What are the classic Buddhist scriptures?

According to Southern Theravada Buddhism, the Dharma spoken by the Buddha is called the Tripitaka: The Collection of Laws, the Collection of Sutras, and the Collection of Discourses.

The Tathagata, called Vinayapi?aka in Pali, is the precepts, teachings, and rules of life that the World Honored One laid down for his disciples.

The Theravada Buddhist Torah is divided into five main books according to the Burmese tradition.

The first book is called the Palakiga, or Porayi.

The second book is called the Bhaktivedanta, the Bhagavata.

The third book is called the Dhammapada.

The fourth book is called the Lesser Works.

The fifth book is called the Attachments.

Two of these books, the Balakigya and the Bhaktiya, are also known as the Sutta- vibha?ga, the Sutta Separate.The suttas spoken of here refer mainly to the Precepts Suttas-the Bhaktimoka, which is the Bhikkhu Bhaktimoka, the Bhikkhuni Bhaktimoka, the Bhikkhuni's Bharatimukta , the Bhikkhuni's Bharatimukha, which explains in detail opening, covering, holding, and committing.

What about the Mahaparinirvana and the Minor Works? There are ten chapters in the Da Pin I*** and twelve chapters in the Xiao Pin, which add up to twenty-two chapters. The word "khandhaka" means "chapters", and in Pali it's called khandhaka, and in ancient times it was translated from the Sanskrit word skandha, which means what? Gandharva, or translated as 揵.

The Sutra Separation, the first two books, focuses on "stopping", that is, what the Buddha stipulated not to do. For example, not digging, not damaging plants, not eating out of hours, not accepting money, these are the things that are emphasized as not being able to do. The Mahaparinirvana and the Sutra, on the other hand, focus on "doing and holding", that is, what should be done. "Stopping and upholding" means saying that you can't do it, and if you do it, you violate the precepts; but "doing and upholding" means that you have to do it, and if you don't do it, you violate the precepts, and that's the difference between them. For example, in the Da Pin, there is a section called Da Pian, which talks about if someone wants to become a monk, how are you going to give him the opportunity to become a monk? What is the procedure for becoming a monk? And then what is the procedure for receiving the precepts? After he has received the precepts, how do you teach him, and then, when he leaves the preceptor, how do you find a teacher to follow? The Chapter on Reciting the Precepts talks about how to recite the precepts; the Chapter on Settling in, and the Chapter on Settling in the Rain talk about how to settle in the rain during the rainy season. These are the norms for the functioning of the Sangha.

The fifth book is called the Parivàra (Attachments), which is also known as the Appendices, and there are nineteen articles in a ****, explaining the precepts mentioned earlier in different ways.

The Tathagata is something that all bhikkhus and bhikkunis should study carefully, scrutinize, and indeed follow.

The second of the three collections is the Sutra Collection, which in Pali is called Suttapi?aka, and is a collection of the words and deeds of the World-Honored One as well as of the holy disciples. The Sutra Collection of the Theravada Sect I*** has five parts, namely, the Nagarjuna, the Central Part, the Corresponding Part, the Zengyo, and the Lesser Part.

The Long Part (D?ghanikàya), where long is long in length, is a collection of classics of relatively long length, a **** collection of thirty-four sutras.

The Central Section (Majjhimanikàya): the length of the collected scriptures is neither long nor short, it is medium, and one hundred and fifty-two scriptures were collected in one ****.

Saüyuttanikàya (The Corresponding Part): here the correspondences are organized according to their contents, for example, those that speak of the five aggregates are grouped together, those that speak of the six places are grouped together, those that speak of the eighteen realms are grouped together, those that speak of the Four Noble Truths are grouped together, those that speak of origination are grouped together, and those that speak of the Eightfold Path are grouped together. They are grouped together according to their contents, and there are fifty-six correspondences in one ****, containing seven thousand seven hundred and sixty-two sutras.

The A?guttaranikàya, or the "Branch of Increase", here means "increase", "better", "higher", and "ga" means "branch", that is, one by one, one by one, one by one, one by one, one by one, one by one. The method of editing the branches is like the number of dharmas, where all the dharmas that the Buddha talked about will be grouped together, the second dharmas will be grouped together, and the third dharmas will be grouped together. For example, when it comes to the two dharmas, it is said that there is stopping and contemplating, so this is the two dharmas; name and color are the two dharmas. When it comes to the three dharmas, for example, when it comes to suffering, pleasure, and non-suffering, these are the three dharmas; when it comes to the desire realm, the color realm, and the colorless realm, these are the three dharmas. The Zengzhi sect is a compilation from the One Dharma to the Eleven Dharmas, so there are eleven collections, that is to say, the sutras related to the Dharma and the number of the Buddha's teachings are compiled together, and there are 9,557 sutras included in one ****.

The Small Sections (Khuddakanikàya?), small here does not mean small in length, but rather that the content is very diverse, and it includes all the classics other than the previous four in this. For example, the Dhammapada, if it were to be compiled in the previous four divisions, it would not know where to compile it, so it is included in the Small Division. There are fifteen books in the Minor Sections I***, and they are the Minor Recitations, the Dhammapada, the Self-Sayings, the Thus-Speaking, the Collection of Sutras, the Celestial Palace Matters, the Hungry Ghosts Matters, the Nagarjuna Madhyamaka, the Nagarjuna Madhyamaka, the Bunsang Sutra, the Righteousness Explanations, the Path of Unobstructed Understanding, the Sutra of Suggestion, the Buddha's Caste, and the Zoan of What Has Been Done. In Burma. In Burma, the Milinda Sutra, the Introductory Commentary, and the Tibetan Interpretation were added, making eighteen sections. The Lesser Part is the most important of the five parts of the Sutra Collection, and anything that does not belong to the previous four parts is categorized under the Lesser Part.

Let's look at the Abhidhamma, the Pali name for the Abhidhamma, and the pi?aka for the Tibetan, which is a precise and systematic categorization and interpretation of the essentials of His Holiness's teachings. The word abhidhamma, which we translate here as "abhidhamma," what does abhidhamma mean? What does abhidhamma mean? It's a combination of the word abhi, which means superior, excellent, and dhamma, which is dharma. Dharma has a variety of meanings, sometimes it means everything, such as all the dharmas we're talking about; sometimes it refers specifically to active dharmas and dharmas, such as when we're talking about dharmas being born out of causes; sometimes it means the cause of dharmas; sometimes it means dharma realm; sometimes it means dharma place; sometimes it means the good dharmas, and sometimes it refers to phenomena, things, and then it refers to the teachings of the Buddha. Sometimes it refers exclusively to the Buddha's teachings. In this context, Dharma refers exclusively to the actual, true Dharma, and specifically to the Dharma taught by the Buddha.

In Theravada Buddhism, there are seven treatises, known as the Southern Seven Treatises, or Theravada Seven Treatises:

The first is the Dhmmasa?ga? or Dharma Aggregation Treatise. dhamma is the Dharma, or Dharmas, which means the Dharmas, and specifically refers to all kinds of actual Dharmas. sa?ga? is the term for assembling, gathering, or assembling together. This treatise is the root of the entire Collection of Treatises, and discusses very extensively all kinds of ultimate dharmas.

The second is the Treatise on Separation, where Vibha?ga, meaning separation and explanation, discusses the dharma of the skandhas, places, realms, roots, and meanings in three ways: the Sutra Separation, the Treatise Separation, and the Question Separation. Sutra Separation is to list and discuss the contents of the Sutra Collection, then analyze them in the form of a treatise, and then use questions and answers to make repeated choices.

The third is the Dhàtukathà, which discusses all dharmas in terms of their content, location, and realm, organized in a question-and-answer format.

The fourth is the Treatise on the Man-Shifting, (Puggalapa¤¤atti), where puggala is the person and pa¤¤atti is the concept, and in which all the different kinds of persons are discussed.

The fifth is the Kathàvatthu (Discourse on Matters), which was assembled for the third time only by the son of Moggali? Tissa (Moggaliputta Tissa). His purpose was to refute the evil views that were prevalent at that time in the time of Ashoka, because at that time there were a lot of laymen who pretended to be monks and mixed into the Dharma, and they brought in a lot of evil views, so Moggali's son, Moggaliputta Tissa, wrote this treatise in the third collection. Tirtha the Great Elder then, at the time of the assembly, made this treatise, specifically to break down all kinds of evil views.

The sixth is the Yamaka (Double Treatise), which is designed to clear up the ambiguities of various nominal terms, and then to explain their correct usage. Because the questions raised in this treatise are discussed in a one-to-one manner, such as whether all dharmas have good causes, and whether all good causes are good dharmas, and to ask questions in this way is to ask questions in a one-to-one manner, it is called the Double Treatise.

The seventh is the Pa?hàna, which is the most important of the Treatises and is traditionally called the Mahà- Pakara?a. This treatise is slightly different from the previous six. While the previous six treatises focus on analysis, analyzing the names and forms of the dharmas, this treatise uses the method of the twenty-four karmas to run through all the dharmas. Margin is the relationship, the condition, that runs through all the dharmas that have been mentioned before. If we compare the dharmas discussed in these six previous treatises to jewels, then the Treatise on the Development of Interests uses the sutra thread of the twenty-four margins to run all the dharmas together. The Theravada tradition considers this treatise to be the best proof of the Buddha's all-knowing wisdom because it is so complex that one must first understand and penetrate the previous treatises before being able to penetrate this treatise. It belongs to the Organizational Dharma. The previous ones belong to the Analytical Dharma, and this one belongs to the Organizational Dharma. It is a way of organizing and integrating all the laws discussed in the previous treatises.