Read Buddhist scriptures

The basic structure of Buddhist scriptures is generally divided into title, translator, text and style. Among them, the title, translator and text are the components of Buddhist scriptures, and the style is the genre of Buddhist scriptures.

Although Buddhist classics are divided into classics, laws and theories in content, Mahayana, Hinayana and tantric in faction, the basic structures of these classics are the same, and they are all the basic elements that constitute Buddhist scriptures. Classic topic

Buddhist scripture is the title of Buddhist scripture, which generally consists of three elements: person (name), law (teaching method) and metaphor (example). These three elements are arranged and combined, and there are seven naming methods for * * *:

Vimalakīrti Jing named after Buddhist scriptures; The Great Nirvana Sutra is in the name of teaching method; Brahma sutra in the name of metaphor; In the name of the famous teaching method, the interpretation of Wang Prajna Sutra; The wonderful lotus sutra is in the name of teaching method and metaphor; Metaphor by name, such as Buddha calling sutra; Dafang Guangfo Huayan Sutra, which is named at the same time.

Through classics, we can get a general understanding of the contents of Buddhist scriptures, and we can also preliminarily judge which one it belongs to: classics, laws and theories.

Classics: Classics are generally in the form of o o o classics, such as Agama.

Method: The classic forms are generally o o o method and o o o precept, such as quartering.

Discussion: The classic form is generally Oooooooo theory, and Oooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooo

In addition, we can also roughly judge the factions of Buddhist scriptures from the scriptures, and we can see whether it is Zoroastrianism or esotericism.

Explicit Buddhist scriptures: most teaching Buddhist scriptures can be seen from the text of the scriptures, and the forms of the scriptures are generally o o o Jing, o o o Fa, and o o o Theory.

Tantric Buddhist scriptures: Buddhist classics whose connotations cannot be seen from the scriptures. Buddhist scriptures are generally in the form of Wang Jing of o o o, Dalagni of o o o, and ritual of O O O.

Although we can roughly understand the classification of Buddhist scriptures, it is more important for us to understand the connotation of Buddhist scriptures. According to legend, the wise master of Tiantai Sect spent three months explaining the Five-character Classics, because the Five-character Classics is the program of the Classics. To interpret scripture, we must first understand its meaning. Therefore, the interpretation of Buddhist scriptures by Buddhist monks in Dade always begins with Buddhist scriptures, which is also the first step in interpreting Buddhist scriptures.

translator

At the beginning, Sakyamuni spoke mainly in Indian dialects and proverbs, without words, and tried to be simple and easy to understand. After Sakyamuni's nirvana, his disciples wrote his teachings into Pali Buddhist scriptures. In the 4th century AD, Sanskrit was widely used in India, and Buddhists rewritten Pali Buddhist scriptures in Sanskrit for the sake of Sanskrit Buddhist scriptures.

After Buddhist scriptures were introduced into China, the Chinese Buddhist scriptures used by monks in China were generally translated from Indian Sanskrit. From Pali to Chinese, the translation of Buddhist scriptures has gone through several twists and turns, and the differences between China and western languages and cultures make it difficult to translate Buddhist scriptures into Chinese. Most of the Buddhist scriptures we read are beautiful and cannot be added or deleted. This achievement has been achieved through the efforts of more than 200 translators at home and abroad 10 century. In the translation of Sanskrit Buddhist Scriptures, the most widely spread is the Buddhist Scriptures translated by Kumarajiva and Xuanzang.

Kumarajiva translated more than 300 volumes of Buddhist scriptures with nearly 3 million words in his life, which had a far-reaching influence. In terms of language and writing, Kumarajiva and his translation team changed the disadvantages of translating Buddhist scriptures in the past, not only fully conveyed the intention of the original text, but also wrote fluently and beautifully, and even became a literary masterpiece. Such as Diamond Sutra, Vimalakīrti Sutra, Goblet of Fire, Amitabha Sutra and other Buddhist scriptures, the most popular one is Kumarajiva's translation.

With Kumarajiva as the boundary, China's Buddhist translation can be divided into two periods. The Buddhist scriptures translated before him are called old translations, and those translated after him are called new translations. In the early Tang Dynasty, due to the change of Chinese language, it was difficult to read the Buddhist scriptures translated in Wei, Jin, Southern and Northern Dynasties, which puzzled the monks at that time. So Xuanzang went to India to seek dharma and brought back the essence of Indian Buddhism in its heyday. After he returned to Chang 'an, he organized a translation field to translate these Buddhist scriptures. Because Xuanzang is familiar with the languages of China and India, the Buddhist scriptures translated by him and his team are closer to the will of Sanskrit scriptures, and the runwen position set on the translation site also ensures the readability of the scriptures.

It is precisely because of the large number of translators of Buddhist scriptures with different levels that we must pay attention to translators when reading Buddhist scriptures. If the translators are different, the content of the same scripture is likely to be very different, which will affect our understanding. For example, the Diamond Sutra, the most influential in China culture, has six versions from the end of Qin Dynasty to the Tang Dynasty. Among them, Kumarajiva's version is the most commonly used, and other versions are somewhat unknown.

main body

Scripture is the most important part of Buddhist scriptures, through which the teachings of Buddhist scriptures can be clarified, so the scripture of Buddhist scriptures is also the most important part of Buddhist scriptures.

style

The teachings of Buddhist scriptures are mainly expressed through the text of Buddhist scriptures, and the genre of Buddhist scriptures is expressed through the style of Buddhist scriptures. Generally speaking, the style of Buddhist scriptures is usually divided into three forms: long line, ode and secret spell.

Long-sentence prose refers to long-sentence prose that directly speaks Buddhist teachings. Because the founder of Buddhism, Sakyamuni, has rich literary skills, he widely uses ancient Indian myths, legends, aphorisms and other literary forms to publicize his teachings. Therefore, his sermons have no fixed format, and most of them are unconstrained and unconstrained.

Ode refers to the verse opposite to the long line, which is mainly divided into ode and satire. Acura is to praise the long poem in front of us in the form of verse and repeat the previous teaching; Satire, on the other hand, expresses expressionism directly in the form of ode, without repeating the content of long poems. Generally speaking, there is a mixture of the two in Buddhist scriptures, and there is no clear distinction. The rhymes of China Buddhist scriptures are mainly five words and seven words.

The secret mantra, also known as the mantra, is the secret language of Buddhist saints. Because the secret mantra is a great wisdom that ordinary people can't understand, and there are no words in Chinese that can express its meaning, there are generally only transliteration of the secret mantra in Buddhist scriptures, and the meaning of the secret mantra is not translated. Among the Buddhist secret mantras, the most familiar one is the six-character Daming Mantra of Guanyin Bodhisattva, that is, "嗧嗧嗧嗧", which roughly means "convert to Guanyin Bodhisattva! I hope that under your strong blessing, I will show my self-nature, the pure and uncontaminated self-nature, and reach any realm I want to go! " The main sutra of trichotomy is to divide the text content of Buddhist sutras into sequence, authenticity and circulation. The three sutras help us to analyze the outline of Buddhist scriptures, so as to be orderly and not chaotic.

What are the three classics?

The text of Buddhist scriptures is the main body of Buddhist scriptures. Many Buddhist scriptures are voluminous and difficult to read. Therefore, Master Daoan in the Eastern Jin Dynasty divided the contents of Buddhist scriptures into three parts: preface, authenticity and circulation, and each part was subdivided, just like the outline, sequence, species and circulation in biology. Since Master Daoan, the method of dividing the classics into three parts has been adopted by monks and has never failed.

Master Xuanzang returned from studying Buddhism in the Tang Dynasty and translated Buddhist scriptures. The text of Buddhist scriptures is divided into three parts: the origin and fate of religion, the division of holy religion and the persistence of teaching, which are roughly the same as those used by Master Daoan. It can be seen that India also had a tradition of three-point classification at that time.

Dividing Buddhist scriptures into three parts can distinguish the style of Buddhist scriptures, which is helpful for us to analyze the outline of Buddhist scriptures and make them orderly but not chaotic.

Three ancient classics

In ancient times, there were two types of classics: representative word type and catalog type:

Representative font refers to dividing the Buddhist scriptures into three parts, and then dividing the scriptures into grades with the symbols of ten-day A, B, C, D, E, Ji, G, Xin, Ren and Gui. If the number of words in heavenly stems is insufficient, the twelve words of Zi, Ugly, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu and Hai in the twelve earthly branches are taken to form the division of Buddhist scriptures.

Directory style refers to the method of weaving three branches into a directory and then putting it on the head of Buddhist scriptures in order to separate them from each other.

The three ancient scriptures divided Buddhist scriptures into different grades, representative texts and catalogues. With the change of time, the ancient method of three meridians is no longer applicable. In the eyes of most people, the division method of ancient three classics is too complicated and difficult to understand, which increases the difficulty of studying Buddhist scriptures. So now our three classics are only divided into three categories: order, authenticity and circulation, and they are not too subdivided. True points are the words of Buddhist scriptures, which can prove the essence of the scriptures. The true part of Buddhist scriptures generally includes the clarification, demonstration and practice of Buddhist teachings, which is the most important part of a Buddhist scripture. 1. What is authentic music score?

The true sutra is the text of Buddhist scriptures. The so-called "true sutra" means that the Buddha's statement must be true, and it also means that it can prove the essence of Buddhist scriptures. Because of the importance of true acupoints, eminent monks in past dynasties attached great importance to true acupoints and spared no effort to analyze them. Generally speaking, the answers to the truth points in Buddhist scriptures are mainly divided into "Buddha answers questions" and "faith, will and action"

Second, the authentic "Buddha Q&A" program

Authentic Buddhist scriptures generally adopt question-and-answer style. First, the disciples of Buddhism asked questions, and then Sakyamuni answered these questions. In the process of question and answer, the principles of Buddhism can be expounded and demonstrated, and the methods of practice can also be embodied. Therefore, we can analyze the question-and-answer process of authentic Buddhism and its disciples, and then interpret Buddhist scriptures.

Questions about Buddhist disciples in Buddhist scriptures are generally divided into the following five categories:

1. Ask questions if you don't understand the reason, and ask questions if you don't know the reason;

2. Ask questions in order to test teachers or elders;

3. Ask questions when in doubt, and ask questions when in doubt;

4. Touch the question, suddenly remind of it, and ask questions casually;

5. The questioner has no doubts, but asks questions for all beings.

Sakyamuni usually admires these questions from Buddhist disciples, which are generally manifested as "kindness and kindness." Some Buddhist scriptures will explain the reasons for admiration, while others will take it lightly.

After admiration, what is more important is Sakyamuni's answer. For 49 years, he has been educating different people in different ways in the spirit of adapting to different people. Sakyamuni also has different ways to answer various questions raised by all beings. In the process of answering questions between Buddha and disciples, the teachings of Buddhism were expounded. We can see not only Sakyamuni's skillful answers, but also his perfect and direct wisdom.

Sakyamuni's answers to questions are generally divided into four forms:

1. Always remember to give a positive answer to the question without hesitation. For example, clearly answer the question of whether people will eventually die, saying that people will definitely die;

2. Remember separately that if a question contains several different questions, different questions will have different answers;

3. Interrogation is not to give a positive or negative answer to the question, but to answer the question with rhetorical questions;

Forget it, ignore some questions that have nothing to do with' practice' and keep silent.

On "Buddha's Answer to Questions" from the Diamond Sutra

The Diamond Sutra is a typical question-and-answer form. It is a Buddhist sutra that Xu Bodhi, a disciple of the Buddha, asked the Buddha how to live in peace.

Ask: "Buddha! A good man and a good woman have three bodhicitta. How can they live and subdue their hearts? "

Praise: "Good, good. Sublime! As you said, the Tathagata takes good care of the bodhisattvas and pays attention to them. "

A: "A good man, a good woman, with three bodhicitta, should live like this, so as to surrender his heart."

The second question: Xu Bodhi said in white Buddha words: "Buddha! There are quite a lot of beings. If you hear such words and sentences, do you believe them? "

The second answer: "No.. It is true that after the death of Tathagata, people who are 500 years old, those who practice commandments and blessings can have confidence in this chapter. "

Three questions: When I was young, Xu Bodhi said, "Buddha! What is the name of this? Why do you wait for the clouds to hold it? "

Answer 3: "It is called' King Kong Prajna Paramita', so it should be held."

Four questions: When I was a child, Xu Bodhi said, "Buddha! A good man and a good woman, with three virtues and three virtues, why should the cloud live? Why does the cloud subdue its heart? "

Answer 4: The Buddha said to Xu Bodhi, "Those who believe in women and have three Bodhi should live like this, and I will destroy all sentient beings." Destroy all sentient beings, and no one actually annihilates. "

Five questions: When I was young, I ordered the Buddha to say, "Buddha! There are quite a lot of beings. I heard that it is a law in the future. Will you have confidence? "

A: The Buddha said, "Bodhi! He is not a sentient being, not a sentient being. "

Six questions: Xu bodhi speaks in white Buddha's words; "Buddha! Why doesn't the cloud Buddha bless? "

Six answers: "Xu Bodhi! Bodhisattva should not be greedy for happiness, so it is called unhappiness. "

As mentioned earlier, the Diamond Sutra explains the empty wisdom by asking questions from Bodhi and answering questions from Buddha. Xu Bodhi's questions are getting deeper and deeper, and the Buddha's answers are full of philosophy. Through the analysis of the questions and answers between Subhuti and Buddha, the Buddhist principles of this sutra are gradually clear.

Third, solve the authenticity problem of "belief, will and action"

The interpretation of "faith, will and action" is a unique method for the pure land Sect to interpret the scriptures. The so-called "letter" refers to starting a letter; The so-called "wish" refers to making a wish; The so-called "line" refers to the establishment of the line. Faith, willingness and deeds, also known as "three-capital grain", are the necessary conditions for going to the pure land and the essentials for practicing in the pure land.

I started writing this letter because I am convinced that chanting Buddha according to Buddhist scriptures will definitely lead me to the western paradise.

Vowing is a vow to live in the pure land after believing in the mystery of Buddhism;

Standing is to tell all beings how to practice, and it is a method of practice.

Belief, will and behavior come from the phrase of Master Ou Yi, the founder of Pure Land Sect, "There is nothing strange about reciting Buddha, but believing, wishing and listening". Belief, will and behavior are indispensable to those who practice pure land Sect, and they are also three indispensable parts in the classic of pure land Sect. Therefore, we should follow the principle of "faith, sincerity and action" when studying the Buddhist scriptures of Pure Land Sect.

On "Faith, Willingness and Action" from Amitabha Sutra

Amitabha Sutra is one of the Pure land three, and it is also one of the few Buddhist sutras that are not asked by Buddhist disciples, but that the Buddha talks to himself. The opening part of this book mainly preaches the solemnity of the western paradise and the origin and significance of Amitabha's name. The vow part persuades all beings to make a wish and live in the western paradise; The standing part tells all beings that the way to practice is to recite the name of Amitabha. On punctuality in Amitabha Sutra;

1. Part of the letter introduces the solemn situation of Elysium:

At that time, the Buddha said to elder Sharifutsu, "From the west, there is a world-famous paradise in the land of more than 10 trillion buddhas, and there is a Buddha named Amitabha in the land." .

Sharifutsu, why is this land called bliss? All beings in the country are happy without suffering, hence the name bliss.

Sharifutsu again. The land of bliss, the seven hedges, the seven nets and the seven trees are all four treasures, which are repeated, so the country is named bliss.

......

Sharifutsu。 Buddha's achievements are so solemn. "

2. Make a wish, make a wish to go to Elysium:

"Sharifutsu again. Elysium, all sentient beings, are caused by A Bi's postscript. Many of them have lifelong supplements, and the list goes on and on, but a monk can tell them.

Sharifutsu。 All living beings should make a wish to live in that country, so what? You should get along with all the good people in the world. "

3. How to reach the bliss of the vertical part:

“Sharifutsu。 You can't live in that country without good deeds. Sharifutsu。 If there is a good man and a good woman who hears Amitabha, she will hold the title. If one day, two days, three days, four days, five days, six days, seven days, they will not be distracted. When they are dying, Amitabha and all the saints will be in front of them.

This is the end of life, and the heart is not reversed, which is Amitabha's paradise. Sharifutsu。 I say this because I see a profit. If there are sentient beings, you should make a wish and give birth to that country. "Cycle is the end of Buddhist texts. After the statement of Buddhist scriptures is finished, Buddhist scriptures should be circulated in the world and then passed on to future generations for the benefit of all beings. Therefore, the conclusion of Buddhist scriptures is generally called spread.

The so-called "circulation" means that Buddhism flows around like water. For example, when Buddhism was introduced into China from India, it was called being introduced into China. In short, when Buddhism reaches a certain place, it is called cycling to a certain place. In many monasteries, there are places for monks and nuns to exchange Buddhist scriptures, which are generally named as Buddhist scriptures circulation places.

In Buddhist scriptures, most of them praise the merits of Buddhism and explain the benefits of practice, and some praise the uniqueness of Buddhist scriptures by comparing with other doctrines, thus arousing the interest of believers.

The basic form of the circulation point is "everyone is happy to listen to the Buddha's words and follow them", which means that after listening to the Buddha's words, everyone is extremely happy, respectfully accepts the Buddha's teachings and vows to practice according to the Buddha's teachings.

For example, the spread of the Diamond Sutra is divided into two parts: "The Buddha said it was a sutra, the elders of the Bodhi, all the monks, all the monks, excellent women, excellent women, all the people in the world, Asura, who heard the Buddha said that they were all happy and believed." It means that after the Buddha's lecture, the elders and monks, monks, excellent women, excellent women, heaven, people, etc. Everyone rejoiced after hearing the Buddha's teachings, and sincerely believed and respected the Buddha's teachings.

For some small Buddhist scriptures, we can easily judge the turning point, but for some big Buddhist scriptures, we can't simply analyze and judge the turning point. When a mage explained the Amitabha Sutra, he said, "As long as the sutra has a little meaning, it is judged as the true sutra. Preface and cycle, only the old episodes, is it good to say the former or the latter? " It means that when a scripture is divided into three parts, once it is slightly related to the doctrine, it is immediately classified as the true scripture. In this way, the sequence and the cycle point have become routines, and they have become the form of the previous agreement and the later agreement. Dissatisfied with this model, Master Ou Yi proposed to divide disciplines according to the function of scripture: if it is the function of preface, it is judged as preface; If it is the function of circulation, it is judged as circulation. Order, authenticity and liquidity should be equally important, and each has its own role.