Chapter 17 Chapter 15 What is Buddhism

This Dharma is vast and profound, difficult to see and difficult to understand, quiet and noble, illogical, subtle and profound, only the wise can see it. ——"Central" "Tripitaka" Although the Buddha has passed Nirvana, the noble Dharma taught by him in the long and successful process of transformation has been taught to mankind without reservation, and it still exists in the world spotlessly. Although the World-Honored One did not leave us written records of his words and teachings, his disciples learned well and memorized them firmly.Passed on orally from generation to generation, and preserved them intact.

Three months after the Buddha passed away, that is, the eighth year of King Akha's reign, 500 great arhats held a gathering in Rajagha City to recite the Buddha's teachings.In order to defend the purity of Buddhism.Venerable Ananda, the beloved servant of the Buddha is very gracious. He often follows the Buddha and listens to the Buddha's teachings with his own ears.Together with Venerable Upali, he was elected by everyone to answer questions about Dharma and Vinaya. For the first time, the existing Pali "Tripitaka" was compiled and compiled, which represents the entire Buddhism.

100 years and 236 years later, two other gatherings of arhats (1) were held respectively, and the teachings of the Buddha were recited again.Because some people have tried to distort and distort the true Dharma. In 83 BC, during the fearless reign of the Sinhala king Vatgamini (2), the Arhats gathered again.In this way, in the history of Buddhism, the classics of the Tripitaka were recorded in written form for the first time in Alu Temple (3) in the Lion Kingdom. Thanks to the visionary and noble arahants and their tireless efforts, there is no room, now or in the future, for the pristine critics or radical scholars to contaminate the pure Dharma.

The voluminous "Tripitaka" contains the essence of Buddhism, which is about 11 times larger than the Bible. "Three Tibetans" (4), Pali Tikitaka, that is, "Suttapitaka" (Suttapitaka), "Vinayapitaka" (Vinayapitaka), "Abidhammapitaka", that is, the highest anti-dharma collection (Abidhammapitaka). "Vindaka" The Vinaya is considered to be the ultimate guardian of the Sangha, and it mainly tells the clear rules and precepts of the monks and nuns.Almost in the first 20 years after the Buddha became enlightened, there were no clear regulations to restrict and purge the Sangha.Later, when conditions were ripe, the Buddha issued the precepts of the future Sangha. The Vinaya contains a comprehensive account of the reasons and significance of establishing precepts, as well as the special precepts and rituals within the Sangha.It records the history of the gradual development from the beginning of Buddhism (5), the life of the Buddha and the simple enlightenment, and the details of the three gatherings, which become some of the subsequent supplements in the Vinaya.It indirectly provides useful information on ancient history, Indian customs, ancient arts and sciences.

The democratic system of the Sangha, the procedures of public discussion, the lofty moral standards of the monks, and the unparalleled leadership of the Buddha, it is impossible not to leave an unforgettable deep impression on everyone who has read the Vinaya.Buddha even anticipated today's parliamentary system.The Earl of Chatelund writes: "Many may be surprised to learn that a rudimentary form of our present parliamentary system was found in the Indian Buddhist Sangha 2,500 years ago."(6) Vinaya contains the following five classics. 1. "Bo Guoyi" - Parajika pali

2. "Boyiti" - Pacittiya pali 3. "Da Pin" - Mahavagga pali 4. "Element" - Cullavagga pali 5. "Supplement" - Parivara Pali "Sutra" The "Sutras" mainly includes the guiding scriptures that the Buddha said to the audience or lay people on various occasions.Several parts were taught by Shariputra, Mujianlian, Venerable Ananda, etc., and were also included as classics. Because their words were confirmed by the Buddha, they were respected as what the Buddha said.Most of the scriptures are spoken by the Buddha for the benefit of the monks, mainly involving the holy life and the elaboration of the truth of Buddhism.In addition, there are several classics explaining how lay people can improve their material and moral life, such as "The Good Life Boy" (7), which focuses on the duties and obligations of lay people, and also has some interesting talks for children.

The "Sutras" can be compared to a pharmacopoeia, because these scriptures are expounded by the Buddha on various occasions in order to fit the roots of all kinds of sentient beings.On the surface, they may appear to be contradictory, but these should not be misleading.Because what the Buddha said is to suit special needs.For example, for a question of the same nature, when the questioner is only out of ignorant curiosity, he keeps silent, but when he knows that the questioner is an honest seeker of truth, he gives a detailed answer. The Sutra includes the following five volumes:

1. "Minister" Digha Nikaya. 2. "Central" Majjhima Nikaya. 3. "Corresponding Ministry" Samyutta Nikaya. 4. "Branches" Angutta Nikaya 5. "Small Part" Khuddaka Nikaya, "Small Part" is composed of fifteen books: 1. "Small Chanting" Khuddaka Patha. 2. Dhammapada, 3. "Self Talk" Udana. 4. "Ruth Words" Itlvuttaka. 5. Sutra Nipata. 6. "Heavenly Palace" Vimana Vatthu. 7. "The Hungry Ghost Story" Peta Vatthu. 8. "The Elder's Verse" Theragatha. 9. "Elder Nun Verses" Therigatha. '

10. "Jataka" Jataka, 11. "Interpretation" Niddesa. 12. "Unhindered Explanation" Patisambhida. 13. "Paragraph" Apadana. 14. "Buddha caste" Buddhavamsa. 15. "Walking Store" by Cariya Pitaka. "Abhidhamma" Compared with the simple and clear Sutras, the Abhidhamma Canon is the most important and meaningful in the Tripitaka, and contains profound Buddhist philosophy. "Abhidhamma Zang" is the highest teaching method of the Buddha, expounding the essence of the profound and infinite Buddhism. (8) Some scholars believe that the Abhidhamma Collection is not the teaching of the Buddha, but the detailed development and elaboration of later monks and scholars.But in terms of tradition, the core of the Abhidhamma can be traced back to the Buddha himself. Models of some wordings in the Abhidhamma (9), such as Kusaladhamma, akusaladhamma, and abyakatadhamma explained in the six books (10) (except Kathavatthu). It was all taught by the Buddha, and Venerable Sariputta had the honor to expound on these topics in detail.

Whoever the great writer or writers are, we must admit that the Abhidhamma is a work of wise geniuses who are comparable to the Buddha.This can be seen at a glance from the truth (Patthana) and common sayings (Pakarana) describing various causal relationships that are complicated and mysterious. For a wise man in search of truth, the Abhidhamma is an indispensable guide and rational method.For first-time thinkers and honest scholars who wish to develop wisdom and live by Buddhist ideals, they can find food for thought here. "Abhidhamma Canon" is not an interesting reading for superficial readers.

As far as consciousness, thinking, thinking process and spiritual wealth are concerned.Contemporary psychology, like its own limited space, is contained within the scope of the Abhidhamma.However, the Abhidhamma does not recognize the existence of spiritual entities or souls.It speaks of psychology without a soul. If one reads the Abhidhamma Canon as a modern psychology series, he may be disappointed.It does not attempt to address all of the issues facing contemporary psychologists. "Abhidhamma Zang" interprets consciousness (citta), uses morality as the standard, analyzes and classifies thoughts, enumerates the content of all mental aspects (cetas5ka), and elaborates the composition of each consciousness in detail. Pond depicts the arising of thought.The moment of thought is explained only in the Abhidhamma, and has no parallel in psychology today.This has a special allure for those who study psychology.Side issues that have nothing to do with personal liberation, but can arouse the interest of students or scholars, are consciously put aside. The Abhidhamma discusses the existence of matter in general, but not for physicists.It explains the basic unit of matter, its properties, origin, and the relationship between matter and spirit.However, it does not try to teach the systematic knowledge of matter and spirit. It analyzes the two factors of the so-called sentient beings to help people understand the true nature of matter.Philosophy is thus developed in these respects.Based on this philosophy, a moral system was developed to achieve the ultimate goal of nirvana.As Ms. Ross Davis said: "The Abhidhamma deals with, 1. what we discover, i. what is internal, ii. what is external; 2. what we wish to discover." The Sutras contain the general Dharma, while the Abhidhamma contains the highest Dharma. Most proponents of Buddhism generally admit that the knowledge of Abhidhamma is very important if one wants to fully understand Buddhism. It is the key to open the door to the truth. The Abhidhamma Collection consists of the following seven books 1. Dhammasangani 2. "Separation" Vibhanga. 3. "On Things" Dhatukatha. 4. "Human Giving Theory" Puggala Pannatti. 5. "Boundary Theory" Kathavatthu. 6. "Shuanglun" Yamaka. 7. "Fat Interests" Patthana. Is Buddhism a philosophy? The noble Dharma contained in these scriptures tells people the truth that can be tested and verified through their own practice.But they are not theories and conjectures that might be called esoteric truths today, but discarded tomorrow.The Buddha did not proclaim a revolutionary philosophical theory, nor did he seek to create a new science in the physical realm.Simply put, the Buddha explained how to be free from suffering in life, both internally and externally, revealing the only path to liberation. Furthermore, Buddha did not teach everything he knew.One day, the Buddha lived in a forest, picked up a handful of leaves, and said: "Bhikkhus, the teachings I have taught are like the leaves in my hand, and the teachings I have not taught are like the leaves in the forest." (11) He taught what he believed to be absolutely essential to life's liberation.He has been distinctively silent on issues unrelated to his noble mission.Occasionally, he surpasses many of today's scientists and philosophers. Heraclitus (Heraclitus, 500 B.C) believed that all things flow, and all things in the universe change instantaneously.He said that nothing is permanent, everything is changing.His famous quote is: One cannot jump into the same stream twice.Pythagoras (Pythagoras, 532B.C), taught the reincarnation of the soul and other theories.Descartes (Descartes, 15961650) proclaimed the need to examine all phenomena under intellectual skepticism.Spinoza (Spinoza, 1632-1677) admitted that there is a constant entity, and at the same time believed that all existence is temporary.In his view, people overcome suffering by discovering a non-temporary, non-transitory, unchanging, eternal body of knowledge.Berkeley (Berkely, 16851776) believes that the so-called atom is just a metaphysical fabrication.Hume (Hume, 17111776) analyzed thinking and concluded that consciousness consists of successively changing mental stages.Hegel (Hegel, 17701831) claimed that everything in the universe is in change.Schopenhauer (Schopenhauer, 17881860) in his book "Will and the World of Ideas", presented the reality and cause of suffering in a Western form.Henry Bergson (Henri. Bergson l8591941) advocated the theory of change, emphasizing the value of insight.William' James (18421910) talked about the stream of consciousness and denied the existence of the soul. The Buddha taught the truth of impermanence (anicca), suffering (dukkha) and selflessness (anatta) as early as 2500 years ago. Buddha's moral and philosophical teachings are for people to learn, practice, and more importantly, let people experience with their own inner wisdom.Therefore, the Dharma is compared to a raft that crosses the ocean of life. (12) Therefore, strictly speaking, Buddhism cannot be called a philosophy, because it is not only "a love of wisdom, leading to the pursuit of wisdom." (13) Buddhism is not about unknown factors (such as metaphysics), or its Hypothetical solutions to ambiguous knowledge (in ethics and political philosophy). (14) If we say, "Philosophy is not necessarily a search for some special facts, but a search for the fundamental nature of the world we live in and the way we should live." (15) Then Buddhism may be close to a philosophy, but it is more It is comprehensive. (16) Philosophy is mostly concerned with knowledge and not practice, but Buddhism places a strong emphasis on practice and enlightenment. Is Buddhism a religion? In Buddhism, Professor Ross Davis writes: "What is Religion? As is well known, this noun is not found in languages ​​not related to us, but its origin is uncertain. In a passage, Cicero mixes it up by re Derived from 1ego and 1ego, it is believed that its true meaning should be repeated prayers and chanting. Another interpretation says that it comes from re and logo, and its original meaning is love, or eternal bondage (no doubt is God). The third one says it is related to 1ex, and interprets it as following the law, being prudent in thought, and the frame of conscience.” Strictly speaking, Buddhism is not a religion understood by a boatload of people, because it is not an allegiance to a superhuman God, nor a system of belief and worship. Buddhism does not require believers to believe blindly.Pure faith was abandoned and replaced by "faith based on knowledge".A Buddhist can have occasional doubts until he attains the first fruition.At this time, all doubts about Buddhism, Dharma, and Sangha will be completely eliminated.Only when this point is reached does one become a true Buddhist. (17) A Buddhist's confidence in the Buddha is like a sick person's trust in a famous doctor, or a student's trust in a teacher.Although Buddhists regard the Buddha as the supreme teacher who guides the path of pure emotion and take refuge in worship, he did not humbly give up his freedom.A Buddhist does not think that he can be purified just by taking refuge in the Buddha, or by virtue of his faith.Even the Buddha couldn't cleanse other people's impurities.Strictly speaking, one cannot purify or defile another.As a teacher, Buddha may be an instrument, and our purity is our own business. In the Dhammapada, the Buddha said: Do evil by yourself, pollute by yourself; do not do evil by yourself, and be pure by yourself. If you are not pure by yourself, how can you purify others. A Buddhist is not a book or someone's slave.Nor would he sacrifice free thought for being a Buddhist.He is absolutely free to practice his freedom, develop knowledge, and even realize Buddhahood for himself.Because everyone is a future Buddha.Buddhism naturally quotes as authority what the Buddha said, but the Buddha himself renounced all authority. In Buddhism, sudden enlightenment is the only criterion of truth, and its key is rational understanding.The Buddha admonishes seekers of truth not to accept everything solely on the authority of others, but to use their own understanding and self-judgment of whether things are right or wrong. On one occasion, a group of citizens of Chisazi, who belonged to the caste of Kamala, came to the Buddha and said that many Brahmins and Brahmins who came to preach to them raised their own teachings and accused others.In this way, they are puzzled, and they must be right in the end. "Yes, people of Kamala, your doubts and doubts are justified, for doubt arises about a doubtful thing," commented the Buddha, and gave them the following advice.Such exhortations are as appealing to contemporary rationalists as they were to the suspicious Brahmins of antiquity. "Oh, people of Kamala, don't believe in rumors (I've heard so long ago), don't believe in traditions (think it's passed down from generation to generation), don't believe in legends (believe what other people say without investigation), don't believe in Don’t believe in conjectures, reasoning, the superficiality of things, opinions that are consistent with preconceived ideas, things that are plausible (as if they should be accepted), and do not accept because of respect for Brahma His Dharma (thinking it right to accept his teaching). "However, when you yourself understand that these things are unwholesome, wrong, condemned by the wise, and that doing them will lead to destruction and suffering, then you must truly reject them. "When you yourself know that these are good, without fault, praised by the wise, and doing these things will lead to benefits and happiness, you should live in this way." (18) These wise sayings spoken by the Buddha 2,500 years ago still have raw energy and freshness even in the enlightened 21st century. "Dharma Knowledge" uses easy-to-understand examples and gives the same advice in different languages: "As wise men test gold by forging, beating and rubbing it on the touchstone, so test my words before you accept them, and do not accept my teachings merely out of respect for me." The Buddha told his disciples to seek the truth and ignore the preaching of authority figures. It is admitted that although there is no blind faith in Buddhism, one may ask whether Buddhists worship Buddha images and similar idolatry in Buddhism. Buddhists worship idols not to seek worldly or spiritual gain, but to respect the spirit it represents.A Buddhist comes to the Buddha and offers flowers and incense, not to the Buddha statue, but to the Buddha.He did this as an expression of gratitude, thinking of the goodness of the Buddha, and of the transience of flowers.A discerning Buddhist makes himself aware of the presence of the noble Buddha; thus gaining inspiration to follow him. Speaking of idols, the great philosopher Kante-Shaolin wrote in "A Philosopher's Travel Diary": "In this world, I don't know anything more solemn than the statue of Buddha. It is in the visual field The most fulfilling spiritual expression." In addition, Buddhists do not worship the bodhi tree, but regard it as a symbol of enlightenment, so it is worthy of respect. Although these outward forms of devotion are popular among Buddhists, the Buddha is not worshiped in the same way as the gods. External objects of worship are not strictly necessary, but they serve an important purpose in helping to keep the mind in one place.An intellectual does not have to take advantage of it, because he can easily focus his attention on the Buddha and see the Buddha in this way. For our own benefit, out of gratitude to the Buddha, we do this prostration.But what the Buddha wanted from his disciples was not obedience. , but faithfully follow his teachings. On the eve of the Buddha's Nirvana, many disciples came to salute the Buddha as farewell.However, there was a monk who locked himself in a small room and devoted himself to meditation.When the Buddha heard about this, he called the bhikkhu to him and asked why he was not there. ’ He said, “My lord, I understand that you will pass away in three months time, my lord. I think the best way to respect your teacher is to attain Arhatship before he passes away.” The Buddha praised this loyal and dedicated monk, and praised his deeds worthy of commendation.Said: "Good, good, those who love me should take this bhikkhu as an example. The best people who practice Buddhism are the ones who respect me the most." (19) Another time, the Buddha said: "He who sees the Dhamma sees me." (20) It must be mentioned here that there are no supplications or prayers in lieu of supplications in Buddhism.No matter how much one prays to the Buddha, one cannot be liberated by it.To those who pray, the Buddha does not and cannot bestow worldly favours.A Buddhist should not hope to be rescued from prayer, but should rely on himself, make diligent efforts to win his own liberation and obtain purification.The Buddha advised his disciples not to depend on others, but to rely on themselves, to trust in themselves.He said: "You must be self-reliant, the Tathagata is the only teacher." (21) The Buddha not only expounded on the futility of prayer(22), but also despised slavish mentality.The Buddha emphasized the importance of meditation rather than prayer to improve self-discipline, self-discipline, self-purification, and self-realization.These have a nourishing effect on consciousness and mind.Meditation is the essence of Buddhism. Unlike most other religions, in Buddhism there is no Almighty God who must be obeyed and feared.Buddhism denies the so-called superhuman powers, that is, the existence of the Almighty God, or the first cause, without divine revelation, without divine messengers or prophets.Therefore, a Buddhist does not submit to any god who controls his destiny and arbitrarily bestows or punishes, because Buddhists do not believe in the revelation of gods and men.Buddhism does not claim to be the sole owner of truth and does not condemn any other religion.The greatest enemy of a religion is its inability to accommodate dissidents.The Buddha used his unique method of patience and humiliation to teach his disciples that even if someone slanders the Buddha himself, his Dharma and his monk cause should not be dissatisfied and unhappy.The Buddha said: "If you do this, you will not only bring yourself into the danger of losing your mind, but you will also not be able to judge whether what they say is correct." This is the most enlightened mind.When condemning the unjust criticism of other religions, the Buddha said: "Just like a person who raises his neck and spits towards the sky, the sputum cannot pollute the sky, but falls on his face and defiles himself." (23) Buddhism does not say that one must blindly believe in dogma, there is no creed that must be accepted irrationally because of pious belief, there is no ritual ceremony that should be observed for formal religious admission, and there is no meaningless sacrifice and self-purification for self-purification. punish. Therefore, strictly speaking, Buddhism cannot be called a religion.Because it is neither a system of belief or worship, nor is it as explained in Webster's Dictionary: People who demonstrate through external behavior or form that they have the ability to control their lives should express obedience, service and Respect for the recognition of the existence of one or more gods. However, if religion is: "a teaching that is not a superficial view of life, a teaching that understands life rather than just seeing the surface of life, a teaching that introspects, guides behavior, and purifies people , or it can make people deal with life unyieldingly, and face death calmly and peacefully." (24) Or a system that can be liberated from life, then Buddhism is a religion of religions. Dr. Daheka Debating what Buddhism is, wrote: "Thus, Buddhism is condemned and judged as a religion. Buddhism cannot be a religion insofar as it points out that this life is completely different from the next life." Is Buddhism a moral system? Buddhism has a lofty moral code of layman and monk, these are far beyond the general moral teaching. Sila is only a basic stage, not an end in itself but a means to an end.Although extremely important, it alone cannot lead people to liberation or perfection.It is only the first step on the path of purity.Beyond morality is wisdom (panna).The foundation of Buddhism is precepts, and wisdom is its ultimate. These two complementary merits are like two wings of a bird.Wisdom is like a person's eyes.The precepts are like one's feet.One of the titles of the Buddha is Vijjacaranasampanna (Vijjacaranasampanna) with two feet. The Four Noble Truths constitute the basis of Buddhism, of which the first Three Truths represent the philosophy of Buddhism, and the Fourth Truth is the morality of Buddhism, which is based on this philosophy. Buddhist morality is not based on any dubious revelation, nor is it the genius invention of a particular person, it is based on verifiable facts and personal experiences.Is a rational, feasible code.According to Professor Macomoro, the Buddhist code of ethics is one of the most complete legal codes the world has ever seen. Professor Ross-Davies said: "I have examined every great system of world religion, whether Buddhist or non-Buddhist, and I have not found a single Something beyond the Eightfold Path of the Buddha. I would like to use this to regulate my life." Interestingly, according to Buddhism, there are actions that are good and bad, neither good nor evil, and actions that tend towards the annihilation of all actions.Good karma is the key to one's liberation, but once the ultimate goal of the holy life is achieved, one transcends good and evil. The Buddha said: "You still have to give up good dhamma, let alone unwholesome dhamma." (25) Dharma associated with greed (lobha), anger (dosa), and ignorance (moha) is bad karma; dharma associated with no greed (alobha), hatred (adosa), and ignorance (panna) is good karma. The actions of a pure and immaculate Arahant have no moral value because he is beyond good and evil.But that doesn't mean that an arhat is negative, he is positive, it's just that he acts without ego to help guide others on the path he has already walked.According to the law of the world, his actions are good, but as far as he is concerned, he lacks regenerative power.Unlike the actions of a worldly person, his actions will not have negative effects on him as karma. In Pali, the actions of an Arahant are called kiriya (function).Pure gold cannot be purified again. The state of mind of the four holy fruits, that is, the pre-flow fruit (sotapatti) and the one-return fruit (sakadagami).Non-return fruit (anagami) and arhat fruit (arahatta), which are goodness (kusala), tend not to accumulate new karma, but tend to gradually terminate the rebirth of one's karmic stream.Use this time to eliminate good and evil karma.In this divine consciousness, wisdom (panna), which tends to destroy the root of karma, predominates, while in the worldly consciousness, karma-creating action (cetana) predominates. What is a Code of Ethics? We find the answer in the Buddha's admonition to the little novice Rabhara. "If it is about one thing, think like this: This is harmful to me, harmful to others, or harmful to myself and others, but this is the evil karma that produces suffering, and you must stay away from it. "If it is about one thing, think like this: This thing is not harmful to me, it is not harmful to others, or it is not harmful to yourself or others, but this is a good karma that produces happiness, and you must do a lot of things. (26) When weighing moral worth, a Buddhist considers his own interests as well as those of others, and livestock is not excluded. The Buddha taught in the "Sutra of Compassion": "Just like a mother risking her life to protect her only son, may everyone cultivate unimpeded compassion for all sentient beings. (27) Verse 129 of Dhammapada: All fear the knife and stick, all cherish life, save others with oneself, neither harm nor kill. In order to understand the high moral standards that the Buddha wanted his ideal disciples to follow, one must carefully read the Dhamma Sutra, The Sutra of Good Life, The Sutra of Auspiciousness, Sutra, Sutra of Untouchables, Sutra of Tanmicha. As a moral teaching, Buddhism transcends all other ethical systems.But morality is only the starting point of Buddhism, not the end. On the one hand, Buddhism is not philosophy, on the other hand, Buddhism is the philosophy of philosophy. On the one hand, Buddhism is not a religion, on the other hand, Buddhism is a religion of religions. What is Buddhism? Buddhism is neither a metaphysical path nor a religious ritual. Buddhism is neither skeptical nor dogmatic. Buddhism is neither a common view nor an outdated view. Buddhism is neither self-torture and penance, nor is it self-degenerate. Buddhism is neither pessimism nor optimism, but realism. Buddhism is neither an absolute real world nor an absolute other world. Buddhism is not looking outward, but introspective. Buddhism is not God-centered, but man-centered. Buddhism is the only path to enlightenment. Buddhism, the original Pali language is Dharma, which means to uphold or keep doing things in accordance with the Dharma, so as to prevent falling into evil ways.In English, there is no equivalent word for this Pali word exactly. Dharma is as it really is, the truth of truth.It is the means of liberation from suffering, which is liberation itself.Regardless of whether the Buddha came to the world or not, the Dharma remains unchanged.Buddha realized this dharma.The ignorant turn a blind eye until the enlightened sage appears in the world and speaks compassion to the world. "Bhikkhus, regardless of whether the Buddha is in the world or not, the established dharmas, the natural way, and all conditioned dharmas are impermanent (anicca), suffering (dukkha), and dharmas without self (anatta). This is a fact. The Buddha recognized , realize this fact. Knowing and realizing this dharma, the Tathagata will propagate, teach, manifest, establish, popularize, and explain, so that people can understand: all conditioned dharmas are impermanent, suffering, and all dharmas have no self." In the "Middle Part", the Buddha said: "The Buddha only taught one thing, namely, suffering and its cessation." This is what the truth says. "Udana" says: "Bhikkhus, just like the sea has one taste, which is salty and ignorant, this method also has one taste, which is the taste of liberation." This is the solution. This noble law is not separated from people, but is completely established by people and enlightened by people.To this end, the Buddha said: "Island for oneself, refuge for oneself - Attadipa viharatha attapatisarana. Take Dhamma as your island, take Dharma as your refuge, and nothing more than seeking refuge—Dhammadipa viharatha, dhamma patisarana, nanna patisarana. (31)” [Note] (1) English translation of "Great History", p. 1450. (2) Ibid., p. 1950. (3) A small village in the interior of Ceylon, about 24 miles away from Kandy. This place is still a holy place for Buddhists to worship in Ceylon. According to "Buddhaghosuppatti" (Buddhaghosuppatti), there are six shell leaves with scriptures piled up As tall as an elephant. (4) Sanskrit - Tripitaka. (5) Buddhism - Dharma (Sasana), this Pali term refers to the whole of Buddhism. (6) See GT Gallo, "Indian Heritage", pp. X, Xi. (7) TW Ross-Davis commented on this scripture: "How happy are the villages and peoples on the banks of the Ganges, where these pure and simple words teach the spirit of benevolent friendship and noble justice, people Immerse yourself in it." Buddhism.Page 148.The scriptures appear in The Long Section, Book III, p. 180. (8) "Abhidhamma Handbook", Elder Nalanda. (9) Refer to the outline in the Nirvana Sutra, see Chapter Fourteen, Note 8. (10) "Points of Contradiction", written by Mujian Liandi Sha, who presided over the third assembly during the Ashoka era. (11) "Responsive Ministry", fifth part, p. 437438; English translation of "Responsive Ministry", fifth part, p. 370. (12) "The Middle Part", the first article, the twenty-second classic, page 135. (13) WEBSTER DICTIONARY. (14) "History of Philosophy", W. Duro, p. 2. (15) "History of Philosophy", Weber, p. 2. (16) "Philosophy is an epistemological system that satisfactorily answers questions about what or what life is, but this is not Buddhism." Dr. Dahak, p. 25. (17) Ordinary people may be true believers, but they are not enjoyers of the achievements of Buddhism. (18) "Zengzhibu", Part 1, p. 189; the English translation of "Zengzhibu", Part 1, p. 171172, the bracketed explanation part of the previous translation comes from the translation of commentaries and supplementary commentaries. (19) "Buddhist Legends", Volume III, p. 249250. (20) "Responsive Ministry", third article, p. 120. (21) "Dharma Sentence Sutra", verse 276. (22) "In the activity of prayer, I confess my superficiality." cbh Strode, "Modern Religious Believers", 1924, p. 347. "I don't see why people take so much trouble to pray unless they believe in a listening ear." C. Peart. "change".Page 419. Radhaharishnu said: "Prayers have a secret connection and bargain with God in private. It seeks worldly ambitions and expands selfishness. It is a kind of self-transformation to visualize other aspects." (23) See Radhaharishnu, Gautama Buddha. (24) See "Daily News" of Ceylon, the author of which was a bhikkhu named Jalachero Viser. May, 1939. (25) "The Middle Part", the first product, the twenty-second classic, page 135. (26) "The Middle Part", the first chapter, the sixty-first classic, "The Sutra of Questions Asked by Luo Houluo", p. 416. (27) "Sutras", first product, p. 26. (28) "Additional Branches", Chapter 1, p. 286. (29) "Central", the first article, the twenty-second classic, page 140. (30) The fifth book, page 56 (Pali Holy Book Publishing House, 1948); "Vindaka", the second book. (31) "Nirvana Sutra", see Chapter Fourteen.