译者前言

《佛教常识答问》一书是赵朴初先生一生对佛学进行研究的总结之作。本书的前三章按照佛、法、僧三宝的顺序精辟地阐释了何为佛、何为法、何为僧。第一章对佛教的创立及创始人作了历史的而不是神话的阐述；第二章深入浅出地阐释了佛法的基本内容，介绍了佛教典籍的形成及其流布；第三章对僧团的建立、僧侣的生活、戒律与仪轨作了生动的描述。本书的后二章不啻是一部印度佛教、中国佛教小史，第四章叙述了佛教在其发源地——印度的发展、衰灭和复兴；第五章是本书内容最详实、最能体现作者本怀的一章，其中深入论述了佛教在中国的传播、发展和演变，分析了佛教与人们日常生活的关系，佛教对于社会的思想与文化发展所起的作用，从而阐发了发扬人间佛教的优越性，使之服务于当今社会文化与生活的主旨。

本书用答问的方式实际上回答了佛教两千五百年来所涉及到的大多数问题，因此，这本书可以说是朴老提出的佛学大纲，对于一般人想全面了解佛教将起到正确导入的作用，对于学者要深入研究佛教与佛学将起到启发思路，找到切入点的作用，对于外国人想了解佛教，尤其是中国佛教的全貌提供了全方位的素材。

本书用活泼的、通俗易懂的、开启心智的方式回答了那些似乎莫测高深的佛学问题，妙语机锋间透露出一位大家的睿智，一位善知识的亲切，一位学者治学的严肃与公允的态度，以及一位真正的佛教徒对佛教正信的立场，因而与一切迷信、假信和伪信划清了界线。

译者于1996年受中国佛教文化研究所的委托，开始着手翻译此书。受命之时，万没想到这是如此艰巨的任务，是对译者佛学知识、中文修养，尤其是外语水平的全面挑战。为了不使译者的浅陋有损于原作的光辉，在翻译过程中参阅了大量参考书，务求做到言出有据。对于绝大多数佛教术语，尽量找出它们的巴利语(梵语)原词以及被广泛接受的英文译法，并且，为了方便广大信众、学者掌握佛学英语、巴利语，译者还编辑了《巴、英、汉佛教术语对照表》(附书后)。对于较为复杂的思想、义理，力求在阅读巴利语、英语、汉语原典的基础上理清了思路，领会了作者的意趣之后再遣词运笔。历时三载，数易其稿，方成现在这个样子。此稿虽得到赵朴初先生亲自审阅，并予以嘉许，然自知还有许多不尽人意之处，祈请方家大德、广大善信施慧赐教。

在反复翻译、修改过程中，得到了各方专家的指教。译稿始成，便邀请了不懂汉语、不懂佛教，不懂汉语、但懂佛教，既懂汉语、又懂佛教的多位外国专家予以审读，听取他们的意见，尽量使译文的风格不失去原作的原汁原味。在此，译者要特别向柯马凯先生、魏海伦女士、提瑟·嘎里奥桑姆先生致以最诚挚的谢意，如果译文尚令人满意，全都有赖于他们使之增色。同时，在翻译过程中还参阅了此书的其他几种译文，对于这些译家所付出的艰辛，译者表示由衷的敬意。在翻译过程中，始终得到了赵朴初先生、中国佛教文化研究所的信任、支持与鼓励，使翻译的过程成为我修习的过程，因此真诚地感谢朴老以及佛教文化研究所给了我这个提高与丰富自己的机会。

这次借外研社对此书进行再版的机会，对原译文进行了修订。这本译作是集中了许多人的智慧的成果，译者决不敢专擅其功，这一点也是要特别加以说明的。

赵桐

2012年9月

Translator's WORDS

Answers to Common Questions about Buddhism is the fruit of a lifetime of study on Buddhism made by Mr.Zhao Puchu.The first three chapters give respectively a succinct exposition of the Buddhist Three Gems,i.e.Buddha,Dhamma(Buddhist doctrine),and Sangha(the Buddhist Order).Chapter One gives a historical,rather than mythological,account of the founder and the founding of Buddhism.Chapter Two gives in simple language a profound explanation of Buddhist doctrine,as well as its spread and the compilation of its canonical literature.Chapter Three gives a vivid account of the formation of the Sa?gha as well as their life and disciplines.The last two chapters are nothing short of a brief history of Indian and Chinese Buddhism.Chapter Four describes the rise and fall and resurgence of Buddhism in its birthplace—India,and Chapter Five is packed with detailed information,and expresses the innermost feelings of the author.By giving a thorough analysis of the spread,the development and evolution of Buddhism in China,and of the relationship between Buddhism and everyday life,the impact of Buddhism on social,intellectual and cultural development,the last chapter contends that we should carry forward the advantages of popular Buddhism,and make it serve contemporary social and cultural life.

In the form of questions and answers,the book addresses and answers practically all the questions raised by Buddhism over the past 2,500years.The book may be regarded as Zhao Puchu's general survey of Buddhist studies,giving the laymen readers a proper introduction to Buddhism,while giving to the scholars inspiration and points of entry into in—depth study of Buddhism.It also furnishes non—Chinese native speakers wishing to learn about Buddhism,especially Chinese Buddhism,a comprehensive outline of the field.

The language is vivid and colloquial,and answers in an enlightening way even those seemingly incomprehensible and abstruse points of Buddhism.Through the apt wording one detects the wisdom of a great philosopher,the sympathy engendered in one with intimate knowledge,the serious and magnanimous approach of a true scholar,and the orthodox stand of a true Buddhist,clearly demarcating it from superstition or heresy.

I began the translation in 1996at the request of the China Institute of Buddhist Culture.At that time,I had no idea what a challenge this work would prove to be to my knowledge of Buddhism,my Chinese skills and my English proficiency.In order that the limitations of the translator do not detract from the splendor of the original work,over the course of translation I consulted a large number of reference books,strove to ensure that translations were made on a sound basis,and for most technical terms,sought out the original Pali(or Sanskrit)terms,as well as those English forms most sanctioned by usage.For the convenience of the reader wishing to learn English or Pali Buddhist terms,I compiled a Pali,English and Chinese glossary(see appendix).When dealing with more complex ideas,I tried through reading works in the original Pali,English or Chinese to arrive at a clear grasp of the ideas and the intentions of the author before setting pen to paper.The present translation is the culmination of work over three years and many revisions,and while it has been checked by the author,and earned his praise,I am aware that there remain many areas that fall short of total satisfaction.I earnestly beseech readers'indulgence and criticism.

Over the course of translation and revision,I have benefited from the help of many experts.In order that the translation would not lose its original flavour,from the very first I have consulted a range of foreign experts,including some who know neither Chinese nor Buddhism;some who do not know Chinese but know Buddhism,as well as some who know both Chinese and Buddhism.Here I wish particularly to thank Michael Crook,Helen Wiley,and Tissa Kariyawasam.If the translation brings satisfaction,it is they who have helped it do so.At the same time,through the course of translation,I consulted translations of this work,in other languages as well.For the hard work of these translators,I would like to extend my heartfelt respect.And throughout the work,the constant trust,encouragement and support of Mr.Zhao Puchu and the China Institute of Buddhist Culture has made it a learning experience for me.For this,I am sincerely grateful to Mr.Zhao and the Institute of Buddhist Culture,who gave me this opportunity to better myself.

As FLTRP is republishing the book,I take this opportunity to make some revision to the work.This translation is the fruit of the labour and wisdom of many people.I make no claim to the credit—this is a point I wish to make clear.

Zhao Tong

September,2012

Preface

I began to write this book almost forty years ago.Owing to the heavy load of work,I could only write intermittently.In addition to the five chapters as they appear now,I intended to write three more chapters dealing with the history of relations between China and other countries in the Buddhist sphere.Since the Buddhist Association of China has undertaken to compile materials and write on this topic,there is no need to duplicate their work here.

When I finished writing the first chapter,it was published in installments in the Journal of Modern Buddhism.I used the pseudonym,"Yin Shui"(drink water),derived from the text ?uramgama Sutra that reads "One perceives whether the water is cold or warm only when one drinks it."A friend of mine asked why I chose such an insignificant title.I replied,"I prefer to make a fuss about trifles rather than underplaying a big issue,not to mention completely ignoring significant subjects."The title of this book is in conformity with my wish.

A few years ago a young monk translated my book into Japanese.In the preface,which I wrote at his request,I referred to a story connected with the subject of this book.In 1957,I accompanied a Cambodian monk on a visit to Chairman Mao Zedong.Before the guest arrived I had the opportunity to chat with the Chairman.He told me,"There is a formula in Buddhism:Zhao Puchu is not Zhao Puchu(in the sense of Paramattha),but Zhao Puchu by name.Is this true?""Yes."I replied.He added,"Why,then,do you affirm it before negating it?""It is not affirmation before negation,"I said,"but simultaneous affirmation and negation."Then the guest arrived and the conversation was interrupted.Later when I worked on Chapter II of this book,I recalled that unfinished talk.I think the idea of the voidness of nature because of Dependent Origination(Pa?iccasamuppada)in the book might constitute what I would have said to the Chairman at that time.

I have read a book written by Li Yinqiao,one of Chairman Mao's bodyguards.According to this book,when Chairman Mao was taking a walk with Li in Yan'an one day,Mao said to him,"Let's go see a Buddhist temple,shall we?"Li said,"What's the point?It is nothing but a symbol of superstition.""One—sided,one—sided your thinking is.It is culture."This also reminds me of a letter to me from Mr.Zhou Jianren after "the Cultural Revolution",in which he told me that in the early period of the turmoil,Mr.Fan Wenlan had sent word to him that he was making up for a missed lesson by reading Buddhist books.Fan said that Buddhism in China has lasted about twenty centuries,and that it had such a profound influence on Chinese culture that one can hardly understand the cultural history of China without some knowledge of Buddhism.Finally,in 1987,I visited a Buddhist historical site in Sichuan Province and found that anti—superstition slogans were visible everywhere.Therefore,on my return,I wrote a report.After reading the report Dr.Qian Xuesen wrote to me,"Religion is a part of culture ".

It is noteworthy that all three of these men,the first,a great revolutionary,the second,a famous historian,and the third,a great contemporary scientist,shared the same view that Buddhism is a part of culture.Yet there are still many people today whose perception remains like that of Li Yinqiao at that time.

At the very beginning,I was impelled to write this book by the desire to help those interpreters who had difficulty in performing their work due to a lack of knowledge in Buddhism.In recent years,however,I have received kindly consideration and encouragement from many people at home as well as friends from abroad.This indicates that this pamphlet has made more than a negligible contribution towards enhancing the public comprehension of Buddhism and helping foreigners understand Chinese Buddhism.

I am indebted to the translator for her arduous endeavors in accomplishing this task.I sincerely look forward to forthcoming comments on the book from friends all over the world.

Zhao Puchu

June,1998