Decentralization of Buddhism

1. The central idea of Buddhism should be three Dharma Seals, namely, impermanence, selflessness and nirvana
impermanence means that all worldly laws are living and dying all the time. Some of them have changed in the past, some of them have changed now, and some of them will be disillusioned in the future; It means that all things in the world move and change in an instant, and none of them stay the same. All the laws of Youwei are impermanent. All living beings hold on to the truth and accept the false as the true. They have delusions of immortality, or they try to whitewash their bodies. They don't know that they are eternal, but they still can't help changing in an instant. Impermanence is the natural law of the world, and this is the real constant. It is the characteristic of life to realize the changeability. In all situations, we can find the true meaning of life in the movement of sadness and wisdom. If you want to be happy, you must start with the truth. Truth should start from the heart, and the heart should start from understanding. We should start from observing impermanence. If you can observe the impermanence, you will have great compassion, because if you can observe the impermanence, you will have no concept of gain and loss. Once you lose something, you don't feel pain, because you know - it's impermanence
all dharmas have no self, which means that in all dharmas with action and without action, there is no self entity; My existence is only a relative physical and psychological illusion. It means that all the laws in the world, no matter what they do or what they don't do, are originated from illusions and have no constant and independent entity or domination. The Buddha kindly asked that "no self, no place for me" should be observed in the second and sixth seasons. This color body is the four illusory bodies. All my things are for me, not for me. If there is me, why can't I control my mood, life and death? It shows that "I" can't control "I own". There is opposition between "I" and "I hold", and "I hold" is a common disease of all living beings. Only by putting down "I hold" can we find the true self. Only knowing without self can we live in peace with the world
nirvana is the state of Nirvana, which is to eliminate all the pain of life and death, and to have nothing to do with happiness, so nirvana is silent. It refers to the state of liberation in which both body and mind are still. If we leave nirvana, Buddhism can be regarded as the worldly law of birth and death, which can only be called good persuasion. We can't understand the emptiness e to nature, and the emptiness e to fruit is not e to the profound meaning of non fruit (not e to non fruit, not without cause and no fruit, don't make mistakes). It is a serious misunderstanding that those who have not entered the faith regard Nirvana as death. If so, is death the beginning of another life? The sufferings of reincarnation are caused by karma, and they are not the winners. Only the Buddha is the Ultimate Nirvana. With his death, he will never regenerate. Without life, he will never die. The cover has been broken. There is no beginning and no light. He can see his true colors. This is the most valuable part of Buddhism< At the same time, Buddhism is different from Brahmanism and other religions. Buddhism inherits or is similar to Brahmanism in many aspects, such as meditation, asceticism and so on. However, the Three Dharma Seals are the differences between Buddhism and Brahmanism. The Three Dharma Seals are created by Buddhism itself. In addition, SANFA seal is also the core value of Buddhism. Different from other religions, Buddhism allows convenient changes, changes and changes in other aspects on the basis of observing the values and doctrines of SANFA seal. That is to say, it does not violate SANFA seal. It can preach and practice in various ways, including accelerating the practice with esoteric method (such as Tantric), which makes Buddhism rich in change and diversity, In contrast, some religions have strict adherence to doctrines, canons, dogmas, preaching, teaching, and practicing laws, and are not allowed to change arbitrarily or at any time.

2. The founder of Buddhism was Gautama Siddhartha (about 563-483 BC), a member of the Sakya people, who was the son of King Jingfan of ancient kapilawei state. At the age of 29, he became a monk for seven years. He visited all the wise and famous people at that time. Finally, he "became a Buddha through enlightenment" under a bodhi tree, and was respected as "Sakyamuni" (the sage of the Sakyamuni clan) by Buddhists. He preached for more than 40 years and died at the age of 80. In order to pursue the meaning, value and end result of life, as well as various reasons of death and old age, Gautama Siddhartha did not hesitate to abandon the rich life of the royal family, ran away from home, made painstaking explorations, failed to achieve his goal, and finally "realized the Tao". His spirit is commendable and lamentable

the basic doctrines of Buddhism are "four truths" (truths mean truth), "Eight Principles", "six Samsara" and so on“ The first essence of the "four truths" is the essence of suffering. There is some truth in this. Cao Cao said, "what is life like when wine is a song? For example, the morning dew is more bitter than the sun. Jesus said, "come to me, all who are laboring and burdened, and I will give you rest." There are both sufferings and joys in life. Christians should learn to be patient in sufferings and rely on the Lord to be always happy. The second essence is set (set is the meaning of cause) - the reason for all suffering is that people have desire, there will be action, that is to create karma (evil), there will be reincarnation (reincarnation). Christians believe that desire and action should be divided into normal and abnormal. It is normal to pursue food, clothing, housing and transportation in an appropriate amount, including marriage and money. Excessive pursuit by immoral means is greed and crime. The Bible urges people not only to worship God, but also to work hard; The souls of the righteous who believe in God and Jesus, the son of God, and do good go to heaven after death, while the souls of the wicked go to hell after death; After that, the righteous will rise again and enter a new heaven and a new earth for eternal life, while the wicked will rise again and enter the lake of fire for eternal punishment. Christians believe that there is no reincarnation. The third essence is the essence of extermination. Only by exterminating all desires can we eliminate the causes of suffering, cut off the fruits of suffering, and achieve the nirvana of immortality. What Christians think should be eliminated is abnormal desire (greed is the desire of sin), not normal desire; To eliminate normal desire is to commit suicide or exterminate human beings. It is greed, not normal desire, that causes trouble and pain. The soul of the righteous goes to heaven after death, and the soul of the wicked goes to hell after death. After death, the soul is immortal - it will not be born again, become a human or other creatures, and will not die out. The fourth essence is the essence of Tao. Only by practicing according to the eight principles can we eliminate all desires“ "Eight Principles" refers to correct opinions, correct thinking, correct language, correct behavior (correct career), correct life (correct life), correct progress (no slack), correct mindfulness and correct determination. Christians believe that only by relying on the salvation of Jesus Christ can man get rid of sin and the desire for sin. Only by relying on the help of Jesus can man have a correct view, a correct thinking, a correct language, a correct behavior (a correct cause), a correct life (a correct life), a correct improvement (no slackness), a correct mind and a correct meditation (meditation on the Bible)

"six paths of reincarnation" - these six paths are respectively: Heaven path, Asura path, humanity path, animal path, hungry ghost path and hell path. The relationship between these six paths is the cycle of cause and effect. People do good things and enter heaven path after death. When they do bad things, they enter hell path after death. According to Christianity, God created angels, people, heaven, the world (including all planets, that is, the whole universe) and hell. There is no "six Samsara". The trinity of God, good angels (angels loyal to God) and the souls of the saved Saints live in heaven; People and animals, plants and microorganisms live on the earth. Good angels can also travel to heaven, earth and other planets to help God manage them; The devil (i.e. the evil angel - originally an angel created by God, but later betrayed God and became the evil angel, i.e. the devil) and the soul of the wicked live in hell. The devil also travels between hell and the world, leading to crime

Buddhism uses the method of practice to get rid of the desires, sins and troubles of the practitioners, so as to achieve the highest good, get rid of reincarnation and enter Nirvana. Christianity believes that people can not get rid of their own greed and sin by their own strength, neither can they eliminate the past crimes, nor can they guarantee that they will not commit crimes now and in the future. Because of this, God sent his only son to be a man, Jesus. Jesus was crucified to bear and eliminate the sins of the world. He suffered and shed blood. He rose three days after his death, and his body became immortal spiritual body, which appeared in the disciples and ascended to heaven. If a man believes in him, his sin will be eliminated, his salvation and immortality will be obtained, and he will be reconciled with God. Only in this way will his practice be accomplished. After death, his soul will ascend to heaven and be with the Lord. At the end of the day, when Christ comes again, he will revive the body of the dead and change the body of the living into a spiritual body.

3. After Buddhism was introced into China, it was reformed and integrated by Chinese traditional thoughts. After more than 1000 years, it has formed a new system with unique characteristics. The study of its process brings us great enlightenment: 1. The integration of Buddhist culture with Chinese culture, a culture always has its own characteristics different from other cultures, as a unique cultural existence, the most basic characteristics need to be preserved, otherwise, it will become the deposition of history, it can not promote the present culture. One of the characteristics of Chinese culture is to teach people to enter the WTO. In the process of integrating Buddhism, the spirit of Chinese culture into the world has not been changed by foreign culture. On the contrary, Buddhism is becoming more and more secular“ You can become a Buddha if you are a monarch or a relative. This is the reason why Neo Confucianism can replace Buddhism in song and Ming Dynasties. It shows that Indian Buddhism has to change to meet the requirements of China. 2. Chinese culture absorbs foreign culture. Compared with other cultures, any culture has its own shortcomings. Therefore, in order to maintain its vitality in the process of its development, we must constantly absorb foreign vitality to nourish and enrich ourselves. Only by absorbing Buddhism and other foreign cultures can Chinese culture grow and renew itself. Therefore, it is important to absorb foreign cultures. 3. The inclusiveness of Chinese culture can be seen from the above. Standard culture and quintessence of Chinese culture are wrong, which not only harm the development of our national culture, but also cause the decline of our national culture. It is a sign of decline. What should we do now? At the beginning, Buddhism was introced into China from the following aspects: depending on alchemy, infiltration, deformation, spreading contradictions and conflicts, mutual communication and integration into Chinese culture. It took more than 1000 years for Chinese culture to integrate with Indian Buddhist culture, and the tolerance mentality of Chinese culture was reflected in all dynasties. Therefore, in the context of multi-cultural world, we should be open-minded, long-term vision, boldly absorb the excellent achievements of human civilization at all times and in all countries, in order to create a more splendid Chinese culture and realize the great rejuvenation of the Chinese nation< Before Buddhism was introced into China, China was in the early stage of feudal society and had a highly developed ideological and cultural system with Confucianism as the main body. In this ideological and cultural system, the worship of the God of heaven and ancestors, the religious concepts and customs of sacrifice, the five elements of yin and Yang, Huang Lao and the alchemy of immortals are also very popular. As a foreign religion, Buddhism must adapt to the Chinese society and combine with the traditional ideology and culture of Confucianism in order to root and develop in China. Buddhism has great adaptability and spread rapidly. After the initial dissemination, popularization and the study of righteousness, Buddhism sects with distinctive national characteristics were formed in the Sui and Tang Dynasties, marking the basic completion of the process of Sinicization of Buddhism. Looking back on this process, the translation of Buddhist scriptures, the preaching of Buddhist scriptures, the research and interpretation of Buddhist works are all important links to realize the Sinicization of Buddhism< Second, the process of Buddhism's Sinicization -- Buddhist scripture translation
in the process of Buddhism's further spread to Chinese society, Buddhist scripture translation is the most important step. Buddhism is divided into Mahayana and Hinayana. Buddhist scriptures, including sutras, laws and theories, have been introced from India and western regions, and their number is vast. How to introce the doctrine of Buddhism to the Chinese people? This was the first problem to be solved by Indian monks and early Chinese Buddhists who came to China at that time. In view of the fact that people consciously or unconsciously view the newly introced Buddhism on the basis of traditional culture, we can only use the familiar language and concepts to translate Buddhist scriptures and explain Buddhist doctrines. From the Han Dynasty to the Sui and Tang Dynasties, Buddhist monks of all ages had a great influence in the Buddhist world. For example, an Shigao in the Eastern Han Dynasty, Zhu fahu and Zhu Shulan in the Western Jin Dynasty, kumarashi in the later Qin Dynasty, Buddha batra in the Southern Song Dynasty, Chen Zhen, Bodhi Liu in the Northern Wei Dynasty, najuido and damogupta in the Sui Dynasty, Xuanzang, Yijing and Bukong in the Tang Dynasty all translated the latest Buddhist theories to China. There are many assistants around the translators, some of whom are responsible for interpreting, some of whom are responsible for writing, and some of whom are responsible for reviewing and modifying the translation. These people are familiar with Chinese traditional culture and good at writing and ink. When translating, we must choose words and concepts that are equivalent to the original meaning from Chinese and express them in Chinese. In this way, the translator's understanding of the Chinese language at that time was naturally incorporated into the Buddhist classics. In the Eastern Han Dynasty, Taoism was especially popular in addition to Confucianism, so some terms and concepts of Taoism were applied to the Buddhist scriptures translated at that time. For example, the expression of "get rid of all troubles" in Buddhism was "get rid of all troubles"; Nirvana;, Translated as & quot; Inaction & quot;; Thinking about the meaning of Buddhism through concentration & quot; Meditation & quot;, Translated as & quot; Shouyi & quot;; The absolute reality and the truth of truth without emptiness in Mahayana Buddhism & quot; True as & quot;, Translated as & quot; There is no & quot;. Metaphysics prevailed in Wei and Jin Dynasties, and Zhu fahu translated guangzan Prajna Sutra; True as & quot; Translated as & quot; Nature;, Put & quot; The supreme positive equal sense & quot; Translated as & quot; Dao & quot Just as in our daily life, we can't do without the Confucian principles and ethics, we are most influenced by Confucianism in the process of translating scriptures. The subject in Indian sutras is & quot; Love & quot Sattva) and jantu, including people, heaven, Asura, beasts, ghosts and hungry ghosts in hell, are quite mysterious. Confucianists attach importance to the position of man in nature and think that man is & quot; The spirit of all things;, Advocate & quot; People are expensive& quot; Heaven is far away, humanity is far away;, Therefore, many Buddhist scriptures just put & quot; Love & quot& quot; Sentient beings & quot; Translated as & quot; People& quot; The people;. Confucian ethics advocates that men and women are different, giving and receiving is not intimate, which affects people's taboo on sexual relations, generally do not make a public description The translation of Huayan Jing is also affected by this; Embrace & quot; Transliterated as & quot; Aliyi;, Put & quot; Kiss & quot; Translated as & quot; Ah Chung& quot; And so on. In some Chinese versions of Buddhist scriptures, ethical preaching is also added, such as & quot; Chang ahan Sutra; What parents do is submissive& quot; Parents are not afraid to disobey their orders; And so on. According to the same version of palivan's the religion of shijialuoyue, these are added by the translator See the influence of Confucianism on the Chinese translation of Buddhist scriptures by Nakamura yuan, Japan, in world religion studies, No. 2, 1982). There is an obvious addition in the Liu Jijing translated by Wu Kangsheng of the Three Kingdoms; Monarch's benevolence and loyalty, father's adopted son's filial piety, husband's faith and wife's chastity & quot& quot; Filial piety serves one's parents& quot; For the herdsmen of heaven, we should be benevolent; And so on. Wu Liang Shou Jing, translated by Cao Wei of the Three Kingdoms, which is the most popular, also contains many terms such as loyalty, filial piety, courtesy, righteousness and faith. There are many words in Chinese characters, such as & quot; Tao& quot; Li& quot; Heart& quot; Sex & quot; And so on, their different meanings are formed in the long history of cultural development. However, when translating Buddhist scriptures, these words are usually given specific meanings only according to the occasion. However, as time goes by, scholars of later generations, influenced by the background of the times, naturally use the different meanings of these words to understand the Scriptures and construct their own doctrinal system. The Buddhism sects in Sui and Tang Dynasties borrowed these polysemous words and skillfully used the & quot; The only way & quot; To establish the theoretical system of this school. Zen's & quot; Heart;, It can be & quot; with the function of thinking; Heart;, It can also be the inherent self nature and the essence of nature; Heart;, This heart can be connected with & quot; as the origin and noumenon of all things in the world; True as & quot& quot; Legal nature& quot; Buddha nature & quot; It can also be called & quot; Li& quot; Dao & quot;. In the quotations of Zen, it is the different meanings that are used to remind people of the way of liberation< Thirdly, the process of Buddhism's Sinicization: Buddhist Scripture preaching is a common method of preaching. If people want to understand the Buddhist scriptures, they have to make use of their familiar and easy to understand language and principles. This method is called & quot; in the history of Buddhism; Case meaning & quot;. Zhu Faya, a disciple of fotucheng in later Zhao Dynasty, was proficient in Confucianism and Taoism; Taking the number of events in the classic as an example, it is called Ge Yi& quot; In the Buddhist classics, numbers are often added in front of doctrinal concepts and expressions, such as four truths, eight orthodoxy and twelve karma; Number of events;. In order to make it easy for the audience to understand, Zhu Faya used the words and principles in the classics of Confucianism and Taoism that people were familiar with at that time. According to this method, the & quot; Sexual emptiness& quot; True as & quot; Explain as & quot; There is no & quot& quot; Dao & quot;; Put & quot; Five precepts & quot; The comparison is & quot; Wuchang & quot; And so on. This was and will be a common phenomenon. Dao an, another famous disciple of fotucheng, also used Geyi in his works. His disciple huiyuanshan, Lao Zhuang, often used Lao Zhuang's words to explain in his lectures. According to the records in biography of eminent monk Huiyuan, once Huiyuan preached a sermon, someone just told him; Reality & quot That is & quot; Dharma reality & quot;) When he questioned this concept, he immediately quoted Zhuangzi to explain it; He who is confused knows;. In the process of realizing the Sinicization of Buddhism, the so-called Geyi Buddhism played an important role in promoting the popularization of Buddhism. With the further spread of Buddhism, there are different opinions in the interpretation of doctrines and sermons in the Buddhist circle, which graally form different theories and schools. At the time of Jin Dynasty, because of the understanding of & quot; The emptiness of various laws & quot; The so-called & quot; Six families and seven schools;. If the two of the seven schools, benwu and benwuyi, are merged, they are six. This marks the formal formation of national Buddhism. This is the proct of the interaction between Mahayana Prajna theory and the popular metaphysics at that time. The monks cater to the fashion of the times and borrow some metaphysical concepts and formulas to prove the Prajna ontology that everything is empty. Because they are not good at using the middle way argument method in Prajna Sutra to draw a simple positive or negative conclusion in the argument of noumenon and phenomenon -- the non existence and various methods, the emptiness and the color, the heart and the object, the true meaning and the vulgar meaning, rather than using the expression method of obscuration (negation) and Xiang namely to draw the conclusion that there is no non existence, the color and the emptiness are the true and the vulgar. Although all kinds of laws are empty, their arguments are biased, so there are six schools and seven schools. Among them, there are three influential ones: (1) tao'an, the representative of the original Wuzong, thinks that the noumenon of all things in the world is empty, which is & quot; There is no & quot;. This is similar to the metaphysics of Wang Bi and he Yan 2 Zhilin, the representative of the school of color, believes that all things in the world are essentially empty, so color (earth, water, fire, wind and their creation, equivalent to material phenomena) is empty,. This is in addition to what Guo Xiang advocated

4.

The central idea of Buddhism is Mahayana

The main doctrines of primitive Buddhism include four truths, origin, five connotations, impermanence and non self. Around the Gregorian era, the rise of Mahayana Buddhism led to the emergence of a number of classics that elucidated the Mahayana thought. In theory, the doctrine of emptiness, middle way, reality and six degrees developed. Among them, the main ones are nirvana, the void of origin and the theory of knowledge only

After Buddhism was introced into China, there were many innovations in its doctrines. The main ones are the integration of three truths, one reading of three thousand, Epiphany, ten mysteries, six phases and three views

extended materials:

classics

Buddhist classics are divided into three parts: Sutra, law and theory“ The original meaning of "Cang" is a bamboo trunk that can hold things. It has the meaning of accommodation and collection. Buddhism is used to summarize all Buddhist classics. Sutra is the doctrine of Sakya himself; The law is the rule and its explanation that the Buddha made for the believers; Theory is the explanation and research of various theories for clarifying the classics and laws

There are also some Buddhist monks and scholars who have made notes and writings on Sanzang, which are called "Tibetan classics". Sanzang was called "all scriptures" in the northern and Southern Dynasties, and "Dazangjing" after Sui Dynasty

According to the language system, there are three systems: Pali Language system, Chinese language system and Tibetan language system. Only a small amount of Sanskrit remains in Nepal, India and China. In recent years, some Mahayana classics have been found in Xinjiang and Kashmir, mainly in Mahayana

5. We are very familiar with the three realms. As people usually say, "beyond the three realms, you are not in the five elements.". The content of the three realms is desire, color and non color. Buddhism believes that the world is centered on Mt. Xumi and three realms are set up around different levels of sentimental life. Modern people have a variety of conjectures about Xumishan. Some people think that Mt. Xumi is the Himalayas; Some people think that Mt. Xumi is a symbol of the core of the solar system. We don't have to worry about these speculations. In a word, Buddhism refers to a world centered on Mt. Xumi, with a sun and a moon, as well as many planets, such as mercury, Mars, Venus and Jupiter. Such a world is called a small world in Buddhist classics. Every small world, with sentimental life as its core, is divided into lust, color and non color around the level of sentimental life

what is desire? Desire is desire, that is to say, the desire of people living at this level is particularly strong. What is desire? The definition of desire in Buddhist Scripture is demand, which is physiological demand on the one hand and psychological demand on the other. As for the content of desire, Buddhism usually says that there are five desires, namely, the desire for wealth, lust, fame, food and sleep. There is another explanation for the content of the five desires in Buddhism, which is based on people's five sensory needs: lust, the eye wants to see good-looking colors; Sound desire, ears want to hear a good sound; The nose wants to smell good smell; The tongue wants to taste delicious; The body wants to feel good. All living beings living in the world of desire have a very strong demand for the five desires. Therefore, this world is called the world of desire

among all the desires, there are two kinds of desires that are the strongest, namely, food, men and women. The ancients of China said that "men and women drink and eat, and their great desires exist." but other desires are also very important. Of course, in real life, people's desire is biased: whenever people focus on which aspect, which aspect of the desire is particularly strong, like some people focus on eating, very particular about diet, think that eating is the greatest happiness in life, so, his appetite is very strong. Some people have strong sexual desire, and think that it is the greatest happiness in life to have a promiscuous relationship with men and women; Some people attach great importance to status. They think that the most important thing is to have a reputation; Some people lay particular stress on the desire to sleep. They think that only sleep is the happiest time. Therefore, the intensity of desire varies from person to person, but in any case, human beings are living in a strong desire, it is difficult to get rid of the desire. This is the characteristic of all beings in the world of desire< There are six differences among the three realms. Humanity is the core of all beings in the six ways. There is the way of heaven above humanity. The characteristic of the way of heaven is to enjoy happiness. The living environment here is very superior. There is a hell road under humanity, where the living environment is extremely difficult. All living beings living in hell are suffering from various kinds of punishment all the time. Buddhism says that the more famous hell are "eight cold hell" and "eight hot hell". Eight cold hell is characterized by cold, cold, cold to what extent? There is no such cold place in our world. The South Pole and the north pole of the earth are cold enough. Eight cold hell is much colder than the South Pole and the North Pole

people living in the eight cold hell are frothy with cold. This bubble is very big, just like a lotus petal. It looks very beautiful from the appearance, but it is based on the extreme pain of all living beings in the hell. According to the shape of froth, they are named as: 1. Forehead Tuo, also known as forehead float Tuo. It means that the sufferer's skin is blistered by the cold. 2. Nisibuda, also known as nilaifuta. That is to say, the sufferer is forced by the cold, the bubble is broken. 3. E PA Zha, also called a Zha Zha. It means that the sufferer's suffering is greatly increased by the cold, and his lips can't move, but he only makes this sound in his tongue. 4. Ho ho Po Po. It means that the sufferer's tongue can't move because of the extreme cold, so he can only make this sound. 5. Huhupo. All of them are abnormal sounds e to cold. 6. You BOLUO, translated as green lotus. That is to say, the sufferer's suffering is greatly increased by the cold, and his skin and flesh are frozen open, just like the green lotus. 7. Bottemo, also known as botoumo, translated as honglianhua. That is to say, the sufferers are greatly increased by the cold, and their flesh color is as big as the red lotus. 8. Mahabhatmo, translated as the great red lotus, means that the sufferer's skin and flesh are frozen and cracked because of cold, and his whole body turns red, just like the great red lotus. This is the characteristic of eight cold hell

besides the eight cold hell, there are eight hot hell. The sufferers live in high temperature and various kinds of punishment all day long. They live and die thousands of lives and thousands of deaths. They are full of extreme pain. Eight hot hell is: 1, live prison, a large number of people gathered in the hell, a variety of instruments of torture in turn harm, so that they are bored to the ground, and then live as before, and suffer the same pain. 2. In the black rope prison, people in hell are first scratched with black rope by prison guards, and then chopped with axes. 3. The people in hell were forced into two iron mountains by prison guards, and the iron mountains closed, which made the people who were punished bleed. 4. Call prison, people in hell seek houses, into the iron house, house fire, burning them to make a call. 5. The situation of calling prison by Tuba is similar to that of calling prison by tuba, except that there is a two-story iron house in calling prison, and it is more miserable for you to suffer. 6. In the heat prison, the jailer put the people in the hell on a big hot iron plate, like grilled fish, and then used a big nail to penetrate from the lower body and shoot them out from the top. In this way, the eyes, ears, orifices and the pores of the whole body of the victim will fire. 7. The prison is extremely hot. The jailer penetrates under the people in the hell with three forks, and comes out from the hands, arms and the top door, making the mouth fire. Then the prisoner is wrapped up with iron leaves and put into a boiling hot pot full of gray water to decoct. After the bones and meat are separated, the bones are taken out and put on the ground to let the skin and meat grow again and then put into the pot to decoct. 8. Infernal chamber, the people who are tortured in infernal chamber are extremely miserable. They are mainly tortured by three kinds of punishments: on the iron ground, there is a flame coming from the East first, burning the people who are tortured, just like burning a candle. The other three fires come in turn, and the fire is raging. Only when you hear the cry of suffering, you can know that there are still people being tortured in the fire; Another kind of punishment is to fill the iron stpan with hot iron charcoal, put the prisoners in, bump them together, and then put them on the hot iron ground, and order them to climb the hot iron mountain and go up and down again and again; There is also such a kind of punishment, which is to pull out the tongue from the mouth of the victim and nail it on the iron plate with a hundred iron nails, just like opening a piece of cowhide, so that there is no wrinkle. He pried open the mouth of the victim with a pair of iron tongs, put the hot iron pill into the mouth of the victim, and poured molten iron into the mouth to burn the mouth, throat and five internal organs of the victim, and then flowed out from the lower body. So hell is suffering

there are two kinds of living beings living with humanity: one is the animal way, that is, animals such as cattle, horses, pigs and sheep; The second is ghost. There are many kinds of ghosts and Taoist beings. As many as there are kinds of people, there are kinds of ghosts. According to Buddhism, ghosts are mainly starving ghosts. In addition, there are rich ghosts who have money, poor ghosts who have no money, ghosts who have high prestige and despicable ghosts who have no prestige. Some ghosts have great blessings and live in magnificent palaces. Those ghosts who have no blessings are solitary ghosts and wild ghosts. They mainly live on grass and trees, just like in the back mountain of Nanputuo in Xiamen, There are those ghosts attached to the vegetation everywhere. We can see that there are many kinds of ghosts< In other words, all living beings in Asura have the blessings of heaven and man, but not the virtues of heaven and man. The characteristic of all living beings in Asura road is that they like fighting and fighting. Asura often fights with heaven and man. Why did Asura fight with Tianren? The reason is that people in heaven have good food, and Asura has beautiful women. In this way, Asura wants good food in heaven, and people in heaven like Asura's beautiful women. In this way, Asura and people in heaven will fight each other from time to time

in the three realms, there are six differences among all living beings in the desire realm. The common characteristic of all living beings in the world of desire is to live in desire. However, the desire of each living creature is different. From the human world to the otherness, the higher the level, the weaker the intensity of desire. Now, let's take an example. Let's take lust as an example! The degree of sexual desire's release and satisfaction between heaven and man is different. The form of sexual desire of man in the world is exactly the same as that of heaven and man in the heaven; The lust of night sky skyscrapers is lighter. As long as they embrace each other, their lust will be satisfied; When it comes to the heaven and man, when they are engaged in lust, as long as they hold hands, lust will be satisfied; It's easier for heaven and man to have sex. When they meet each other, they just need to smile, and their sex will be satisfied; It is the highest heaven in the world of lust. In this heaven, people don't even have to laugh when they have lust. They just need to look at each other and their lust will be satisfied. It can be seen that in the realm of desire, the higher the level, the weaker the degree of desire. Therefore, all the six beings in the world of desire do not leave desire

what is the color boundary? The color of the color world does not refer to the color of color, nor does it refer to the color of women, but the meaning of material. Buddhism believes that our understanding of material should be from two aspects: one is color rendering, that is, color is also the same. One is form and color, that is, shape. Our understanding of material phenomena is mainly through the two channels of color (color rendering) and shape (form and color). Therefore, Buddhism calls material phenomena color; The color world in Buddhism refers to the color world heaven, above the six desires heaven. The life level of lust heaven is higher than that of lust heaven, because lust heaven enjoys the happiness of material desire, while lust heaven enjoys the happiness of Zen. The former is material, while the latter is spiritual

correspondingly, the way to ascend to the heaven of desire and the heaven of color is different. The way to ascend to the heaven of desire is to uphold the five commandments, to practice the ten virtues, and to give alms. That is to give alms to others with your own money, Dharma, skill and ability, so that you can ascend to the heaven of desire to enjoy happiness in the future; To ascend to the heaven of color world, it's no good to hold the five commandments, cultivate the ten virtues and give alms. You have to practice meditation, that is, to ascend to the heaven of color world through meditation

the main content of cultivating the color heaven is to cultivate the four Chan. According to the different states of meditation, the heaven of color world can be divided into four Chan and seventeen Chong Tian, namely, Chu Chan Tian and three Chong Tian; There are two Chan days and three Chan days; Three Zen days, there are three days; Four Zen days, a total of eight days. In this way, the color world is divided into four Zen and seventeen heaven. change

6.

The reasons for the "Sinicization" of Buddhism are as follows:

1. the differences in natural environment and social structure between China and India: another major difference in the national conditions of China and India is that India is a typical religious country where almost everyone believes in religion. People attach importance to the afterlife and practice at home. Comparatively speaking, China is a humanistic country which pursues the promotion of indivial personality and the unity of man and nature as its life and social value orientation. People pay attention to family and family continuity and reality. How to make the Chinese people with relatively weak religious belief accept and believe in foreign Buddhism, how to attract Buddhist believers, how to obtain the recognition and support of the social elite and the close and support of the public, and how to realize the popularization of Buddhism is another major problem encountered in the spread of Buddhism in China

3. the differences between Buddhism, Confucianism and Taoism: after Buddhism was introced into China, Confucianism and Taoism (including Taoism) rejected Buddhism and welcomed Buddhism from their own standpoints. For example, it is disloyal for the Confucianists to accuse him of not paying homage to the king, and it is unfilial for him to become a monk. With the idea of immortality, Taoism denounces the idea that all people in Buddhism should die, and so on. In addition, in the early period of Buddhism's introction, Confucianism and Taoism only identified with Buddhism by means of analogy. For example, Confucianism compared Mahayana Buddhism's Bodhisattva line with "killing oneself to become benevolence", Taoism compared Buddhism's "Dharma body" with the idea of inaction, and Chinese also positioned Buddhism with Taoism. It can be seen that if Buddhism wants to occupy a place in China, it must run in with Confucianism and Taoism, and this kind of running in is the practice of Buddhism in China

5. the contradiction between the general principles of Indian Buddhism and the specific practice of Chinese monks: the introction of Buddhism is inevitably influenced by the believers' own national traditional culture, with national characteristics. In order to seek their own survival and development, there will also be differences within the Sangha, with the characteristics of factions. Monks face different demands of different objects (such as social elites and the general public), which also brings about differences in the contents and ways of enlightenment. Influenced by regional differences and the trend of the times, monks have different understandings of Buddhist principles. All these circumstances have determined that the practice of communication and cultivation of Chinese monks has undergone great changes

< / OL >

source: Fang Litian, Sinicization of Buddhism and Sinicized Buddhism

7. Yesterday, I have answered a friend's similar question, and now my supplementary answer is as follows:
Buddhism was introced into the Central Plains from the Eastern Han Dynasty, and it has gone through several generations. In this process, Buddhism and various schools of thought in the Central Plains experienced many collisions and conflicts, especially with Taoism. On the other hand, some ideas of Buddhism and Confucianism coincide, This is the reason why Eastern culture can accept Buddhism and develop it
from Dharma preaching to the Central Plains, through the inheritance of the five ancestors Hongren and the six ancestors Huineng, the method of Buddhist practice without writing and epiphany was brought into full play, and Zen blossomed and fruited in the Central Plains. The sixth patriarch's Tan Jing is the most representative proof of the localization of Buddhism

it is suggested that you start with Tan Jing, combine with the Confucian culture of Central Plains, and collect more information to demonstrate this theme clearly.

8. Buddhism, which was born in India, was introced into China at the end of the Western Han Dynasty and the beginning of the Eastern Han Dynasty. Before the introction of Buddhism, the Chinese culture was quite prosperous and powerful. China is one of the four ancient civilizations in the world. Through the combination of the contention of a hundred schools of thought and various schools of thought in Xia, Shang and Zhou dynasties, especially in the spring and Autumn period and the Warring States period, the Chinese culture with Confucianism and Taoism as the main body was formed, and the only powerful Han Empire in the eastern world was created
Buddhists should not underestimate Confucian culture and Taoist culture. Similarly, Buddhists should not underestimate Buddhist culture. After more than 2000 years of repeated competition in China, none of them can exclude anyone. Finally, they have integrated with each other and formed the core of Chinese culture. Just as today's western civilization can't despise the eastern civilization, the eastern civilization doesn't have to exclude the Western civilization. Both of them are fine cultural works created by human beings, and the key is to integrate them at a higher level
the development of Buddhism in China can be divided into two stages in history. One is the absorption stage, from the Eastern Han Dynasty to the Wei, Jin, southern and Northern Dynasties, to the Sui and Tang Dynasties. During this period, China basically absorbed the Buddhist culture from India, and the vast majority of Buddhist classics were translated in this period. The second stage is the Sinicization of Buddhism. Since the Sui and Tang Dynasties, the formation and development of Tiantai, Huayan, especially Zen show that Buddhism has its own characteristics in China, graally embarked on the road of independent development, and has become an important part of Chinese national culture< The Sui and Tang Dynasties are the turning points of these two stages. During the Zhenguan period of the Tang Dynasty, after master Xuanzang returned from studying in India, the level of Buddhism in China at that time was beyond the scope of Indology. This is an important sign that China's long historical process of learning Buddhist culture from India has come to an end, and two small sects and eight sects were formed in the Sui and Tang Dynasties. The two minor sects belong to the Chengshi sect and the jushe sect of Hinayana. In fact, both of them are affiliated to the Mahayana sect in China. The eight great schools of Mahayana are Tiantai Sect, Sanlun sect, Weishi sect, Huayan sect, Zen sect, Luzong sect, Pure Land Sect and Tantric sect. China is a big country in the world from Han Dynasty to Tang Dynasty. The national culture with Confucian culture and Taoist culture as the core has created a broad mind of the Chinese nation to seek common ground while reserving differences. Therefore, many Indian eminent monks say that China has "Mahayana atmosphere", and most Chinese who are engaged in Buddhist culture research and practice really like Mahayana. Those famous eminent monks have profound Confucian and Taoist culture. As far as the eight major sects of Chinese Buddhism are concerned, the Indian cultural flavor of Sanlun, Wei, Luzong and Tantric sects is more obvious, while Tiantai, Huayan and Zen have much heavier flavor of Chinese culture, which is hard to find in India. Among them, TIANTAIZONG, created by the wise masters of the Sui Dynasty, explained the reality with "one reading three thousand"; In order to clarify the concept of "emptiness, falsehood, middle" and "three truths, mellow"; China's Buddhist statements of the five generation of eight religions were the best statements of a school of Buddhism. At the end of Sui Dynasty and the beginning of Tang Dynasty, jizang founded three schools of thought. He learned from Sakyamuni and inherited the middle view thought since kumarashi, the dragon tree. He put forward the idea of "two Tibetans and three wheels" to judge Buddhism. He thought that "truth and common" summarized the whole of Sakyamuni, and there was no other "two truths" outside of Sakyamuni; Moreover, the "eight not in the middle way" and the "four metaphysical meanings" are used to eliminate the emptiness. No matter whether they are established or broken, they all belong to "no gain"; He also put forward the idea that "if there is no income, not only emptiness is Buddha nature, but all plants and plants are Buddha nature"
after his return, Tang Xuanzang's translation of Buddhist scriptures has surpassed his predecessors in both quality and quantity. He has translated 75 Buddhist scriptures and 1335 volumes, which show the whole picture of Indian Buddhism centered on the earth theory of yogi, the theory of Ju she and the Daban Ruo Jing. In addition, the author makes corresponding translation and introction to the three sutras, so that people can have a clearer understanding of the development of Indian Buddhism. In ancient China, there was only Xuanzang. In particular, Xuanzang's compilation of chengweilun is profound and broad, which has become the only representative work of historicism; The application of the method of Yin Ming and the absolute achievement of the theory of "truth only knowledge" in India are also the unique creation of master Xuanzang. The establishment of knowledge only plays an important role in the perfection of the whole Buddhist theory and even in the whole human civilization
although master fazang founded Huayan Sect on the basis of Tiantai, Sanlun and Xuanzang's yoga theory, its object standard is "don't teach and ride" and "the origin of Dharma is endless". He classified all the differences between life and death, Nirvana, truth and custom, origin and end, cause and effect into the origin of the Dharma Realm, and pointed out the magnificent and profound Bodhisattva realm of "because of the sea of fruit, trapped by the fate". From the perspective of doctrines, according to the realm that people's thoughts can reach, Huayan Zong can be said to be the best and incomparable
next is the foundation of Zen. Although it is said that Zen originated in Qi and Liang dynasties and was introced into China by Dharma, the 28th generation patriarch of India, the real founder of Zen should be Huineng, the sixth patriarch. Zen stands out from the contention of a hundred schools of thought to analyze names and appearances and refute doctrines. It stands up for the banner of "no writing, no preaching outside the religion". It advocates "single preaching and direct pointing". It puts all the "four out and four in" of Buddhism in its heart, gets rid of the cage of all doctrines, and becomes one with life. It experiences the true meaning of body, mind, life and the universe of life from life. In the aspect of teacher and apprentice's giving and receiving, it is also carried out in daily use activities, such as starting thoughts, laughing and scolding, singing and singing, inspiring and guiding, killing and living. Although it was only after Mazu that it was carried out, the concrete clues are contained in the Tanjing. So Zen becomes like religion instead of religion, like philosophy instead of philosophy, like art instead of art. This is not only revolutionary for Buddhism, but also creates a special ideological system for all people who want to be liberated. Some scholars regard Zen as a typical example of Buddhism in China, and even think that the advantages of Zen are inherent in Confucianism, while some of the thoughts of Confucianism are not. In fact, many of the characteristics of Zen have the thoughts of Chinese culture such as Confucianism or Taoism. However, the fundamental purpose of Zen is to prove that there is no way to live and enre. This is the essence of Buddhism in India, and it is not for Chinese culture. Zen is permeated with this, so there is no doubt that it is the acceptance of Buddhist thought that can open such a bright flower
there are also some people who don't think much of "Chinese Buddhism" and think that as Buddhism, Indian Buddhism should be taken as the standard. In my opinion, when it comes to academic studies and culture, including Buddhist culture, we should not deny the existence of the times, regions and nationalities. Buddhism talks about origin, which is an important part of the law of origin. In this way, Zen, Tiantai and Huayan are the procts of the development of Chinese culture. They are the pride and glory of the Chinese nation. They are the flowers of the Chinese nation after digesting and absorbing Indian culture. If you don't know Zen (including Tiantai and Huayan), you can't go deep into Chinese culture from Tang Dynasty to song and Yuan Dynasty. On the surface, Neo Confucianism in song and Ming Dynasties was Confucianism, but in essence, it was Zen. Its formation and development were greatly influenced by Zen consciously or unconsciously. If the elements of Zen are extracted from the Neo Confucianism of the song and Ming Dynasties, the Neo Confucianism of the song and Ming Dynasties will be eclipsed. In this way, the history of Chinese thought and philosophy can not be continued. In addition, from the end of Tang Dynasty to the Five Dynasties, Zen became the mainstream and core of Chinese Buddhism. Therefore, Zen is a special topic in the history of Chinese culture. If you don't understand Zen, you are not qualified to understand Chinese culture
if we study the history of Chinese Buddhism in depth, we can see that without Zen Buddhism, Chinese Buddhism would not be able to withstand the attack of the Tang Wuzong movement to destroy the Dharma. In that nationwide movement, all the sects of Buddhism in China, except Zen, were destroyed. Without the support of temples, temple economy and classic culture, these sects could not survive (so did Buddhism in late India). As a matter of fact, Wei, Sanlun, Tiantai, Huayan, Luzong and Mizong were not able to recover after that attack, and some disappeared forever. Zen, which was founded by the sixth patriarch, not only survived the disaster, but also developed rapidly. In the decades after the movement, it spread all over the country and gained the dominant position of Chinese Buddhism. Therefore, if there is no Zen, whether the life of Buddhism in China can continue to this day has become a problem. The history itself shows that the development of Chinese Buddhism in the 1000 years since the end of Tang Dynasty was mainly the development of Zen (excluding Tibetan Buddhism). It is because Zen combines the reality of Chinese culture that it has such a long and brilliant development and the ability to spread to the European and American world today
we all know the sect of only knowing Dharma. Master Xuanzang went to India to study in Nalanda temple, which was the highest institution in India at that time. During his study abroad, master Xuanzang almost learned Indian Buddhism, and his achievements surpassed his teachers, becoming the most outstanding and authoritative master in India at that time. Mr. Liang Qichao once wrote an article: "overseas students of thousand and two hundred years ago", saying that master Xuanzang was highly respected in India, and there was no way to find such overseas students all over the world at that time. At that time, there were two tribes in India fighting for Xuanzang's preaching. Master Xuanzang's achievements in translating scriptures in China surpass those of his predecessors. Regardless of literary color and logic, his strictness, profundity and system are incomparable to those of his predecessors, and he once made a sensation in China. Emperor Taizong of the Tang Dynasty had great respect for him. He once collected Wang Xi's words and wrote the famous preface to the holy doctrine of Sanzang for Xuanzang. However, the Dharma handed down by master Xuanzang, that is, only Shizong, has been handed down in China for four generations, but it will not be handed down in the future. Why can't such a good thing be passed on? The main reason is that its academic methods are not so integrated with the Chinese people, who like simplicity and are not interested in the tedious Indian scholasticism. Today's scholars, if they read that set of classics, will also feel headache and impatience. Therefore, except for a few professional scholars, most of the monks and scholar bureaucrats can not get in, so it is difficult to have a great social impact, and it is also difficult to popularize in the society and among the people. Therefore, weishizong disappeared after only four generations. This is also the reason of Sanlun sect and Tantric sect. Of course, there is also the above-mentioned factor of Tang Wuzong's extermination
What are the reasons for the decline of various schools and the prosperity of Zen? As we all know, the banner of Zen is "to teach others, not to write, to point to people's heart, and to become Buddhists by seeing nature.". Because of the lack of temples and the burden of temple economy and classic literature, the destruction of Buddhism by Tang Wuzong almost destroyed the temples and the books and regulations of the whole country, but it did not hurt a single hair of Zen; At the same time, the method of Zen is simple and feasible, which is not contradictory to the traditional Confucianism and Taoism, and can penetrate and deepen Confucianism and Taoism

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10. Reciting "Guanyin Bodhisattva" can transform any evil spirit. According to Pu men pin, as long as you recite Guanyin Bodhisattva, all evil spirits and fierce spirits dare not face up to the people who recite it. Of course, fierce spirits will benefit from it and may be transformed.