (Tibetan translations of
commentaries by subsequent Indian masters), as well as 63 titles restored
from Tibetans into Sanskrit and over 150 translated into Hindi and other
languages.

On behalf of all Tibetans, both those inside and those outside Tibet, I
fervently wish to express our profound gratitude by saying “Thank You ”
over and over again to you, the people and government of India.

At the same time, I would like to recall that our neighbours Bhutan and
Nepal share the same religion and culture and have long had close ties with
us. Both of these countries have also provided shelter to Tibetan refugees.
We are grateful to the people and the governments of these two countries too
. Indeed, we also would like to express our gratitude to all the other
countries in which Tibetans now live.

With my prayers for the happiness of all beings.

Dalai Lama
31st March, 2009
作者: 乌乌爱装嫩    时间: 2009-4-9 21:52

在狗的眼里,凡是符合它主人利益的都正常,反之则都邪恶
作者: 很有思想的小猪    时间: 2009-4-12 23:25

别说美国了，看来法国都没戏，所以达赖要把问题留给印度来解决了。
也可以理解，不说别的，达赖一死，总要为跟随他的人安排个落脚的地方，而且不能被定义为恐怖分子。
所以有时候达赖还是有点小智谋的。
作者: 很有思想的小猪    时间: 2009-4-12 23:45

达赖日前向印度政府大献殷勤，在新德里的“和平会议”上讲演时自称“印度之子”
========================
“斯大林是我们最伟大的慈父与导师，我谨以中国人民和中国共产党的名义庆祝斯大林同志的七十寿辰，祝福他 ...
insectide 发表于 2009-4-9 10:58

我周末来了，就逗你玩玩，呵呵
你还真挺能找的，关键点是 慈父，中华人民共和国。

我转个东西你看看：先皇帝北朝所立，今卫子中国自册，可以为孙，而不可为臣。且晋有横磨大剑十万口，翁要战则来，佗日不禁孙子，取笑天下。
这是后晋景延广说得，意思是，契丹人帮我们建国，因此我们可以当孙子，但我们不能为臣。你要非干预我们的内政，就只能打仗了，如果你们败了，我们当孙子的不会被人耻笑，当爷爷的却是要被人耻笑的。

可惜后晋出于种种原因，后来确实被爷爷灭了，也成了笑柄。

慈父和中华人民共和国也是这个意思，毛承认是苏联人的儿子，但不承认是苏联的臣子。这么多年看下来，尽管没有苏制的裤腰带，但共匪也没有被苏修拖垮。苏联倒是解体了。。。。。。。

所以说，达赖做印度之子，其实本来不丢脸。
但可笑的是他先在中国当臣，跑了，相当世界人民的臣，没人敢要，然后沿着地图又找了一圈爸爸，还是没人敢要。这个确实比较可悲。
作者: hettyw    时间: 2009-4-13 00:55

12# 很有思想的小猪


貌似真正平等互利共同进步的合作关系，是没有的？
作者: insectide    时间: 2009-4-13 11:34

所以说，达赖做印度之子，其实本来不丢脸。
但可笑的是他先在中国当臣，跑了，相当世界人民的臣，没人敢要，然后沿着地图又找了一圈爸爸，还是没人敢要。这个确实比较可悲。
====================
公民是臣子？靠，封建思想又来了。当代社会，公民是国家的主人，不是被统治的小民。
双重国籍在国家上简直是司空见惯的事，到你这里就成了到处找爸爸。
作者: 乌乌爱装嫩    时间: 2009-4-13 13:16

司空见惯,怎么个见惯法,给个统计数据证明下,是超过60%还是80%的国家都允许双重国籍?
别睁着眼睛说瞎话.做狗也要讲道理.
作者: insectide    时间: 2009-4-13 13:51

司空见惯,怎么个见惯法,给个统计数据证明下,是超过60%还是80%的国家都允许双重国籍?
别睁着眼睛说瞎话.做狗也要讲道理.
乌乌爱装嫩 发表于 2009-4-13 13:16

司空见惯是说没多少人把有双重国籍的人当成叛徒，卖国贼。
作者: hettyw    时间: 2009-4-13 15:28

中国不允许有双重国籍。所以要加入别国国籍，就要放弃中国国籍。
作者: insectide    时间: 2009-4-13 15:39

中国不允许有双重国籍。所以要加入别国国籍，就要放弃中国国籍。
hettyw 发表于 2009-4-13 15:28

只是中国政府不允许，别代表中国，你怎么知道中国老百姓不愿意？
作者: 乌乌爱装嫩    时间: 2009-4-13 15:53

只是中国政府不允许，别代表中国，你怎么知道中国老百姓不愿意？
insectide 发表于 2009-4-13 15:39


那看来反对老百姓的政府不少啊
作者: neig_xp    时间: 2009-4-13 21:02

只是中国政府不允许，别代表中国，你怎么知道中国老百姓不愿意？
insectide 发表于 2009-4-13 15:39

你怎么知道愿意呢?你说啊,说啊...
这种狗P对话可以无限制继续下去,当然,凭您的智商,是没啥别的可说的了
作者: insectide    时间: 2009-4-14 08:10

那看来反对老百姓的政府不少啊
乌乌爱装嫩 发表于 2009-4-13 15:53

别人立法机构是普选的，法律是民众的意志，中国的立法机构是普选的吗？
作者: hettyw    时间: 2009-4-14 08:51

别人立法机构是普选的，法律是民众的意志，中国的立法机构是普选的吗？
insectide 发表于 2009-4-14 08:10

唯才是举，没什么不好。
作者: insectide    时间: 2009-4-14 08:59

唯才是举，没什么不好。
hettyw 发表于 2009-4-14 08:51

那你回魏晋南北朝享受“九品中正制”去吧。
作者: 乌乌爱装嫩    时间: 2009-4-14 19:34

全世界200多个国家想拥有多重国籍的人就让你一句话给代表了，还是你牛



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