Luoc Su Phat Giao

5
NGYKN MNH TKN

Jjcb oa cbu giai
LOC S
PHAT GAO
Nguycn tac A 8bort History oj BuJJbism
KOWARO CONZK
NHA XAT BAN TONG HOP THANH PHO HO CH MNH
LO GO THK
KhI nhan duoc fap sach nay nguyon fac fIong Anh fu mof
nguoI ban o uc guI fang, foI fu noI ngay voI mnh rang: Ijch
su Phaf gIao u7 VoI chung nay frang sach fh chI co fho Ia cuoi
ngua xcm boa fhoI!
Nhung khI doc qua fap sach, foI bIof Ia su danh gIa ban dau
cua mnh da co phan nao hoI voI va, fhIou chnh xac. EJuarJ
Con:c qua fhaf da Iam duoc dIou fuong nhu khong fho Iam duoc
Ia gIoI fhIou fong quaf vo Ijch su phaf frIon cua Phaf gIao bang
mof cach ngan gon nhaf co fho duoc, ma van fhau fom duoc day
du nhung g can fhIof.
Mac du ban fhan Ia mof Phaf fu, Con:c van Iuon gIu duoc
khoang cach khach quan can fhIof khI frnh bay cac van do vo
Ijch su Phaf gIao. Hon fho nua, ngay khI do cap don cac bo phaI
khac nhau, ong cung khong bao gIo do cho ngoI buf cua mnh
nghIong vo fhoo nhung khuynh huong fu fuong ma mnh da
chon. Va day chnh Ia you fo da fao duoc su fIn cay can fhIof cho
mof fac pham co fnh cach su hoc nhu fho nay.
Con:c cung fao duoc cho fap sach cua mnh mof cau fruc raf
chaf cho. Mac du voI nhung su kIon kha day dac dIon ra frong
hon 2.500 nam ma chI voI khong day 150 frang sach,
1
ong da
khong Iam cho nguoI doc phaI choang ngop boI su don dap cua
chung. ang mof su IIon kof khoo Ioo, ong da frnh bay faf ca
fhoo mof cach khaI quaf nhaf ma van bao ham duoc nhung chI
fIof cof IoI can fhIof nhaf. Trong mof chung muc nao do, foI co
cam gIac IIon fuong ngho fhuaf frnh bay nay cua ong nhu nhung
nof cham pha doc dao cua mof nha danh hoa fhuy mac.
Nhung Ijch su phaf frIon cua mof fon gIao, nhaf Ia khI fon
gIao ay Ia Phaf gIao, khong fho chI bao gom nhung su kIon, ma
dIou can fhIof va fham ch con quan frong hon nua chnh Ia
1
Ngoyen tuc Anh ngo n cho nho ch co l35 trung.
6
Luoc su Phut guo
?
A short history of Buddhism
cac khuynh huong fu fuong voI su hnh fhanh va phaf frIon cua
chung. Va vIoc frnh bay ngan gon nhung van do vo cung phuc
fap, da dang va doI khI raf fruu fuong nay fhaf khong do dang
chuf nao. NguoI vIof nou khong nam vung faf ca moI van do va
fuan fhoo mof phuong phap frnh bay hof suc khoa hoc, fh chac
chan so khong franh duoc su Iac IoI frong khu rung fu fuong day
b an cua Phaf gIao. Con:c da Iam duoc dIou kho Iam, va fham
ch con Iam raf fof, khI ong gIoI fhIou hau nhu faf ca nhung
khuynh huong fu fuong Ion khac nhau frong Phaf gIao, va nou
Ion duoc su khac bIof co ban nhaf cua chung.
ChI voI fac pham nay, Con:c da hoan foan xung dang duoc
xop vao mof frong nhung nguoI co cong Ion frong vIoc fruyon
ba Phaf gIao sang phuong Tay. Nhung ngoaI ra, cung voI bac
fIon boI Daisct: Tcitaro 8u:uki, ong con gop phan quan frong
hn na frong vIoc frnh bay nhung fu fuong aI fhua, nhaf Ia
ThIon fong, fhoo cach ma nguoI phuong Tay co fho fIop nhan
duoc.
Tuy nhIon, foI van gIu quan dIom cho rang vIoc doc fap sach
nay do fm hIou vo Ijch su Phaf gIao Ia vIoc cuoi ngua xcm boa.
Iou ky Ia o day Ia, voI su huong dan cua Con:c, nguoI xcm
boa fhoo cach nay da co duoc nhung kIon fhuc co ban nhaf vo
Phaf gIao, vo su hnh fhanh va phaf frIon, vo nhung frao Iuu fu
fuong xua va nay cua no, khong phaI fu goc do mof fn do, ma fu
goc do hoan foan khach quan cua mof nha khoa hoc. VoI nhung
hIou bIof nay, nguoI doc xom nhu da co du nhung huong dan can
fhIof do co fho manh dan dan buoc vao khu rung Phaf gIao, voI
hon 2.500 nam fuoI, do vIong fham nhung noI fhch hop nhaf
doI voI mnh. Va quan frong hon nua Ia co fho fhu haI duoc f
nhIou hoa fhom co Ia fu khu rung ay.
Iou faf nhIon Ia, cung nhu bao nhIou fac pham khac, du
hoan fhIon don dau cung khong fho franh khoI mof vaI fy vof,
cho du Ia raf nho. Iou nay doI khI cung co fho Ia do nhung IoI
In an. Trong qua frnh chuyon djch sang fIong VIof, chung foI
da can fhan doI chIou va ghI nhan ro rang nhung saI sof ay |vo
nIon daI, vo quan dIom, vo su kIon...) do nguoI doc fIon xom xof.
Va mof dIou dang fIoc o day Ia fac gIa da su dung cac fon rIong
chu Han phan Ion fhoo phIon am fIong Anh, ma khong dua kom
duoc phan Han fu. Iou nay dac bIof gay kho khan cho nguoI
doc, v raf nhIou nguoI frong chung fa co fho vo cung quon fhuoc
voI ngaI Huyon Trang, nhung IaI khong bIof Yuan-tsang Ia aI.
o gIam bof kho khan nay, chung foI da co gang frong pham vI
co fho duoc do dua kom vao ban djch nhung fon goI quon fhuoc
hon voI doc gIa VIof Nam. Tuy nhIon, do dam bao fnh chnh
xac, phan Han ngu hoac Phan ngu IIon quan so duoc fhom vao
frong cac chu gIaI. NgoaI ra, chung foI cung dong fhoI fhuc
hIon nhIou chu gIaI khac, nham muc dch cung cap fhom nhung
fhong fIn IIon quan cho nguoI doc, do co fho gIup cho nhung aI
chua fung Iam quon voI Phaf gIao co fho fIop nhan mof cach do
dang hon. Taf ca chu gIaI frong sach dou Ia do chung foI bIon
soan, va duoc frnh bay o cuoI frang, ca phan fIong Anh Ian
fIong VIof, do fao su can doI. an djch fIong VIof va nguyon
fac duoc frnh bay fhoo IoI song ngu do fIon doI chIou, nhung
fhInh fhoang cung khong franh khoI co doan chonh nhau mof
vaI dong. O nhung noI nguyon fac co van do, dou co su Iuu y do
doc gIa fIon xom xof.
Iou cuoI cung muon noI o day Ia, fu khI Conzo hoan fhanh
fac pham nay don nay cung da kha Iau. Trong quang fhoI gIan
vua froI qua nay, nhIou fu IIou moI duoc phaf hIon, dac bIof Ia
nhung fhanh fuu vuof buc cua khoa khao co hoc, da cho phop
chung fa hIou duoc nhIou hon vo gIaI doan khoI nguyon cua
Phaf gIao. VIoc bo sung nhung kIon fhuc moI nay Ia dIou khong
fhch hop Iam frong qua frnh chuyon djch fap sach, non chung
foI chI muon Iuu y fhom do doc gIa co mof su danh gIa khach
quan hon vo nhung g duoc frnh bay frong fac pham.
Mong rang voI fap sach nay, nguoI doc co fho co duoc mof
caI nhn khaI quaf vo Phaf gIao. Taf ca nhung g fIop fhoo sau
nua, han con fuy fhuoc o no Iuc fu fhan cua moI nguoI.
u da hof suc fhan frong frong cong vIoc, nhung voI nhung
han cho nhaf djnh vo nang Iuc va frnh do, chac han khong fho
franh duoc f nhIou saI sof. Knh mong cac bac cao mInh rong
Iong chI gIao.
NGYKN MNH TKN
8 9

OO NKT VK TAC GA
EJuarJ Con:c sInh ngay 18 fhang 3 nam 1904 faI Forcst
Hi//, Lcuisbam, LonJon, Anh Quoc, frong mof gIa dnh goc uc.
Ong Ia frIof gIa va Ia mof nha nghIon cuu Phaf hoc IoI Iac, da
phIon djch va sap xop bo kInh Bat-nba Ba-/a-mat-Ja fhoo ho
fhong va gop phan fruyon ba fu fuong aI fhua khap chau Au,
chau My. oI voI Phaf fu chau Au, nhung fruoc fac cua ong Ia
faI IIou nghIon cuu fu fap Phaf phap qu bau khong fho bo qua
duoc.
Cha ong fruoc Ia mof nhan vIon ngoaI gIao, sau chuyon sang
nganh foa an, Iam vIoc faI Dsseldorf, CHI uc. Con:c fruong
fhanh va duoc gIao duc faI uc voI fon goI Ia EbcrbarJ. NoI day,
ong som bIou hIon nhung ca fnh dac fhu: su cam nhan nhay
bon fruoc nhung van do xa hoI, Iong cam phan fruoc nhung frao
Iuu aI quoc cuc doan cua uc quoc xa, Iong you fhIon nhIon va
cuoc song fInh mjch o fhon quo.
Nam Ion 13 fuoI, Con:c co djp bIof vo Phaf gIao. Ong hoc frIof,
fam I va An o hoc faI nhung daI hoc Tbingcn, HciJc/bcrg, Kic/
va Ko/n. TaI HciJc/bcrg, vao khoang nhung nam 1924-1925, ong
duoc Max Wa//cscr, mof frong nhung nguoI dau fIon djch kInh
Bat-nba Ba-/a-mat-Ja sang fIong uc, huong dan dI vao Phaf
gIao aI fhua. Sau do, nho Hcinricb Rickcrt, ong co djp Iam quon
voI ThIon fong. Nam 1928, ong Iam Iuan an fIon sI faI Ko/n.
Nam 1932, ong cho xuaf ban fac pham Pbuong tbuc Joi /ap.
Bnb /uan oc /y tbuyct Duy oat bicn cbung.
1
V nhung hanh vI
chong uc quoc xa non ong phaI roI CHI uc vao nam 1933,
sang fj nan faI Anh quoc, va khong Iau sau, ong nhap quoc fjch
Anh.
1
Der Sutz von \dersproch. Zor 1heore des Duektschen Muteru smos.
Tu nam 1933 fro dI, ong day fam Iy va frIof hoc faI OxjorJ
va LonJon. Cac fac pham cua Daisct: Tcitaro 8u:uki va mof hoc
gIa An o Ia Har Daya/ IaI huong dan ong fro vo voI Phaf gIao.
Tu nam 1943 don 1949, ong nghIon cuu raf nhIou vo An o hoc,
gIa nhap HoI Phaf gIao
2
faI LonJon va cung fo chuc nhIou buoI
fhuyof gIang. Trong nhung nam sau chIon franh fho gIoI Ian fhu
haI, ong cho xuaf ban khoang 20 quyon sach va hon 100 fIou
Iuan vo nhung van do cua Phaf gIao, va chnh nhung fac pham
nay da Iam cho fon fuoI ong Ian fruyon khap fho gIoI. Ong da
fung fhuyof gIang faI Wisconsin, MaJison, Wasbington, 8catt/c,
Bonn, Bcrkc/cy, 8anta Barbara...
Nam 1973, Con:c ngung vIoc fhuyof gIang, IuI vo song faI
8bcrbornc, 8omcrsct, va fu do chuyon chu vao vIoc nghIon cuu
Phaf hoc. Trong fam nghIon cuu cua ong Ia frIof Iy Bat-nba, va
vo chu do nay, ong da xuaf ban hang Ioaf fIou Iuan. Ong cung da
djch sang Anh ngu va xuaf ban nhIou kInh van fhuoc ho nay.
Nam 1979, ong cho ra doI quyon hoI ky voI fua do Tbc
Mcmoirs oj a MoJcrn Gnostic, frong do ong fu cho mnh Ia mof
nguoI co ca fnh mau fhuan. Con:c co mof caI nhn, mof cam
nhan sau sac cho nhung van do, nhan sInh quan khac bIof cua
fho ky nay. Quyon hoI ky cua ong da chung fo kha nang ngho
fhuaf dung hop nhIou quan dIom cua ong.
Ong maf ngay 24 fhang 9 nam 1979 faI Ycooi/, Somorsof,
LonJon. Nhung fac pham quan frong nhaf cua ong Ia BuJJbism,
|ts Esscncc anJ Dcoc/opmcnt - Oxford 1951; BuJJbist McJitation
- Iondon 1956; BuJJbist Tbougbt in |nJia - Iondon 1962; A
8bort History oj BuJJbism - Iondon 1980. NgoaI ra ong con
djch nhIou kInh dIon fu Phan ngu |8anskrit) sang Anh ngu, nhu
Kinb Kim cang, Tam kinb Bat-nba, Kinb ai Bat-nba...
* * *
2
oddhst Socety
10 11
BO CANH L|CH S VA CAC THO OA TRONG
L|CH S PHAT GAO
A. BO CANH L|CH S
1
Tn do Phaf gIao fIn rang co mot con nguoi tbat duoc fon
xung Ia duc Phaf, hay ang Giac Ngo, da nhan ra duoc fr huo
sang suof xa xua, hay noI dung hon Ia fu vo fhuy, cua con nguoI.
Va ngaI da Iam duoc dIou nay o Bibar, An o, vao khoang fu
nam 600 cho don 400 fruoc Cong nguyon fhoI gIan chnh xac
khong duoc bIof.
Tr huo gIac ngo ma ngaI daf don co fho fru dI ba dIou baf
fhIon, cu fho Ia:
1. Tranh dung bao Iuc duoI moI hnh fhuc, fu vIoc gIof haI
con nguoI va cac IoaI dong vaf, cho don vIoc gay suc op
vo maf fInh fhan do buoc nguoI khac phaI suy nghI khac
dI.
2. Tnh vj ky, hay noI dung hon Ia su cbap nga, nghIa Ia co
chap vao fnh hIon huu cua ca nhan mnh nhu mof ca fho
rIong bIof, duoc xom nhu Ia nguyon nhan cua faf ca moI
dau don, kho nao ma con nguoI phaI ganh chju, va chI co
fho cham duf khI qua frnh fu fap gIup daf don mof frang
fhaI hoan foan vo nga, hay con duoc goI bang mof fhuaf
ngu Phaf gIao Ia Nict-ban.
1
3. Su chof, Ia mof frang fhaI mo Iam co fho vuof qua duoc
boI nhung aI daf don cho kbong con su cbct, buoc vao
nguong cua oo sanb.
NgoaI vIoc dua ra nhung phuong phap doI frj do IoaI fru ba
dIou baf fhIon nou fron, ban fhan duc Phaf khong ho dung non
mof hoc fhuyof hay nhung gIao dIou cung nhac. Thay v vay,
ngaI fhu phuc duoc su fIn fuong hoan foan Ia nho vao chnh
nhung kof qua daf duoc fhong qua vIoc chI day cac do fu dI fhoo
mof fIon frnh fu fap gom ba phan chnh Ia: gIu gIoI Iuaf, fu fap
fhIon djnh va duy fr su fInh gIac.
THK HSTORCAL CONTKXT, ANO THK KPOCHS
OF BOOHST HSTORY
A.
Buddhism claims that a person called The Buddha, or
The Enlightened One, rediscovered a very ancient and long-
standing, in fact an ageless, wisdom, and that he did so in
Bihar in India, round about 600 or 400 BC - the exact date is
unknown.
His re-formulation of the perennial wisdom was designed to
counteract three evils.
1. Violence had to be avoided in all its forms, from the
killing of humans and animals to the intellectual coercion
of those who think otherwise.
2. The self or the fact that one holds on to oneself as
an individual personality, was held to be responsible for
all pain and suffering, which would in the end be nally
abolished by the attainment of a state of self-extinction,
technically known as Nirvna.
3. Death was an error which could be overcome by those
who entered the doors to the Deathless, the gates of
the Undying.
Apart from providing antidotes to these three ills, the Buddha
formulated no denite doctrines or creeds, but put his entire
trust into the results obtained by training his disciples through
a threefold process of moral restraint, secluded meditation and
philosophical reection.
1
Muc do trong ngoyen tuc khong co cuc teo de nuy, chong to them vuo de
doc gu ten theo do.
12
Luoc su Phut guo
13
Vo dIom fhu nhaf, noI vo bao /uc - fhuaf ngu dIon daf y
khong dung bao Iuc Ia ahis, fhuong djch Ia bat bai, co nghIa
Ia franh faf ca moI hnh fhuc Iam fon haI don su song cua muon
IoaI.. ChI xof rIong vo dIom nay, Phaf gIao Ia mof frong nhung
phong frao chong IaI nhung fho Iuc chuyon cho fan bao noI Ion
vao khoang 3000 nam fruoc Cong nguyon, voI nhung du an phaf
frIon cong nghIop va hoaf dong quan su da dan don su Ian fran,
fhuong Ia vo nghIa, cua bao Iuc va huy hoaI su song.
Ngay fu nhung fhoI ky phaf frIon raf som, non van mInh
con nguoI von da dI kom voI nhung song gIo cua vIoc franh gIanh
quyon Iuc va cua caI vaf chaf. Tu khoang nam 600 fruoc Cong
nguyon, mof frong nhung dof song gIo nay da fran qua khap
chau A, fu Trung Hoa sang cac vung dao Hy Iap fron bo bIon
TIou A. Iou nay da fhuc day moI suc manh fam IInh cua con
nguoI phaI dung Ion chong IaI ho fhong bao Iuc duong quyon.
O An o, su phan khang nay noI Ion frong mof vung nong
nghIop Iua nuoc, khac voI cac vung o vo pha fay von song nho
vao chan nuoI va frong Iua m. Trong khoang 2000 nam qua,
Phaf gIao van Iuon phaf frIon manh mo chu you o cac quoc gIa
frong Iua nuoc va khong dang ko Iam o nhung noI khac. Thom
vao do, va dIou nay IaI cang kho gIaI fhch hon, Phaf gIao chI Ian
fruyon o nhung quoc gIa ma fruoc day da fung sung baI cac IInh
vaf nhu ran hoac rong, va chua bao gIo duoc fruyon vao cac nuoc
da fung ca ngoI vIoc gIof rong nhu mof chIon cong hIon hach,
hoac quy IoI cho IoaI ran nhu nguyon nhan gay bonh faf, ruI ro
cho con nguoI.
Vo dIom fhu haI, IIon quan don tu nga, frong vIoc dua ra su
doI frj voI chu nghIa ca nhan, Phaf gIao chu you nham don fang
Iop fhj dan dong dao. Phaf gIao phaf frIon o mof vung fron daf
An o quanh Bcnarcs va Patna, noI fhoI daI do saf da san sInh
ra nhung ong vua day fham vong xuaf fhan fu quan doI, da fhIof
Iap cac vuong quoc monh mong voI nhIou fhanh pho rong Ion va
su phaf frIon rong raI vIoc gIao djch fhuong maI, co non kInh fo
fIon fo kha phaf frIon va fo chuc caI frj hop Iy. Nhung fhanh pho
moI nay da fhay fho cac xa hoI bo foc quy mo nho bang nhung
As to the rst point, that of violence - the technical term
for non-violence is ahis, which means the avoidance of
harm to all life. In this respect Buddhism was one of the many
movements which reacted against the technological tyrannies
which had arisen about 3000 BC, whose technical projects and
military operations had led to widespread and often senseless
violence and destruction of life.
From its very beginning the growth of civilization has been
accompanied by recurrent waves of disillusion with power and
material wealth. About 600 BC onwards one such wave swept
through the whole of Asia, through all parts of it, from China
to the Greek islands on the coast of Asia Minor, mobilizing the
resources of the spirit against the existing power system.
In India the reaction arose in a region devoted to rice
culture, as distinct from the areas further West with their animal
husbandry and cultivation of wheat. For the last two thousand
years Buddhism has mainly ourished in rice-growing countries
and little elsewhere. In addition, and that is much harder to
explain, it has spread only into those countries which had
previously had a cult of Serpents or Dragons, and never made
headway in those parts of the world which view the killing of
dragons as a meritorious deed or blame serpents for mankinds
ills.
As to the second point, concerning the self, in offering a cure
for individualism Buddhism addresses itself to an individualistic
city population. It arose in a part of India where, round Benares
and Patna, the iron age had thrown up ambitious warrior
kings, who had established large kingdoms, with big cities,
widespread trade, a fairly developed money economy and a
rationally organized state. These cities replaced small-scale
14
Luoc su Phut guo
15
khu do fhj co fam voc Ion hon, voI faf ca nhung foI IoI phI nhan
fnh, su chuyon mon hoa, va ca nhung hon Ioan vo maf xa hoI
ma faf you phaI dan don.
Phan Ion cong vIoc hoang hoa cua duc Phaf duoc fhuc hIon o
cac fhanh pho Ion, va dIou nay gIup Iy gIaI cho fnh cach frI fhuc
frong IoI day cua ngaI, cung nhu phong cach fhanh fhj frong
ngon ngu duoc su dung va fnh hop Iy frong cac fu fuong duoc
ngaI fruyon day. uc Phaf Iuon nhan manh rang ngaI Ia mof
nguoI chI duong, khong phaI mof dang quyon nang, va rang moI
su goI y chI dan dou can phaI duoc chung nghIom, ko ca nhung
chI dan cua chnh ngaI.
Nho duoc foI Iuyon frong mof moI fruong gIao duc phong
khoang, cac Phaf fu Iuon dap IaI voI nhung g chua duoc chung
mInh bang cach daf ra nhung nghI van khong mang fnh cach
do ky, va nho vay ma ho co fho hoa dong, fhch hop voI faf ca
nhung fn nguong pho bIon khac, khong chI rIong faI An o, ma
con Ia o khap nhung quoc gIa ma dao Phaf duoc fruyon don.
Vo dIom fhu ba, IIon quan don cai cbct. Co dIou g do frong
van do nay ma chung fa khong hoan foan hIou hof duoc. Ro rang
Ia duc Phaf chIa so mof quan nIom von da co fu nhung gIaI doan
raf som frong Ijch su IoaI nguoI, rang caI chof khong phaI Ia mof
you fo baf buoc phaI co frong su song chan fhaf, ma Ia dau hIou
cho fhay chung fa da co dIou g do saI Iam. NoI saI Iam, Ia v xof
vo ban fho, chung fa von baf dIof va co kha nang chIon fhang
caI chof do daf don doI song vInh cuu bang vao nhung phap mon
fu fap. uc Phaf cho rang caI chof dan don Ia do mof suc manh
cua foI IoI, goI Ia Mara.
1
Tban cbct cam do chung fa roI xa fu
fho chan fhaf baf dIof, va IoI koo chung fa ra khoI con duong co
fho dan fro vo frang fhaI fu do. ua fron nguyon fac kc ycu bon
pbai cbct, chung fa bj froI buoc vao anh huong su IoI cuon cua
foI IoI do /ong tbam va su cbap nga, ma cbap nga von chnh Ia
bIou hIon cua /ong tbam.
1
1oc u Mu voong
tribal societies by large-scale conurbations, with all the evils
of depersonalization, specialization and social disorganization
that that entails.
Most of the Buddhas public activity took place in cities
and that helps to account for the intellectual character of his
teachings, the urbanity of his utterances and the rational
quality of his ideas. The Buddha always stressed that he was a
guide, not an authority, and that all propositions must be tested,
including his own.
Having had the advantage of a liberal education, the
Buddhists react to the unproven with a benevolent scepticism
and so they have been able to accommodate themselves to
every kind of popular belief, not only in India, but in all countries
they moved into.
As to the third point, concerning death; there is something
here which we do not quite understand. The Buddha obviously
shared the conviction, widely held in the early stages of
mankinds history, that death is not a necessary ingredient of
our human constitution, but a sign that something has gone
wrong with us. It is our own fault; essentially we are immortal
and can conquer death and win eternal life by religious means.
The Buddha attributed death to an evil force, called Mara, the
Killer, who tempts us away from our true immortal selves and
diverts us from the path which could lead us back to freedom. On
the principle that it is the lesser part which dies we are tied to
Maras realm through our cravings and through our attachment
to an individual personality which is their visible embodiment.
16
Luoc su Phut guo
1?
KhI ru bo duoc moI su cbap nga, chung fa co fho vuof ra khoI
anh huong cua caI chof, va daf don cho fhoaf ra khoI su noI fIop
vo fan cua nhung caI chof, khong con bj chung cuop dI su song
mIon vIon chan fhaf.
B. PHAN OOAN CAC THO KY PHAT GAO
Cho don nay Phaf gIao da fon faI hon 2.500 nam, va frong
suof fhoI ky nay, Phaf gIao da fraI qua nhung fhay doI sau xa va
co ban. o fhuan fIon frong vIoc xom xof, Ijch su Phaf gIao co
fho duoc fam chIa fhanh bon fhoI ky.
Tboi ky tbu nbat Ia fhoI ky Pbat giao nguycn tbuy, phan Ion
frung khop voI gIaI doan ma sau nay duoc goI Ia Ticu tbua. Tboi
ky tbu bai duoc danh dau boI su phaf frIon cua gIao Iy ai tbua.
Tboi ky tbu ba Ia su phaf frIon cua Mat tong va Tbicn tong. Cac
fhoI ky nay koo daI don khoang fho ky 11. Sau do Phaf gIao
khong con su fhay doI noI faI nao dang ko nua ma chI fIop fuc
duy fr. Va khoang fhoI gIan 1000 nam gan day co fho duoc xom
nhu Ia tboi ky tbu tu.
1

Vo maf dja Iy, Phaf gIao o fhoI ky dau gIoI han gan nhu chI
frong pham vI An o. Sang don fhoI ky fhu haI, Phaf gIao baf
dau cuoc chInh phuc sang ong A, va ban fhan IaI cung chju anh
huong dang ko boI nhung fu fuong bon ngoaI An o. Trong suof
fhoI ky fhu ba, co nhIou frung fam phaf huy mof cach sang fao
cac fu fuong Phaf gIao duoc hnh fhanh bon ngoaI An o, dac
bIof Ia o Trung Hoa.
Vo maf frIof hoc, fhoI ky dau fap frung vao nhung oan Jc
tam /y, fhoI ky fhu haI Ia nhung van do vo ban cbat cua su bicn
buu, va fhoI ky fhu ba Ia vo cac oan Jc ou tru. ThoI ky dau
chuyon chu don vIoc ca nhan co gang fu nhIop phuc fam y mnh,
va su phan fch fam Iy Ia phuong fIon duoc dung do daf don su
1
Neo co the bo song cho so phun doun cou Conze de pho hop vo nhong g
chong tu dooc bet hen nuy, co e phu them vuo mot gu doun cun hen
In shedding our attachments we move beyond deaths
realm, beyond the death-kings sight and win relief from an
endless series of repeated deaths, which each time rob us of
the loot of a lifetime.
B.
Buddhism has so far persisted for about 2,500 years and
during that period it has undergone profound and radical
changes. Its history can conveniently be divided into four
periods.
The rst period is that of the old Buddhism, which largely
coincided with what later came to be known as the Hnayna;
the second is marked by the rise of the Mahyna; the third by
that of the Tantra and Chan. This brings us to about AD 1000.
After that Buddhism no longer renewed itself, but just persisted,
and the last 1,000 years can be taken together as the fourth
period.
Geographically, rst period Buddhism remained almost purely
Indian; during the second period it started on its conquest of
Eastern Asia and was in its turn considerably inuenced by non-
Indian thought; during the third, creative centres of Buddhist
thought were established outside India, particularly in China.
Philosophically, the rst period concentrated on psychological
questions, the second on ontological, the third on cosmic.
The rst is concerned with individuals gaining control over
their own minds, and psychological analysis is the method by
du, trong do lhut guo huo nho un rong khup the go vu duc bet phut tren
munh o cuc nooc chuo Ao, chuo My. Vu chnh Conze co the dooc xem u
mot trong nhong ngoo d ten phong mo duo cho gu doun nuy.
18
Luoc su Phut guo
19
cho ngu fam. ThoI ky fhu haI chuyon sang ban cbat tu nbicn cua
tbuc tbc,
1
hay duoc goI Ia tu tanb; va su nhan fhuc cua fam vo tu
tanb cua oan buu duoc xom Ia you fo quyof djnh do daf don su
gIaI fhoaf. ThoI ky fhu ba xom vIoc dIou chInh fu fhan cho haI
hoa voI vu fru Ia dau moI do daf don gIac ngo, va su dung nhung
phuong fhuc co fnh cach mau nhIom, huyon b fu fhoI co xua do
Iam duoc dIou do.
Tron phuong dIon gIaI fhoaf, cac fhoI ky nay khac nhau vo
quan nIom dao Iuyon con nguoI. Trong fhoI ky dau, Iy fuong ma
su fu fap nham don Ia fhanh qua A-/a-ban,
2
nghIa Ia bac da duf
fru hof aI nhIom, moI duc vong dou duf sach, va khong con phaI
faI sInh frong Iuan hoI. ThoI ky fhu haI, mau muc duoc huong
don Ia Bo Tat,
3
nguoI phaf nguyon cuu do foan fho sInh IInh va
fIn fuong chac chan vao vIoc fu mnh co fho daf don su gIac ngo
hoan foan do fro fhanh mof vj Phaf. ThoI ky fhu ba, Iy fuong
duoc nham don Ia cac vj Tat-Jat,
4
nguoI daf don su hoa hop hoan
foan voI vu fru, khong con baf cu gIoI han nao, va hoan foan fu
faI frong su van dung nhung nang Iuc cua vu fru frong fu fhan
cung nhu doI voI ngoaI canh.
Nhung fon gIao khac co Io cung dou co nhung fhay doI dang
chu y nhu vay, nhung dIou dac bIof cua Phaf gIao Ia

nhung fhay
doI frong moI mof gIaI doan moI dou duoc ho fro boI su hnh
fhanh mof IoaI kInh fang moI, mac du duoc vIof ra nhIou fho ky
sau khI Phaf nhap dIof, nhung van duoc xom Ia IoI Phaf day.
KInh fang cua fhoI ky dau, don fhoI ky fhu haI duoc bo sung
fhom raf nhIou kInh dIon aI fhua, va don fhoI ky fhu ba Ia
mof so Iuong khong Io cac kInh Tan-tra.
5
Taf ca nhung kInh
sach xuaf hIon vo sau nay dou vo danh, fhoo nghIa Ia fac gIa cua
chung khong duoc bIof don. Va vIoc cho rang faf ca nhung kInh
1
Svabhva, Hun dch nghu u to tunh t)!), bun tunh t'!) huy to the t)
#).
2
Aruhut, cong go tut u Lu-hun.
3
No do u odhsuttvu to-de-tut-dou), Hun dch nghu u Cuc hoo tnh t
j|).
which self-control is sought; the second turns to the nature
(svabhava) of true reality and the realization in oneself of that
true nature of things is held to be decisive for salvation; the third
sees adjustment and harmony with the cosmos as the clue to
enlightenment and uses age-old magical and occult methods
to achieve it.
Soteriologically, they differ in the conception of the type of
man they try to produce. In the rst period the ideal saint is
an Arhat, or a person who has non-attachment, in whom all
craving is extinct and who will no more be reborn in this world.
In the second it is the Bodhisattva, a person who wishes to
save all his fellow-beings and who hopes ultimately to become
an omniscient Buddha. In the third it is a Siddha, a man who
is so much in harmony with the cosmos that he is under no
constraint whatsoever and as a free agent is able to manipulate
the cosmic forces both inside and outside himself.
Other religions may perhaps have undergone changes as
startling as these, but what is peculiar to Buddhism is that
the innovations of each new phase were backed up by the
production of a fresh canonical literature which, although clearly
composed many centuries after the Buddhas death, claims to
be the word of the Buddha Himself. The Scriptures of the rst
period were supplemented in the second by a large number of
Mahyna Sutras and in the third by a truly enormous number
of Tantras. All these writings are anonymous in the sense that
their authors are unknown and the claim that they were all
4
Sddhu t1ut-dut), Hun dch nghu u 1hunh too gu t)(), theo guo y
Mut tong u cuc v to tup du chong ngo.
5
1un-tru, um Hun Vet doc u Dut-duc-u t!];), mung nghu u so en toc
thong nhut the, thoong dooc heo u cuc knh such duy ve vec to tup 1hen
dnh theo Km cung thou, vu trong mot so knh dooc dch u Ngh qoy.
20
Luoc su Phut guo
21
sach nay dou do chnh mIong Phaf fhuyof so co IIon quan don
mof quan nIom kha IInh hoaf vo duc Phaf.
1

Thuc ra, frong mof quang fhoI gIan baf ky nao do, nhung
phaf frIon moI khong phaI hoan foan fhay fho hof nhung caI cu.
Nhung fruong phaI cu van song song fon faI voI nhung fruong
phaI moI, mac du fhuong phaI chju anh huong fhay doI raf dang
ko. Phaf gIao nguyon fhuy frong fhoI ky fhu nhaf, khI buoc sang
fhoI ky fhu haI da hap fhu raf nhIou gIao Iy cua aI fhua. Va
su fIop xuc gIua cac kInh Tan-tra voI kInh dIon aI fhua da dan
don mof su fong hop dIon ra faI cac fruong daI hoc Bcnga/ va
Orissa suof fhoI daI Pla.
2
Tap sach nay chI fap frung vao nhung
dof bIon mang fnh sang fao, va dIou do so Ia djnh huong frong
suof qua frnh hnh fhanh fap sach.
Su phan chIa Ijch su Phaf gIao fhanh nhung gIaI doan 500
nam khong chI phu hop voI cac su kIon, ma con duoc do cap don
frong nhIou fac pham Phaf hoc ra doI vao khoang dau Cong
nguyon. Nam gIaI doan, moI gIaI doan

Ia 500 nam, duoc ko ra
nhu do danh dau su suy you IIon fuc cua gIao Iy fhoo fhoI gIan.
Va nguoI fa cho rang, gIong nhu van vaf o doI, fang doan Phaf
gIao va gIao Iy roI cung so phaI chju su suy fan. Trong moI fhoI
ky, phan fam IInh so sa suf dan. Va sau 2.500 nam, ngon Iua
fam IInh duoc du bao Ia so dI dan don cho sap faf han.
3
Cho du
quan saf fhuc fo co chung mInh duoc su suy fhoaI fhoo nhu du
doan nay hay khong, no van co mof anh huong manh mo vo maf
fInh fhan doI voI fn do Phaf gIao frong nhung fhoI daI fIop fhoo
sau do, va chung fa so van con ngho nhac IaI dIou nay nhIou Ian
nua. Cau chuyon vo Ijch su Phaf gIao qua fhaf khong chI foan
mof vo huy hoang, ma con co ca nhung bI fhuong nua.
oI voI cac su gIa hIon daI, Phaf gIao Ia mof hIon fuong gay
kho khan vo moI maf cho cong vIoc cua ho. Va chung fa chI co
fho an uI ho rang, Phaf gIao khong duoc hnh fhanh do danh
cho cac su gIa. Ho fhIou han cac fhong fIn chnh xac vo Ijch su
1
Xem choong ll, phun l.
2
Xem Choong lll, phun l.
3
Xem choong lV, phun 9.
spoken by the Buddha Himself involves, as we shall see (ch. II
sec. 1), a rather elastic conception of the Buddha.
At any given time the newer developments did not entirely
supersede the older ones. The older schools coexisted with
the new ones, although they were often profoundly modied
by them. The old Buddhism of the rst period absorbed in
the second a good many of the tenets of the Mahyna and
the contact between the Tantras and the Mahyna led to a
synthesis which took place in the universities of Bengal and
Orissa during the Pla period (see ch. Ill sec. 1). In my account
I will concentrate on the creative impulses and they will be my
guide.
The division of Buddhist history into periods of 500 years
does not only agree with the facts, but it is mentioned in many
Buddhist writings dating from the beginning of the Christian era.
These ve periods of 500 years are enumerated as marking
the continued dege-neration of the doctrine. Like everything
else, the Buddhist order and doctrine is bound to decay, in each
period its spirituality will be diminished, and after 2,500 years
it will be near its extinction (see ch. IV sec. 9). Whether or not
observation bears out this diagnosis of a continuous decay, it
had a profound inuence on the mentality of the Buddhists in
later ages, and we will hear of it again and again. The story of
Buddhism is indeed not only a splendid, but also a melancholy
one.
To the modern historian, Buddhism is a phenomenon which
must exasperate him at every point and we can only say in
extenuation that this religion was not founded for the benet
of historians. Not only is there an almost complete absence
22
Luoc su Phut guo
23
Phaf gIao nguyon fhuy faI An o. Va khong nhung ngay fhang,
fac gIa, noI chon phaf sInh cua hau hof cac van ban hIon co dou
hau nhu hoan foan khong duoc bIof, ma ngay ca gIao Iy dao Phaf
cung fao cho cac su gIa mof an fuong nhu Ia khong fhoa man va
raf kho nam baf. Cac Phaf fu fhuong co khuynh huong Iam can
bang mof phaf ngon bang cach dua ra mof phaf bIou doI nghjch
IaI, va chan Iy daf don khong phaI bang cach chon Iua gIua haI
doI nghjch nay, ma Ia su kof hop ca haI.
Nhu vay fh, ngoaI vIoc su dung chung cac fhuaf ngu dac fhu
cua Phaf gIao, con co dIom chung nao gIua nhung gIao Iy fhuoc
cac fruong phaI khac bIof nhau chang7 Va co nhung you fo chung
nao gIua nhung nguoI hoc Phaf do co fho cho phop chung fa goI
chung faf ca Ia Phaf fu7
1. Trong so nhung you fo on djnh hon ca, su fo chuc cac fu
vIon Ia hIon nhIon va dang chu y nhaf. Su ko fuc cua fnh
fo chuc nay Ia non fang ho fro cho moI dIou khac.
1

2. TIop don chung fa co mof ho fhong nhung phuong phap
fhIon djnh duoc fruyon noI nhu Ia mof you fo baf bIon
khac. Chnh nhung phop fhIon djnh nay da fao non
khuon mau cho cac fho ho Phaf fu noI fIop nhau, va hau
nhu chac chan mang IaI mof hIou qua kha dong nhaf cho
baf cu aI chju daf mnh vao frong vong anh huong cua
chung.
2

3. Thu ba, faf ca Phaf fu dou huong don chI mof muc dch,
va hoan foan gIong nhau, do Ia dIof fru fan goc su chap
nga, fu bo quan nIom vo mot ban nga ricng bict cua ca
nban trong toan tbc. Va nhung dIou duoc fhuyof gIang,
cung nhu cong phu fhuc fo hanh fr cua ho dou huong don
su vun boI cho cac duc fnh fam IInh raf do dang nhan ra,
nhu Ia fnh dIom fInh, fnh doc Iap, hoac Iuon quan fam
va fu aI voI ko khac. Trong kInh van, gIao phap duoc so
sanh nhu Ia mof muI vj, nghIa Ia do fruc fIop cam nhan.
IoI vang cua Phaf frong cac kInh dIon duoc xac djnh
1
Xem choong l phun 2.
2
Xem choong l, phun 3.
of hard facts about its history in India; not only is the date,
authorship and geographical provenance of the overwhelming
majority of the documents almost entirely unknown, but even
its doctrines must strike the historian as most unsatisfactory,
and elusive. Buddhists tend to cancel out each statement by
a counter-statement and the truth is obtained not by choosing
between the two contradictory statements, but by combining
them.
What then, apart from their characteristic terminology, is
common to all this variety of diverse teachings, what are the
common factors which allow us to call all of them Buddhist?
1. Among the more stable factors the monastic
organization is the most obvious and conspicuous.
Its continuity is the basis which supports everything
else (see ch. I sec. 2).
2. Next we have as a constant element a traditional set
of meditations which have moulded all generations
of Buddhists and which are bound to exert a fairly
uniform effect on everyone who subjects himself to
their inuence (see ch. I sec. 3).
3. Thirdly, all Buddhists have had one and the same
aim, which is the extinction of self, the dying out
of separate individuality, and their teachings and
practices have generally tended to foster such
easily recognizable spiritual virtues as serenity,
detachment, consideration and tenderness for
others. In the Scriptures, the Dharma has been
compared to a taste. The word of the Buddha is
there dened as that which has the taste of Peace,
the taste of Emancipation, the taste of Nirva. It
24
Luoc su Phut guo
25
Ia mang IaI mui oj an /ac, giai tboat va Nict-ban. Io dI
nhIon do Ia nhung pham chaf dac bIof khong do g mo fa
duoc, va chac chan so xa Ia voI nhung aI fu choI vIoc fu
mnh fho nghIom frong fhuc fo.
4. Trong suof Ijch su cua mnh, Phaf gIao co su fhong nhaf
cua mof ho fhong fo chuc, frong do moI mof phaf frIon
moI dou dIon ra frong su ko fuc cua nhung g fruoc do.
Mof con nong noc so voI con och fhaf vo cung khac bIof,
vay ma chung IaI Ia nhung gIaI doan khac nhau cua cung
mof IoaI vaf, va da IIon fuc fIon hoa fu con nay don con
kIa. Su chuyon hoa cua Phaf gIao chac han so gay ngac
nhIon cho nhung aI chI nhn vao kof qua cuoI cung, bj
ngan cach boI fhoI gIan, da khac bIof voI nhau nhu gIua
con nhong voI con buom. Thaf ra, chung duoc IIon kof voI
nhau boI cac gIaI doan chuyon fIop fu caI cu don caI moI
ma chI co fho nhan ra duoc qua su nghIon cuu fuong fan.
Trong Phaf gIao khong co g fhuc su Ia moI. Nhung g co
vo nhu moI, fhaf ra chI Ia su dIou chInh mof cach fInh fo
nhung y fuong da co fu fruoc kIa.
* * *
Su phaf frIon IIon fuc va fruyon fhua fhch hop cua gIao
phap Iuon hof suc duoc chu frong. ay khong phaI Ia nhung Iuan
fhuyof roI ram cua nhung ko fhoo chu nghIa ca nhan muon no Iuc
fao ra su doc dao cho rIong mnh bang moI gIa. TraI IaI, chung fa
co cac bac fhay da hnh fhanh non nhung bo phaI, fruong phaI
da dang khac nhau, va su fruyon fhua qua cac doI fo su da duy
fr fnh IIon fuc cua Phaf gIao frong nhIou fho ky.
is, of course, a peculiarity of tastes that they are not
easily described, and must elude those who refuse
actually to taste them for themselves.
4. Throughout its history,. Buddhism has the unity of an
organism, in that each new development takes place
in continuity from the previous one. Nothing could
look more different from a tadpole than a frog and
yet they are stages of the same animal, and evolve
continuously from each other. The Buddhist capacity
for metamorphosis must astound those who only
see the end-products separated by long intervals of
time, as different as chrysalis and buttery. In fact
they are connected by many gradations, which lead
from one to the other and which only close study can
detect. There is in Buddhism really no innovation,
but what seems so is in fact a subtle adaptation of
pre-existing ideas.
Great attention has always been paid to continuous doctrinal
development and to the proper transmission of the teachings.
These are not the anarchic philosophizings of individualists
who strive for originality at all costs. Instead, we have groups
of teachers, known as sects or schools, and lines of masters
which maintain continuity over many centuries.
26
Luoc su Phut guo
2?
CHONG : THO KY 500 NAM TROC CONG
NGYKN
1. NHNG OAC OKM CA THO KY OA
Iom noI baf cua fhoI ky dau Ia fhIou han cac fhong fIn
chnh xac. uy nhaf chI co mof nIon daI fhaf su chac chan, do
Ia fhoI ky caI frj cua hoang do A-Juc,
1
fu nam 274 don nam 236
fruoc Cong nguyon. Vua A-Juc Ia nguoI hof suc ung ho Phaf gIao
va da dua fon gIao nay fu mof fon gIao nho cua cac nha fu kho
hanh fro fhanh mof fon gIao Ion fron foan coI An o.
Ngay ca nhung ghI chop nIon daI IIon quan don cuoc doI cua
duc Phaf cung Ia mof su suy doan khong chac chan. NguoI An
o fu fruoc don nay van cho rang duc Phaf da nhap dIof khoang
100 nam fruoc vua A-Juc. Con nhung hoc gIa can daI noI chung
dou dong y rang ngaI da song vao mof quang fhoI gIan nao do
frong khoang fu nam 563 don nam 483 fruoc Cong nguyon. Tuy
co phan nao mIon cuong, nhung o day cung phaI fam chap nhan
fhoo nIon daI ay.
Tnh chaf cac van ban hIon co cua chung fa IaI cang Iam
fang fhom fnh khong xac fhuc cua van do. Suof frong fhoI ky
dau nay, kInh dIon chI duoc fruyon mIong, va phaI cho don
khoang gan cuoI fhoI ky moI baf dau co su ghI chop. Nhung g
duc Phaf da fhaf su noI ra, hau nhu khong co g duoc ghI chop
IaI ngay. Co fho Ia vao Iuc ay duc Phaf da gIang day bang ngon
ngu ArJbamagaJbi,
2
nhung khong co Phaf ngon nao duoc ghI
IaI bang ngon ngu nay. Vo nhung kInh dIon duoc ghI chop som
nhaf, ngay ca ngon ngu duoc su dung van con Ia mof van do
gay franh caI. Nhung g chung fa co chI Ia ban djch cua nhung
kInh dIon dau fIon ay sang cac fhu fIong An o khac, chu you
Ia fIong P/i, va mof hnh fhuc dac bIof cua fIong 8anskrit dung
rIong cho Phaf gIao.
Von chua fung co mof hnh fhuc fo chuc fap frung, non vao
mof fhoI dIom khong xac djnh nao do, Phaf gIao da fu chIa fach
1
Aoka
2
Ngon ngo cou xo Mu-ket-du vuo tho do.
CHAPTKR 1: THK FRST FVK HNORKO YKARS:
5000 BC
1. THK PKCLARTKS OF THK FRST PKROO
The absence of hard facts is particularly marked for the rst
period. One, and only one, date is really certain and that is the
rule of the emperor Aoka (274236 BC) whose patronage
transformed Buddhism from a small sect of ascetics into an all-
Indian religion.
Even the date of the Buddhas life is a matter of conjecture.
Indian tradition often tells us that His death took place 100 years
before Aoka. Modern scholars have on the whole agreed to
place His life between 563 and 483 BC. With some reluctance
I have here followed their chronology.
The nature of our documents gives rise to further uncertainties.
During this entire period the Scriptures were transmitted orally
and they were written down only towards the end of it. Of the
actual words of the Buddha nothing is left. The Buddha may have
taught in Ardhamagadhi, but none of His sayings is preserved
in its original form. As for the earliest Canon, even its language
is still a matter of dispute. All we have are translations of what
may have been the early Canon into other Indian languages,
chiey Pli and a particular form of Buddhist Sanskrit.
Always without a central organization, Buddhism had divided
itself at some unspecied time into a number of sects, of which
28
Luoc su Phut guo
29
ra fhanh mof so cac bo phaI. Va fhoo nhu duoc bIof Ia da co
khoang 18 bo phaI. Phan Ion nhung bo phaI nay co kInh dIon
rIong, nhung hau hof dou da maf. Hoac Ia v chung chua bao gIo
duoc ghI chop IaI, hoac Ia v suc fan pha cua fhoI gIan da huy
hoaI dI faf ca. Nguyon nhan gIup cho mof so kInh dIon con duoc
gIu IaI Ia sau khI Phaf gIao suy sup o An o vao dau fho ky 13,
chung da fnh co Iof vao mof so vung bon ngoaI An o nhu Tch
Ian, NopaI hoac Trung A, hoac Ia nho fruoc kIa da duoc djch
sang fIong Trung Hoa hay fIong Tay Tang. oI vay, chung fa
chI co mof so Iuong raf f nhung kInh fhuc su da Iuu hanh frong
cong dong Phaf gIao vao fhoI ky dau. Va hon fho nua, nhung g
con duoc gIu IaI co phan Ia do su may man fnh co dua don, hon
Ia do su chon Ioc fu fnh chaf co xua va gIa frj fruyon fhua cua
chung.
Va nhung kInh dIon ma chung fa hIon co, co fho da duoc
bIon soan vao baf cu fhoI dIom nao frong suof 500 nam cua fhoI
ky dau. Truoc fIon can phaI noI ro rang, khong co mof fIou chuan
khach quan nao cho phop chung fa chon ra duoc nhung phan nao
frong so kInh dIon nay Ia do chnh duc Phaf da noI ra. Mof vaI
cuon sach hIon nay o chau Au dua ra raf nhIou su qua quyof vo
nhung dIou do chnh duc Phaf fhuyof day. Nhung do chI hoan
foan Ia su suy doan ma fhoI. KInh dIon nguyon fhuy hIon gIo Ia
nam ngoaI fam hIou bIof cua chung fa. ThoI gIan xa xua nhaf ma
chung fa co fho Ian fhoo dau vof do bIof duoc Ia fhoI ky ma Phaf
gIao da chIa fach ra fhanh cac bo phaI rIong.
Iou ma chung fa co fho Iam duoc Ia so sanh nhung kInh
van cua cac bo phaI khac nhau, chang han nhu so sanh van ban
kInh Dhammapda
1
cua Tbuong toa bo o Tch Ian voI van ban
kInh Udnavarga
2
cua Nbat tbict buu bo duoc fm fhay frong
sa mac vung Tan Cuong.
3
KhI nao chung fa fm ra duoc nhung
doan frong haI cuon nay, mof cuon vIof bang fIong P/i va mof
cuon bang fIong 8anskrit, gIong nhau chnh xac fung chu mof,
1
Knh lhup Co
2
Cum Hong Ngo
3
1orkestun
usually eighteen are counted. Most of these sects had their
own Canon. Nearly all of them are lost to us, either because
they were never written down, or because the depredations
of time have destroyed the written record. Only those are left
which after the collapse of Buddhism in India about AD 1200
had by some chance got into some region outside India, like
Ceylon, Nepal, or Central Asia, or which had been previously
translated into Chinese or Tibetan. We therefore possess
only a small portion of what actually circulated in the Buddhist
community during the rst period. What is more, the selection
of what is preserved is due more to chance than considerations
of antiquity and intrinsic merit.
And that which we have may have been composed at any
time during the rst ve hundred years. First of all it must be
stated quite clearly that there is no objective criterion which
would allow us to single out those elements in the record which
go back to the Buddha Himself. Some modern European books
abound in condent assertions about what the Buddha Himself
has personally taught. They are all mere guesswork. The
original gospel is beyond our ken now. The farthest we can
get back in time is the period when the community split up into
separate sects.
What we can do is to compare the documents of the various
sects, say a Theravadin Dhammapda from Ceylon with a
Sarvastivadin Udnavarga found in the sands of Turkestan.
Where we nd passages in which these two texts, the one in
Pali and the other in Sanskrit, agree word by word, we can
assume that they belong to a time antedating the separation of
30
Luoc su Phut guo
31
fh fa co fho cho rang chung fhuoc vo cung mof fhoI dIom, va da
co fruoc su kIon chIa fach cua haI bo phaI, von xay ra frong fhoI
ky caI frj cua vua A-Juc. Con khI so sanh fhay haI cuon khong
gIong nhau, chung fa phaI fam cho Ia chung fhuoc vao fhoI gIan
sau vua A-Juc, v khong co duoc bang chung nguoc IaI.
Nhung cho don nay cung chua co aI Iam cong vIoc so sanh
do mof cach co ho fhong, va khI vIoc nay chua duoc fhuc hIon,
fh chung fa van chua fho phan bIof ro nhung kInh dIon fhuoc
vo mof hoac haI fho ky dau voI nhung kInh dIon xuaf hIon vao
fhoI ky sau vua A-Juc. Tham ch chung fa cung khong fho bIof
chac Ia vao Iuc nao va frong hoan canh nao fh su phan chIa cac
bo phaI da xay ra, v faf ca nhung fac pham ma chung fa co vo
van do do dou duoc vIof sau don 5 fho ky so voI nhung su vIoc
ma chung fuong fhuaf, va hau nhu cac du kIon Iuon bj bop moo
boI nhung fhanh kIon vo bo phaI.
Nhung cho du nhung hIou bIof cua chung fa co dua fa don
gan fhoI dIom nhap dIof cua duc Phaf frong khoang chung mof
fho ky, hoac haI hay ba fho ky, fh cung van con co mof gIaI
doan khoI nguyon chm frong b an, va chung fa khong fho nao
dI xuyon qua gIaI doan ay.
HaI phan fIop sau day so co gang gIaI fhch nhung gIao Iy
duoc xom Ia fhuoc fhoI ky dau cua Phaf gIao, frong pham vI co
fho suy Iuan duoc voI mof phan dang fIn cay nao do. Truoc fIon
so Ia phan gIoI Iuaf, sau do Ia gIao fhuyof can ban vo su gIaI
fhoaf va phuong fhuc fu fap do daf don gIaI fhoaf.
2. GO LAT
HaI faI IIou co nhaf ma chung fa co fho xop vao fhoI ky fIon
A-Juc voI phan nao chac chan, fnh co IaI do cap don gIoI Iuaf.
1

Tu fruoc don nay, gIao phap cua Phaf fhuong duoc xop fhanh haI
nhom chnh Ia Kinb tang va Luat tang.
2
Iuaf fang da fo ra co
fnh chaf on djnh va dong nhaf hon, raf f gay ra baf dong, va
1
Vinaya-piaka
2
1um tung guo den buo gom Knh, Lout vu Loun. Nhong tung Loun u so den
the two schools, which took place during Aokas rule. Where
they do not agree, we may infer their post-Aokan date in the
absence of evidence to the contrary.
So far no one has yet systematically undertaken such a
comparison and until that is done we are unable to clearly
distinguish the doctrines of the rst one or two centuries, from
those of post Aokan times. It is not even quite certain when
and under what circumstances these separations of the sects
took place, since all the works we have on the subject are ve
centuries later than the events they report and the data are
everywhere distorted by sectarian bias.
But whether our knowledge gets us to within one century
of the neighbourhood of the Nirva, or to within two or three
centuries only, there is an initial period which is shrouded in
mystery and to which we cannot penetrate.
In the next two sections I will try to explain the doctrines
which marked the Buddhism of the rst period as far as it can
be inferred with some probability. They rst concern monastic
discipline, and then the basic theory of salvation and the way
to it.
2. THK MONASTC OSCPLNK
The two oldest documents which we can place with some
degree of certainty before Aoka happen to deal with monastic
discipline (Vinaya). From fairly early times onwards the traditions
concerning the Buddhas teachings were grouped under two
principal headings called respectively Dharma and Vinaya.
The Vinaya proved the more stable and uniform element of the
two, much less subject to disagreements and re-formulations.
gu rong guo phup, vu khong ch thoun nhong o lhut troc tep troyen duy,
mu con co so dong gop, trooc tuc cou cuc v to so, oun so ve suo nou.
32
Luoc su Phut guo
33
f bj sua doI hon. Raf hIom khI co nhung franh caI vo Iuaf fang,
va cho don sau nay, su fhanh Iap cac bo phaI khac nhau cung f
khI dan don vIoc sua doI Iuaf fang, ngoaI fru nhung van do chI
fhuoc vo hnh fhuc va raf nho nhaf, nhu y phuc... Ngay ca khI
nhIou bo phaI moI duoc Iap ra cung voI su hnh fhanh cua aI
fhua fron nhung non fang mang fnh gIao dIou, fh frong mof
fhoI gIan daI ho van frung fhanh vo maf gIoI Iuaf voI mof frong
nhung bo phaI TIou fhua co xua hon.
Trong hanh fr fhuc fo, fraI qua Ijch su Iau daI cua Tang-gia,
faf nhIon cung da co nhIou su gIan Iuoc doI voI cac dIou Iuaf qua
khaf kho, phIon ha. Nhung xof vo khuon mau chung fh duong
nhu frong fho ky 4 fruoc Cong nguyon Iuaf fang da daf don
hnh fhuc cuoI cung nhu hIon nay roI.
Vao fhoI ky do, mof van ban raf quan frong Ia 8kanJbaka
1

ra doI, phan chIa va sap daf nhung faI IIou do so fhu fhap duoc
Iuc do fhoo mof ko hoach raf chu dao. Tac pham nay quy djnh
nhung fho cho co ban vo doI song frong cac fu vIon cua fang sI,
nhu vIoc gIa nhap fang doan, cac nghI Io bo-tat,
2
vIoc an cu frong
mua mua,
3
va cung fhao Iuan don nhung van do IIon quan vo y
phuc, fhuc pham, fhuoc mon cho nguoI bonh, cung nhu cac quy
djnh phaI fuan fhoo frong vIoc xu Iy nhung nguoI vI pham.
Xua hon nua Ia van ban Prtimoksha,
4
ghI IaI khoang 250
gIoI, Ia mof su phan IoaI cac hnh fhuc vI pham frong doI song
fu sI. Vo van ban nay, chung fa co khoang 12 phIon ban khac
nhau, nhung faf ca dou phu hop voI nhau vo nhung dIom quan
frong. Cu moI nua fhang, nhung gIoI Iuaf nay phaI duoc fung
doc Ion mof Ian fruoc fap fho Tang-gia.
2
Trong faf ca cac van
ban kInh dIon, khong co van ban nao khac co duoc su fIn cay
cua faf ca Phaf fu nhu Ia nhung dIou khong fho ban caI, va pho
bIon rong raI cung nhu fon faI Iau daI nhu gIoI Iuaf ghI frong
van ban Prtimoksba nay. V fho, chung fa can phaI co mof y
nIom vo noI dung cua chung.
1
Kcn-do, mot vun bun buo gom cuc deo khoun qoy dnh vec un co, to to,
bo-tut, phong xu, y phoc... cou tung s.
2
1oc u e tong go mo thung dooc to choc hu un trong cuc to ven.
Discussions on the Vinaya are seldom heard of and even at
later times school formations rarely implied modications in the
Vinaya, except in quite external and supercial matters, such
as dress, etc. Even when with the Mahyana quite new schools
arose on dogmatic grounds, they adhered for a long time as
far as the Vinaya was concerned to one of the older Hinayana
schools.
In actual practice there has been, of course, much plain
disregard of the more onerous rules in the long history of the
order, but as for their formulation it seems to have reached its
nal form already in the fourth century BC.
At that time a great work, the Skandhaka, was produced,
which divided and arranged the enormous material accumulated
by then according to a well conceived plan. It regulates the
fundamental institutions of Buddhist monastic life, the admission
to the order, the confession ceremonies, the retirement during
the rainy season, and it discusses clothing, food and drugs for
the sick, as well as the rules to be observed in the punishment
of offenders.
Older still are the approximately two hundred and fty rules
of the Prtimoksha, a classication of ecclesiastical offences,
of which we possess about a dozen different recensions,
which agree on all essentials. These rules must be recited
every fortnight in front of a chapter of the monks. Among all the
texts of the Scriptures there is none that has enjoyed among
Buddhists an authority as uncontested, widespread and lasting
as these Pratimoksha rules, and it is therefore necessary to
give the reader some idea of their contents.
3
Huy con go u troong hoong, troong hu... mot qoy che vun dooc toun tho
nghem ngut cho den nguy nuy.
4
Prtimoksha, huy thoong go u Co toc go. Co toc: duy do. Co nho vuy u
v trooc kh tho nhong go nuy, ngoo xout gu phu qou mot gu doun tho
tr mot so nhong go out co bun khuc tsu-d, su-d n), von dooc xem u
chou duy do.
34
Luoc su Phut guo
35
Truoc hof Ia bon trong gioi,
1
nguoI vI pham phaI bj fruc
xuaf khoI fang doan. o Ia: dam duc, from cap,

gIof nguoI
2

va daI vong ngu.
3
TIop don Ia 13 gIoI Tang-tan,
4
can phaI fam
dnh chI fu cach fang sI frong mof fhoI gIan ngan do suy ngam
va sam hoI vIoc da Iam,
5
frong do co 5 gIoI co IIon quan don su
dam duc, 2 gIoI vo vIoc kIon fao cho o, va 6 gIoI con IaI Ia foI Iy
gIan Tang-gia. TIop fhoo nua Ia haI fruong hop pham gIoI IIon
quan don dam duc, can xu Iy fuy fhoo hoan canh pham foI.
6
O
muc do nho hon doI chuf Ia 30 gIoI ma nguoI pham so bj maf
quyon chIa so phan y phuc fhuoc vo fang doan, va fhom vao do
so phaI doa vao cac duong ac.
7
Trong so nhung dIou cam ma cac
gIoI nay nou ra, co vIoc khong duoc caf gIu vang bac, cung nhu
khong duoc fham gIa cac hoaf dong buon ban, hoac chIom Iam
cua rIong nhung vaf dung ma Io ra phaI fhuoc vo fang doan.
TIop don Ia 90 gIoI ma nguoI pham vao nou khong sam hoI so
phaI doa vao cac duong ac. Cac gIoI nay IIon quan don nhung
dIou nhu noI doI, cho baI, huy bang nhung fang sI khac. Cac
gIoI nay cung quy djnh moI quan ho gIua nguoI xuaf gIa va gIoI
cu sI, bang cach nghIom cam vIoc fruc fIop fruyon day gIao Iy
cho nguoI chua xuaf gIa,
8
hoac khong duoc dom vIoc pham IoI
cua mof vj fang noI cho mof nguoI fho fuc bIof v.v... Nhung gIoI
con IaI do cap don raf nhIou saI pham nho nhaf hon, nhu cam
1
Dooc go u cuc go bu-u-d, Hun dch nghu u ut cong tro t~),
nghu u khong the con song chong dooc vo tung chong.
2
Co so khuc bet gou go out ngoyen thoy vu qoun dem Du thou o dem
nuy. 1rong go o duy de cup den vec get ngoo, con Du thou xem vec sut
sunh, toc u sut hu sunh mung cou but co ou nuo, deo u trong to.
3
Du vong ngo: do gut ngoo khuc rung mnh du chong duc thunh tr, du ngo
duo... trong kh thut so khong dooc nho vuy. Nhong deo no do khuc khong
dooc xem u du vong ngo, vu dooc xep vuo deo out khuc.
4
Dooc go u cuc go 1ung-gu bu-th-su tSaghadisesa )"`), cong
go u cuc go 1ung tun. lhum cuc go nuy cong nho ngoo b chem mu
chou chet hun, con co the coo song dooc. Do u nho vec phut o sum ho
dong phup trooc 1ung-gu.
5
Kh cho cuc hnh thoc xo y nuy, ngoo phum go tum tho b cuch y kho
tung chong trong mot tho gun nhut dnh, kem theo mot so cuc qoy dnh
khuc phu thoc hen, nho vec tuc phup sum ho...
First of all they list four offences which deserve expulsion,
i.e. sexual intercourse, theft, murder, and the false claim to
either supernatural powers or high spiritual attainments. Then
follow thirteen lighter offences, which deserve suspension, and
of which ve concern sexual misconduct, two the building of
huts, and the remaining six dissensions within the Order. The
recitation then continues to enumerate two sexual offences
which are punishable according to the circumstances, and
after that come thirty offences which involve forfeiture of the
right to share in garments belonging to the Order and which, in
addition, make the offender liable to an unfavourable rebirth.
They forbid, among other things, the handling of gold and silver,
as well as trading activities, or the personal appropriation of
goods intended for the community. Next there are ninety
offences which, unless repented and expiated, will be punished
by an unfavourable rebirth. They concern such things as telling
lies, belittling or slandering other monks, they regulate the
relations with the laity by forbidding to teach the Scriptures
word by word to an unordained person, to tell laymen about
the offences committed by monks, and so on. For the rest they
concern a huge variety of misdemeanours, e.g. they forbid to
destroy any kind of vegetation, to dig the earth, to drink alcoholic
beverages, or to have a chair or bed made with legs higher than
6
Dooc go u 2 ut dnh phup t7). Ngoo phum go nuy ro vuo tnh
hoong khong xuc dnh ro, co the b xep vuo nheo to dunh khuc nhuo. Vec
qoyet dnh xep vuo to dunh nuo u toy theo o no cou ngoo du phut hen
ru vec phum go uy, cho khong theo o to tho cou doong so.
7
Dooc go u 30 go N-tut-ky bu-dut-de tNaihsargik-pryascittika 1)
(}), Hun dch nghu u Xu dou. Duy u cuc go en qoun den tu
vut, ngoo phum go trooc het phu xu bo tut cu tu vut en qoun trong vec
phum go trooc chong tung, suo do chun thunh sum ho vu nhun cuc hnh
thoc xo y cou tup the.
8
Duy u qoun dem cou reng tho ky nuy, nho chong tu se thuy nhong thuy
do ve suo cho phep guo phup dooc troyen bu khong co go hun.
36
Luoc su Phut guo
3?
pha haI cay coI, cam dao daf, cam dung cac chaf gay say, gay
nghIon, hoac ngoI, nam fron gIuong qua cao.
1
TaI IIou raf xua
con dua ra bon gIoI pham vao phaI fu noI ra do sam hoI, 13 gIoI
vo mau muc cua nguoI xuaf gIa, va cuoI cung Ia 7 quy fac do gIaI
quyof cac franh caI.
2

Muc dch cua Iuaf fang Ia fao ra nhung dIou kIon Iy fuong
cho vIoc fhIon quan va xa Iy. Nhung gIoI Iuaf nay fhuc day mof
su fhoaf Iy hoan foan khoI doI song xa hoI, khoI nhung moI quan
fam va su Io Iang cua fho fuc, nhung aI Iuyon fhuong fnh voI gIa
dnh va ho hang. Kom fhoo do, vIoc doI hoI mof nop song cuc ky
don gIan va can kIom Ia nham dam bao fhoaf khoI su phu fhuoc,
frong khI su fhoaf Iy gIa dnh va buong bo faf ca faI san Ia nham
fhuc day vIoc duf fru fham aI.
an dau, Tang-gia duong nhu chI bao gom nhung vj fang
khaf fhuc, nhan fhuc an cua fn fh frong cac bnh baf va mac
y phuc chap va bang nhung mIong gIo da bo dI, ngu nghI frong
rung, frong hang da hoac duoI goc cay. ChI vao mua mua ho moI
ngung dI khaf fhuc va fap frung IaI o mof noI. Qua cac fhoI ky,
fuy van con mof so f cac vj fang sI fhoo duoI IoI song kham kho,
don gIan cua fhoI ky dau,
3
nhung noI chung, voI su phaf frIon
manh mo cua fon gIao, fang sI da chon cach song fap frung frong
nhung fu vIon. VoI doI song fu vIon, ho van khong ban fam don
cac van do fho fuc, nhung franh duoc nhung baf fIon cua mof
cuoc song khaf fhuc hang ngay nhu fruoc kIa.
Iuaf fang chI kof fap co mof Ian, nhung Ijch su fon faI vo
sau Ia ca mof qua frnh dung hop khong ngung gIua haI you fo:
mof bon Ia fnh chaf baf bIon cua gIoI Iuaf, va mof bon Ia fhuc
fIon xa hoI voI ban nang saI pham cua con nguoI.
4
1
oy dnh theo thooc co u mot thooc suo phun, mo thooc bung khoung 0,33
met. Nho vuy, goong ghe khong dooc cuo qou 0,5 den 0,6 met.
2
1oc u 1hut det trunh phup t.).
3
Nhong v tung theo troong phu go u |ha| gao ngu,cn |hu,.
4
Deo nuy co nghu u du co nhong thuy do nhut dnh khong trunh kho trong
Lout tung, vu nhong thuy do nuy b gung co ve hu phu do nghch nhuo.
Mot mut, chong dooc hun che to du bo tnh chut but ben du dooc thet dut
eight inches. The obviously very archaic document then further
gives four offences requiring confession, followed by thirteen
rules of decorum, and it concludes with seven rules for the
settling of disputes.
The purpose of the Vinaya rules was to provide ideal
conditions for meditation and renunciation. They try to enforce
a complete withdrawal from social life, a separation from its
interests and worries, and the rupture of all ties with family or
clan. At the same time the insistence on extreme simplicity
and frugality was meant to ensure independence, while the
giving up of home and all property was intended to foster non-
attachment.
Originally, the Order seems to have been conceived as
composed of wandering beggars, who ate food obtained as
alms in their begging bowls, wore clothes made from rags
picked up on rubbish heaps and dwelt in the forest, in caves
or at the foot of trees. Only during the rainy season must they
cease roaming about and stay in one and the same place. At
all times a minority continued to aspire after the rigours of this
primitive simplicity, but, generally speaking, with the increasing
prosperity of the religion the monks settled down in monasteries
which gave aloofness from social concerns without some of
the inconveniences of the hand-to-mouth existence originally
envisaged.
The text of the Vinaya being xed once and for all, its further
history is one of constant compromises between its sacrosanct
provisions on the one hand, and social realities and human
fallibility on the other.
to duo tn do lhut guo thou nhun rung ch co doc lhut u ngoo doy nhut
co the che dnh go out vu sou do go out. Mut khuc, thoc ten xu ho vu
nguy cu nhong thuy do ve tum snh y cou con ngoo qou cuc tho du do
ho phu co nhong sou do nhut dnh trong go out. Muo thoun xong dot nuy
coo cong dun den so dong hou hop y nhut co the dooc chup nhun, vu do
u nhong thuy do tut yeo cou Lout tung.
38
Luoc su Phut guo
39
3. GAO LY CO BAN
Chung fa da do cap kha nhIou don vIoc fu fap cua fang sI,
vay con nhung gIao Iy nao duoc danh cho faf ca fn do frong fhoI
ky dau7 Va khong nhung fho, con Ia danh cho faf ca fn do cua
nhung fho ho vo sau, cho du ho co fhuc hIon nhung sua doI hoac
fhom bof nhIou don dau dI chang nua.
CIao Iy co ban co fho fom IaI fhoo haI huong chnh. Truoc
hof Ia nham dua ra Iy fhuyof vo su gIaI fhoaf, noI Ion su can
fhIof cua mof doI song gIaI fhoaf, fnh chaf cua gIaI fhoaf va cac
phuong phap can fhIof do daf don gIaI fhoaf. TIop sau do Ia do
cap don Tam bao: Pbat bao, Pbap bao va Tang bao.
Cof IoI cua dao Phaf Ia gIao Iy gIaI fhoaf. Nhu cau gIaI fhoaf
phaf sInh fu fnh chaf khong fhoa man mof cach vo vong cua doI
song. Phaf fu co caI nhn hof suc uu fu vo nhung dIou kIon kho
dau frong cuoc song. Chnh su vo fhuong cua van vaf quanh fa
Iam cho chung fa fhay duoc su fam fhuong cua nhung fham vong
fho gIan, ma ban chaf cua van vaf khong bao gIo co fho dom don
cho chung fa su fhanh fuu Iau daI hay fhoa man maI maI. Sau
cung, caI chof so Iay dI faf ca nhung g chung fa da fm cach fch
Iuy duoc, va fach chung fa ra khoI nhung g dang om ap.
Thaf Ia vo ch khI dI fm su an foan va hanh phuc frong
nhung hoan canh nhu vay! Nhung nIom vuI va Iac fhu cua con
nguoI nho nhoI frong fho gIoI nay fhaf hof suc fam fhuong, va
su chon Iua, mo dam cua ho boc Io ro su fhIou khon ngoan. Ho cu
xu chang khac g dua fro con fm fhay mof hon bI fuyof dop, qua
vuI mung khI co duoc hon bI, va do dam bao Ia khong bj maf dI
non da nuof ngay hon bI ay, do roI phaI suc ruof...
Hon fho nua, co aI IaI khong so haI nou nhan fhuc duoc
faf ca nhung noI dau don va kInh hoang mnh dang phaI ganh
chju khI co mof xac fhan! NoI dau kho vo fan frong mof chuoI
Iuan hoI
1
frIon mIon vo ch Ia so phan cua nhung con nguoI fam
fhuong. Va su gho so nhung dau kho do chnh Ia dong Iuc fhoI
1
Samsdra
3. THK BASC OOCTRNKS
So much about the practices of the monks. What then were
the doctrines common to all the Buddhists of the rst period,
and shared not only by them but by all later Buddhists however
much they might modify them by additions and reservations?
They can be grouped under two main headings. They rst of
all propound a theory of salvation, showing the need for it, its
nature and the methods necessary to attain it. They secondly
concern the three "Jewels" or "Treasures", i.e. the Buddha, the
Dharma and the Sagha.
In its core, Buddhism is a doctrine of salvation. The need
for it arises from the hopelessly unsatisfactory character of the
world in which we nd ourselves. Buddhists take an extremely
gloomy view of the conditions in which we have the misfortune
to live. It is particularly the impermanence of everything in
and around us that suggests the worthlessness of our worldly
aspirations which in the nature of things can never lead to any
lasting achievement or abiding satisfaction. In the end death
takes away everything we managed to pile up and parts us
from everything we cherished.
How futile is the search for security in such surroundings,
for happiness with such unsuitable materials! The joys and
pleasures of the children of the world are exceedingly trivial and
their choices and preferences betray little wisdom. They behave
rather like the small child who nds a marble of exceeding
beauty with a green spot on it, is overjoyed at having found
it, and who, so as to make quite sure of not losing it again,
proceeds straightaway to swallow the marble, with the result
that his stomach has to be pumped out.
Further, who would not be frightened if he realized all the
pains and terrors to which he exposes himself by having a
body! Suffering without end in a futile round of rebirths after
40
Luoc su Phut guo
41
fhuc dI don su gIaI fhoaf. Nhung fu sI Phaf gIao Ia nhung nguoI
gho so noI kho sanh fu, non da fu bo doI song gIa dnh do co fho
daf duoc gIaI fhoaf.
Nou chung fa hoI fIop vo nguyon nhan cua fnh frang kho
dau khong fho franh khoI frong cuoc doI nay, fh cau fra IoI Ia
khong do baf cu mof fho Iuc bon ngoaI nao, hoac mof so phan,
mof fhan IInh ac doc nao... ap daf, ma nguyon nhan dch fhuc Ia
do you fo fu fam cua chung fa. You fo nay duoc mo fa fhoo nhung
cach khac nhau nhu Ia /ong tbam Juc, su cbap nga, oo minb, hay
cung duoc goI Ia ta kicn.
Khong chI Iong ham muon duc Iac, fIon bac, dja vj xa hoI
hay quyon Iuc duoc cho Ia co khuynh huong bIon chung fa fhanh
no Io cho nhung suc manh ma khong co chuf hy vong nao co fho
dung vao muc dch co IoI, ma baf cu hnh fhuc ham muon nao
cung bj nguoI Phaf fu quy cho Ia nguyon nhan huy dIof su fu do
frong noI fam va fnh doc Iap cua chung fa.
Tu mof goc do khac hon, chung fa co fho noI rang foan bo
nhung dau kho cua chung fa duoc sInh ra fu fhoI quon muon
chIom huu mof phan cua vu fru nhu fho do Ia cua rIong mnh, va
Iuc nao cung muon dua ra nhung fuyon bo chIom huu kIou nhu
Cai nay cua toi, Toi /a tbc nay..., ay /a ban tban toi....
CIao Iy can ban cua Phaf gIao cho rang fu ngu toi ma
chung fa noI ra do khong ho co y nghIa chan fhaf, rang ban nga
chI Ia do fam fuong chung fa hu cau non, va v fho ma frong khI
chay fhoo caI ban nga khong fhaf do, chung fa da phaI danh
maf dI hanh phuc chan fhaf do doI Iay mof dIou hoan foan fuong
fuong.
Sau cung, Phaf gIao khac voI ThIon Chua gIao o cho Phaf
gIao xof can nguyon cua moI dIou xau xa do oo minb
1
chu
khong do toi /oi; do su nhan fhuc saI Iam, chu khong do vIoc
hanh dong fhoo y muon va chong doI.
1
Dooc heo u so me moo, khong heo dong nho thut ve bun chut cou vun
phup.
rebirths (samsra), that is the lot of ordinary people and the
revulsion from it is the spur to salvation. The Buddhist ascetics
were men who in fear of birth and death had left home life to
gain salvation.
If next we ask for the cause of this unsatisfactory state
of affairs, we are told that it is not imposed upon us by any
outside force, by some fate or malevolent deity, but that it is
due to some factor in our own mental constitution. This factor is
variously described as craving, the belief in a separate self,
ignorance or adherence to the perverted views.
Not only the craving for sense-pleasures, for money, social
position or power is apt to put us in bondage to the forces which
we vainly hope to use for our own ends, but any form of desire
whatsoever is condemned by Buddhists as destructive of our
inward freedom and independence.
From another angle we may say that the whole of our
unhappiness stems from the habit of trying to appropriate some
part of the universe as if it were our own and to say of as many
things as we can that This is mine, I am this, This is myself."
It is a fundamental teaching of Buddhism that this word self
does not correspond to a real fact, that the self is ctitious and
that therefore by our self-seeking we sacrice our true welfare
to a mere ction.
Finally, Buddhism differs from Christianity in that it sees the
root cause of all evil in ignorance and not in sin, in an act of
intellectual misapprehension and not in an act of volition and
rebellion.
42
Luoc su Phut guo
43
Vo mof djnh nghIa fhIof fhuc cua oo minb, chung fa co fho
xom do Ia bon ta kicn
1
Iam cho fa dI fm su tbuong ton frong
cho oo tbuong, fm su tbanb tban frong cho Jau kbo kbong tbc
tacb roi, fm caI toi frong cho cbang /icn quan g Jcn ban nga
cban tbat, va fm oui tbu frong cho fhaf ra chI foan Ia su gbc
tom Jang cban gbct.
2
Io dI nhIon fnh fho so Ia hoan foan fuyof vong, nou nhu fho
gIoI kho dau nay va vong Iuan hoI sanh fu Ia bao gom foan bo
fhuc faI. Nhung fhuc fo khong phaI vay. Vuof ra ngoaI nua con
co mof canh gIoI khac goI Ia Nict-ban, mof frang fhaI sIou nhIon
vuof khoI nhung hIou bIof va kInh nghIom fhong fhuong, va
chung fa khong fho noI g vo canh gIoI ay, ngoaI fru mof vIoc Ia
faf ca nhung g xau xa dou da cham duf cung voI nhung nguyon
nhan va hau qua cua chung.
Tn do Phaf gIao fhuong f chu fam don vIoc djnh nghIa
Nict-ban Ia g, ma quan fam nhIou hon don vIoc fu mnh chung
nghIom canh gIoI ay. Va ho IaI cang khong fhch noI ro vo
nhung nguoI da chung dac Nict-ban. Tho gIoI nay fhuong duoc
v nhu ngoI nha dang chay, va nhung aI fInh fao dou phaI co
fhoaf ra khoI do. Nhung nou coI Iuan hoI nay gIong nhu mof
ngon Iua, fh Nict-ban gIong nhu frang fhaI co duoc sau khI dap
faf ngon Iua do. Nh chung fa doc fhay frong kInh Nipta,
3
mof
frong nhung ban kInh co xua:
Nbu ngon /ua Jo gio tboi bung /cn
Kbi tat Ji, Jcn cbo kbong ai Jcn Juoc.
Bac bicn gia tjcb tjnb,
Tboat kboi Janb sac, Jat cuu canb,
Cung Jcn canb gioi kbong ai Jcn Juoc.
Tram ngan su /y tbay Jcu kbong,
Muon /oi cbl giao cung im bat.
1
Viparysa-catuksa
2
1oc u bon tnh chut buo trom vun phup, mu v khong nhun ru dooc nen con
ngoo chou the dut den gu thout. Do u nhong tnh chut: vo thoong, kho, vo
As a working denition of ignorance we are offered the
four perverted views (viparysa) which make us seek for
permanence in what is inherently impermanent, ease in what
is inseparable from suffering, selfhood in what is not linked
to any self, and delight in what is essentially repulsive and
disgusting.
The situation would, of course, be entirely hopeless if this
world of suffering and Samsara comprised the whole extent of
reality. In fact this is not so, and beyond it there is something
else, which is called Nirva, a transcendental state which
is quite beyond the ken of ordinary experience, and of which
nothing can be said except that in it all ills have ceased, together
with their causes and consequences.
Buddhists are less intent on dening this Nirva, than on
realizing it within themselves. And they are very much averse
to making positive statements about the man who has gone
to Nirva. This world is often compared to a house on re,
which everyone in his senses will try to escape from. But if the
samsaric world is like a re, then Nirva is like the state which
results from the extinction of that re. As we read in the Sutta
Nipta (1074, 1079), one of our more ancient texts:
As j/amc j/ung on by jorcc oj uinJ
Comcs to its cnJ, rcacbcs ubat nonc can sum,
tbc si/cnt sagc, rc/cascJ,
From namc-anJ-jorm, gocs to tbc goa/,
Rcacbcs tbc statc tbat nonc can sum.
Wbcn a// conJitions arc rcmoocJ.
A// uays oj tc//ing a/so arc rcmoocJ.
ngu vu but tnh. Kh dut den cunh go cou so gu thout, bon tnh chut nuy
tro thunh: thoong, uc, ngu vu tnh.
3
Sutta Nipta, l074, l079.
44
Luoc su Phut guo
45
oI v moI nguyon nhan cua foI IoI dou nam frong chnh
fa, non fa co fho bang vao nhung no Iuc cua chnh mnh do IoaI
fru chung, chI can fa bIof cach fhuc hIon dIou do. Nhu mof fhay
fhuoc gIoI, duc Phaf da cho chung fa raf nhIou phuong fhuoc do
chua frj vo so cac chung bonh.
O muc do co ban, nhung phuong phap gIaI fhoaf cua Phaf
gIao cung co vo fuong fu nhu mof so fon gIao khac. Truoc hof,
nguoI fIn Phaf phaI fhuc hIon mof vaI hanh Ianh frong doI song
hang ngay. NguoI ay phaI vang gIu fhoo nam gIoI, do Ia khong
gIof haI sInh mang, khong from cap, khong fa dam,
1
khong noI
doI va khong dung nhung chaf gay nghIon. TIop don, nguoI ay
phaI chu y vo ngho nghIop cua mnh. V du, nhung nguoI ban
fhjf, nhung nguoI danh ca... dou fhuong xuyon pham vao gIoI fhu
nhaf, va do do chung fa khong mong ho co fho daf fhanh qua
fam IInh cao. Co nhung ngho nghIop khac f nguy haI don phan
fam IInh hon, nhung an foan va hIou qua nhaf Ia fro fhanh mof
vj ty-kbco song khong gIa dnh, khong faI san va moI nhu cau
vaf chaf chI hoan foan dua vao nguoI khac.
Nhung mof khI nhung non mong dao duc da duoc fhIof Iap,
nhung no Iuc con IaI cua nguoI hoc Phaf Ia nham vao su ron Iuyon
fam fr, vao cac phuong fhuc fu fap fhIon djnh khac nhau.
ThIon Ia mof phop fu fap fam y, nham fhuc hIon ba muc
dch rIong bIof nhung co IIon ho chaf cho voI nhau:
1. Muc dch fhu nhaf Ia gIup nguoI fu fap fu bo su chu y
fhong fhuong vao nhung cam xuc IIon fuc fhay doI do
cac gIac quan gay ra va nhung y fuong fap frung vao fu
fhan.
2

2. Muc dch fhu haI Ia no Iuc fhay doI su chu y fu fho gIoI
gIac quan don mof canh gIoI khac fhanh cao hon, va nho
1
O duy ngun cun so tu dum, nghu u vec thoc hen hunh v dum doc vo mot
ngoo khuc khong phu u vo houc chong mnh. Do vo ngoo xout gu th
phu bo hun so dum doc.
2
lhep to nuy nhum dong tut cu mo vong nem, vu dooc go u Ch.
Since the causes of all evil lie within ourselves, we ourselves
can, by our own efforts, rid ourselves of them, if we only know
how to go about it. Like a good physician the Buddha has
given us a profusion of remedies for the great variety of our
ailments.
On their lower levels the Buddhist methods of salvation are
similar to those found in other religions. A man must rst of all
bring some morality into his daily life, and he must observe the
ve precepts which forbid killing, stealing, sexual misconduct,
lying and the use of intoxicants. Next he must take care how he
earns his living. Butchers, shermen, or soldiers, for instance,
break the rst precept all the time, and little spirituality can
be expected of them. Other occupations are less perilous to
the soul, but the safest and most fruitful is that of a homeless
and propertyless monk who relies on others for all his material
needs.
But once the moral foundations are laid, the remainder of
the Buddhist efforts consist in mental training, in meditations of
various kinds.
Meditation is a mental training which is carried out for three
distinct, but interconnected, purposes:
1. It aims at a withdrawal of attention from its normal pre-
occupation with constantly changing sensory stimuli
and ideas centred on oneself.
2. It aims at effecting a shift of attention from the sensory
world to another, subtler realm, thereby calming the
turmoils of the mind. Sense-based knowledge is
46
Luoc su Phut guo
4?
do Iam dju dI su Ioan dong frong fam fr. Nhung hIou bIof
dua vao gIac quan fhuong Iam cho chung fa khong fhoa
man, cung gIong nhu mof doI song chI dua vao gIac quan.
Nhung g fhuoc vo gIac quan va kInh nghIom qua khu
fhuoc IoaI nay Ia khong xac fhuc, vo bo, raf fam fhuong
va hau hof Ia khong dang quan fam. ChI co su hIou bIof
duy nhaf dang gIa Ia su hIou bIof duoc kham pha nho
fhIon quan, khI canh cua cac gIac quan da duoc dong IaI.
Chan Iy cua fhanh gIao nay phaI vuof ra ngoaI fho gIoI
pham fuc voI nhung frI fhuc dua fron gIac quan va fam
nhn gIoI han boI nhung cam gIac.
1

3. Muc dch fhu ba cua fhIon Ia hoa nhap vao chnh fhuc
faI sIou vIof cac gIac quan, fu do gIong ruoI gIua nhung g
vuof ngoaI frI fhuc va kInh nghIom cua con nguoI, va su
fm kIom nay dua fhIon don voI tanb kbong nhu Ia mof
fhuc faI foI fhuong.
Trong fhuaf ngu cua Phaf gIao, buoc dau fIon duoc goI Ia
chanh nIom,
2
buoc fIop fhoo Ia chanh djnh,
3
va buoc fhu ba Ia fr
huo.
4
Su IIon ho gIua ba phop fu duoc chI ro frong so do sau:
Chanh nIom
A

TInh fam Quan chIou
C
Chanh djnh Tr huo
NoI fam fu gIac Chan khong vo fuong
Nict-ban
1
lhep to nuy nhum qoun sut, nhun ru nhong g mu tr thoc the toc khong the
dut den dooc, vu dooc go u oun.
as inherently unsatisfactory as a sense-based life.
Sensory and historical facts as such are uncertain,
unfruitful, trivial, and largely a matter of indifference.
Only that is worth knowing which is discovered in
meditation, when the doors of the senses are closed.
The truths of this holy religion must elude the average
worldling with his sense-based knowledge, and his
sense-bounded horizon.
3. It aims at penetrating into the suprasensory reality
itself, at roaming about among the transcendental
facts, and this quest leads it to Emptiness as the one
ultimate reality.
In Buddhist terminology, the rst preliminary step is known as
mindfulness (smti), which is followed then by ecstatic trance
(samdhi) and wisdom (praj). The relation of the three is
indicated by the following diagram:
Mindfulness
A
Calming down Insight
B C
Ecstatic Wisdom
An objectless inwardness An unsubstantial emptiness
Nirva
2
Smti
3
Samdhi
4
Praj
48
Luoc su Phut guo
49
ay Ia su phan IoaI vIoc fu fhIon fhoo muc dch nham don.
Thoo mof cach khac, fhIon co fho duoc xop IoaI fhoo doI fuong
hoac chu do. Co kha nhIou chu do nhu vay duoc dua ra cho nguoI
fu fap, va nguoI ay co fho chon Iua fuy fhoo nang Iuc fInh fhan
va khuynh huong cua mnh. Co qua nhIou kha nang chon Iua don
noI khong sao co fho ko hof ra day.
Trong so nay co fho ko don nhung cach Iuyon hoI fho kha
don gIan fhoo kIou Du-gia, su quan saf 32 phan frong co fho, su
suy ngam vo xac chof qua cac gIaI doan fhoI rua khac nhau, su
fInh fhuc quan saf noI fam do nhan bIof cac fIon frnh fam IInh
dang dIon ra, cho du do Ia fho cam, fu fuong, nhung fro ngaI
doI voI su chu fam, hay Ia nhung you fo gIup daf don gIac ngo.
TIop don con co vIoc boI dap nhung fnh cam xa hoI nhu fnh
fhan huu va Iong fu bI, nIom fuong don su cao quy cua Tam bao,
su quan fuong vo caI chof va nIom khao khaf daf don Nict-ban.
Mof do faI raf duoc ua chuong cua vIoc fhIon quan Ia muoI haI
maf xch voI fuong quan sInh khoI Ian nhau,
1
cho fhay oo minb
dan don cac you fo khac cua su fon faI frong fho gIoI fran fuc
duoc kof fhuc bang gia oa cbct nhu fho nao, va nguoc IaI su fru
dIof oo minb so dan don cac you fo nay dIof dI nhu fho nao.
2

Nhung phuong phap fhIon quan khac IaI co fao an fuong frong
fam fr chung fa vo ban chaf vo fhuong cua van huu, Iam boc Io
hoan foan su dau kho, chung mInh su vo nghIa cua khaI nIom
saI Iam vo fu nga, nuoI duong su quan chIou frong noI fam vo
tanb kbong, va phaf Io nhung nof dac fhu cua con duong dan
don gIaI fhoaf.
Thuc ra, duong nhu co vo so nhung phuong fhuc fhIon quan
da duoc xac djnh Ia fhuoc vo fhoI ky dau fIon cua Phaf gIao, mac
du dIou ro rang Ia phaI sang fhoI ky fhu haI moI co mof su sap
xop ho fhong nao do duoc ap dung cho nhung phuong fhuc nay.
Tu day noI don Tam bao.
3
uc Phaf Ia quan frong nhaf, Ia
1
1oc u 1hup nh nhun doyen tPrattya-samutpda), gom co vo mnh, hunh,
thoc, dunh suc, oc cun, xoc, tho, u, tho, hoo, snh vu uo to.
2
Mo qoun he snh det nuy dooc the hen khu ro net trong tum knh ut-
nhu.
This is the classication of the meditations according to their
purpose. From another point of view they can be classied
according to their subjects or topics. A considerable number of
such topics were offered to the aspirant, and his choice among
them depends on his mental endowments and proclivities. So
vast is the range of the possibilities offered that they cannot
possibly be even enumerated here.
There we have relatively simple breathing exercises of the
Yogic type, a survey of the thirty-two parts of the body, the
contemplation of corpses in various degrees of decomposition,
an introspective awareness of our mental processes as they
go along, be they feelings, thoughts, or the hindrances to
concentration, or the factors which make for enlightenment.
Then there is the cultivation of the social emotions, such as
friendliness and compassion, the recollection of the virtues of
the three Jewels, the meditation on death and the aspiration for
Nirva. A favourite subject of meditation are the twelve links of
the chain of conditioned co-production (pratyaya- samutpd).,
which shows how ignorance leads to the other factors of worldly
existence ending in old age and death and how, conversely, the
extinction of ignorance must lead to the extinction of all these
factors. Other meditations again try to impress on our minds the
facts of the impermanence of all conditioned things, to show
up the full extent of suffering, demonstrate the inanity of the
term self, to foster insight into emptiness and to reveal the
characteristic features of the path which leads to salvation.
In fact, there seems to be almost no limit to the number of
meditational devices which are attested for the rst period of
Buddhism, although it was apparently only in the second period
that some systematic order was imposed upon them.
Now as to the Three Jewels, the Buddha is essential to this
3
1um buo buo gom: lhut, lhup vu 1ung.
50
Luoc su Phut guo
51
nguoI sang Iap Phaf gIao, nguoI dam bao cho su chan fhaf va
dang fIn cay cua gIao Iy ngaI fruyon day bang vao fhuc fo Ia
chnh ngaI da hoan foan gIac ngo. NgaI da nhan fhuc ro duoc
ban chaf, y nghIa cua cuoc song fho fuc va da fm ra duoc con
duong chac chan do fhoaf ra khoI do. NgaI khac voI nhung con
nguoI khac o cho Ia da fu mnh fm ra chan Iy va bIof duoc faf
ca nhung g can fhIof do daf duoc su gIaI fhoaf. VIoc ngaI co hIou
bIof faf ca cac su vIoc khac, nghIa Ia bac Nbat tbict tri
1
fhoo
nghIa day du nhaf cua cum fu nay hay khong, van con Ia mof
van do franh caI gIua cac bo phaI. Nhung faf ca dou dong y voI
nhau rang ngaI fhong hIou faf ca nhung g can fhIof do daf duoc
su an Iac foI fhuong, va v fho, doI voI nhung van do fam IInh
fh ngaI co fho Iam mof nguoI dan duong chac chan va khong
fho saI Iam.
an fhan danh fu Phaf
2
khong phaI Ia mof fon rIong, ma Ia
mof danh xung, hay mof fu mo fa, co nghIa /a bac toan giac. Tu
nay mo fa frang fhaI cua nguoI da hoan foan fhong suof moI van
do fam IInh doI voI van huu, hay noI cach khac Ia ban chaf cua
fhuc faI. Ton rIong cua duc Phaf fhoo Ijch su Ia Co-Jam,
3
hoac
Tat-Jat-Ja,
4
va goI fhoo foc ho cua ngaI Ia Tbicb-ca Mau-ni,
5
co
nghIa Ia Bac bicn gia cua Jong bo Tbicb-ca.
6
Nhung fIou su ca
nhan ngaI khong phaI Ia dIou duoc Phaf gIao quan fam nhIou
nhaf. Su cao quy cua ngaI doI voI fon gIao nay nam o su fruyon
day gIao phap fam IInh. VIoc mof nguoI duoc nhn dong fhoI fu
haI goc do
7
nhu fho nay Ia fhong fhuong doI voI cac vj Ianh fu
fon gIao nhIou uy fn o chau A. Trong nhung nam gan day, chung
fa cung gap mof fruong hop nhu vay voI MobanJas KaramcbanJ
GanJbi, nguoI cung dong fhoI duoc goI Ia Mabatma, Nguoi co
tam bon o Jai, mof danh xung do chI cho suc manh fInh fhan
duoc fIom fang frong mof ca nhan dac bIof.
1
1hout ngo nuy co nghu u buc heo bet het thuy mo so vec trong vun
hoo.
2
lhut t)) u phen um theo um Hun Vet to teng lhun u oddhu, cong doc
u lhut-du. Kh duo lhut troyen sung nooc tu ho duo Cong ngoyen, to nuy
du tong dooc phen um troc tep sung teng Vet u ot.
religion as its founder who guarantees the truth and reliability
of the teaching by the fact that He is fully enlightened. He
has awoken to the nature and meaning of life and has found a
denite way out of it. He differs from all other people in that He
has by Himself found the truth, and that He knows everything
that is necessary to salvation. Whether He knew also all other
things, i.e. whether he was omniscient in the full sense of the
term, was a matter of dispute among the sects. There was,
however, general agreement that He knew everything needful
for the attainment of nal peace and that therefore He could in
spiritual matters act as a sure and infallible guide.
The word Buddha itself is, of course, not a proper name, but
a title, or epithet, which means the Enlightened One. It refers
to the condition of a man who was a completely unobstructed
channel for the spiritual force of Dharma, or Reality itself. The
personal name of the historical Buddha was Gautama, or
Siddhartha, and after His tribe He is often called Sakyamuni, the
sage from the tribe of the Sakyas. With the historical individual
the Buddhist religion is not greatly concerned. His value to
the religion lay in His transmission of the spiritual teachings
about Dharma. A duality of this kind is normal in authoritative
Asian religious leaders. In recent years we have met it again in
Mohandas Karamchand Gandhi, who at the same time was the
Mahatma, the Great-souled One, a word for the spiritual force
which worked through that particular individual.
3
Cuotumu
4
Siddhrta, cong doc u S-dut-tu
5
kyamuni
6
kya
7
1oc u to goc do con ngoo trun toc vu goc do con ngoo theng eng.
52
Luoc su Phut guo
53
HIou nhu vay fh ca nhan con nguoI duoc goI Ia Co-Jam
hay Tbicb-ca Mau-ni, fhoo mof cach nao do, Ia cung fon faI voI
nguyon Iy fInh fhan cua fanh Phaf, von fhuong duoc goI voI
nhIou fon khac nhau nhu Ia Nhu IaI, hay Phap fhan, hay Phaf
fanh. Tuy nhIon, fn do Phaf gIao Iuon cho rang moI quan ho
chnh xac gIua ca nhan duc Phaf va nhung gIa frj fhIong IIong
vo maf fam IInh cua ngaI Ia khong fho xac djnh duoc. Tu fruoc
don nay fn do Phaf gIao cung Iuon chong IaI khuynh huong
cua nhung nguoI chu fruong khong faI sanh Ia chI daf nIom fIn
vao mof con nguoI fhuc su hIon huu frong cuoc doI, va fn do
Phaf gIao cung fm moI cach do Iam gIam dI fam quan frong vo
hIon fhan fran fuc cua duc Phaf. Chnh ban fhan duc Phaf duoc
cho Ia da fung noI voI Vakka/i rang: Nay Vakka/i! Con tbay g
trong cai xac tban bcn mon nay cua ta: Ai tbay Juoc tam pbap
bay giao pbap, nguoi ay nbn tbay ta, ai tbay ta tuc /a tbay tam
pbap. Nay Vakka/i, nguoi tbay Pbap /a tbay Nbu Lai, tbay Nbu
Lai tuc /a tbay Pbap.
Nhu mof bIou fuong cho chu Phaf, non duc Phaf cua chung
fa khong phaI Ia mof hIon fuong rIong Io, ma Ia mof frong nhung
duc Phaf da fung xuaf hIon o fho gIoI nay frong nhIou kIop. Su
hIou bIof vo nhung vj Phaf khong duoc ghI nhan frong Ijch su
ay duong nhu ngay cang gIa fang fhoo fhoI gIan. an dau co bay
vj, roI sau do chung fa duoc ngho don 24 vj, va cu nhu vay, con
so nay van fIop fuc gIa fang. ay vj Phaf, hay Tbat Pbat, gom
co Phaf Tbicb-ca Mau-ni va sau vj Phaf da ra doI fruoc ngaI, raf
fhuong xuaf hIon frong ngho fhuaf. O mIon Bbarbut va 8ancbi
Ia nhung fhap Phaf va cay Bo-Jc cua cac vj ay, con o GanJbara,
Matbura va Ajanta frong suof fhoI ky fhu haI Ia fhoo hnh dang
con nguoI, va hau nhu raf kho phan bIof duoc su khac nhau gIua
hnh fuong cac vj Phaf nay.
ChI don cuoI fhoI ky fhu nhaf, nguoI fa moI chuyon su chu y
sang don haI vj Phaf khac nua. VoI su phaf frIon cua gIao fhuyof
vo cac vj Bo Tat,
1
xuaf hIon fhom duc Phaf Nbicn ang,
2
da co
fruoc duc Tbicb-ca Mau-ni 24 doI, va Ia vj Phaf tbo ky
3
cho duc
1
Xem choong ll, phun l
In this way the individual, called Gautama or Sakyamuni,
somehow coexists with the spiritual principle of Buddhahood,
which is variously called the Tathagata, or the Dharma-body
or the Buddha-nature. The Buddhists have, however, always
maintained that the exact relation between His individual and His
spiritual sides cannot be dened. They have also consistently
opposed the tendencies of the unregenerate to put their faith
into a living actual person and have done everything to belittle
the importance of the Buddhas actual physical existence. It is
the Buddha Himself who is reported to have said to Vakkali:
What is there, Vakkali, in seeing this vile body of mine? Whoso
sees the spiritual Law, or Dharma, he sees me; whoso sees me
sees the spiritual Dharma. Seeing Dharma, Vakkali, he sees
me; seeing me, he sees Dharma.
As the manifestation of a type, the historical Buddha is not
an isolated phenomenon, but one of a series of Buddhas who
appear in this world throughout the ages. Knowledge of the
non-historical Buddhas seems to have grown as time went on.
Originally there were seven, then we hear of twenty-four, and
so the number steadily increased. The seven Buddhas, i.e.
Sakyamuni and His six predecessors, are frequently represented
in art - in Bharhut and Sanchi by Their stupas and Bodhi-trees,
in Gandhara, Mathura and Ajanta during our second period in
human form, each nearly indistinguishable from the other.
It was only towards the end of the rst period that interest
shifted to two other non-historical Buddhas. With the development
of the Bodhisattva-theory (see ch. II sec. 1) comes Dpakara,
Sakyamunis twenty-fourth predecessor, under whom He rst
resolved to become a Buddha. With the spread of pessimism
2
Dpakara
3
1ho ky: no trooc mot cuch chuc chun ve so thunh lhut suo nuy.
54
Luoc su Phut guo
55
Tbicb-ca Mau-ni. Cung voI su Ian fruyon mof du bao khong hay
vo su fon faI sau nay cua gIao phap duc Phaf Tbicb-ca,
1
da xuaf
hIon vIoc fho knh duc Phaf Di-/ac, mof vj Phaf fuong IaI, nguoI
so Iam cho gIao phap faI hIon voI mof suc song moI.
Trong fhoI ky nay, fIou su cua duc Phaf Tbicb-ca Mau-ni
nhu mof con nguoI bnh fhuong f duoc quan fam don. Thaf
kho ma faI hIon duoc nhung su kIon frong cuoc doI ngaI bang
vao nhung chI fIof chung fa hIon co. Su chu y chI duoc fap frung
vao haI gIaI doan frong cuoc doI ngaI, co y nghIa Ion nhaf doI voI
fn do. o Ia gIaI doan ngaI daf don su chung ngo, pha fan buc
man vo mInh; va nhung ngay cuoI khI ngaI nhap Nict-ban, hoan
faf su chIon fhang caI chof va fho gIoI fran fuc. Vo nhung gIaI
doan khac frong doI ngaI, co vo nhu phan Ion nhung g chung
fa bIof duoc fruoc hof Ia nho o mof phan frong Iuaf fang, fhoo
fruyon fhong duoc bao gom mof ban ghI chop baf dau fu vIoc do
cap don foc ho cua ngaI va su dan sanh ky dIou, roI fIop fuc cho
don Iuc nhap Nict-ban, don fruyon fhuyof vo HoI nghj cac fruong
Iao Ian dau fIon
2
o fhanh Vuong-xa,
3
noI duoc fIn Ia da dIon ra
vIoc kof fap kInh fang Ian fhu nhaf, va cuoI cung cham duf voI
vIoc do cap don Ian kof fap kInh fang fhu haI
4
o Ty-xa-/y,
5
voI su
gIaI quyof mof so dIom baf dong vo gIoI Iuaf.
6

Cau chuyon vo cuoc doI duc Phaf fruoc fIon chI Ia mof su
gop nhaf cac mau chuyon duoc nou ra fruoc moI dIou Iuaf do
chung mInh cho xuaf xu cua dIou Iuaf va gIaI fhch vo noI dung.
7

Thom vao do, nhIou chuyon ko va fruyon fhuyof dan dan phaf
sInh xoay quanh cac fhanh dja hay don fho, do noI Ion fnh cach
fhIong IIong cua chung. Khong co may no Iuc frong vIoc kof noI
faf ca nhung cau chuyon nay fhoo fhu fu fhoI gIan do fhanh mof
fIou su. Vj fr cua chung fa hIon nay khong cho phop quyof djnh
duoc nhung chuyon nao Ia co gIa frj dang fIn cay vo maf Ijch su,
1
1oc u do buo ve tho ky dooc go u Mut phup, kh mu tut cu knh den se
mut dun d vu vec to tup Chunh phup khong con nou.
2
Ho dong nuy gom 500 v A-u-hun, doo so cho tr cou ngu Mu-hu Cu-
dep.
3
Rjagrha, cong dooc phen um u Lu-doyet.
about the continued vitality of Sakyamunis message comes the
cult of Maitreya, the future Buddha, under whom the Dharma
will reappear with new vigour.
This period had little interest in the biography of the Buddha
Sakyamuni as a person. It would be difcult to reconstruct the
facts of His life from the details we have. Interest concentrated
on the two periods of His life which had the greatest signicance
for the believer, i.e. to the period of His enlightenment which
marked His victory over ignorance, and to His last days , when
He attained His nal Nirva, and consummated His victory
over death and the world. For the rest it appears that the greater
part of what we believe to know of His life was at rst a part
of the Vinaya tradition, that it consisted of an account which
began with His genealogy and miraculous birth, and went on
beyond His nal Nirva to the legendary rst Council of Raja-
gha where the Canon of the Sacred Scriptures is said to have
been compiled, and ended with the so-called second council of
Vaili where controversial points of disciplinary practice were
discussed.
The story of His life was at rst a collection of precedents,
which were invoked to justify the Vinaya rules. In addition, many
stories and legends gradually grew up in connection with some
holy place or shrine, to account for its sanctity. Little attempt was
made to weave all these stories into one consecutive biography.
At present we are not in a position to decide which ones of them
4
Ho ngh cuc troong uo ket tup knh den un nuy gom co 700 v ty-kheo,
do ngu Du-xu um cho tr.
5
Vail
6
Lun ket tup nuy u khoung l00 num suo lhut nhup det, vu nhong but dong
ve go out dooc no den o duy u do mot ty kheo ho ut-ky o men Dong
An neo en. V nuy de ru l0 deo out mo, vu 700 troong uo thum gu ket
tup un nuy du thong nhut buc bo.
7
1rong Lout tung, trooc mo deo out deo co neo mot doun ngun ke ro houn
cunh lhut thoyet gung o duo vu do nhun doyen g che dnh deo out uy.
Nho vuy, toy khong nhum dong y vet teo so, nhong nhong no dong uy
cong cup cho chong tu rut nheo ch tet dung ke ve cooc do doc lhut.
56
Luoc su Phut guo
5?
va nhung chuyon nao Ia duoc dung non do su sung baI cua nhung
nguoI sau nay. Con vIoc dua ra mof su phan bIof nhu fho IaI Ia
hoan foan xa Ia doI voI fInh fhan cua fang sI Phaf gIao frong
fhoI ky dau.
VIoc mo fa duc Phaf so khong fho hoan faf nou chung fa
khong do cap don rang, fhoo cach nhn cua nhung nguoI duong
fhoI voI ngaI, ngoaI mof fhan xac bnh fhuong nhu moI nguoI
dou co fho nhn fhay, ngaI con co mof Phaf fhan sIou nhIon, ma
chI mof so nguoI co fho nhn fhay duoc bang vao duc fIn. Ngho
fhuaf Phaf gIao da co gang hof suc do fho hIon Phaf fhan nay,
voI chIou cao gan 5m va co du 32 fuong fof cua cac duc Phaf.
Chang han nhu, cac duc Phaf dou co nhung van da hnh banh xo
duoI Iong ban chan, co mang da noI gIua cac ngon fay, co nhuc ko
fron dau, co hao quang bao quanh dau va quanh fhan, mof chum
Iong xoan IaI mau frang nam gIua haI chan may.v.v... Thoo hnh
fhuc mo fa ma chung fa hIon co, fh fruyon fhong nay ro rang
Ia fhuoc vo gIaI doan sau vua A-Juc. Tuy nhIon, mof phan nao
frong do cung co fho fhuoc fhoI daI xa xua hon nhIou, dI nguoc
vo fan fhoI co daI, va fham ch co IIon quan don nhung fruyon
fhong noI vo vo dop con nguoI co fruoc ca Phaf gIao, va fhuaf
doan so monh co xua, noI fruoc vo so phan, ban chaf va fuong IaI
cua mof con nguoI dua vao fuong mao va nhung dIom bao fruoc.
KIm fhan duc Phaf khac voI fhan pham phu khong chI Ia o
32 fuong fof, nhung fhom vao do con co mof fnh chaf Ia phan
xuong frong co fho khong bao gIo hu hoaI. KhI fIon hanh Io tra
ty,
1
nhung dof xuong frong fhan fho ngaI khong bIon fhanh fro
ma hoa fhanh ngoc xa-/oi,
2
duoc phan chIa cho fn do va duoc gn
gIu fu doI nay sang doI khac, nhu rang cua duc Phaf hIon nay
van con o KanJy.
3
NgoI fhu nh frong Tam bao Ia Pbap, bao gom faf ca nhung
su mau nhIom frong fn nguong Phaf gIao, va khong fho do dang
noI ro chI frong vaI ba cau. Tn do Phaf gIao o chau A fruoc day
1
Ngh e dong ou de theo xuc, hou tung
2
arita
3
1hooc 1ch Lun
are trustworthy historical information and which ones are the
pious inventions of a later age. Nothing was in any case more
alien to the mentality of the monks of this rst period than to
make such distinctions between these two orders of facts.
Our description of the Buddha would be incomplete if we
failed to mention that alone among mortals of His age He
had in addition to His normal physical body, as it appeared to
common people, still a kind of ethereal body, which only the
elect could see with the eye of faith and which Buddhist art tried
to reproduce to the best of its abilities. The ethereal body is
sixteen feet high, and it possesses the thirty-two marks of the
superman. For instance, the Buddhas have wheels engraved
on Their feet, webs between Their ngers, a cowl on Their
heads, a halo and an aureole round Their heads and bodies, a
tuft of white curly hair between Their eyebrows, and so on and
so on. In the form in which we have it, this tradition is obviously
post-Aokan. Parts of it may, however, go back much further, to
ancient and even pre-Buddhist traditions about manly beauty,
and to the age-old art of predicting a persons destiny, nature
and future from such signs and prognostics.
A Buddhas body differs from that of other people not only
by the possession of the thirty-two marks, but in addition it has
the peculiar property that its bony parts are indestructible. At
the cremation of the Buddha Sakyamuni they were not reduced
to ashes, and they formed the relics which were distributed
among the believers, and were preserved from generation to
generation, like the Buddhas tooth now in Kandy.
Dharma, the second of these Treasures, comprises all the
mysteries of the Buddhist faith, and cannot easily be explained
in a few words. Buddhists in Asia normally did not describe
themselves as Buddhists, but as followers of the Dharma.
58
Luoc su Phut guo
59
fhuong khong fu mo fa vo mnh nhu Ia nguoi tbco Pbat, ma
Ia nhung nguoi tin oa /am tbco giao pbap. Phap o day Ia fon
goI do chI cho mof suc manh fInh fhan sIou nhIon von fIom an
frong faf ca moI vaf. V Ia fhuoc vo fInh fhan va khong fhuoc vo
fho gIoI fran fuc nay, non Phap co phan kho nam baf, va khong
do dang djnh nghIa hay hIou ro duoc. Xof fhoo cac fIou chuan
duy Iy fh fu ngu nay Ia hof suc fruu fuong. Nhung v Phap Ia
doI fuong chnh cua foan bo gIao Iy nha Phaf, non can phaI nou
ra day nhung y nghIa chnh va chI ro moI IIon ho gIua nhung y
nghIa do.
1. Truoc hof, pbap Ia fu dung do chI cho mof fhuc faI foI
fhuong. Mof fhuc faI fam IInh fIom an frong faf ca nhung
g chung fa nhan fhay o bon frong va bao quanh chung
fa. Thuc faI nay Ia co tbat frong fuong quan doI nghjch
voI nhung bu ao cua fho gIoI gIac quan fhong fhuong, va
chung fa can phaI huong vo fhuc faI fam IInh nay cung
nhu xa Ia dI nhung hu ao cua fho gIoI fran fuc, boI v chI
co fhuc faI foI fhuong nay moI co fho Iam cho chung fa
fhaf su fhoa man. Thuc faI nay cung khong nam ngoaI
fho gIoI fran fuc, ma hIou fhoo mof cach nao do, no Iuon
Iuon hIon dIon frong van huu va Ia quy Iuaf noI faI chI
phoI faf ca.
2. Thu haI, fhoo mof cach dIon djch do hIou hon, fh pbap co
nghIa Ia fhuc faI foI fhuong duoc gIang gIaI hoac nou Ion
frong IoI day cua duc Phaf, va fhoo cach hIou nay, pbap
co nghIa Ia gIao Iy, Ia kInh dIon hay chan Iy.
3. Thu ba, fhoo ca haI nghIa fron, pbap co fho duoc phan
anh frong doI song chung fa, co fho fu boc Io frong hanh
dong cua chung fa, khI nao ma chung fa hanh dong phu
hop fhoo voI pbap. Nhu vay, pbap o day duoc hIou Ia chan
chanh, Ia duc hanh.
4. Thu fu, va chnh Ia fhoo nghIa nay, pbap duoc hIou fhoo
mof cach fInh fo hon va ham chua mof y nghIa gop phan
dac bIof vao fu fuong Phaf gIao, dong fhoI cung ham
chua frong do faf ca nhung dong Iuc fhuc day su phaf
frIon. Trong nhung fac pham Phaf gIao, khap noI day
This Dharma is the name for an impersonal spiritual force
behind and in everything. Being spiritual and not of this world, it
is rather elusive and not easy to dene or get hold of. Judged by
logical standards the word is extremely ambiguous. But since
the Dharma is the subject-matter of all Buddhist teachings,
it is necessary to list its main meanings, and to show their
interconnection:
1. First of all it is a word for the one ultimate reality. One
spiritual reality underlies all that we perceive in and
around us. It is real as contrasted with the illusory things
of the commonsense world, to it we should turn as we
should turn away from them, for it alone brings true
satisfaction. And it is not external to worldly things and
events, but in some ways immanent to them, and the
directing Law within them.
2. Secondly, by an easy transition, it means that ultimate
reality as interpreted or stated in the Buddhas teaching,
and in this subjective form it means Doctrine, Scripture,
or Truth.
3. Thirdly, Dharma, in both the rst and second sense, may
be reected in our lives, may manifest itself in our actions,
insofar as we act in accordance with it. The word thus
assumes the meaning of righteousness and virtue.
4. It is in its fourth sense that the word becomes rather
subtle and assumes a meaning which constitutes the
specic contribution of Buddhist thought, containing
at the same time within it all the tensions that have
caused it to develop. Buddhist writings everywhere are
60
Luoc su Phut guo
61
day nhung cho do cap don cac pbap, voI ham nghIa Ia co
nhIou pbap, va chung fro non kho hIou, fru khI y nghIa
cu fho duoc dung cua fu nay da duoc hIou ro. Phap o day
duoc dung frong y nghIa khoa hoc, va v fho moI su vIoc
duoc xom xof frong moI quan ho voI pbap fhoo nghIa fhu
nhaf da noI fron, co nghIa Ia xom xof chung nhu Jung
tbat frong fhuc fho foI fhuong cua chung. Hau nhu faf ca
cac ho fhong khoa hoc va frIof hoc dou dong y bac bo vo
bon ngoaI cua fho gIoI frI gIac, nhu mof cau fruc gIa fao
do chnh nhung gIac quan cua con nguoI dung Ion, va fhay
vao do bang mof su gIaI fhch cac su kIon dua fron nhung
su fon faI da dang khac nhau co fho hIou duoc. Th du ro
nhaf Ia vo ho fhong nguyon fu. ang sau vo ngoaI duoc
nhan bIof bang gIac quan cua fho gIoI vaf chaf, ho fhong
nay da chung fhuc Ia co mof fho gIoI khac, fao fhanh boI
cac nguyon fu, gan nhu khong fho nhn fhay duoc va chI
co fho hIou fhau duoc bang cac cong fhuc foan hoc. Cac
nguyon fu nay Ia nhung g fhuc su hIon huu vo maf vaf
Iy, mof su hIou bIof fuong fan vo nguyon Iy van dong cua
chung cho phop chung fa kIom soaf duoc ca vu fru vaf
chaf, va fu do chung fa co fho suy ra duoc fnh chaf vaf Iy
cua nhung su vaf ma cac gIac quan cua chung fa nhan bIof
duoc. Cung fuong fu nhu vay, fn do Phaf gIao cho rang
fho gIoI quan cua chung fa bj bop moo hoan foan boI vo
mInh va fham duc, va ngay ca nhung don vj chIa fach ma
chung fa dung, nghIa Ia nhung phan vaf fho ma chung
fa cho Ia co fho nhan fhuc duoc, cho don moI quan ho ma
chung fa fhua nhan gIua nhung don vj ay, dou chang co
gIa frj g may. Nguyon fu doI voI cac nha vaf Iy hoc can
daI cung fuong fu nhu cac pbap doI voI fn do Phaf gIao.
PhaI doI sang don fhoI ky fhu haI cua Phaf gIao moI co su
phan IoaI faf ca cac pbap mof cach co ho fhong. Cung gIong nhu
doI voI nguyon fu, phaI maf mof fhoI gIan daI fu khaI nIom khoI
xuong cua Dcmokritos cho don su nghIon cuu vo sau chnh xac
hon cua McnJc/cyco va Bobr. Nhung g chung fa co frong fhoI
ky dau Ia danh sach IIof ko con so cac pbap, chang han nhu ngu
replete with references to dharmas in the plural and
they become unintelligible unless the specic meaning
of this term is appreciated. The word is here used in a
scientic sense, which results from considering things
and events in their relation to the Dharma in sense 1,
i.e. from studying them as they are in their own ultimate
reality. Nearly all scientic and philosophical systems
agree in rejecting the appearance of the commonsense
world as a false articial construction, replacing it by an
explanation of events based on intelligible entities of
various kinds. The most obvious example is the atomic
system. Behind the sensory appearance of the material
world this system postulates another world, composed
of atoms, fairly invisible and adequately grasped only by
mathematical formulas. These atoms are that which is
physically really there, a thorough understanding of their
behaviour allows us to control the physical universe,
and we can deduce from them the physical properties
of things which our senses perceive. Likewise, the
Buddhists assume that our common-sense view of the
world is hopelessly distorted by ignorance and craving,
and that neither the units into which we divide it, i.e. the
things we believe to perceive, nor the connections we
postulate between them, have much validity. What are
atoms to the modern physicists, are the dharmas to
the Buddhists.
A systematic classication of all dharmas had to wait for
the second period, just as in this matter of atoms a long time
passed between their initial conception by Demokritos and their
more precise study by Mendeleyev and Bohr. What we have
in this period are various numerical lists of dharmas - such as
62
Luoc su Phut guo
63
uan,
1
fuc Ia sac, tbo, tuong, banb va tbuc, duoc coI nhu nhung
you fo fao fhanh mof ca fho con nguoI. Hoac /uc nbap,
2
fuc Ia
mat, tai, mui, /uoi, tban va y cung voI cac doI fuong cua chung
Ia sac, tbanb, buong, oj, xuc va pbap, fao fhanh foan bo nhung
kInh nghIom co fho co cua chung fa. Mof pbap Ia mof su kIon
xay ra bon ngoaI con nguoI, khong fhuoc mof aI hay ca nhan nao,
ma chI IIon fuc dIon ra mof cach khach quan fhoo chIou huong
rIong cua chnh no. Mof fu sI Phaf gIao duoc xom Ia daf don
fhanh fuu dang ko nhaf khI nguoI ay co fho fhanh cong frong
vIoc fu bIof ro faf ca nhung g frong fu fuong mnh nho vao cac
pbap dang dIon ra bon ngoaI nay, frong so do nguoI ay nhan
duoc fu fruyon fhong nhung danh sach ro rang ma khong bao gIo
co frong do caI toi mo ho va faI haI. NgoaI Phaf gIao ra, khong
fon gIao nao khac co duoc baf cu dIou g fuong fu nhu fho nay
frong su ron Iuyon fInh fhan doI voI fn do cua ho, va dIom dac
fhu cua Phaf gIao phan Ion duoc fm fhay frong nhung g duoc
noI vo cac phap kho nam baf nay.
Vo phan Tang-gia,
3
hoac Giao boi, co su phan bIof gIua mof
fang doan buu tuong va mof fang doan oo tuong. Truoc hof, gIao
hoI buu tuong bao gom faf ca chu fang nI, va frong mof nghIa
rong hon, bao gom ca nhung nam nu cu sI, nhung nguoI ung ho
CIao hoI va da quy y Tam bao, nguyon gIu fhoo nam gioi.
4
Trong
CIao hoI, nguoI fa IaI fon xung mof so cac bIou fuong uu fu nhaf,
cac vj Hicn Tbanb Tang, fao fhanh Tang-gia chan fhaf.
VIoc dap y vang chI cho fhay Ia mof nguoI da co du nhan
duyon fof dop do co fho fu chung, nhung vIoc nay fu no khong
dam bao chac chan cho su fhanh cong cua nguoI do. Con vo phan
cac cu sI, dja vj cua ho frong CIao hoI khong co g chac chan,
va doI voI nhIou vj fang sI, duong nhu cu sI khong co chuf anh
huong nao ca.
Tang-gia chan fhaf, hay CIao hoI oo tuong, bao gom cac
1
Cong go u ngo um.
2
Loc nhup toc u kh suo cun tep xoc vo suo trun
3
Sagha
the ve skandhas, i.e. form, feelings, perceptions, volitional
impulses and consciousness, which were said to constitute
the whole range of a human personality. Or the six external
and internal sense-elds, i.e. eye, ear, nose, tongue, touch-
organ and mind, as well as sight objects, sound-, smell-, taste-,
touch- and mind-objects, which constitute the whole range of
our possible experience. A dharma is an impersonal event,
which belongs to no person or individual, but just goes along on
its own objective way. It was regarded as a most praiseworthy
achievement on the part of a Buddhist monk if he succeeded
in accounting to himself for the contents of his mind with the
help of these impersonal dharmas, of which tradition provided
him with denite lists, without ever bringing in the nebulous and
pernicious word I. No other religion has included anything like
this in the mental training of its adherents and the originality
of Buddhism is to be found largely in what it has to say about
these elusive dharmas.
With regard to the Sagha, or community, a visible and
an invisible Church are distinguished. The visible community
consists rst of all of the monks and nuns, and then in a wider
sense it also comprises the laymen and laywomen who support
the monks, have taken their refuge with the three Jewels, and
promise to observe the ve precepts. Within this community a
small elite constituted the true Sagha.
The wearing of the yellow robe merely shows that a man had
exceptionally ne opportunities for spiritual attainment, but it
does not render his spiritual success absolutely certain. As for
the laymen, their status in the community was a most uncertain
one, and for many of the monks they seemed to carry almost
no weight at all.
The true Sagha, the invisible Church, consisted of the
4
Num go cou hung co s, huy ngo go, gom co cuc go: khong sut sunh,
khong trom cup, khong tu dum, khong no do vu khong dong cuc chut guy
suy, guy nghen.
64
Luoc su Phut guo
65
vj Aryas,
1
fuc Ia nhung nguoI cao quy hay tbanb tbicn, cac
vj HIon Thanh Tang, fuong phan voI nhung ko fran fuc bnh
fhuong, cung fhuong goI Ia pbam nban ngu muoi.
Su khac bIof gIua fhanh nhan va pham nhan Ia non fang
cua gIao Iy dao Phaf. Thanh nhan va pham nhan duoc xom Ia co
haI cach hIon huu hoan foan fuong phan nhau, duoc goI Ia xuaf
fho va fran fuc. ChI cac vj fhanh gIa moI duoc xom Ia co mof doI
song fhuc su, con nhung nguoI pham fuc chI ton tai mof cach fo
nhaf frong frang fhaI roI ram, foI fam va khong co muc dch.
Khong haI Iong khI phaI sInh ra fhoo cach nhu mof pham
nhan, cac vj fhanh da fraI qua mof su faI sanh vo maf fam IInh,
hay cung duoc hIou Ia su daf dao. NoI cach khac, cac vj da fu
mnh duf fru faf ca phan duyon, daf don muc co fho huong su fu
fap cua mnh don Nict-ban mof cach hIou qua. CaI nhn cua mof
nguoI pham fuc vo Nict-ban fhuong bj ngan fro boI nhung dIou
frong cuoc song ma ho fIop can fhoo mof cach qua xom frong.
Tuy nhIon, nho vao cong phu fhIon quan Iau ngay, nguoI fa co
fho daf don mof frang fhaI ma moI khI co mof doI fuong fran
fuc hIon ra fruoc maf fh so hoan foan fhaf fam choI bo no, nhu
Ia mof fro ngaI hay su quay ray. Mof khI su chan ghof nay fro
fhanh fhoI quon khac sau frong fam y, fh hanh gIa cuoI cung co
fho nhan Iay Nict-ban, canh gIoI khong froI buoc, Iam doI fuong
quan chIou. KhI ay, vj nay khong con Ia mof pham nhan nua, ma
baf dau duoc xop vao hang fhanh gIa. Sau do, vj fhanh gIa nay
ngay cang f bj chI phoI hon boI nhung dong Iuc cua pham nhan,
nghIa Ia nhung dong Iuc duoc fao fhanh boI Iong vj ky va nIom
fIn saI Iam vao su chan fhaf cua nhung g sInh khoI fu cac gIac
quan, von chua dung day nhung su fham Iam, san han va sI mo.
Su fuong phan khI huong don Nict-ban Iam boc Io ra fnh chaf
fam fhuong, vo nghIa cua faf ca nhung moI quan fam fho fuc, va
fu fhan Nict-ban ngay cang fro non mof suc manh fhuc day fIom
an sau baf cu hanh dong nao.
Co su phan bIof bon bac fhanh gIa. ac fhap nhaf Ia Du
/uu,
2
do chI rang vj nay da baf dau hoa nhap vao con duong dan
1
Hun dch nghu u 1hunh gu.
Aryas, the noble or holyones, men who were contrasted with
the common worldlings, also known as the foolish common
people (bala-prthag-jana).
The difference between these two classes of persons is
fundamental to Buddhist theory. They are held to occupy two
distinct planes of existence, respectively known as the worldly
and the supramundane. The saints alone are truly alive, while
the worldlings just vegetate along in a sort of dull and aimless
bewilderment.
Not content with being born in the normal way, the saints
have undergone a spiritual rebirth, which is technically known
as winning the Path. In other words, they have detached
themselves from conditioned things to such an extent that they
can now effectively turn to the Path which leads to Nirva.
The worldlings vision of Nirva is obstructed by the things of
the world which he takes far too seriously. Through prolonged
meditation he can, however, reach a state where each time a
worldly object rises up in front of him, he rejects it wholeheartedly
as a mere hindrance, or nuisance. Once this aversion has
become an ingrained habit, he can at last take Nirva, the
Unconditioned, for his object. Then he ceases to belong to
the common people, he becomes one of the family of the
Aryans. Thereafter he is less and less impelled by the motives
of ordinary people, i.e. by motives which are a compound of
self-interest and a misguided belief in the reality of sensory
things and which contain a strong dosage of greed, hate, and
delusion. The contrast with the vision of Nirva reveals the
insignicance and triviality of all these worldly concerns and
Nirva itself increasingly becomes the motivating force behind
whatever is done.
Four kinds of saints are normally distinguished. The lowest
is called a Streamwinner, to indicate that he has won contact
2
rota-panna, toc u qou v 1o-du-houn t".), Hun dch nghu u Do
oo t:.), cong dch u Nhup oo t'.), nghu u dooc do vuo, nhup vuo
dong, theo nghu o duy u dong thunh.
66
Luoc su Phut guo
6?
don canh gIoI khong froI buoc. Nhung bac con IaI duoc phan
bIof fhoo so Ian phaI faI sanh sau khI chof bac fhap nhaf phaI
faI sanh nhIou nhaf Ia bay Ian, bac fIop fhoo chI mof Ian va
bac fhanh cao nhaf, bac A-/a-ban,
1
qua vj cuoI cung va cao quy
nhaf cua phuong fhuc fu fap nay, khong con faI sanh nua. HIon
Thanh Tang bao gom faf ca cac bac fhanh gIa nay, nhung cac vj
A-/a-ban Ia fon quy nhaf.
4. CAC BO PHA VA NHNG BAT OONG
GIao hoI Phaf gIao khong duy fr maI duoc su fhong nhaf,
va chang bao Iau da phan chIa fhanh mof so cac bo phaI. Truyon
fhong Phaf gIao An o fhuong noI don 18 bo phaI nhu fho,
nhung do chI Ia con so fhoo nhu fruyon IaI. Trong fhuc fo, f nhaf
chung fa cung da ko fon duoc hon 30 bo phaI. uc Phaf khong
chI djnh aI Ia nguoI fIop noI cuong vj cua ngaI,
2
va Phaf gIao
chua bao gIo duoc bIof Ia co mof co cho quyon Iuc frung uong fhoo
kIou nhu CIao hoang cua ThIon Chua gIao hay gIao chu Kba/ij
cua HoI gIao. V nhung cong dong cua cac bo phaI gan IIon voI
nhung mIon khac nhau cua An o, non cac fruyon fhong dja
phuong da phaf frIon. Mac du vay, baf chap su phan chIa vo dja
Iy va gIao Iy, cac bo phaI noI chung van duy fr duoc moI quan
ho on djnh voI nhau.
Khong nhung Ia co cac ty-kbco rIong Io IIon fuc dI IaI fu
frung fam nay don frung fam khac, ma con co vIoc fo chuc
fhuong xuyon cac cuoc hanh huong cua raf dong cac fang sI va
cu sI don chIom baI nhung fhanh dja o Ma-kict-Ja
3
|noI nay da
fro fhanh fhanh dja fhIong IIong nho moI quan ho voI cuoc doI
duc Phaf va ngoc xa-/oi ngaI do IaI). Iou nay fao ra su pha fron
fhuong xuyon gIua cac you fo khac bIof nhau nhIou nhaf. V vay,
nhung van do ma cac bo phaI dua ra fhao Iuan hau nhu dou gan
1
on qou v to 1o-du-houn, 1o-du-hum, A-nu-hum cho den A-u-hun, theo
toun to u bon 1hunh qou dooc nhum den trong qou trnh to tup cou hung
1eo thou. 1rong do, qou v coo cong u A-u-hun du dot such uo houc vu
with the Path which leads to the Unconditioned. The saints are
characteristically disting-uished by the number of times they
have to return to this world after death - the rst kind must come
back seven times at the most, the second only once, and the
fourth, the Arhat, the nest and nal product of this training,
need never come back at all. The true Sagha is the community
of all these saints, but the Arhats are those most highly prized.
4. THK SKCTS ANO THKR OSPTKS
The Buddhist community did not remain united for long and
soon fell apart into a number of sects. Indian Buddhist tradition
generally speaks of eighteen such sects, but that is a mere
traditional number and in fact more than thirty are known to
us, at least by name. The Buddha appointed no successor and
Buddhism has never known a central authority like that of the
Pope or the Khalif. As different communities xed themselves
in different parts of India, local traditions developed, though in
spite of all geographical and doctrinal divisions the different
sects generally speaking remained in constant communion with
each other.
Not only did individual monks constantly travel from one
centre to another, but the institution of regular pilgrimages of
masses of monks and laymen to the holy places of Magadha,
which were hallowed by the life of the Buddha and by the relics
of His body, caused a constant intermingling of the most diverse
elements. The problems which the sects discussed remained
thout kho snh to. 1oy nhen, theo qoun dem Du thou th cuc v nuy vun
con nhong uo houc v te.
2
Muc do theo troyen thong cou 1hen tong th doc lhut du troyen y but cho
ngu Mu-hu Cu-dep, thou nhun ngu u ngoo ke toc.
3
Magadha
68
Luoc su Phut guo
69
gIong nhu nhau, va nhung gIa fhuyof Iam non fang do xay dung
cac gIaI phap cung dou nhu nhau.
Thong qua vIoc fIop xuc fhuong xuyon ma faf ca fn do Phaf
gIao dou duy fr duoc su hIou bIof nhau. Cac bo phaI khac nhau
dou muon co su fo chuc va kInh dIon rIong cua mnh. Mac du
vay, frong nhung fu vIon van co raf nhIou fang sI fhuoc cac bo
phaI khac nhau song chung mof cach hoan foan hoa hop. Iou
duoc fhua nhan rong raI Ia: muc dch do ra co fho daf don bang
nhIou con duong khac nhau, va cac bo phaI fo ra hof suc cam
fhong nhau, cho du fhInh fhoang cung co xay ra franh caI gay
gaf. Taf ca cac bo phaI dou chIa so mof gIao phap chung, mac
du cung phaI fhua nhan mof dIou quan frong Ia hnh fhuc gIao
phap fruyon mIong fhoI ay khong phaI ngan gon, do fruyon daf
va do hIou. CIao phap duoc fruc fIop khau fruyon do franh roI
vao nhung ko khong fhch hop. Nhung co qua nhIou dIou, non
khong mof aI co fho mof mnh ghI nho hof. o do, cac phan khac
nhau cua gIao phap duoc fruyon cho cac vj fang sI chuyon bIof,
co fho hoc fhuoc nam Iong phan gIao phap do, chang han nhu
Iuaf fang, hoac KInh fang, hoac mof phan cua KInh fang, hoac
AbbiJbarma
1
.v.v... Nhung fang sI co fho fung doc fhuoc Iong
fung phan gIao phap nhu vay hnh fhanh non nhung nhom rIong
bIof voI nhung dac quyon rIong, va chnh su hIon dIon cua ho da
gop fhom mof phan vao su phan chIa cua fang doan.
Chung fa cung khong fho quon rang, cho du fo chuc Tang-
gia co mong muon chong IaI su phan chIa nhu vay don dau dI
chang nua, fh do cung khong phaI mof fo chuc chI bao gom
gIoI fang sI, ma con co ca nhung cu sI, von Ia fhanh phan ma
Tang-gIa phaI dua vao vo maf kInh fo. V fho, da nay sInh mof
su cang fhang fhuong xuyon gIua mof bon Ia nhung nguoI xom
Phaf phap nhu phuong fIon do fao ra mof so f cac vj A-/a-ban
song cach bIof frong cac fu vIon voI su nghIom fr gIoI Iuaf, va
bon kIa Ia nhung nguoI muon gIa fang kha nang mang IaI su
gIaI fhoaf cho nhung nguoI bnh fhuong, cung Iuc chong IaI anh
1
Abhdhurmu, Hun dch um u A-ty-dut-mu tNyJ), dch nghu u Vo ty
phup t=) huy 1hung phup t]), cong toc u Loun tung.
thus roughly the same for all and so were the assumptions on
which the solutions were based.
Through constant contact all Buddhists thus remained
mutually intelligible. The different sects tended to have their own
organization and Scriptures. In many monasteries members
of different sects nevertheless lived together in perfect amity,
it was generally recognized that the goal may be reached by
different roads and the sects showed great tolerance to each
other, although occasional sharp religious invective was of
course not entirely unknown. They all shared one common
Dharma, although it is important to realize that the verbal
formulation of this Dharma did not exist in a brief, handy and
unambiguous form. It was transmitted orally, to prevent it from
reaching those unt to receive it, but there was so much of it
that no one person could keep it all in mind. In consequence
different parts of the scriptures were handed to specialists who
knew by heart, say, the Vinaya or the Sutras, or a part of the
Sutras, or the Abhidharma, and so on. The reciters of each part
of the Scriptures formed separate corporations with privileges
of their own and their very existence would add to the divisions
within the Order.
Nor must we forget that this Order, however much it might
resent the fact, was not a self-contained entity, but had to co-
exist with laymen on whom it was economically dependent.
There was thus a constant tension between those who regarded
the Dharma as a means for the production of a small elite of
Arhats living in monastic seclusion in strict observation of the
Vinaya rules, and those who wished to increase the chances of
salvation for the ordinary people, while combating the authority
?0
Luoc su Phut guo
?1
huong cua cac vj A-/a-ban, va van dong cho vIoc noI Iong cac gIoI
Iuaf frong fu vIon.
CuoI cung, chung fa phaI do cap don frIof hoc nhu Ia mof
frong nhung nguyon nhan manh mo nhaf cua vIoc phan chIa bo
phaI. o hIou duoc v sao frIof hoc da dong mof vaI fro quyof
djnh frong su phaf frIon cua Phaf gIao cung Ia dIou khong may
kho khan. Su gIaI fhoaf o nhung cap do cao hon phu fhuoc vao
vIoc fInh gIac frong fhIon quan vo nhung you fo fhuc su chI phoI
cac fIon frnh fam IInh cua chung fa. Trong khI fIon hanh cac
phuong phap fhIon quan nay, cac fu sI phaI doI maf voI nhung
van do hnh fhanh non Ianh vuc frIof hoc o khap noI, chang
han nhu fnh chaf va su phan IoaI cua frI fhuc, nhung van do
vo nhan qua, vo fhoI gIan va khong gIan, vo nhung fIou ch do
danh gIa fhuc faI, vo su fon faI hay khong fon faI cua mof ban
nga... va nhIou van do khac. CIo day, can nhan ra mof dIou Ia,
frIof hoc khac voI moI nganh frI fhuc khac o cho, no cho phop
co nhIou hon mof gIaI phap cho moI van do. Chnh Ia fu noI ban
chaf cua su vaf ma nhung khac bIof vo y kIon chac han da cang
fang fhom, khI fn do Phaf gIao cang dI sau hon vao nhung van
do frIof hoc co IIon quan don gIao Iy.
Ro rang Ia o day khong fho nou ra hof duoc hang fram dIom
baf dong gIua cac fn do Phaf gIao, hoac ngay ca vIoc do cap
don faf ca cac bo phaI. Co fho chI can noI doI dIou vo bon hoac
nam bo phaI chnh, con nhung bo phaI chI nhanh hay fam fhoI
gac IaI. Iou do o frang sau so chI ra su IIon ho gIua cac bo phaI
chnh frong Tang-gia.
of the Arhats and working for a relaxation of the monastic
precepts.
Finally we must mention philosophy as one of the most
potent causes of sectarian divisions. It is not difcult to see
why philosophy should have played a decisive role in the
development of Buddhism. Salvation on its higher levels was
made dependent on the meditational awareness of the actual
facts governing our mental processes. In the course of carrying
out these meditations, the monks came up against problems
which everywhere form the eld of philosophy, such as the nature
and classication of knowledge, the problems of causality, of
time and space, of the criteria of reality, of the existence or non-
existence of a self and so on. Now it is a fact of observation
that philosophy differs from all other branches of knowledge in
that it allows of more than one solution to each problem. It is in
the nature of things that the differences of opinion should have
multiplied the more the Buddhists went into the philosophical
impli-cations of their doctrine.
It would be clearly impossible here to enumerate the literally
hundreds of points of dispute among the Buddhists, or even
to give an account of all the sects. It will be sufcient to say a
few words about the four or ve chief sects, and leave the sub-
sects to look after themselves. The following diagram shows
the afliations between the main branches of the Order:
?2
Luoc su Phut guo
?3
Su phun chu cuc bo phu
140 nam sau Pbat nbap Nict-ban
(kboang J40 truoc CN
200 nam sau Nict-ban
(kboang 2S0 truoc CN
Ou chung bo Thuong tou bo
(Mahsnghika) (Sthavirvda)

Tru tu bo 2J6 nam sau Nict-ban
(PuJga/aoJa (kboang 244 truoc CN
Nhut thet huu bo
Phun bet bo (8arostioJa
(VibbajyaoJa
Su phan chIa fruoc nhaf, gIua ai cbung bo va Tbuong toa
bo, phaf khoI fu van do dja vj fhanh gIa cua cac vj A-/a-ban. Mof
vj fang fon Ia ai Tbicn
1
da nou Ion nhung nghI van vo vIoc nay.
Ong dua ra 5 dIou do cho rang cac vj A-/a-ban khong xung dang
do duoc knh frong gIong nhu chu fhIon, nhu mof so nhom frong
fang doan fhuong gan cho ho. Trong nhung dIou ay, ong do cap
don vIoc cac vj A-/a-ban co fho bj mong fInh, va bIon Iuan rang
nhu vay ho van con bj anh huong cua nhung dIou xau xa hIon ra
frong gIac mo. NgoaI ra, cac vj van con co nhung cho nghI ngo,
con co nhIou dIou chua bIof, va con phu fhuoc vao su dan daf cua
nguoI khac moI co fho daf duoc su gIaI fhoaf. Iap Iuan cua aI
ThIon khoI day mof cuoc franh Iuan ma da so frong fang doan
da nga vo fhoo ong. V fho, fruong phaI cua ong fu Iay fon Ia ai
cbung bo.
2

1
Mahdeva

140 AN
3
(= 340BC?)
Mahsnghikas Sthavirs
200 AN (= 280BC?)
Pudgalavdin
236 AN (=244BC?)
Vibhajyavdins Sarvastivdin
The rst schism, between Mahsnghikas and Sthavirs,
was occasioned by the question of the status of the Arhats.
A teacher by the name of Mahdeva arose, who claimed that
in ve points the Arhats fell short of the god-like stature which
some sectionsof the community attributed to them. They could,
among other things, have seminal emissions in their sleep, and
that fact, so he argued, indicated that they are still subject to
the inuence of demonic deities who appear to them in their
dreams. They are also still subject to doubts, ignorant of many
things, and owe their salvation to the guidance of others. His
thesis led to a dispute in which the majority took the side of
Mahdeva, whose school in consequence called themselves
the Mahsnghikas.
2
Mahsnghika
3
AN = After Nirvna: suo kh lhut nhup Net bun
?4
Luoc su Phut guo
?5
Nhung nguoI chong IaI Iap Iuan cua aI ThIon hnh fhanh
mof bo phaI khac goI Ia Tbuong toa bo,
1
fu cho rang ho cao quy
va chnh fhong hon.
ai cbung bo van fIop fuc fon faI o An o cho don hof fhoI
ky fhu nhaf, va da co nhung phaf frIon quan frong vo gIao Iy
dIon ra frong bo phaI nay. Taf ca nhung su phaf frIon nay, vo co
ban da duoc xac djnh boI quyof djnh dung vo pha nhung nguoI
bnh fhuong chu khong phaI cac vj fhanh gIa, va do do bo phaI
nay da fro fhanh cau noI do nhung khaf vong cua da so dI vao
Phaf gIao.
Nhung hoc fhuyof quan frong nhaf cua ai cbung bo IIon
quan don hoc fhuyof vo duc Phaf va Iy fhuyof frIof hoc. Chang
han nhu quan nIom vo duc Phaf, ho cho rang faf ca nhung g co
fnh cach fho nhan, fran fuc hay Ijch su dou khong dnh dang g
don duc Phaf chan fhaf. NgaI Ia bac sIou vIof, vuof fron fho gIan,
khong co baf cu su khIom khuyof hay o nhIom nao. NgaI Ia bac
foan fr, foan nang, vo bIon va baf dIof, maI maI an fru frong
fhIon djnh va khong bao gIo co nhung frang fhaI Io dang hay
mo ngu. Thoo cach hIou nay, duc Phaf fro fhanh mof doI fuong
Iy fuong cua fn nguong. Con duc Phaf co fhaf frong Ijch su duoc
cho Ia hoa fhan ky dIou cua duc Phaf sIou nhIon, duoc ngaI hoa
hIon ra fron fho gIan nay do gIao hoa chung sanh.
Trong khI ca ngoI fnh sIou fho gIan cua duc Phaf, bo phaI
nay dong fhoI cung co gang Iam fang fhom y nghIa cuu do cua
ngaI doI voI nhung chung sanh pham fuc. Thoo do fh duc Phaf
khong bIon maf khI nhap Nict-ban, ma voI Iong fu bI vo han
cung nhu fho mang vo Iuong, ngaI so maI maI hoa hIon ra nhung
vj su gIa duoI moI hnh fhuc, va cac vj nay so cuu gIup faf ca cac
IoaI chung sanh fhoo nhIou cach khac nhau. Anh huong cua ngaI
khong chI gIoI han voI mof so f nguoI co fho hIou duoc cac gIao
Iy fham sau cua ngaI, ma fu khI con Ia mof vj Bo Tat, nghIa Ia
suof mof fhoI gIan raf Iau fruoc khI fhanh Phaf, fham ch ngaI
da fu nguyon sanh frong nhung canh gIoI dau kho, Iam fhan fhu
1
Sthavirvda
His adversaries took the name of Sthavirs, the Elders,
claiming greater seniority and orthodoxy.
The Mahsnghikas continued to exist in India until the end
and important doctrinal developments took place within their
midst. All these were ultimately determined by their decision to
take the side of the people against the saints, thus becoming
the channel through which popular aspirations entered into
Buddhism.
Their most important theories concern Buddhology and
philosophical theory. As for the Buddha, they regarded
everything personal, earthly, temporal and historical as outside
the real Buddha, Who was transcendental, altogether supramun-
dane, had no imperfections and impurities whatsoever, was
omniscient, all-powerful, innite and eternal, forever withdrawn
into trance, never distracted or asleep. In this way the Buddha
became an ideal object of religious faith. As for the historical
Buddha, He was a magical creation of the transcendental
Buddha, a ctitious creature sent by Him to appear in the world
and to teach its inhabitants.
While on the one side intent on glorifying the otherworldliness
of the Buddha, the Mahsnghikas at the same time tried
to increase the range of His usefulness to ordinary people.
The Buddha has not disappeared into Nirva, but with a
compassion as unlimited as the length of His life, He will until
the end of time conjure up all kinds of messengers who will help
all kinds of beings in diverse ways. His inuence is not conned
to those few who can understand His abstruse doctrines. As a
Bodhisattva, i.e. during the very long period which precedes
His Buddhahood, He is even reborn in the states of woe,
becomes of His own free will an animal, a ghost or a dweller in
hell and in many ways furthers the weal of those beings who
?6
Luoc su Phut guo
??
vaf, quy doI, hoac sanh vao dja nguc, va bang nhIou phuong fIon
do Iam fang fhom hanh phuc cho nhung chung sanh dang song
frong nhung dIou kIon ma su gIao hoa chac chan khong duoc
quan fam don. Khong nhung chu Phaf fhj hIon noI fho gIoI nay,
ma cac ngaI con bIon hIon khap noI frong foan fho vu fru, hIon
huu o khap moI noI, frong faf ca cac coI fho gIoI.
HaI frIof fhuyof sau day cua ai cbung bo Ia quan frong hon
hof:
1. ai cbung bo cho rang fu fuong cua chung fa, frong ban
chaf fu nhIon, frong su hIon huu fu fhan, frong fhuc chaf
can ban nhaf cua no, Ia hoan foan fhuan khIof va khong
ngan ngaI. Nhung dIou baf fjnh chI Ia baf chof khoI Ion,
khong bao gIo co fho fhaf su fham nhap hoac gay anh
huong don su fhuan khIof nguyon fhuy cua fu fuong.
2. ai cbung bo ngay cang gIa fang su hoaI nghI vo gIa frj
cua nhung frI fhuc qua ngon ngu va khaI nIom. Mof so
nguoI frong bo phaI nay cho rang faf ca nhung chuyon
fho gIan Ia khong fhuc, boI v dou do fa kIon ma co. ChI
co nhung g vuof fron fho phap, va co fho goI Ia tanb
kbong, vang Iang faf ca cac phap, moI Ia chan fhaf. Mof
so khac IaI cho rang hof fhay moI fhu, fho gIan va xuaf
fho gIan, fuyof doI va fuong doI, Iuan hoI va Nict-ban,
cung dou Ia nhung ao fuong, khong fhaf. Taf ca nhung g
chung fa co duoc Ia nhung cach dIon daf bang ngon ngu
ma khong co g Ia fhuc su fuong ung ca. VoI frIof fhuyof
nay, ai cbung bo da som gIoo mam mong do vo sau nay
sInh Phaf gIao aI fhua frong fhoI ky fhu haI.
Su phan chIa fhu haI, gIua Tru tu bo
1
va Tbuong toa bo
IIon quan don van do su hIon huu cua ca fho hay cai toi. Iuc
moI fhanh Iap, nhung nguoI fhoo chu fhuyof buu nga duoc goI
Ia oc tu bo, fhoo fon nguoI sang Iap. Vo sau nay, ho duoc bIof
don nhIou hon voI fon goI Ia Tru tu bo. Mac du khong fhoo dung
gIao Iy cua Phaf,
2
nhung co doI Iuc ho van IoI cuon duoc dong
1
Pudgalavda, 1ro to bo, huy con go u Doc to bo tVtsputryas), theo ten
cou v tung sung up u Doc 1o tVatsa).
2
o phu nuy neo ru gu thoyet ve mot cu ngu tem un trong mo con ngoo.
live in conditions in which wisdom teaching must fall on deaf
ears. Nor are Buddhas found on this earth alone, but they ll
the entire universe, and exist here and there everywhere, in all
the world systems.
Two of the philosophical theories of the Mahdsan-ghikas are
of outstanding importance:
1. They taught that thought, in its own nature, its own being,
in its substance, is perfectly pure and translucent. The
impurities are accidental to it, never enter into or affect
its original purity, and remain adventitious to it.
2. The Mahsnghikas were in the course of time led to
an increasing scepticism about the value of verbalized
and conceptualized knowledge. Some of them taught
that all worldly things are unreal, because a result of
the perverted views. Only that which transcends worldly
things and can be called emptiness, being the absence
of all of them, is real. Others said that everything, both
worldly and supramundane, both absolute and relative,
both Samsara and Nirva, is ctitious and unreal and
that all we have got is a number of verbal expressions
to which nothing real corresponds. In this way the
Mahsnghikas early implanted the seeds which came
to fruition in Mahyna Buddhism in the second period.
The second split, between the Pudgalavdins and the
Sthavirs, concerned the question of pudgala, or person. At
the beginning of their history the Personalists were called
Vtsputryas, after their founder, whereas later on they were
better known as the Sammitiyas. Although barely orthodox,
1oy ho co no khuc d do chot, nhong thoc chut vun chnh u to ngu ttman)
mu doc lhut du buc bo.
?8
Luoc su Phut guo
?9
dao nguoI fhoo, nhu chung fa co fho fhay o su kIon ngaI Huyon
Trang vao fho ky 7 da dom duoc don 66.000 ty-kbco fhoo bo phaI
nay frong fong so 250.000 ty-kbco fron foan coI An o.
CIao dIou co ban cua frIof hoc Phaf gIao cho rang tu nga
1
cua con nguoI chI Ia mof bIou hIon saI Iam, va khong non do y
nIom vo tu nga xon vao frong khaI nIom vo fhuc faI nhu von
co, cho du Ia duoI baf cu hnh fhuc nao. Nhung nguoI fhoo chu
fhuyof buu nga da fhach fhuc quan dIom nay, va cho rang bon
canh cac phap oo nga van co mof caI nga phaI xom xof don.
Ho dan chung nhIou phan dang fIn cay frong kInh dIon do hau
fhuan cho quan dIom cua ho. Chang han nhu ho raf fhuong frch
dan cau nay: Co mot nguoi, kbi sinb ra trcn tbc gioi nay /a sinb
ra o banb pbuc cua nbicu nguoi. Nguoi Jo /a ai: Cbinb /a Nbu
Lai.
2
Nhung nguoI phan doI van phaI fhua nhan nhung cau
frch dan fuong fu nhu fho, nhung Iuon cho rang chung khong
mang nghIa fhoo nhu ho da dIon djch, boI v frong nhung IoI ay,
duc Phaf chI fuy fhuan ma su dung ngon ngu cho fhch hop voI
su mo foI cua chung sanh ma fhoI.
Nhung nguoI chu fruong buu nga con cho rang tu nga Ia mof
fhuc faI fhoo nghIa fuyof doI. Chnh tu nga Ia you fo chung, Ia
mof su noI kof cho nhung fIon frnh noI fIop nhau xay ra frong
mof ca nhan cu fho fraI qua nhIou doI song, do cuoI cung daf don
Phaf qua. Song song voI Iy fhuyof nay, Tru fu bo con raf quan
fam don vIoc djnh nghIa moI quan ho gIua fu nga va cac uan fhoo
mof cach sao cho khong mau fhuan voI nhung nguyon fac chu
you frong gIao Iy cua duc Phaf va cung do IoaI fru nIom fIn saI
Iam vo fu nga. Ho day rang: Tu nga kbong giong ooi cac uan,
cung kbong nam trong cac uan, oa kbong nam ngoai cac uan.
Co fho noI Ia khaI nIom tu nga dua ra mof kIou cau fruc fhong
nhaf cho nhung you fo fhuoc vo fInh fhan va fho chaf. V vay, tu
nga khong fho dIon daf bang IoI, va cung khong fho djnh nghIa
duoc, cho du Ia o baf cu kha canh nao. Tu nga chan fhaf va sIou
1
tman
2
Tathagat
they were at times strong in numbers, as we can see from the
fact that Yuan Tsang in the seventh century counted 66,000
Personalist monks, out of a total of 250,000 in the whole of
India.
It was a fundamental dogma of Buddhist philosophy that
personality is a token of falsehood and that no idea of self,
in whichever form it might appear, ought to have a place in
the conception of reality as it actually is. The Personalists
challenged this position and claimed that in addition to the
impersonal dharmas there is still a Person to be reckoned with.
They could adduce much scriptural authority in favour of their
views. They were, for instance, fond of quoting the remark:
One person, when He is born in the world, is born for the weal
of the many. Who is that one person? He is the Tathagata.
Their opponents had to admit these and many other passages,
but they maintained that they do not mean what they say, since
in them the Buddha only conformed to the linguistic usage of
an ignorant world.
The Personalists on the other hand taught that the Person is
a reality in the ultimate sense, which provides a common factor
or link for the successive processes occuring in a self-identical
individual, over many lives, up to Buddhahood. At the same
time the Pudgalavadins took great care to dene the relation of
the Person to the skandhas in such a way as not to contradict
the essential principles of the Buddhas teaching and so as to
exclude the erroneous belief in a self. The Person is neither
identical with the skandhas, nor is he in the skandhas, nor
outside them, so they taught. He provides, as we would put it,
.a kind of structural unity for the psycho-physical elements. As
such he is ineffable, indenable in every respect whatsoever.
80
Luoc su Phut guo
81
vIof cua mof nguoI qua fhaf fInh fo don muc chI co cac duc Phaf
moI co fho nhn fhay duoc.
Tru tu bo Ia bIou hIon cho su phan ung cua nhung frI fhuc
fhong fhuong chong IaI fnh cach khong chac chan cua Iy fhuyof
vo cac phap duoI nhung hnh fhuc qua cung nhac. Ho da gay ra
su kho chju fhuong xuyon cho nhung nguoI baf dong fhuoc cac
bo phaI khac frong nhIou fho ky. Va frong mof chung muc nao
do, bo phaI nay co fho noI Ia fIon fhan cua frIof hoc aI fhua.
Co su fuong dong gan guI gIua tu nga cua ho voI cban nbu
1
hoac
tanb kbong cua phaI Trung /uan.
2
Va tng tbuc
3
cua Duy tbuc
tong
4
IaI co nhIou chuc nang ma nhung nguoI chu fruong buu
nga nay da gan cho tu nga cua ho.
Su phan chIa fhu ba Ia gIua Nbat tbict buu bo va Pban bict
bo, baf nguon fu gIao Iy ban tbc toan buu
5
cua Katyayamputra,
cho rang khong chI rIong hIon faI, ma ca nhung su kIon frong
qua khu va fuong IaI dou Ia co fhaf. uong nhu vua A-Juc da
dung vo pha cua Pban bict bo, va v fho Nbat tbict buu bo
chuyon vo pha ac va gIao hoa xu Kasbmir, noI ma vo sau fIop
fuc Ia frung fam cua ho frong hon mof ngan nam.
KhI chung fa xom xof don vIoc hanh fhIon can ban cua Phaf
gIao, cung khong co g dang ngac nhIon khI van do hIon huu
cua nhung su kIon qua khu va fuong IaI IaI duong nhu qua quan
frong. CIua nhung fnh chaf khong fhoa man cua fho gIoI nay,
fnh chaf oo tbuong Ia quan frong hon hof. Va cong vIoc cua mof
fhIon gIa Ia khac sau dIou ay frong fam fr don muc foI da, do co
fho Iam fang fhom su nham chan doI voI nhung van do fho fuc.
Trong fuong quan nay, hanh gIa phaI chon Iay mof su vIoc, hay
mof phap, va quan xof su sInh khoI roI dIof dI cua no, nghIa Ia
quan xof phap ay hIon don nhu fho nao, phaf frIon nhu fho nao
va dIof maf nhu fho nao.
3
Tathat
2
Mudhyumuku
3
laya-vijna, cong go u A-u-du thoc huy Hum tung thoc.
4
Yogcra, huy con go u Do-gu hunh tong.
A mans true, transcendental Self is indeed so subtle that only
the Buddhas can see it.
The Pudgalavadins represented the reaction of commonsense
against the improbabilities of the dharmas theory in its more
uncompromising forms. They provided over the centuries
a constant irritant to disputants of other sects and in some
ways they were the forerunners of Mahayana philosophy.
There exists a close analogy between the pudgala and the
Suchness, or Emptiness, of the Madhyamikas, and the Store-
consciousness of the Yogacarins had many of the functions
which the Personalists assigned to the pudgala.
Thirdly, the split between Sarvastivadins and Vibhajyavadins
was occasioned by the pan-realistic ontological doctrine of
Katyayamputra, who taught that not only the present, but also
past and future events are real. It appears that Aoka sided with
the Vibhajyavadins and that in consequence the Sarvastivadins
went North and converted Kashmir, which remained their centre
for more than a thousand years.
When we consider the basic practice of Buddhist meditation,
it is not surprising that the problem of the existence of past and
future events should have seemed so important. Among the
unsatisfactory features of this world the pride of place belonged
to impermanence and it was the task of the Yogin to impress its
full extent on his mind so as to further his distaste for worldly
things. In this connection he had to take an event, or dharma,
and see its rise and fall, i.e. how it comes, becomes, goes.
5
Cuo y nuy cho rung bun the cou so vut oon oon hen hoo, vu v the, thoc
tu dong tho buo hum cu qou kho, hen tu vu v u.
82
Luoc su Phut guo
83
Mof khI hanh gIa da quon voI vIoc daf qua khu fuong phan
voI hIon faI va fuong IaI, fh raf co fho nguoI do so fro non fo mo
muon bIof xom IIou chI co hIon faI Ia hIon huu, hay ca qua khu
va fuong IaI cung hIon huu7 Nou duy nhaf chI co hIon faI hIon
huu, fh vIoc nay so goI Ion fhom van do su koo daI cua hIon faI
ma nhIou nguoI cho Ia chI frong mof fhoang vo cung ngan nguI.
Trong fruong hop do, so khong co g fon faI koo daI qua fhoI
gIan, va nguoI fa buoc phaI cho rang su vIoc bj maf dI va duoc
faI fao frong fung khoanh khac.
Nhung fhoo Katyayamputra, dIou nay fao ra nhung kho
khan khong chI cho nhung frI fhuc fhong fhuong, ma ca cho
gIao Iy ngbicp qua va su bao ung cua Phaf gIao nua. oI v, nou
nhu mof hanh dong fu qua khu, von da khong fon faI ngay sau
khI dIon ra, IaI co fho dua don mof kof qua fof hoac xau frong
nhIou nam sau do, vay fh frong fruong hop ay, co mof dIou g do
khong fon faI ma van hoaf dong va fao ra fac dong frong khI no
khong fon faI. oI fho, Katyayamputra cho rang, cung fuong fu
nhu vay, nhung hIou bIof vo cac doI fuong qua khu va fuong IaI
nhu duoc xac djnh boI fr nho va du bao so khong fho co duoc,
boI v khong fho co baf cu mof su hIou bIof nao, nou nhu khong
co mof doI fuong fhaf su cua fam fr. Tu do, ong dua ra Iy fhuyof
foan huu, fro fhanh mof Iuan do dac bIof cua Nbat tbict buu bo.
1

Thuyof nay franh duoc nhung van do nou fron, nhung fhay vao
do IaI goI Ion nhIou van do khac. Va do co fho dung vung duoc
can phaI co fhom mof cau fruc fhuong fang do so voI raf nhIou
gIa fhuyof phu fhuoc.
Mac du bam vu vao mof hoc fhuyof nhIou khuc mac, nhung
Nbat tbict buu bo van fro fhanh mof fruong phaI dang ko nhaf
fron fIou Iuc dja An o.
Kof qua cua cao frao quan fam don cac van do frIof hoc Ia
fruong hop dau fIon vo mof Ioaf nhung kInh van duoc sang fao
1
Nguy ten go cou bo phu nuy cong no en deo do. Ho con dooc go vo ten
duy do hon u 1hoyet nhut thet hoo bo, vu go vun tut u Hoo bo. Do go
theo ten nuo, net duc trong nhut vun dooc neo en, do u vec ho cho rung
tut cu deo hen hoo, cu qou kho, hen tu vu v u.
Now, once a monk had got used to contrasting the past with
the present and future, he might well become curious to know
whether only the present really exists, or also the past and
future. If only the present exists, this raises the further point
of its duration, which many regarded as lasting just one single
instant. In that case no thing will endure for any length of time,
and one must assume that it is annihilated and re-created from
instant to instant.
This raises difculties not only for the commonsense, but
according to Katyayamputra, also for the Buddhist doctrine of
karma and retribution. For if a past action, which has ceased to
exist immediately after taking place should lead to a reward or
punishment many years later, then in that case something which
does not exist is operative, has an effect, at a time when it does
not exist. Likewise, so Katyayamputra thought, the knowledge of
past and future objects, as attested by memory and prediction,
would be impossible, since no knowledge is possible without an
actual object in front of the mind. In consequence he evolved
the pan-realistic theory, which became the peculiar thesis of the
Sarvastivadins. It avoided the difculties mentioned above, only
to introduce many others in their stead and a vast superstructure
of auxiliary hypotheses was required to make it tenable.
In spite of their addiction to a rather tortuous scholasticism,
the Sarvastivadins became the most signicant school on the
Indian subcontinent.
As the result of the emergence of an interest in philosophical
questions we have the rst instance of a whole class of
canonical literature being created to meet a new situation. The
84
Luoc su Phut guo
85
ra do dap ung voI hoan canh moI. o A-ty-Jat-ma ro rang Ia
da duoc soan ra sau Ian phan chIa fhu ba cua cac bo phaI. NoI
dung bay cuon A-ty-Jat-ma cua Nhaf fhIof huu bo khac xa voI
noI dung bay cuon cua Tbuong toa bo,
1
mof nhanh phan chIa fu
Pban bict bo.
2
Mof so cac bo phaI khac, nhu Kinb /uong bo
3
da
fIon xa hon don cho phan bac IaI fnh xac fhuc cua ca bo A-ty-
Jat-ma. Tu khoang nam 220 fruoc Cong nguyon fro dI, da co raf
nhIou no Iuc fInh fhan do cho ra doI nhung bo sach nay, von Ia
nhung faI IIou huong dan can fhIof cho phuong phap fhIon quan,
chI ro nhung su kIon nao co fho xom Ia can ban cho nguoI khoI
dau, va nhung su kIon khac duoc chung fao fhanh nhu fho nao,
va chung fao dIou kIon fuong fac voI nhau nhu fho nao.v.v...
Truoc khI kof fhuc vIoc noI vo cac bo phaI, chung fa co fho
do cap fhom mof so dIom baf dong vo cac van do duoc quan fam
rong raI hon.
KhaI nIom kho nam baf vo Nict-ban da Ia chu do franh
Iuan. Nou Nict-ban Ia vuof ngoaI nhan fhuc, vay IIou Nict-ban
co fhaf fon faI hay khong7 Va co fho fao ra duoc anh huong g
khong7 Nict-ban co phaI Ia frang fhaI duy nhaf vuof ngoaI nhan
fhuc, hay khong gIan cung Ia vuof ngoaI nhan fhuc 7 IIou co su
khac bIof nao gIua Nict-ban cua chu Phaf va Nict-ban cua nhung
nguoI khac hay khong7 Va nou co, fh khac bIof do Ia g7
NgoaI ra con co nhIou quan fam don vIoc xac djnh nhung
fIou ch cua su chung ngo hoan foan, bat tboi cbuycn. Va do do
cung dan don raf nhIou franh Iuan vo vIoc IIou co khI nao cac
vj A-/a-ban va cac bac fhanh khac co fho bj fhoI chuyon hay
khong7 Va ko fu khI nao fh su gIaI fhoaf cua ho co fho duoc dam
bao chac chan7
Vo van do caI chof, von Iuon am anh frong fam fr nguoI fu
fap, nguoI fa fu hoI rang, IIou gIo chof cua moI nguoI co Iuon Iuon
duoc xac djnh fruoc boI nghIop qua cua nguoI ay, hay mof caI
chof som hon va khong duoc xac djnh fruoc cung co fho xay ra7
1
Theravda
2
Vibhajyavda
3
Sautrntika
Abhidharma books were clearly composed after the third division
of the schools. The contents of the seven Abhidharma books of
the Sarvastivadins differ greatly from those of the seven books
of the Theravadins, who are an offshoot of the Vibhajyavadins.
Some sects, like the Sautrantikas, went so far as to contest
the authenticity of all Abhidharma works. A great mental effort
went, from about 200 BC onwards, into the production of these
books, which are technical handbooks of meditation, teaching
what events can be regarded as elementary, how others are
composed of them, how they condition each other, etc.
Before we leave the schools, we may mention a few
more points of disagreement on questions of a more general
interest.
The elusive concept of Nirva came in for some discussion.
If it is unconditioned, does it exist, and can it have effects? Is it
the only unconditioned thing, or is space also unconditioned? Is
there any difference between the Nirva of the Buddhas and
that of other people, and what is it?
There was also much interest in determining the criteria
of a denite achievement, which cannot again be lost. There
was therefore much debate on when and whether the Arhats
and other saints can fall back and from when onwards their
salvation is assured.
On the subject of death, always present in the minds of these
ascetics, one wondered whether the hour of death is denitely
xed by karma, or whether a premature and untimely death is
possible.
86
Luoc su Phut guo
8?
Cung co nhIou baf dong vo nhung g so fhoo sau caI chof. Co
5 fruong phaI fIn rang vIoc faI sInh vao mof fhan xac moI xay
ra ngay fuc fh sau khI chof. Trong khI do, 5 fruong phaI khac
cho rang co mof gIaI doan chuyon fIop sau khI chof, koo daI don
49 ngay.
1
Va suof fhoI gIan do, frong hau hof cac fruong hop,
fam fhuc dan dan chuan bj doI song moI cho chnh mnh. Trong
fruong hop cua mof so cac vj fhanh, khoang fhoI gIan nay duoc
dung do daf don Nict-ban ma ho da khong daf duoc khI con
song.
5. C S
Cho don Iuc nay, chung fa da phac fhao so qua duoc nhung
quan dIom co ban va muc fIou cua hang fang sI xuaf gIa, nhung
nguoI hnh fhanh non phan cof IoI chnh you cua Phaf gIao. Tho
con vo nhung fn do Phaf gIao khong fhoo duoI doI song xuaf gIa,
nhung nou khong co ho fh hang fang sI khong fho co du dIou
kIon do fu fap fhIon quan, nhung nguoI ay fh sao7 Vj fr cua ho
nhu fho nao frong buc franh foan canh7 Ho duoc gIao cho fhuc
hIon nhung dIou g7 Va fang sI da Iam duoc nhung g cho ho7
Nou mof cu sI cam fhay rang buoc voI gIa dnh va khong
fho fhoaf Iy do song cuoc song khong nha, nguoI ay duoc cho Ia
khong du phuoc duyon. Va phuoc duyon fh phu fhuoc vao nhung
g ma mof nguoI da Iam fu frong qua khu va nhung g Iam gIoI
han kha nang gap duoc cac dIou kIon fof do fu fap cua nguoI ay.
Trong mof vaI fruong hop ngoaI Io duoc ghI nhan, mof so cu sI
chua fung xuaf gIa van daf duoc su gIaI fhoaf sanh fu. Tuy nhIon,
noI chung fh su gIaI fhoaf cua cu sI khong fho daf duoc ngay
frong hIon faI, chI co fho duoc dam bao voI dIou kIon Ia cho don
mof doI song fuong IaI ho da fao du phuoc duyon do co fho buoc
vao fho gIoI fu do cua mof doI song frong fu vIon.
Vo maf fn nguong, cong vIoc duy nhaf ma mof cu sI co fho
Iam frong hIon faI Ia Iam fang fhom phuoc bau cua mnh. Phaf
gIao chI ra 4 phuong fhuc do cu sI co fho Iam dIou do:
1
Cu doun nuy dooc go u gu doun mung thun trong um, co dooc de cup
den trong knh 1ho Lung Nghem. Ve nhong gu thch ch tet hon, doc gu
There was also disagreement on what follows on death: ve
schools believed that death is instantly followed by rebirth in
another organism, whereas ve other schools taught that death
would be followed by an intermediary existence of up to forty-
nine days, during which in most cases the new incarnation
slowly prepared itself. In the case of certain saints this interval
is used for the attainment of the Nirva which escaped them
during this life.
5. THK LATY
We have now sketched the basic opinions and aims of
the homeless monks who constitute the essential core of the
Buddhist world. But what about those Buddhists who were not
monks, what about the laity without whom the monks could not
possibly carry on their meditations? What is their place in the
scheme of things? What are they given to do? And what do the
monks do for them?
If a layman feels tied to his home and unable to escape from
it into the homeless life, it is due to his deciency in a quality
called merit, which depends on what he has done in the past
and which circumscribes his access to spiritual opportunities. A
number of exceptional cases are recorded of laymen having won
deathlessness without previously entering the Order. Generally
speaking, however, their salvation is out of the question at
present, and can be assured only on condition that by a future
life they have accumulated sufcient merit to make the jump
into the social freedom of the monastic life.
The laymans one and only religious task at present can be
to increase his store of merit. The Buddhist religion offers him
four avenues for doing so:
co the tm doc trong qoyen Ngoo 1uy 1ung ngh ve cu chet thuy Ngoo
chet d ve duo) tNgoyen Mnh 1en ben soun, NX 1on guo, 2004)
88
Luoc su Phut guo
89
u. Vang gIu fhoo 5 gIoI, hoac f nhaf cung Ia baf dau voI mof
phan nao frong do. Vao cac ngay ram hoac dau fhang, cu
sI co fho gIu fhom 3 gIoI nua.
1
o Ia an chay va khong
an sau Iuc gIua frua, khong fham gIa cac cuoc gIaI fr fho
fuc, va khong dung cac IoaI dau fhom hoac do frang suc.
Mof so nguoI con gIu fhom 2 gIoI nua,
2
do Ia khong nam
hoac ngoI fron gIuong gho cao rong va khong nhan fIon
bac hay cac vaf quy gIa.
b. af nIom fIn sau vung vao ngoI Tam bao. Vun dap nIom
fIn Ia dIou Ianh fhch hop doI voI cuoc song co gIa dnh.
Nhung nIom fIn vao Tam bao khong nhaf fhIof phaI Ia
duy nhaf, khong IoaI fru vIoc fho cung ong ba hoac cac
fap fuc chung cua xa hoI. NgoI Tam bao khong phaI Ia
mof kIou fhanh fhan do ky, kho chju vo vIoc gIa chu fho
knh cac vj fhan ho monh cua quoc gIa hay bo foc.
c. Cu sI phaI co Iong rong Iuong, khong fham fIoc, nhaf
Ia doI voI cac vj fang sI, va cung duong cho cac vj cang
nhIou cang fof, khong nhung do cac vj duy fr nhung noI
fu vIon, ma con ca nhung noI fho knh khong co nguoI o
nua.
3
Trong mof chung muc nao do, cong duc fao ra do
vIoc cung duong Ia fuy fhuoc vao duc do cua nguoI fho
nhan. V fho, nhung vj do fu cua Phaf, va dac bIof Ia cac
vj A-/a-ban, Ia nhung manh ruong phuoc
4
fof nhaf do gIoo
mam cong duc.
d. Cu sI con co fho fho knh ngoc xa-/oi cua Phaf do IaI. ThaI
do fhuc su cua fn do Phaf gIao doI voI ngoc xa-/oi fu rang
va xuong Phaf do IaI fhaf kho co fho mo fa bang nhung fu
ngu ma nguoI phuong Tay da hIou duoc. Nou dung fu cau
nguycn duc Phaf fh ro rang Ia khong fho duoc, v ho cho
rang ngaI khong con nua ma da nhap Nict-ban , nghIa Ia
hoan foan khong hIon huu nua doI voI fho gIan nay. Ngay
1
1oc u tho ut qoun tru, buo gom 8 go.
2
1oc u 1hup go. Vec go 8 go houc l0 go con co dem khuc vo 5 go
o cho u go khong tu dum tro thunh go khong dum doc. Co s trong
nguy tho ut qoun tru khong um choyen dum doc do u vo but co u.
a. He must observe the ve precepts, or at least some of
them. On feast days, every fortnight, he may add to them
another three, i.e. he fasts, avoids worldly amusements,
and uses neither unguents nor ornaments. A few
observed still two more precepts, i.e. they did not sleep
on a high, big bed and they accepted no gold or silver.
b. He must have devotion for the Three Treasures and faith
is the virtue apposite to a householders state of life. But
this faith is not an exclusive one and does not entail a
rejection of his ancestral beliefs and of the Brahmanic
religious usages of his social environment. The Triple
Jewel is not a jealous God and is not displeased by the
worship of the deities of a mans country or caste.
c. He must be generous, especially to the monks, and give
as much as possible to them, not only for their upkeep,
but also for religious buildings inhabited by no one. To
some extent the merit produced by gifts depends on the
spiritual endowments of the recipient, and therefore the
sons of Sakyamuni, and in particular the Arhats, are the
best possible eld for planting merit.
d. He may worship the relics of the Buddha. The actual
attitude of the Buddhists to these teeth and bones is
difcult to describe in terms readily understood in the
West. It is obviously impossible for them to pray to the
Buddha, for the reason that He is no longer there, being
in Nirva, i.e. extinct as far as this world is concerned.
It is even doubtful whether the word worship is a very
3
1oc u cuc thup lhut, den tho...
4
1hout ngo lhut guo go u phooc den.
90
Luoc su Phut guo
91
ca khI dung fu tbo kinb cung van con dang ngo v khong
bIof Ia co fhch hop hay chang. Truoc khI co su ra doI cua
non cong nghIop hIon daI, con nguoI o khap noI dou nhn
vao fho gIoI nhu mof coI huyon b co vo so nhung kha
nang xay ra baf cu dIou g, va raf nhIou nhung suc manh
vo hnh, day y nghIa va bIof bao nhIou dIom bao dang
chu y. O An o, kIou chao chap haI fay IaI va dua ra pha
fruoc
1
Ia fap quan chao hoI fhong fhuong, frong do khong
ho co su co chap doc doan, y fhuc no Io hay su mo fn sung
baI ngau fuong. Nhung dIou nay fac dong raf f don nguoI
co duc fIn chan chnh, va khong gIoI han duoc su fu do
frong noI fam cua ho. uc fIn nhIof fhanh da fao ra frong
fho gIoI Phaf gIao vo so nhung fhanh dIon
2
va bao fhap,
3

da fro fhanh doI fuong sung baI dac bIof cua hang Phaf
fu faI gIa. Tuy vay, vIoc sang fao ra va fho phung cac anh
fuong cua Phaf da xuaf hIon kha fro, raf co fho Ia khong
som hon fho ky fhu nhaf.
Nou mof cu sI fhuc hanh 4 dIou Ianh nhu fron fh so co mof
cuoc song hanh phuc, va sau khI chof so duoc sanh vo cac coI
froI. Vua A-Juc da fho hIon raf fof nhung fnh chaf cua Phaf
gIao fhoo nhu duoc hIou boI hang cu sI. Trong gIao Iy dao Phaf,
nha vua coI frong nhaf haI vIoc Ia khong gay haI don ko khac
4

va co Iong fu doI voI moI nguoI.
5
Cac sac Ionh cua ong co nhIou
cho fan duong va fhuc day vIoc fhuc hanh nhung dIou Ianh don
gIan, va chung fa cung ngho noI nhIou vo su can fhIof cua Iong
hIou fhao. Nhung frong do khong noI don nhung fu fuong sau sac
hon hoac nhung gIao Iy co ban vo duc fIn. Cung khong fhay do
cap don Tu Jicu Jc, Bat cbanb Jao, gIao Iy nhan qua, hoac ngay
ca don Nict-ban hay cac pham chaf sIou vIof cua mof vj Phaf.
Vay fh gIoI fang sI mang IaI duoc nhung IoI ch g cho hang
cu sI7 Ho Iam fang fhom hanh phuc vo ca haI maf fInh fhan va
vaf chaf cho cu sI.
1
Namaskra, to the chuo theo troyen thong cou An Do. 1eng Anh go to the
nuy u Numuskur.
suitable one. Before the advent of modern industrialism
men everywhere looked upon the world as a mysterious
realm of boundless possibilities, full of invisible forces,
meaningful and replete with signicant hints. The posture
of namaskara, in which the folded extended palms are
held forth, is the customary mode of greeting in India.
Bigotry, servility and superstitious idolatry do not enter
into it. All these things rest very lightly on the true believer
and do not constrain his inner freedom. The fervour of
the faithful lled the Buddhist world with innumerable
shrines (caitya) and Stupas, which became the object
of the special devotion of householders. The creation
and cult of Buddha images is, however, fairly late, and
unlikely to go back before the rst century AD.
If a layman well observes these four duties, he will be happy
in this life, and after his death he will be reborn in heaven, or in
paradise. The Emperor Aoka well exemplies the character of
Buddhism as understood by the laity. Among Buddhist doctrines
he regarded as the two most important ones the avoiding of doing
harm to others (ahirhsa) and the active benevolence towards
them (maitri). His edicts contain many moral exhortations to the
practice of the simple virtues and we also hear much about the
need for piety. But there is nothing in them about the deeper
ideas or fundamental tenets of the faith. There is no mention of
the four holy Truths, the eightfold path, the chain of causation, or
even of Nirva, or of the supernatural qualities of a Buddha.
What benets then does the monk bestow upon the laymen?
He increases both their spiritual and their material welfare.
2
Cutyu
3
Stpas
4
Ahims , Hun dch nghu u ut hu t,).
5
Mutru, Hun dch nghu u 1o t).
92
Luoc su Phut guo
93
Vo maf fInh fhan, ho su dung nhung baI fhuyof gIang vo cac
phan gIao Iy do hIou va co IIon quan don cu sI, va bang cach nou
guong mof doI song fhanh fhIon co fho gIup mang IaI nIom khao
khaf va nhIof fnh cho nhung nguoI con rang buoc voI fho fuc,
do fu do co fho ho mo cho ho fhay su fu do va fhanh fhan co fho
daf don frong doI sau.
Qua mof fhoI gIan, co raf nhIou chuyon fIon fhan duc Phaf,
1

ko vo nhung doI song fruoc day cua ngaI, hIon fhan con nguoI
cung nhu fhu vaf, va nhung chuyon dan du co fnh cach ran day,
2

duoc fap hop IaI do danh cho cu sI. Nhung cau chuyon nay duoc
say mo Iang ngho, nhung khong duoc xom frong bang nhung
gIao Iy co fnh cach sIou vIof hon. NoI dung cua chung chu you Ia
vo nhung duc hanh frong doI song fho fuc, fhuong xuyon nhan
manh vao fhuyof nghIop qua va Iuan hoI, cung nhu nuoI duong
Iong fu bI doI voI faf ca chung sanh. O Bbarbut, BoJbgaya,
8ancbi, NagarjunikonJa va Ajanta, nhIou cau chuyon fIon fhan
duoc mInh hoa bang hnh fuong va franh anh.
Vo maf vaf chaf, fn do Phaf gIao o chau A fIn rang nguoI
dan co fho co duoc su sung fuc, phaf daf vo kInh fo, franh duoc
nan doI, djch bonh, va chIon franh Ia phan Ion nho vao cac vj
fang sI. oI v su fhjnh vuong cua mof quoc gIa phan Ion fuy
fhuoc vao fhIon ch cua nhung suc manh fInh fhan fIom an
3
ma
chI cac vj fang sI moI co fho bIof duoc va co kha nang fac dong
don nhung suc manh ay fhoo huong co IoI. MoI vIoc dou fof dop
doI voI mof dan foc bIof knh frong chu fang, va bay fo su fon
knh doI voI chu Phaf bang vIoc cung duong rong raI cho cac fu
vIon, chua fhap. Nhung nou quoc gIa nao quay Iung voI Phaf gIao
fh fho nao cung phaI suy sup frong dau kho. ay Ia nhung nIom
fIn da gIup duy fr cac fu vIon.
Tuy nhIon, su ung ho co fnh cach fu nguyon va khong on
djnh cua nguoI dan, von chI rang buoc boI nhung nIom fIn mong
manh nhu fho, so khong gIup cho Tang-gia fon faI duoc Iau. Iou
1
Jtaka
2
Avadna
He promotes the rst by sermons on those aspects of the
doctrine which are intelligible and relevant to the laity, as well
as by the example of a holy life which will give courage and zest
to those still tied to the world and can give them a glimpse of the
freedom and serenity they may achieve in a future life.
In the course of time a vast literature of Birth stories (jataka),
which tell of the Buddhas previous lives, animal as well as
human, and of edifying tales (avadana) was composed for the
benet of the laity. These stories were listened to with avidity, but
they had less authority than the more metaphysical teachings.
Their message concerns chiey the virtues of secular life. They
constantly stress the doctrine of karma and rebirth and also
foster a tenderness towards all that lives. In Bharhut, Bodhgaya,
San-chi, Nagarjunikonda and Ajanta many of the Jataka tales
have been illustrated in sculpture and painting.
It was also a belief of Buddhist Asia that the material well-
being of the people, their economic prosperity and their freedom
from famine, epidemics and wars, was largely the work of the
monks. For the welfare of a nation depends chiey on the
benevolence of occult and spiritual forces, which the monks
alone can know about and which they alone can propitiate. All
is well with a people which respects the monks, showing its
reverence for the Buddhas by generous gifts to the monasteries
and for temples and shrines, but a nation which turns its back
on the religion is doomed to perish in misery. These were the
beliefs which helped to maintain the monastic institutions.
The voluntary and sporadic support of a population tied to
them by links as tenuous as these would, however, not have kept
the Order going for long. The secret behind its social survival
3
Ngoo tu tn rung nhong soc munh nuy thoong co khoynh hoong trong phut,
gung hou cho con ngoo, tro kh dooc xou do d bo mot tuc nhun nuo do.
94
Luoc su Phut guo
95
b maf pha sau su fon faI cua Tang-gia qua nhIou fho ky Ia o noI
kha nang cua cac fn do Phaf gIao da IIon fuc nhIou Ian gIanh
duoc su ung ho fu cac nha caI frj o chau A, va nhung nguoI nay
bao fr cac fu vIon bang ngan quy cua nha nuoc. Nou khong co su
ung ho fhoo cach nay, chu fang buoc phaI fro fhanh chu so huu
cua nhung faI san Ion Iao
1
va phaI fu bo hoan foan nhung khoan
hIon cung fu vIoc dI khaf fhuc nha nay sang nha khac. ay cung
Ia mof gIaI phap, nhung no do doa don su fhoaf Iy fho su, va raf
co fho IoI cuon fang sI vao pham vI cua nhung xung dof xa hoI.
Mac du Ia nhung moI quan ho voI cu sI Iuon fhIou fnh on
djnh va co nhung dIom you ngay fu non mong cua van do, nhung
nou Phaf gIao da fach dan ra khoI nhung gIao Iy cua fhoI ky dau,
2

dIou do phan Ion IaI Ia nho o cong Iao cua hang cu sI. Chnh nho
su fhuc op cua ho da dua don nhung caI cach cua fhoI ky fhu
haI va fhu ba, v fho ma nhung caI cach nay bj nhung fang sI
nghIom khac cho Ia mof su suy doI. Phaf gIao aI fhua danh gIa
cao vaI fro cua hang cu sI hon. Ho gIanh duoc su ung ho rong raI
nho vao quan dIom cho rang quan chung cung quan frong nhu
phap; nho vao su chI frch fnh vj ky cua nhung vj fang chI bIof
nghI don IoI Iac cua rIong mnh; nho vao su pho phan nghIom
khac nhung vj fang kIou man; va nho vao vIoc dua ra nhung cau
chuyon vo cac vj cu sI gIau co, chang han nhu Duy-ma-cat,
3
co
frnh do fu chung vuof xa hon ca nhung vj fang Ion fuoI va dang
knh nhaf. Nhung suc op fuong fu nhu vay fhuong khIon cho cac
vj fang sI phaI fo ra huu ch hon doI voI hang cu sI.
Trong fhoI ky fhu ba, fhoI ky Tan-tra, fang sI fu buong fha
vao nhung nIom fIn huyon b va fro fhanh nhung nguoI xom
fhIon van, Iuyon fho Iuc, cau mua, frj bonh... o Ia Iy do faI sao
cau chuyon vo Phaf gIao fro non kho hIou, fru khI Ia co su chu y
dung muc don nhung khao khaf cua gIoI bnh dan f hoc. You fo
ma nhung nguoI sang Iap da choI bo, cuoI cung IaI fro fhanh you
fo quan frong nhaf.
1
V ho phu to dong ru qoyen gop.
2
1oc u nhong booc cu cuch, phut tren mo.
3
Vimalakrti, Hun dch um u Doy-mu-cut t' } ), dch nghu u 1nh
Dunh t,).
over the centuries lay in the ability of the Buddhists, repeated
over and over again, to enlist the support of Asian rulers, who
maintained the monastic institutions out of government funds.
In default of this, the monks were driven to become large
property owners in their own right and to dispense altogether
with the capricious rewards of begging from house to house.
This is also a solution, but it imperils aloofness from the things
of this world and is apt to draw the monks back into the arena
of social strife.
Nevertheless relations with the laity were always precarious
and there at its base was the Achilles heel of the whole soaring
edice. If Buddhism departed from the tenets of the rst period,
it was largely the work of the laity. It was their pressure which
did much to bring about the reforms of the second and third
period, reforms which therefore appeared to the strict monastic
party as a degeneration. The Mahay ana gave much greater
weight to the laymen. It could count on much popular support
for its opinion that people are as important as dharmas, for its
attacks on the selshness of monks who think only of their own
welfare, for its constant censure of haughty and conceited
monks and for its stories of wealthy householders, such as
Vimalaklrti, who surpassed the oldest and most venerable
monks in the splendour of their spiritual attainments. The same
kind of popular pressure would induce the monks to become
more manifestly useful to laymen.
In the third, Tan-trie, period they inserted themselves into
their magical beliefs and acted as astrologers, exercisers,
weather makers, doctors, etc. That is why the story of Buddhism
becomes unintelligible unless due weight is given to the desires
of the dumb common people. The stone which the builders had
rejected became the cornerstone after all.
96
Luoc su Phut guo
9?
6. S MO RONG
Suof fhoI ky fhu nhaf, Phaf gIao noI chung van con Ia mof
fon gIao rIong cua An o. Vao khoang nam 250 nam fruoc Cong
nguyon, vua A-Juc guI cac phaI bo don cho nhung hau duo cua
A/cxanJcr aI do, nghIa Ia cac vuong quoc cua Hy Iap o AI Cap,
MaccJon, Cyrcnc va Epirus. Nhung phaI bo nay khong do IaI
dau vof nao va raf co fho ho da khong daf duoc kof qua g.
Su hIou bIof kha mo ho vo Phaf gIao ma chung fa fm fhay
frong cac fac gIa Hy Iap co fho duoc gIaI fhch boI nhung cuoc
fIop xuc vo sau nay, von chI dIon ra frong moI quan ho mau
djch phaf frIon manh mo vao fhoI daI Ia Ma gIua An o va ja
Trung HaI.
ChI co hoaf dong cua phaI doan do vua A-Juc phaI dI Tch
Ian Ia mang IaI kof qua. Sau khI duoc MabinJa, con vua A-Juc,
fruyon vao Tch Ian khoang nam 240 fruoc Cong nguyon, Phaf
gIao da fon faI noI day frong mof fhoI gIan Iau hon baf cu noI
nao khac. Tu do vo sau, Phaf gIao da fro fhanh quoc gIao cua
nuoc nay. ChI co Phaf fu moI co quyon chnh fhuc fro fhanh mof
vj vua, va dao Lanka duoc xom nhu Ia cua chnh duc Phaf. Nha
vua co bon phan bao vo Tang-gia, va nhung quyon IoI Ion Iao
duoc danh cho cac fu vIon duoI hnh fhuc hIon cung, su fon knh,
va khong bj aI can fhIop vao noI bo. Mac du hau hof cac nha vua
dou Ia cu sI, nhung ho van Ia quan foa foI hau frong vIoc phan
xu baf cu su baf dong nao gIua faf ca nhung fn do Phaf gIao.
1

Vo phan cua fang sI, noI chung fhuong gIup do cac nha vua, va
franh fhu su ung ho cua quan chung cho nhung dIou cac nha vua
muon fhuc hIon.
MoI quan ho gan guI gIua Tang-gia voI Nha nuoc da co
nhung dIou baf IoI. Tu fho ky 2 fruoc Cong nguyon fro dI, dIou do
khong nhung da dua fInh fhan cua chu nghIa dan foc vao Phaf
gIao Tch Ian va Iam cho gIoI fang sI co khuynh huong fhIon
vo chnh frj, ma con dan ho don cho nhIof fnh ung ho nhung
1
Nghu u buo gom cu cho tung.
6. KXPANSON
During this period Buddhism remained on the whole a purely
Indian religion. The emperor Aoka, about 250 BC, sent some
missions to the successors of Alexander the Great, i.e. to the
Greek kingdoms of the diadochs in Egypt, Macedon, Cyrene
and Epirus. These missions have left no trace and they may
very well have been ineffective.
The rather dim awareness of Buddhism which we nd in
Greek authors can be accounted for by later contacts which
took place in connection with the trade which ourished in
Roman times between India and the Mediterranean.
It was only in Ceylon that Aokas missionary activity bore
fruit. Once brought there about 240 BC by Mahinda, Aokas
son, Buddhism has existed in Ceylon for a longer stretch of
time than anywhere else. From that time onwards Buddhism
has been the state religion of Ceylon. Only Buddhists had a
legitimate right to be kings and the island of Lanka was held
to belong to the Buddha Himself. It was the kings duty to
protect the Order of monks and great benets accrued to the
monasteries in the form of donations, prestige and protection
from interference. The kings, although mostly laymen, were
also the nal judges in any dispute which might arise among
the Buddhists. The monks in their turn generally helped the
kings and won popular support for their wishes.
This close connection of the Sagha with the state had its
disadvantages. From the second century BC onwards it not
only infused a spirit of nationalism into the Buddhism of Ceylon
and made the monks prone to political intrigue, but it also led
them to enthusiastically support the national wars of their kings.
They assured king Dutta Gamani (101-77 BC) that the killing
of many thousands of enemies was of no account, because
98
Luoc su Phut guo
99
cuoc chIon franh cua cac vj vua. CIoI fang Iu da noI chac voI vua
Dutta Gamani
1
rang vIoc gIof hang ngan ko fhu Ia khong fhanh
van do, v da Ia nhung ko khong co duc fIn
2
fh nhung ko fhu ay
fhaf su chang hon g suc vaf. Tang sI fhap fung fhoo quan doI
cua nha vua nay, boI v su bicn Jicn cua cac oj ty-kbco Jcm Jcn
cbo cbung ta ca su tot /anb oa su cbc cbo, va chnh nha vua da
gan mof vIon ngoc xa-/oi vao cay gIao cua mnh.
Trong mof fhoI gIan daI, fn do Phaf gIao Tch Ian fIop fuc
gIu quan ho chaf cho voI An o qua cac cang Bbarukaccba va
8urparaka o mIon Tay. an dan, foan bo kInh fang duoc dua
vao Tch Ian, va cho don cuoI fhoI ky dau, hoac co fho muon
hon, fh co ca nhung kInh sach moI bIon soan bang fIong P/i
cua cac bo phaI chnh. Chang han nhu phan dau cua cuon Di-
/an-Ja van dao.
3
Trong fho ky fhu nhaf fruoc Cong nguyon,
KInh fang va cac fac pham chu gIaI, von fruoc do chI duoc
fruyon mIong, da duoc ghI chop IaI o chua A/uoibara Jc Pbat
pbap co tbc ton tai /au Jai.
ChIon franh va nan doI kom da Iam gIam dI dan so cua
nuoc nay, va vIoc fruyon mIong kInh fang bj Iam nguy. Thanh
ngu cua kInh fang Ia fIong P/i, frong khI cac phan chu gIaI Ia
bang fIong Tch Ian.
Tch Ian fro fhanh quo huong cua mof bo phaI duoc bIof
don nhu Ia Tbuong toa bo,
4
raf duoc quan fam frong Ijch su Phaf
gIao, mof phan v kInh fang cua ho duoc gIu IaI day du, va mof
phan v su cach bIof vo maf dja Iy non fuong doI f bj anh huong
boI nhIou su phaf frIon sau nay. Tuy vay, khong ro Ia ho da baf
nguon fu bo phaI nao cua An o. Co Io ho gIong voI Pban bict
bo, va duoc phaf sInh fu mof frong nhung chI nhanh cua bo phaI
nay.
1
Nen du l0l 77 trooc Cong ngoyen.
2
O duy moon no u tn vuo lhut guo.
3
oyen knh teng Pli nuy du dooc dch sung Hun vun vo ten u Nu-ten
1y-kheo Knh, nhong ngoo dch du khoyet dunh, khong bet u v nuo.
as unbelievers they were really no more than animals. They
accompanied the army of the same king, since the sight of
bhikkhus is both blessing and protection for us, and the king
himself had a relic of the Buddha put into his spear.
For a long time Ceylonese Buddhists continued to be in
lively contact with India over the ports of Bharukaccha and Sur-
paraka in the West. Gradually the whole Canon came to Ceylon
and towards the end of our period, or even later, also new
works composed in Pali in India by the mother-sect, such as the
rst part of the Questions of King Milinda and the Nid-desa.
During the rst century BC the Canon and Commentaries, so
far transmitted orally, were written down at Aluvi-hara, so that
the Dharma might endure.
War and famine had depopulated the country and the oral
transmission of the Pitakas was in danger. The holy language
of the Canon was Pli, whereas the Commentaries were in
Sinhalese.
Ceylon became the home of a school known as the
Theravdins - of great interest in the history of Buddhism partly
because their Canon is preserved in its entirety and partly
because in their geographical isolation they remained relatively
unaffected by many of the later developments. It is not, however,
very clear what Continental school they were derived from.
Probably they were akin to the Indian Vibhajyavadins, and an
offshoot of one of their branches.
Xem bun dch teng Vet Knh ty-kheo Nu-ten cou Doun 1rong Con -
Ngoyen Mnh 1en - NX 1on guo - 2003.
4
Theravda, cong u Thuong |oa bo, nhong phun bet vo Thuong |oa bo
cou An Do.
100
Luoc su Phut guo
101
CHONG : THO KY TH HA
|T! A! CONC NC!YN N NAM 500)
1. PHAT GAO OA THA O AN OO
Vao khoang dau Cong nguyon, mof chIou huong moI hnh
fhanh frong Phaf gIao, duoc bIof voI fon Ia Phaf gIao aI fhua,
1

nghIa don Ia co xc /on.
2
o phaI nay duoc hnh fhanh do su suy
kIof cua nguon dong Iuc cu frong gIao Iy, khIon cho ngay cang
co f nguoI chung qua A-/a-ban hon fruoc, do nhung mau fhuan
cang fhang frong noI dung gIao Iy da phaf frIon cho don Iuc bay
gIo, va do nhung doI hoI cua hang cu sI muon co duoc nhung
quyon bnh dang hon voI gIoI fang sI. Nhung anh huong fu nuoc
ngoaI cung co fac dong raf Ion don su hnh fhanh nay.
aI fhua phaf frIon o mIon Tay ac va Nam An o, haI
vung ma Phaf gIao chju anh huong nhIou nhaf cua nhung fu
fuong fu bon ngoaI An o, va anh huong manh mo cua ngho
fhuaf Hy Iap duoI nhung hnh fhuc mo phong fhoo Hy Iap va
Ia Ma, va ca anh huong cua nhung fu fuong fu ja Trung HaI
va |ran. Su pha fron Ian Ion nay, fhaf fnh co IaI gIup cho Phaf
gIao aI fhua fro non fhch hop cho vIoc fruyon ba ra bon ngoaI
An o.
o co fho fruyon ra bon ngoaI, Phaf gIao fruoc hof phaI fhay
doI phan nao fhoo voI anh huong cua cac fu fuong ngoaI quoc,
va phaI fraI qua gIaI doan dau cua vIoc xoa bo mof so fnh chaf
fhuan An o. Truoc khI co fho duoc cac non van hoa xa Ia chap
nhan, Phaf gIao fhoaf fIon phaI nhan Iay mof dau an fu nhung
non van hoa ay. Hay noI cach khac, chI voI hnh fhuc da duoc
fhay doI nhu aI fhua, Phaf gIao moI co fho fon faI duoc bon
ngoaI An o.
1
Mahyna
2
1en go Du thou hum y neo en tong ch u coo vot het thuy chong sunh,
CHAPTKR 2: THK SKCONO PKROO
(AD 0-500)
1. THK MAHYNA N NOA
About the beginning of the Christian era a new trend took
shape in Buddhism, known as the Mahyna, literally the great
vehicle. It was prepared by the exhaustion of the old impulse
which produced fewer and fewer Arhats, by the tensions
within the doctrines as they had developed by then and by
the demands of the laity for more equal rights with the monks.
Foreign inuences also had a great deal to do with it.
The Mahyana developed in North-West India and South
India, the two regions where Buddhism was most exposed to
non-Indian inuences, to the impact of Greek art in its Hellenistic
and Romanized forms and to the inuence of ideas from both
the Mediterranean and the Iranian world. This cross-fertilization
incidentally rendered the Buddhism of the Mahyna t for
export outside India.
So that it should be able to travel outside India, Buddhism
had rst to be somewhat modied by foreign inuences, had
to undergo a preliminary phase of de-Indianization. Before it
could be received by alien cultures it had rst to receive an
impression from them. Roughly speaking only in its modied
Mahyna form has it been able to live outside India.
nho co xe on cho dooc nheo ngoo, do u vo 1eo thou, co xe nho, uy
vec gu thout cou reng mnh um chnh trooc kh co the nhum den coo do
nheo ngoo.
102
Luoc su Phut guo
103
ThoI gIan froI qua, aI fhua dan dan chInh phuc fron von ca
mof nua pha bac cua Phaf gIao foan fho gIoI, va fn do Phaf gIao
o cac nuoc nhu Ncpa/, Tay Tang, Mong Co, Trung Hoa, TrIou
TIon va Nhaf an hau hof dou Ia fhuoc aI fhua.
aI fhua phaf frIon voI haI gIaI doan: giai Joan tbu nbat,
duoI hnh fhuc khong co ho fhong, dIon ra vao khoang dau fho
ky fhu nhaf fruoc Cong nguyon, cho don nam 150, va giai Joan
tbu bai khoI dau fu sau nam 150, duoI hnh fhuc ho fhong hoa,
dan don su hnh fhanh haI fruong phaI rIong bIof Ia phaI Trung
/uan
1
va phaI Du-gia.
2
Truoc hof chung fa can phaI gIaI fhch mof so nhung dIom
chnh cua aI fhua Iuc so khoI. Khoang nam 100 fruoc Cong
nguyon, mof so fn do Phaf gIao cam fhay nhung IoI day frong
gIao Iy da fro non qua xua cu va khong con mang IaI IoI ch nua.
VoI quan nIom rang gIao phap doI hoI su caI cach IIon fuc do
dap ung nhung nhu cau cua fhoI daI moI, cua nhung con nguoI
moI va hoan canh xa hoI moI, ho baf dau fao ra mof IoaI kInh
van moI.
Su sang fao kInh van moI nay Ia mof frong nhung boc phaf
phI fhuong nhaf cua nang Iuc sang fao frong Ijch su nhan IoaI,
va duoc duy fr frong khoang bon don nam fho ky. Ho fIn rang,
chI rIong vIoc Iap IaI kInh van xua cu khong fho duy fr duoc suc
song cua mof fon gIao. Tru khI co duoc mof Iuc can bang qua vIoc
doI moI fhuong xuyon, bang khong fh fon gIao so fro non chaI Iy
va maf dI nhung pham chaf do fao fhanh nguon sInh kh.
on day fh quan dIom aI fhua duong nhu Ia hoan foan
hop Iy. Iou kho hIou hon Ia ho muon frnh bay nhung fac pham
moI nhu chnh nhung IoI Phaf day, frong khI chung ro rang Ia
duoc hnh fhanh nhIou fho ky sau khI Phaf nhap dIof.
o fao cho dung cho mof bo phaI moI, ho da Iam fhoo cach
cua ai cbung bo Ia gIam nho fam quan frong cua duc Phaf duoI
goc do mof con nguoI co fhaf frong Ijch su, va fhay vao do Ia mof
1
Mudhyumuku
2
Yogcra
In due course the Mahyna has conquered the entire
northern half of the Buddhist world, and the Buddhists of
Nepal, Tibet, Mongolia, China, Korea and Japan are nearly all
Mahayanists.
The Mahyna developed in two stages: rst in an
unsystematic form, which went on between 100 BC and AD
150, and then, after AD 150, in a systematized philosophical
form, which led to two distinct schools, the Madhyamikas and
the Yogacarins.
We must rst of all explain the main features of the early
Mahyna. About 100 BC a number of Buddhists felt that the
existing statements of the doctrine had become stale and
useless. In the conviction that the Dharma requires ever new
re-formulations so as to meet the needs of new ages, new
populations and new social circumstances, they set out to
produce a new literature.
The creation of this literature is one of the most magnicent
outbursts of creative energy known to human history and it was
sustained for about four to ve centuries. Repetition alone, they
believed, cannot sustain a living religion. Unless counterbalanced
by constant innovation, it will become fossilized and lose its life-
giving qualities.
So far the Mahayanistic attitude seems quite logical. What is
more difcult to understand is that they insisted in presenting
these new writings, manifestly composed centuries after the
Buddhas death, as the very words of the Buddha Himself.
In order to make room for the new dispensation, they
followed the Mahasarighikas in minimizing the importance of
the historical Buddha dakyamuni, whom they replaced by the
Buddha who is the embodiment of Dharma (dharmakdya). In
104
Luoc su Phut guo
105
duc Phaf Pbap tban. Trong kInh Dicu pbap /icn boa, chung fa
duoc ngho rang, raf Iau sau khI duc Phaf da fhanh dao duoI coI
cay Bo-Jc co fho Ia khoang nam 500 fruoc Cong nguyon ngaI
van Iuon fon faI frong suof fhoI gIan vo fan, va Iuc nao ngaI cung
fhuyof gIang gIao phap o khap moI noI voI vo so hoa fhan. Trong
kInh KIm Cang co baI ko noI fIong nhu sau:
Nbung ai Jung bnb sac Jc tbay ta,
Hoac Jung am tbanb ma tm ta,
Nbung nguoi ay Jcu tbco pbap sai /am,
Kbong tbc tbat su nbn tbay ta.
1
Nou nguoI fa do Phap fhan ma nhn fhay Phaf, fh chnh
Phap fhan ay so dan duong cho ho.
2
Quan nIom xom duc Phaf
nhu Ia hIon fhan vInh cuu cua faf ca chan Iy da cho phop su
fIop fuc phaf Io ra chan Iy cua ngaI vao nhung fhoI dIom khac
nhau.
Van chua haI Iong voI dIou nay, nhung nguoI aI fhua con
co gang IIon nhung kof kInh van moI voI duc Phaf co fhaf frong
Ijch su bang mof so huyon fhoaI. Ho xac nhan rang ho da duoc
ngho Phaf fhuyof phap Iuc ngaI con faI fho, rang song song
voI vIoc HoI nghj cac Truong Iao kof fap kInh dIon TIou fhua o
fhanh Vuong Xa, kInh dIon aI fhua cung duoc kof fap boI mof
so cac vj Bo Tat nhom hop fron nuI ThIof VI,
3
va rang cac ban
kInh da duoc gn gIu mof cach ky dIou frong nam fho ky, caf gIau
frong nhung cung dIon duoI Iong bIon cua Iong Vuong, hoac voI
su gn gIu cua vua Can-tbat-ba, hoac vua froI c-tbicb. Va roI,
fhoo nhu cach noI cua ngaI Iong Tho Ia, nam tram nam sau kbi
Pbat nbap Nict-ban, Cbanb pbap sau kbi Ja Jan Jan suy Joi,
Jang trong /uc /am nguy, nhung phap bao nay fu frong qua khu
duoc phaf Io va fruyon day cho moI nguoI do Iam hoI sInh Phaf
phap.
1
1rong bun Hun vun, bu ke nuy dooc dch u: Nhooc d suc ken ngu, D um
thunh cuo ngu, 1h nhun hunh tu duo, ut nung ken Nho Lu. 9{
('|,;z)
2
Ngoyen cu cuo nuy trong ngoyen tuc dooc dou vuo bu ke, nhong theo no
dong knh Km Cung chong to khong thuy co cuo nuy nen e u co so sup
xep su um kh n un. Co e duy u phun den gu tep theo cou tuc gu th
dong hon.
the Lotus of the Good Law we are told that the Buddha, far
from having reached His enlightenment at Bodhgaya, about
500 BC or whenever the date may have been, abides for aeons
and aeons, from eternity to eternity, and that He preaches the
Law at all times in countless places and innumerable disguises.
In the Diamond Sutra occurs the famous verse:
Tbosc ubo by my jorm JiJ scc mc,
AnJ tbosc ubo jo//oucJ mc by ooicc,
Wrong tbc cjjorts tbcy cngagcJ in,
Mc tbosc pcop/c ui// not scc!
From tbc Dbarma-boJy sbou/J onc scc tbc BuJJbas,
From tbc Dbarma-boJics comcs tbcir guiJancc.
The conception of the Buddha as the timeless embodiment
of all Truth allowed for a successive revelation of that truth by
Him at different times.
Not content with this, the Mahayanists tried to link their
own new writings with the historical Buddha by a number
of mythological ctions. They asserted that they had been
preached by the Buddha in the course of His life on earth, that
parallel to the Council at Rajagrha, which codied the Sutras
of the Hmayana, the Mahyna Sutras had been codied
by an assembly of Bodhisattvas on the mythical mountain of
Vimalasvabhava; that the texts had been miraculously preserved
for ve centuries and stored away in the subterranean palaces
of the Nagas, or with the king of the Gandharvas, or the king
of the Gods. Then, as Nagarjuna puts it, ve hundred years
after the Buddhas Nirva, when the Good Law, after having
gradually declined, was in great danger, these treasures from
the past were unearthed, revealed and made known, so as to
revivify the doctrine.
3
Ve vec ket tup knh den Du thou, dooc no den trong Du 1r Do Loun,
qoyen l00 tDu 1ung Knh, qoyen 25, trung 57) vu Km Cung 1en Loun,
qoyen l tDu 1ung Knh, qoyen 25, trung 798). 1heo do th cho tr vec ket
tup u cuc v o 1ut Vun-tho vu D-uc.
106
Luoc su Phut guo
10?
Vay nhung cach fan chu you vo gIao Iy cua aI fhua Ia g7
Co fho fom Iuoc duoI 5 do muc nhu sau:
1. Vo muc dch, co su fhay doI fu Iy fuong A-/a-ban sang Iy
fuong Bo Tat;
2. Mof phuong fhuc gIaI fhoaf moI duoc vach ra, frong do
fu bI duoc xop ngang voI fr huo, va duoc danh dau boI su
fIon bo dan qua 6 ba-/a-mat;
1

3. uc fIn duoc daf vao nhung doI fuong moI, bang cach dua
ra mof Ioaf cac vj fhanh, hoac fIn vao con nguoI hon Ia
fhan fhanh;
4. Pbuong ticn tbicn xao
2
Ia mof duc fnh hoan foan moI, fro
non fhIof you cho hang fhanh gIa va fham ch con duoc
xom frong hon ca fr huo, von fruoc kIa van duoc xom Ia
duc fnh cao quy nhaf;
5. Mof phan gIao Iy mach Iac vo ban fho duoc vach ra, gIaI
quyof nhung van do nhu tanb kbong, cban nbu .v.v...
CIo day chung fa so Ian Iuof xom xof fung dIom mof frong
nam dIom moI nay.
1. Muc fIou daf don fhanh qua A-/a-ban, von da fung Ia
dong Iuc cua Phaf gIao frong fhoI ky dau, nay duoc dua
xuong hang fhu nh. Vj fhanh fhoo aI fhua no Iuc do fro
fhanh mof Bo Tat, hay BoJbisattoa (Bo-Jc-tat-Joa, do
fu chu boJbi, nghIa Ia giac ngo, va sattoa, nghIa Ia buu
tnb. Mof vj Bo Tat co ba dac dIom noI baf Ia:
u. Trong ban chaf hIon huu cua mnh, vj Bo Tat Iuon khao
khaf daf don su gIac ngo hoan foan nhu duc Phaf, ma
fhoo quan dIom nay co nghIa Ia bac Nhaf fhIof fr,
nghIa Ia fhau bIof faf ca moI vIoc frong suof moI fhoI
gIan voI hof fhay moI chI fIof va kha canh khac nhau
cua chung.
1
Pramit, cong go u Loc do, buo gom o th, 1r go, Nhun nhoc, 1nh
tun, 1hen dnh vu 1r hoe. Suo phoong phup nuy dooc xem nho suo phoong
ten dou ngoo den bo ben ku, toc u den cho gu thout. V vuy, Hun dch
What then were the main doctrinal innovations of the
Mahyna? They can be summarized under ve headings:
1. As concerns the goal there is a shift from the Arhat-ideal
to the Bodhisattva-ideal;
2. A new way of salvation is worked out, in which compassion
ranks equal with wisdom, and which is marked by the
gradual advance through six perfections (paramiia);
3. Faith is given a new range by being provided with a
new pantheon of deities, or rather of persons more than
divine;
4. Skill in means (upyakausalya), an entirely new virtue,
becomes essential to the saint, and is placed even above
wisdom, the highest virtue so far;
5. A coherent ontological doctrine is worked out, dealing
with such items as Emptiness, Suchness, etc.
We will now consider these ve points one by one.
1. The goal of Arhatship, which had motivated Buddhism in
the rst period, is now relegated to the second place. The
Mahayanistic saint strives to be a Bodhisattva - from
bodhi, enlightenment, and sattva, being or essence.
A Bodhisattva is distinguished by three features:
a. In his essential being he is actuated by the desire to
win the full enlightenment of a Buddha, which, from
this point of view, implies complete omniscience,
i.e. the knowledge of all things at all times in all their
details and aspects,
um u bu-u-mut t};) vu dch nghu u duo b ngun t;/), toc u
den bo ben ku.
1
Upya-kaualya, Hun dch u then xuo phoong ten ,^).
108
Luoc su Phut guo
109
b. Vj Bo Tat co du haI dIou Iuc Ia tu bi va tri buc, voI muc
do nhu nhau. Nho Iong tu bi, ngaI quon ban fhan mnh
ma hoan IaI vIoc nhap Nict-ban do cuu gIup chung
sanh dang dau kho. Nho tri buc, ngaI no Iuc daf don su
nhan bIof frong ban fam vo tanb kbong cua van vaf.
Va ngaI Iuon gIu vung fam Iong fu bI kIon djnh voI faf
ca chung sanh, cho du voI fr huo ngaI fhay ro rang
chung sanh va nhung noI fhong kho cua ho dou Ia ao
mong.
c. Mac du chu fam huong don su fhuan khIof, vj Bo Tat
van duy fr moI quan ho voI nhung nguoI bnh fhuong,
va co cung nhung cam xuc rung dong nhu ho. Tuy
nhIon, nhung cam xuc nay khong ho gay anh huong
hay Iam van duc fam fr ngaI.
2. Iong fu bI cua mof vj Bo Tat duoc goI xom Ia o Jai, v
Iong fu bI ay Ia vo han va khong phan bIof. Vj Bo Tat
quyof fam fro fhanh nguoI cuu do faf ca chung sanh, cho
du Ia gIa frj cua chung sanh ay nhu fho nao, hoac co doI
hoI don su chu y cua ngaI hay khong. ThoI ky dau chI
hoan foan nan manh vao fr huo cua cac vj fhanh, nhung
gIo day fam nguyon vj fha mong muon mang IaI hanh
phuc cho nguoI khac duoc cho Ia cung co gIa frj fuong
duong nhu fr huo. CIac ngo Ia su hIou bIof fuong fan va
hoan foan vo ban chaf va y nghIa cua doI song, vo nhung
suc manh chI phoI fao fhanh doI song, vo phuong phap
do cham duf doI song, va vo fhuc faI hIon huu vuof fron
doI song. Nhung nguoI aI fhua dong y rang su gIac ngo
khong fu no dua don fam nguyon cuu do chung sanh. Ho
phan bIof co ba bac gIaI fhoaf: 2 bac fhuoc vo tu /oi va 1
bac Ia /oi tba. ac gIaI fhoaf tu /oi Ia nhung vj A-/a-ban
va Bicb Cbi Pbat, duoc xom nhu daI dIon cho quan dIom
cua Ticu tbua, cho IoaI co xc nbo. Ho duoc mo fa nhu Ia
fho o fruoc nhung moI Io nghI cua fho gIan, va chu fam
fruoc hof don su gIaI fhoaf cua chnh mnh. ac gIaI fhoaf
/oi tba Ia cac vj Phaf, va su fhoo duoI con duong IoI fha
cua mof vj Bo Tat do daf don gIac ngo duoc goI Ia Pbat
tbua, hay ai tbua.
1
1
Mahyna
b. He is dominated by two forces, in equal proportion,
i.e. by compassion and wisdom. From compassion
he selessly postpones his entrance into the bliss
of Nirva so as to help suffering creatures. From
wisdom he attempts to win insight into the emptiness
of all that is. He persists in his compassionate solidarity
with all that lives although his wisdom shows him that
living beings and all their woes are purely illusory,
c. Although intent on ultimate purity, a Bodhisattva
remains in touch with ordinary people by having the
same passions they have. His passions, however, do
not either affect or pollute his mind.
2. A Bodhisattvas compassion is called great, because it
is boundless and makes no distinctions. A Bodhisattva
resolves to become the saviour of all, whatever may be
their worth or their claim to his attention. In the rst period
the wisdom of the saints had been fully emphasized, but
now their seless desire to make others happy is said to
rank equal in value with it. Enlightenment is the thorough
and complete understanding of the nature and meaning
of life, the forces which shape it, the method to end it,
and the reality which lies beyond it. This enlightenment,
the Mahayanists agreed, does not automatically entail
the desire to assist others. Among the enlightened
they distinguished three types, two of them selsh,
one unselsh. The selsh types are the Arhats and
Pratyekabuddhas, who are said to represent the idea of
the Hnayna, of the inferior vehicle. They are described
as aloof from the concerns of the world and intent on their
own private salvation alone. The unselsh ones are
the Buddhas, and the pursuit of the unselsh quest for
enlightenment on the part of a Bodhisattva is called the
Buddha-vehicle, of the Great Vehicle (maha-yana).
110
Luoc su Phut guo
111
Vj Bo Tat phaI Ia mof nguoI kIon nhan. Vj nay muon
fhanh Phaf, nhung khoang cach gIua ngaI voI su foan
hao sIou vIof cua duc Phaf - nguoI hIou bIof va Ia hIon
fhan cua faf ca - Ia vo fan. Khong fho nao vuof qua duoc
khoang cach ay frong mof doI song nay. PhaI can don
fhoI gIan koo daI vo so kIop, va vj Bo Tat phaI chuan
bj fInh fhan do vuof qua fhoI gIan vo so kIop ay fruoc
khI daf duoc muc dch. Tuy vay, su ngan cach gIua vj
Bo Tat voI qua Phaf IaI chI Ia mof su ngan ngaI nho.
o Ia su vuong mac vao fu nga, fu cho mnh Ia mof ca
nhan rIong bIof, va gIu Iay khuynh huong co huu vo cac
khaI nIom toi /am, cua toi /am....
1
Thoaf duoc chnh
mnh Ia nhIom vu fron hof cua mof vj Bo Tat. ang vao
2 phuong phap, Bo Tat co fho IoaI fru duoc su chap nga
cua chnh mnh. Thu nhaf Ia, vo maf hanh dong, nguoI
hy sInh chnh mnh va phuc vu voI Iong vj fha. Thu haI
Ia, vo maf nhan fhuc, nguoI quan xof noI fam vo su khong
hIon huu khach quan cua fu nga. Phuong phap fhu nhaf
Ia do Iong fu bI cua nguoI, va phuong phap fhu haI Ia do
fr huo, duoc djnh nghIa nhu Ia kha nang fham nhap vao
fhuc faI chan fhaf, vao fu fanh cua su vaf, vao su hIon
huu frong fu fhan cua su vaf. Su hanh dong va nhan fhuc
duoc fIn Ia phaI dI doI voI nhau moI co fho mang IaI duoc
nhung fhanh qua fam IInh.
Su nhaf quan gIua fu bI va fr huo duoc fho hIon boI sau
phop fu hoan fhIon, hay sau ba-/a-mat, fuc Ia sau pbuong
pbap co tbc giup ouot qua Juoc bo bcn kia. Mof nguoI
bnh fhuong fro fhanh Bo Tat khI nguoI ay Ian dau fIon
phaf nguyon so daf don su gIac ngo hoan foan v IoI ch
cua faf ca chung sanh.
2
Sau khI phaf nguyon, fu do cho
don khI daf duoc qua Phaf, vj Bo Tat danh fron fam Iuc
fraI qua vo so kIop do fhuc hanh sau ba-/a-mat. Iou nay
quan frong don muc aI fhua fhuong fu v mnh Ia Luc
Jo tbua. Va Luc Jo, hay sau ba-/a-mat ay Ia: bo tbi, tr
gioi, nban nbuc, tinb tan, tbicn Jjnb va tri buc.
l Ahamkr-Mamakr
2
1hout ngo lhut guo go so phut ngoyen duo ten nuy u phut tum o-de.
A Bodhisattva must be a patient man. He wants to become
a Buddha, but his distance from the transcendental
perfection of a supreme Buddha, Who both knows and
is everything, will obviously be nearly innite. In one
life it could not possibly be traversed. Countless lives
would be needed and a Bodhisattva must be prepared
to wait for aeons and aeons before he can reach his
goal. Yet, he is separated from Buddhahood only by
one single small obstacle, i.e. his belief in a personal
self, his assumption that he is a separate individual, his
inveterate tendency towards I-making and Mine-making
(ahamkra-mamakra). To get rid of himself js the
Bodhisattvas supreme task. By two kinds of measures
he tries to remove himself from himself - actively by self-
sacrice and seless service, cogni-tively by insight into
the objective non-existence of a self. The rst is due to
his compassion, the second to wisdom, dened as the
ability to penetrate to the true reality, to the own-being
of things, to what they are in and by themselves. It is
believed that action and cognition must always go hand
in hand to bring forth their spiritual fruits.
The unity of compassion and wisdom is acted out by the
six perfections, or pdramitd, the six methods by which
we go to the Beyond. A person turns into a Bodhisattva
when he rst resolves to win full enlightenment for the
benet of all beings. Thereafter, until his attainment
of Buddhahood, aeons and aeons are devoted to the
practice of the Paramitas. So important is this concept
that the Mahyna often refers to itself as the Vehicle
of the Paramitas. The six are: the perfections of giving,
morality, patience, vigour, meditation and wisdom.
112
Luoc su Phut guo
113
Bo tbi ba-/a-mat doI hoI mof su hao phong, san Iong cho
dI faf ca nhung g mnh co, ngay ca fhan mang. Tr gioi
ba-/a-mat Ia nghIom fr gIoI Iuaf, ngay ca khI phaI IIou
dI mang song cua mnh. aI fhua chu frong don nban
nbuc ba-/a-mat nhIou hon TIou fhua, va mo rong fu nban
nbuc hon so voI y nghIa fhong fhuong cua no. Vo maf duc
hanh, nhan nhuc co nghIa Ia nhan nhuc chju dung faf ca
nhung kho dau va su doI nghjch ma khong co chuf gIan
du hay baf bnh nao. Thom vao do, nhan nhuc o day con
duoc xom nhu mof duc fnh cua fr huo, va vo maf nay
no co nghIa Ia su chap nhan bang vao fruc gIac fruoc khI
hIou fhau duoc can ko vo su sau xa cua nhung gIao Iy
ban fho, fhuong gay ra su Io so raf kho fIn nhan cua aI
fhua, chang han nhu su khong hIon huu cua faf ca moI
su vaf. TInh fan ba-/a-mat co nghIa Ia vj Bo Tat kIon fr
khong mof moI frong cong hanh cua mnh, fraI qua vo so
kIop van khong bao gIo chan nan. Su fhanh fuu vo fhIon
djnh gIup cho vj Bo Tat daf duoc su dIou Iuyon frong vIoc
xuaf fhan hoa hIon nbicu nbu so cat song Hang. Va
cuoI cung, fr huo foan hao Ia kha nang hIou duoc nhung
fnh chaf quan you nhaf cua faf ca moI fIon frnh va hIon
fuong, moI quan ho fuong fac cua chung, nhung dIou kIon
mang IaI su sInh khoI va dIof maf, cung voI fnh chaf
hoan foan khong fhaf co cua chung khI fon faI rIong bIof.
O muc do cao nhaf, fr huo dua don tanb kbong, von Ia
fhuc faI duy nhaf.
3. Mof dong gop noI baf nua cua aI fhua Ia su phan bIof
muoI gIaI doan ma vj Bo Tat fhuong phaI vuof qua fron
con duong fIon don qua vj Phaf. Phan gIao Iy nay duoc
hoan chInh vao fho ky 3 frong kInh Thap ja. Sau gIaI
doan dau fuong ung voI sau ba-/a-mat, moI gIaI doan duoc
phan bIof ro boI su fhuc hanh fch cuc mof ba-/a-mat. o
do, gIaI doan fhu sau fuong ung voI su fhanh fuu fr huo,
va nho do, voI su hIou bIof vo tanb kbong, vj Bo Tat fIon
don cho doI dIon voI chnh fhuc faI.
1
O dja vj nay, Bo Tat
co fho fhoaf khoI nhung noI so haI cua fho gIoI sInh fu, va
1
1oc u du v Abhimukh, Hun dch u Hen ten du t" ) ).
The rst enjoins generosity, a willingness to give away
all that one has, even ones own body, and the second
the scrupulous observance of the moral precepts,
even at the risk of ones own life. As for patience,
the Mahyna has much more to say about it than the
Hinayana and it uses the word in a wider sense than is
usual. As a moral virtue it means the patient endurance
of all kinds of suffering and hostility and the absence of
any feeling of anger or discontent when meeting with
them. In addition, patience is here also considered as
an intellectual virtue and as such it means the emotional
acceptance, before one has fathomed the whole of their
depth, of the more incredible and anxiety-producing
ontological doctrines of the Mahyna, such as the non-
existence of all things. Vigour means that the Bodhisattva
indefatigably persists in his work over the ages and
never feels discouraged; his perfection of meditation
enables him to gain prociency in trances numerous
as the sands of the Ganges. The perfection of wisdom
nally is the ability to understand the essential properties
of all processes and phenomena, their mutual relations,
the conditions which bring about their rise and fall, and
the ultimate unreality of their separate existence. At its
highest point it leads right into the Emptiness which is
the one and only reality.
3. Another distinctive contribution of the Mahyna is the
distinction often stages which the Bodhisattva must
traverse on his way to Buddhahood. This aspect of
the doctrine reached its nal formulation in the third
century in the Sutra on the Ten Stages. The rst six
of these stages correspond to the six perfections and
each of them is marked by the intensive practice of one
of them. The sixth stage therefore corresponds to the
perfection of wisdom and with it the Bodhisattva has
114
Luoc su Phut guo
115
nou muon co fho nhap vao Nict-ban. Tuy nhIon, v Iong
fu bI ngaI khong Iam nhu vay ma van o IaI fho gIan nay
frong mof fhoI gIan daI do cuu gIup chung sanh. Mac du
o frong fho gIan, nhung Bo Tat gIo day khong con fhuoc
vo fho gIan nua.
Trong bon dja vj sau, Bo Tat daf don dIou ma kInh van
goI Ia Jung nbicp pbap gioi, va fro fhanh mof fhuc fho
sIou nhIon co nhIou dIou Iuc khac nhau. So voI cac vj Bo
Tat bnh fhuong nhu frong sau dja vj dau fIon, nhung v
Bo Tat da vuof Ion don bon dja vj sau cung co khac bIof o
cho Ia cac ngaI co fho fuy y hoa hIon fhanh raf nhIou doI
fuong fn nguong. Chang bao Iau, duc fIn ngay cang gIa
fang doI voI cac hoa fhan khac nhau cua cac vj Bo Tat,
nhu Bo Tat Quan Tho Am, Bo Tat Van-tbu-su-/oi, Bo Tat
Di-/ac, Bo Tat ja Tang, Bo Tat Pho HIon va nhIou vj
khac nua. Mac du duoc hnh fhanh o An o, mof so frong
nhung vj Bo Tat nay cho fhay co nhung anh huong manh
mo fu nuoc ngoaI, dac bIof Ia anh huong fu |ran.
Su phaf frIon cac vj Bo Tat hoa fhan duoc kom fhoo, va
fham ch Ia da co fruoc, boI cac vj Phaf hoa fhan, duoc fIn
Ia hIon huu khap muoI phuong fho gIoI. Vo phuong ong
co Phaf A-suc, fuc Ia vj Phaf khong bao gIo xao dong.
1
Vo
phuong Tay Ia quoc do cua Phaf Vo Iuong Quang,
2
fhuong
duoc xom gIong nhu Phaf Vo Iuong Tho,
3
Ia vj Phaf co
doI song koo daI vo fan.
4
Hnh fuong cua Phaf Vo Iuong
Tho Ia fuong ung voI hnh fuong Zuroan Akaranak
5
cua
|ran. Tuong fu nhu vay, hnh fuong cua Phaf Vo Iuong
Quang co raf nhIou fuong dong voI fhan maf froI cua
|ran, va co Io co nguon goc fu do quoc Kusbana o vung
bIon gIoI gIua An o va |ran. Con co nhIou vj Phaf hoa
1
Akobhya, Hun dch um u -uc, dch nghu u a| !ong t1).
2
Amitbha
3
Amityus
4
Knh -d-da no rung hu dunh heo nuy deo u cou cong mot v lhut, chnh
u lhut -d-da.
5
Dunh xong nuy cong mung nghu u |hong go han vc |ho gan.
by his understanding of emptiness come face to face
(abhimukhi) with Reality itself. At that point he would be
able to escape from the terrors of this world of birth-and-
death and he could, if he wanted to, enter into Nirva.
Out of compassion he nevertheless makes no use of this
possibility, but stays on in the world for a long time so as
to help those in it. Although in the world, he now is no
longer of it.
During the last four stages a Bodhisattva gains what
the texts call sovereignty over the world, and he
becomes a kind of supernatural being endowed with
miraculous powers of many kinds. From the ordinary
Bodhisattvas as they exist on the rst six stages, the
celestial Bodhisattvas of the last four stages differ
in that they were well suited to becoming objects of a
religious cult. Soon the faithful increasingly turned to all
kinds of mythical Bodhisattvas, such as Avalokitesvara,
Manjusri, Maitreya, Kshitigarbha, Saman-tabhadra
and others. Though conceived in India some of these
Bodhisattvas show strong non-Indian, and particularly
Iranian inuences.
The development of mythical Bodhisattvas was
accompanied, and even preceded by, that of mythical
Buddhas, Who were held to reside in the heavens
in all the ten directions. In the East lives Akshobhya,
the Imperturbable. In the West is the kingdom of the
Buddha of Innite Light, Amitabha, not always clearly
distinguished from Amitayus, the Buddha who has
an innite life-span. Amitayus is a counterpart to the
Iranian Zurvan Akaranak (Unlimited Time), just as the
cult of Amitabha owed much to Iranian sun worship
and probably originated in the Kushana Empire in the
116
Luoc su Phut guo
11?
fhan khac nua, va frong fhuc fo Ia nhIou don muc khong
fho xac djnh duoc, va hau hof cac vj dou co quoc do rIong
cua mnh, mof fho gIoI khong fhuoc vo fho gIoI nay, mof
coI fjnh do frong sach, boI v khong con nhung dIou uo
fruoc va phIon nao nua.
4. TIop don, chung fa phaI noI doI dIou vo pbuong ticn tbicn
xao, mof duc fnh Iuon Iuon khong fho fach roI doI voI vj
Bo Tat, nhung phaI don dja vj fhu bay frong Thap dja fh
moI phaf huy duoc foI da duc fnh nay, sau khI su fhanh
fuu vo fr huo da gIup Bo Tat nhan ra duoc tanb kbong
fhaf su cua faf ca moI su vaf ma co vo nhu dang hIon huu.
Pbuong ticn tbicn xao Ia kha nang phaf huy duoc nang
Iuc fInh fhan fIom an cua nhung con nguoI khac nhau,
1

bang vao nhung IoI noI va vIoc Iam duoc dIou chInh fhoo
dung voI nhu cau va phu hop fhoo voI kha nang nhan
fhuc rIong cua moI nguoI. Nou su fhaf Ia nhu vay, fh
faf ca nhung g ma cho don Iuc nay chung fa da mIou fa
nhu Ia cac you fo cau fhanh gIao Iy aI fhua chI foan Ia
pbuong ticn tbicn xao, va khong co g khac hon nua. o
Ia mof Ioaf nhung dIou fuong fuong duoc khoo Ioo bay ra
chI nbam tbuc Jay su giai tboat cua cbung sanb. Thuc
su ma noI Ia khong co chu Phaf, khong co cac vj Bo Tat,
khong co su chung qua va cung khong co cac dja vj fu
chung. Taf ca nhung dIou nay chI Ia duoc fuong fuong ra,
duoc dIou chInh cho phu hop, va fuy fhuan fhoo voI nhu
cau cua chung sanh mo foI, voI muc dch Ia dua ho vuof
qua don bcn bo giai tboat.
2
Tru ra mof fhuc faI duy nhaf,
cung con goI Ia tanb kbong hoac cban nbu, con fh faf
ca moI su vIoc khac dou khong fhuc su hIon huu, va cho
du co noI don baf cu dIou g cung chI Ia hoan foan khong
fhaf, gIa fao va vo gIa frj. Nhung cho du nhu vay, chang
nhung Ia nhung dIou ay co fho duoc phop noI ra, ma fham
ch con Ia huu ch nua, boI v su gIaI fhoaf cua chung sanh
can don chung.
1
1hout ngo lhut guo go so khuc nhuo nuy u can co cou mo chong sunh.
2
1nh thun nuy dooc den dut duy do trong knh Km Cung, vu dooc thuo tom
borderland between India and Iran. There are many
other celestial Buddhas, in fact innitely many, and most
of them have a kingdom of their own, a world which
is not of this world, a land which is pure because free
from delements and adverse conditions.
4. Next we must say a few words about the skill in means,
a virtue which is indispensable to a Bodhisattva at all
times, but which he possesses in its fullness only late, on
the seventh stage, after the perfection of wisdom has
thoroughly shown him the emptiness of everything that
seems to be. Skill in means is the ability to bring out the
spiritual potentialities of different people, by statements
or actions which are adjusted to their needs and adapted
to their capacity for comprehension. If the truth be told, all
that we have described so far as constituting the doctrine
of the Mahyna is just skill in means and nothing
more. It is a series of ctions elaborated to further the
salvation of beings. In actual fact there are no Buddhas,
no Bodhisattvas, no perfections, and no stages. All
these are products of our imagination, just expedients,
concessions to the needs of ignorant people, designed
to ferry them across to the Beyond. Everything apart
from the One, also called Emptiness or Suchness,
is devoid of real existence, and whatever may be said
about it is ultimately untrue, false and nugatory. But
nevertheless it is not only permissible, but even useful
to say it, because the salvation of beings demands it.
trong cuo |hap |huong ung xa, ha huong ph phap t-, ~
). 1heo duy th ro rung tut cu guo phup deo ch dooc buy ru nho phoong
ten do sunh, vu kh dut dooc guc ngo th khong con co g u thut cu, nguy
cu bun thun guo phup.
118
Luoc su Phut guo
119
5. Cho don Iuc nay, chung fa da noI vo nhung phuong fhuc
do daf don gIaI fhoaf. ay gIo, chung fa so do cap don
chnh su gIaI fhoaf do. Nhung fhuyof gIang sang suof
vo ban fho, hay ban chaf cua fhuc faI, da fao non phan
cof IoI cua gIao Iy aI fhua. Nhung fhuyof gIang nay vo
cung fInh fo, kho hIou, kho nam baf va khong fho nao
fom Iuoc, boI v chung khong phaI Ia nhung phaf bIou duf
khoaf vo nhung su kIon cu fho, va boI v vo maf dIon daf
chung khong gIaI fhch baf cu dIou g, khong noI ra dIou
g cu fho, v fhuc faI foI fhuong khong ngan ngaI duoc cho
Ia vuof qua kha nang nam baf cua frI fhuc va su dIon daf
cua ngon fu. Cho du co Ia g dI nua, nhung gIao Iy chuyon
bIof vo ban fho cua aI fhua da phaf frIon hop Iy fu frIof
Iy cua ai cbung bo, doI nghjch mof cach fruc fIop va co
y fhuc voI gIao Iy cua Nbat tbict buu bo.
on Iuan do co ban sau day Ia nhung dIom chung cua faf ca
nhung nguoI fhoo aI fhua:
u. Taf ca cac phap dou Ia kbong, fhoo y nghIa moI phap
khong Ia g ca trong tu tban cbung, va tu tban cbung
cung khong Ia g ca. o vay, baf cu phap nao cung khong
fho phan bIof duoc voI cac phap khac. Va v fho, faf ca
cac phap dou hoan foan khong fhuc va gIong nhu nhau.
b. Tanb kbong nay co fho duoc goI Ia cban nbu, khI nguoI fa
nhan fhuc moI su vaf hoan foan dung nhu fhuc co, khong
fhom, khong bof baf cu dIou g. ChI co mof cban nbu duy
nhaf, va fho gIoI da dang chI Ia duoc dung Ion bang fr
fuong fuong cua chung fa.
c. Nou faf ca Ia mof va nhu nhau, vay fh caI tuyct Joi cung
so gIong voI caI tuong Joi, caI vuof ngoaI nhan fhuc gIong
voI caI duoc nhan fhuc, va Nict-ban cung nhu /uan boi.
d. HIou bIof chan fhaf phaI vuof Ion fron fnh cach haI maf
cua ca cbu tbc Ian kbacb tbc, cung nhu cua su xac Jjnb
va pbu Jjnb.
on Iuan do nay dua Jcn gan su gIaI fhoaf, nhung khong
fhuc su daf don. Cho fham sau nhaf cua foan bo gIao Iy Ia khong
co g khac hon ngoaI su yon Iang.
5. So far we have spoken about the way to the Beyond.
Now we come to the Beyond itself. Wisdom teachings
about ontology, or the nature of reality, constitute the
inner core of the Mahyna doctrine. These teachings
are extremely subtle, abstruse and elusive and defy
any attempt at summarizing them, because they are
not meant as denite statements about denite facts
and because it is said expressly that they do not explain
anything, do not say anything in particular, for the ultimate
transcendental reality is held to lie beyond the grasp of
intellectual comprehension and verbal expression. Be
that as it may, the peculiar ontological doctrines of the
Mahyna developed logically from the philosophy of the
Mahasarighikas and in direct and conscious opposition
to that of the Sarvastivadins.
Four basic propositions are common to all Mahayanists:
a. All dharmas are empty in the sense that each one
is nothing in and by itself. Any dharma is therefore
indistinguishable from any other dharma. In consequence
all dharmas are ultimately non-existent and the same.
b. This Emptiness can be called Suchness, when one
takes each thing such as it is, without adding anything
to it or subtracting anything from it. There can be only
one Suchness and the multiple world is a construction of
our imagination.
c. If all is one and the same, then also the Absolute will be
identical with the Relative, the Unconditioned with the
conditioned, Nirva with Samsara.
d. True Knowledge must rise above the duality of either
subject and object, or of afrmation and negation.
These four propositions get near to the Beyond, but they do
not quite reach it. The inmost sanctum of the whole doctrine is
lled with nothing but silence.
120
Luoc su Phut guo
121
ay gIo chung fa noI don Phaf gIao aI fhua duoc ho fhong
hoa, von duoc chIa fhanh haI fruong phaI frIof hoc chnh: phaI
Trung Iuan va phaI Du-gia.
PhaI Trung Iuan duoc fhanh Iap boI ngaI Iong Tho |vao
khoang nam 150), nguoI mIon Nam An, Ia mof frong nhung bo
oc vI daI nhaf cua xu An o. Truong phaI nay fon faI qua nhIou
fho ky va cung da phaf frIon manh mo o Trung Hoa va Tay
Tang. TrIof Iy Trung Iuan chu you Ia mof hoc fhuyof bIon Iuan
nham don su hoaI nghI bao frum faf ca, bang cach chI ra rang
moi pbat bicu Jcu giong nbau o dIom Ia tat ca Jcu kbong tbc
Jung oung Juoc. Iou nay cung dung ngay ca khI noI vo caI tuyct
Joi. Taf ca moI su vIoc faf you dou Ia gIa fao, duy chI co caI im
/ang sam sct cua duc Phaf moI co fho noI Ion day du vo dIou do.
Vo maf gIaI fhoaf, faf ca moI su vIoc phaI duoc buong bo hof, cho
don khI chI con duy nhaf caI tanb kbong tuyct Joi, va khI ay gIaI
fhoaf so duoc daf don.
Su khoI dau mo nhaf cua fu fuong Du-gia co fho da duoc
nhan ra vao fhoI cua ngaI Iong Tho, nhung phaI don fho ky 4
frIof Iy nay moI duoc hnh fhanh ro nof. O day, haI vj Tho Than
1

va Vo Truoc
2
Ia nhung fon fuoI vI daI nhaf, va su nghIon cuu cua
Ijch su can daI cho don nay van chua fhanh cong frong vIoc phan
IoaI, sap xop raf nhIou du kIon mau fhuan hIon co vo nIon daI,
fac pham va hanh frang cua ho.
PhaI Du-gia dua ra mof Iy fhuyof chu you vo maf fam Iy, va
fIn rang caI tuyct Joi, vo maf fhuc dung, co fho duoc mo fa nhu
Ia tam, y hay Ia tbuc.
Iy fhuyof cua ho Ia mof fhu chu nghIa Juy tam sicu bnb,
3

fhoo do fh fam fhuc sang fao ra doI fuong cua no nho vao chnh
nhung nang Iuc fIom an noI faI. Tuy nhIon, fam fhuc co fho fu
1
Vusobundho, Hun dch um u u-tuo-bun-duo t\;), dch nghu u
1hen 1hun t)), huy 1he 1hun t)). Ngu u 1o do tho 2l cou 1hen
tong An Do.
2
Asaga, Hun dch um u A-tung-gu ()"), dch nghu u Vo 1rooc t=
(). Ngu u unh root cou ngu 1he 1hun, vu dooc xem u ngoo sung up
We now come to the systematized Mahyna, which falls
into two main philosophical schools, the Madhyamikas and the
Yogacarins.
The Mdhyamika school was founded by Nagarjuna (c AD
150), a South Indian and one of the greatest minds India has
produced. The school persisted for many centuries and has
had a vigorous life also in China and Tibet. The Madhyamika
philosophy is primarily a logical doctrine which aims at an all-
embracing scepticism by showing that all statements are equally
untenable. This applies also to statements about the Absolute.
They are all bound to be false and the Buddhas thundering
silence alone can do justice to it. Soteriologically, everything
must be dropped and given up, until absolute Emptiness alone
remains, and then salvation is gained.
At the time of Nagarjuna the shadowy beginnings of Yogcrin
thinking could already be discerned, but the philosophy itself
was clearly formulated only in the fourth century. Vasubandhu
and Asanga are the greatest names here and modern historical
research has so far not yet succeeded in sorting out the many
conicting data we have on their chronology, writings and
activities.
The Yogacarins propounded a primarily psycholo-gical
theory and believed that the Absolute can usefully be described
as Mind, Thought or Consci-ousness.
Theirs was a metaphysical idealism, according to which
consciousness creates its objects out of its own inner
potentialities. Mind can, however, exist quite by itself, without
any object whatever. Soteriologically, the Yogacarins aimed at
Doy thoc tong, huy Do-gu hunh tong, cong thoong go u Do-gu tong.
3
No chnh xuc u Doy thoc, dong nho ten go cou tong nuy.
122
Luoc su Phut guo
123
no hIon huu ma khong can co baf cu doI fuong nao. Vo maf gIaI
fhoaf, phaI Du-gia nham don mof nhan fhuc khong chay fhoo
doI fuong. Su gIaI fhoaf duoc daf don khI chung fa co fho fao ra
duoc mof nhan fhuc fhuan fuy, nghIa Ia chI fhuan co fam fhuc,
va hoan foan ouot qua ranb gioi giua cbu tbc oa Joi tuong.
HaI fruong phaI Trung /uan va Du-gia ro rang Ia hoan foan
khac bIof nhau vo nhung g ho quan fam cung nhu muc fIou
nham don. V fho, nhung cuoc franh Iuan fhInh fhoang xay ra
gIua doI bon da khong co may anh huong, va raf f duoc noI don
frong cac fac pham cua ho. NoI chung, moI fruong phaI dou haI
Iong voI vIoc vach ra gIao Iy cua rIong mnh, khong chu y Iam
don fruong phaI kIa. oI voI nhung nguoI fhoo phaI Trung Iuan,
gIao Iy cua phaI Du-gia co vo nhu Ia mof su saI Iam hoan foan
khong fho hIou duoc. Trong khI do, phaI Du-gia xom gIao Iy
Trung Iuan nhu Ia gIaI doan ban dau cua chnh ho, fuy nhIon, da
dI choch huong chan Iy va cof IoI b fruyon cua Phaf gIao.
Truong phaI Du-gia con dang chu y hon o cho Ia da sang fao
ra phan cuoI cung cua gIao Iy vo Tam tban Pbat. uc Phaf duoc
cho Ia hIon huu fron ba muc do khac nhau. KhI Ia Pbap tban,
1

ngaI Ia Tuyct Joi, Ia Cban /y, Ia chnh ban fhan Tbuc tai. KhI Ia
Bao tban,
2
ngaI fhj hIon chnh mnh cho cac vj Bo Tat va hang
fhanh gIa duoc nhn fhay, va fhuyof phap cho ho ngho o cac coI
froI, fao ra su vuI fhu va ua fhch doI voI Phap. Sau cung, khI
Ia Hoa tban,
3
ngaI Ia fhan ma chung sanh co fho nhn fhay fhj
hIon vao nhung fhoI dIom nhaf djnh noI fho gIan, von Ia fhan
hu ao do Phaf hoa hIon ra do fhuc hIon cong vIoc hoa do fron fho
gIan. ang vao su fInh Iuyon vo maf frI fhuc, nhIou nguoI fhuoc
phaI Du-gia con fhom vao mof tban tbu tu nua, do Ia Tu tanb
tban,
4
Ia can ban cua ca ba fhan kIa.
Nhung o day can phaI hof suc Iuu y fhan frong. CIao Iy Tam
tban Pbat nay fhuong duoc nhIou nguoI cho Ia do nhung nguoI
1
Dharmakya
2
Sambhogakya
3
Nirmnakya
4
Svbhvikakya, cong co no go u Mahsukhakya, Hun dch u !a ac
|han t).
achieving an act of cognition which no longer apprehends an
object. Salvation is won when we can produce in ourselves an
act of thought which is Thought-only, pure consciousness, and
altogether beyond the division between subject and object.
The two systems were clearly quite distinct in their interests
and intentions. The polemics which they occasionally directed
against each other had therefore little effect and occupy little
space in their writings. On the whole each school was content
to elaborate its own tenets, without paying too much attention
to its rivals. To the Madhyamikas, the Yogacarin doctrine
appeared as a quite incomprehensible perversity, whereas the
Yogacarins regarded the Madhyamika doctrine as a preliminary
stage of their own, which however missed the true and esoteric
core of the Buddhas teaching.
The Yogacarin school is further noteworthy for having
elaborated the nal formulation of the doctrine of the three
Bodies of the Buddha. The Buddha is said to exist on three
distinct levels. As the Dharma-body He is the Absolute, Truth and
Reality itself. In His communal body, or His enjoyment body
(smbhoga-kaya), the Buddha shows Himself to the celestial
Bodhisattvas and other superhuman beings and preaches in
unearthly realms the Dharma to them, generating joy, delight
and love for it. Finally there is the ctitious, or conjured up
body (nirmdna-kaya) which is the one that human beings see
appearing at certain times on earth and which is a phantom
body sent by the real Buddha to do His work in the world. By
way of scholastic renement, many Yogacarins still added a
fourth Body, the Substantial Body (svdbhdvika-kaya), which is
the basis of the other three.
Yet a note of caution must here be sounded. It is generally
said that this doctrine of the Three Bodies was rst formulated
124
Luoc su Phut guo
125
fhuoc phaI Du-gia do ra fruoc fIon vao khoang nam 300, nhung
vo co ban khong co g fhaf su moI frong do. Ca ba fhan nay dou
da duoc bIof don fu nhIou fho ky fruoc. VIoc dong nhaf mof kha
canh cua duc Phaf voI Pbap tbc
1
da duoc dua ra fu fhoI ky dau,
va fhuoc vo phan cof you cua Phaf gIao. Vo ao fhan, da co mof
fruyon fhong Iau doI noI vo ba muoi bai tuong tot cua bac o
nban. Nhung fuong fof nay ro rang Ia khong fhuoc vo phan fhan
xac ma aI aI cung co fho nhn fhay duoc, ma Ia gan IIon voI mof
IoaI fhan fho mau nhIom chI co fho nhn fhay duoc bang duc fIn,
va chI fu hIon Io ra fruoc hang fhanh gIa.
Mac du mof su gIa djnh vo IoaI fhan fho mau nhIom nhu
fho da duoc dua ra fu raf Iau, nhung maI cho don khoang nam
300, faf ca nhung g duoc noI vo dIou nay van con mo ho va kho
nam baf. Raf co fho Ia phan gIao Iy vo do faI nay chua duoc phaf
frIon day du fruoc fho ky 3. Nhung cung co fho Ia phan gIao Iy
nay duoc xom nhu dac bIof fhIong IIong, va v fho duoc gIu kn,
chI co fho fruc fIop khau fruyon cho nhung aI co du pham chaf
fam IInh do fIop nhan, con nhung nguoI khac phaI fu haI Iong
voI mof so f nhung do cap mo ho. Vo sau, co fho Ia su suy fhoaI
IIon fuc ma chung fa da co Ian noI don fruoc day da dI kom fhoo
voI su fran fuc hoa phan gIao Iy do.
Trong fhoI ky dau, nhu chung fa da bIof, mof fang sI khong
duoc phop fruc fIop fruyon day kInh dIon cho cu sI. Va chung fa
ngho noI vo ong Cap Co oc, mof frong nhung daI fh chu Ion
nhaf fhoI ban dau cua CIao hoI, rang chI don Iuc Iam chung, sau
nhIou nam knh nguong duc Phaf va ung ho Tang-gia, moI duoc
ngho ngaI Xa-/oi-pbat gIang vo fnh chaf khong fhoa man cua
sau tran.
2
oI v, fhoo IoI ngaI Xa-/oi-pbat, nhung van do nhu
vay chI danh cho fang sI ao vang, fhuong khong duoc gIang day
cho hang cu sI ao frang. Vo sau, fruoc fIon Ia kInh dIon noI chung
khong con duoc gIu kn nua, va fIop fhoo, nhung phan gIao Iy an
maf hon cung dan dan duoc boc Io ra fung dIom mof. Va fhuc fo
1
1oc u khu nem ve lhup thun lhut.
2
1oc u do toong cou suo cun, huy no ro u hnh suc, um thunh, hoong, v, so
by the Yogacarins about AD 300, but basically there is nothing
really new about it. All three bodies had been known centuries
before. The identication of one side of the Buddha with the
Dharma had often been made in the rst period and is of the
essence of Buddhism. As to the second body, there had been
a long-standing tradition about the thirty-two marks of the
superman, which were obviously not attributes of the body
visible to all, but adhered to some gloried body which is visible
only to the eyes of faith and manifests itself only to the community
of the saints. Although the assumption of such a gloried body
had been made for a long time, all references to it until about
AD 300 are vague and elusive. It may be that the doctrine on
this subject was not fully developed before the third century. It
may also be, however, that this was regarded as a particularly
sacred, and therefore secret, subject, which could be explained
only orally to those who were spiritually qualied to hear of
it, while the remainder had to content themselves with a few
vague hints. It is likely that the continuous decline of which we
spoke before was accompanied by an increasing profanizatign
of the doctrine. In early times, as we saw, a monk was even
forbidden to recite the actual text of the Sutras to laymen. We
hear of Anathapindada, one of the greatest early benefactors
of the Order, that only on his death-bed, after having for many
years honoured the Lord and helped the Sagha, he was
allowed to hear from Sariputra a sermon on the unsatisfactory
nature of sense-objects, because, as Sariputra told him, such
subjects were reserved for the yellow-robed monks and were
not normally taught to the men in white robes, to the laymen.
Later on, rst the Sutras ceased to be secret and further on also
the more secret teachings hidden behind them were divulged
xoc chum vu cuc phup. Nhong do toong nuy khong buo go thou mun dooc
so thum cuo cou chong tu, v bun chut cou chong u nho vuy.
126
Luoc su Phut guo
12?
Ia fruong phaI Du-gia Iuon cho rang faf ca nhung g ho Iam chI
Ia gIaI fhch nhung y nghIa maf fruyon da co fu Iau, nhung chua
bao gIo duoc pho bIon rong khap cho faf ca moI nguoI.
Nou qua dung nhu vay, fh nhung g ma frong Ijch su fu
fuong Phaf gIao co vo nhu Joi moi vo gIao Iy fhuong raf co fho
chI Ia su chuyon doI dan dan duong ranh gIoI phan vach gIua
phan gIao Iy mat truycn va phan gIao Iy cong truycn. an dau,
ngay ca cho don fhoI vua A-Juc, phan Ion gIao Iy dou Ia mat
truycn, fru ra mof so chuan muc dao duc hoac nhung dIou fuong
fu. Cho don fhoI daI Tan-tra,
1
vao fhoI ky fhu ba, fh ngay ca
nhung gIao Iy b fruyon nhaf cung da duoc ghI chop. TIon frnh
nay co fho duoc hIou nhu do bu dap IaI su fhaf baI duoc fhua
nhan ngay cang gIa fang frong vIoc daf don nhung fhanh qua
fam IInh da daf ra. Nhung vj fang khong fho fu mnh daf don su
chung ngo frong fu fam, fhuong Iao vao nhung hoaf dong huong
ngoaI, fruyon ba rong raI gIao Iy cua ho frong daI chung. Tu fhuc
fo Ia moI y fuong dua ra chI co fho duoc xac nhan vao mof fhoI
gIan vo sau, non chung fa khong fho dua ra baf cu kof Iuan nao
co fnh cach fhuyof phuc vo vIoc y fuong ay co fhaf su vua duoc
nghI ra vao Iuc no duoc cong bo hay khong. oI v, raf co fho chI
Ia vao Iuc do y fuong nay moI fhoI khong danh rIong cho mof so
nguoI chon Ioc, ma phan nao duoc dua ra cho faf ca moI nguoI.
2. S PHAT TRKN CA TK THA O AN OO
af chap su phaf frIon cua aI fhua, nhung fruong phaI TIou
fhua co xua van duy fr duoc su phaf frIon cua rIong ho. Nhung
su phaf frIon moI faf nhIon Ia da co phan nao anh huong doI voI
ho. Ho dIou chInh fhoo mof vaI gIao Iy cua aI fhua, hoac Ia fu
su vay muon fruc fIop, hoac Ia v ho cung chju anh huong gIong
nhu nhung g da hnh fhanh non aI fhua.
Quan nIom vo Bo Tat gIo day da fro non noI baf frong
nhung cau chuyon fIon fhan ko vo nhIou doI song fruoc day cua
1
Dooc xem u tho ky phut tren tho bu cou lhut guo, kh nhong knh such
1un-tru dooc hnh thunh, vo unh hoong nguy cung on cou Mut guo.
one by one. As a matter of fact the Yogacarins always claimed
that all they did was to explain the esoteric meaning, known
all along, but never broadcast to all and sundry.
If this is so, then what in the history of Buddhist thought
seems to be doctrinal innovation may very often be nothing but
the gradual shifting of the line between esoteric and exoteric
teachings. At rst, even up to Aoka, the bulk of the doctrine,
except for some moral maxims and so on, was esoteric. By the
time of the Tantra, in the third period, even the most esoteric
doctrines were written down. This process can be understood
as one of compensation for the increasing admitted failure to
achieve the spiritual goals aimed at. The monks who were
unable to succeed inwardly in their self-realization would then
indulge in the extraverted activity of spreading their doctrines
among the general population. From the fact that a statement is
attested only at a later date we cannot therefore conclude with
any cogency that it was actually invented at that time. It is just
as well possible that it ceased at that time to be the prerogative
of the initiated and became more or less public property.
2. HNAYNA OKVKLOPMKNTS N NOA
In spite of the growth of the Mahyna, the old Hnayna
schools held their own. The new developments naturally had
some inuence on them. They adopted some Mahyna
theories, either by direct borrowing or because they were
exposed to the same inuences which shaped the Mahyna.
The idea of a Bodhisattva now becomes prominent in the
vast popular Jataka literature which tells stories about the
Buddhas former lives. Originally these tales were fables, fairy-
128
Luoc su Phut guo
129
duc Phaf, von raf duoc ua chuong rong raI. Nguon goc ban dau
cua nhung cau chuyon nay Ia nhung chuyon ngu ngon, fhan
fhoaI, nhung chuyon ko fruyon mIong... duoc ruf fu frong kho
fang fruyon dan gIan phong phu cua An o. Nhung cau chuyon
dang Iuu hanh nay, sau do duoc sua doI cho phu hop voI vIoc su
dung frong Phaf gIao, bang cach frnh bay nhu nhung su vIoc
xay ra frong cuoc doI fhaf cua duc Phaf. Trong mof fhoI gIan daI,
nhung cau chuyon nay duoc dua ra do mInh hoa cac gIoI Iuaf do
Phaf cho djnh, hoac voI muc dch ca ngoI fam hon cao quy cua
duc Tho Ton. ChI vo sau nay, chung moI duoc ko IaI duoI hnh
fhuc chuyon ko vo Bo Tat. IIon quan don nhung cau chuyon fIon
fhan cua duc Phaf, mof Ioaf 10 phap ba-/a-mat
1
duoc ko ra, song
song voI 6 ba-/a-mat cua aI fhua. Thom nua, Iong fu bI frong
nhung cau chuyon fruoc day chI Ia mof duc fnh phu fhuoc va
nho nhaf, nhung da fro non noI baf hon frong nhung cau chuyon
vo hanh frang cua Bo Tat. Bo Tat bao gIo cung Ia fIon fhan
frong nhung kIop song fruoc day cua duc Phaf. NgoaI ra, gIao
Iy vo tanb kbong Iuc nay duoc nhan manh hon fruoc do. Mof su
fhua nhan rang fhoI daI bay gIo da xau dI, khong con Ia fhoI cua
cac vj A-/a-ban, da dua don su coI frong hon doI voI mong muon
fhoo duoI nhung muc dch fhu you, chang han nhu faI sanh vo
canh gIoI cua chu fhIon, hoac canh gIoI cua duc Di-/ac, vj Phaf
fuong IaI hIon dang o coI froI au-suat.
2

Nhung noI chung fh nhung su nhuong bo nay duoc fhuc
hIon mof cach kha mIon cuong. Nhung nguon fu IIou hIon co
cua chung fa vo TIou fhua hau nhu chang bao gIo do cap don
nhung nguoI fhoo aI fhua, cho du Ia fhoo cach fch cuc hay fIou
cuc. Nhung nguoI TIou fhua co phan nao hoaI nghI doI voI faf
ca nhung cach fan cua aI fhua. Vo fuyon bo cho rang nhung
kInh dIon moI cua aI fhua chnh Ia IoI Phaf day, ho da fu choI
khong chju fIop nhan mof cach nghIom fuc. Trong fhuc fo, ho
phu nhan nhung kInh dIon nay, cho rang chung cung gIong nhu
qua nhIou nhung su bja daf khac, va khong dang do xom xof mof
1
Loun Doy thoc go duy u l0 thung hunh vu ke ru nho suo: 1h bu-u-mut,
Co bu-u-mut, Nhun bu-u-mut, 1nh tun bu-u-mut, 1hen bu-u-mut, ut-
tales, anecdotes, etc., taken from the vast fund of Indian folklore.
These current tales were then adapted to Buddhist uses by being
represented as incidents in the lives of the historical Buddha.
For a long time they were just told to illustrate the Buddhas
moral precepts, or for the purpose of proclaiming the glory and
spiritual stature of the Lord (Bhagavari). Only at a later age
were they recast into the form of stories about the Bodhisattva.
In connection with the Jatakas a set of 10 perfections was
elaborated, parallel to the six perfections of the Mahyna.
Also the compassion and the loving-kindness, which in older
literature is a minor and very subordinate virtue, becomes
more prominent in these tales of the Bodhisattvas deeds, the
Bodhisattva always being The Buddha in His previous lives.
Likewise the doctrine of emptiness is now stressed more than
it was in the past. A recognition of the fact that the times are
bad and the days for the Arhats have passed, gives greater
respectability to the aspiration after the secondary goals, such
as the rebirth among the gods, or with Maitreya, the future
Buddha, now in the Tushita heaven.
But on the whole these concessions are made rather
grudgingly. Our Hnayna sources practically never mention
the Mahayanists, either posilively or negatively. They were
somewhat incredulous of all these innovations and they refused
to take seriously the claim that the many new Mahyna works
gave the Buddhas actual words. In fact they rejected these
works as just so many concoctions and unworthy of serious
consideration. The eloquent testimony of the complete and total
nhu bu-u-mut, lhoong ten then xuo bu-u-mut, Ngoyen bu-u-mut, Loc
bu-u-mut vu 1r bu-u-mut. Moo bu-u-mut trong tho ky duo do lhut guo
1eo thou et ke khong bet co toong to nho the nuy huy khong.
2
Tuita, Hun dch nghu u Hy 1oc t( `) houc Deo 1oc t `), dch um u
Duo-sout t=) huy Duo-sout-du t=").
130
Luoc su Phut guo
131
cach nghIom fuc. Su Im Iang hoan foan cua cac hoc gIa TIou fhua
vo van do aI fhua Ia bang chung manh mo cho chung fa bIof ro
ho da nghI g vo bo phaI do so nay.
Khong nao nung boI aI fhua, nhung nguoI TIou fhua fIop
fuc phaf frIon gIao Iy rIong cua mnh, chu you Ia Iam ro fhom
nhung ham nghIa hop Iy frong bo A-ty-Jat-ma cua ho.
1
VIoc bIon
soan va ho fhong hoa bo Iuan nay phaI maf hof bon fho ky dau
Cong nguyon. Sau do, bo Iuan nay duoc hoan faf cho haI fruong
phaI chnh. Vo vIoc nay, chung fa co duoc phan nao hIou bIof
chnh xac, chang han nhu ngaI Tbc Tban hoan fhanh bo Iuan
cua Nbat tbict buu bo, va ngaI Pbat Am
2
hoan fhanh bo Iuan
cua Tbuong toa bo.
Vao khoang nam 400, TIou fhua daf don muc hoan fhIon
nhaf frong kha nang cua ho. Sau do, khong con co fhom g moI,
va mac du fon faI fhom 800 nam nua, Phaf gIao TIou fhua An o
do IaI cho chung fa raf f dau vof cua nhung hoaf dong sang fao
frI fhuc fIon xa hon. Chnh ngaI Tbc Tban da cam fhay mnh dI
don doan cuoI cua mof fhoI daI, va ngaI kof fhuc bo Iuan A-ty-
Jat-ma Cau-xa
3
bang nhung dong noI fIong sau day:
Tboi Ja Jcn,
Voi su tran ngap song oo minb Jang cao
Pbat giao Juong nbu tbo boi cuoi cung.
Su sang fao bo Iuan A-ty-Jat-ma Ia mof frong nhung fhanh
fuu vI daI nhaf cua fr huo con nguoI. Trong phan 3 cua Chuong
I da gIaI fhch phan nao mof so y nghIa duoc dung cua danh fu
pbap. Trong fhoI ky fhu haI, nguoI fa da co xac djnh mof cach
co ho fhong xom co bao nhIou IoaI pbap, hay fhanh phan co ban
cua kInh nghIom, can phaI duoc fhua nhan. Nbat tbict buu bo
daf duoc mof danh sach 75 phap. Trong khI do, Tbuong toa bo
fIn rang can phaI nou don 174 phap. Nhung su khac bIof gIua
haI con so nay f nghIom frong hon nhIou so voI vo ngoaI. anh
sach cua Tbuong toa bo fuy daI hon raf nhIou, nhung chu you Ia
1
Nho du no trong mot doun trooc, no dong bo A-ty-dut-mu cou mo bo phu
khuc nhuo rut nheo.
silence of all Hnayna doctors on the subject of the Mahyna
shows clearly what they thought of all this splendour.
Undeterred by the Mahyna, the Hinayanists went on with
their own doctrinal development, which consisted in working
out the logical implications of their Abhidharma. The elaboration
and systematization of the Abhidharma occupied the rst four
centuries of our era. After that time it was completed for the two
principal schools of which we have any precise knowledge, i.e.
by Vasubandhu for the Sarvastivadins and by Buddhaghosa for
the Theravadins.
About AD 400 the Hinayanists reached the perfection of
which they were capable. After that there was no more to come
and the Indian Hnayna, although it persisted for another 800
years, has left us few records of further creative intellectual
activity. Vasubandhu himself felt that he had reached the end
of an epoch and he concludes his Abhidharmakosa with the
famous words:
Tbc timcs arc comc
Wbcn j/ooJcJ by tbc rising tiJc oj ignorancc
BuJJbas rc/igion sccms to brcatbc its /ast.
The creation of the Abhidharma was one of the greatest
achievements of the human intellect. I have explained to some
extent the sense in which the word dharmas was used. In
our second period one attempted to determine systematically
how many kinds of dharmas, or ultimate constituents of
experience, had to be assumed. The Sarvastivadins arrived at
a list of 75 dharmas, whereas the Theravadins believed that
174 were necessary. The difference between the two lists is
much less serious than it appears to be. The Theravadin list
2
Buddhaghoa
3
Abhidharmakoa
132
Luoc su Phut guo
133
v ho chIa nho phap fhu 14 |tuong) cua Nbat tbict buu bo fhanh
89 IoaI tbuc. NgoaI ra, haI danh sach nay khac nhau o su sap
xop, fhu fu IIof ko va cach dung fu, cung nhu mof so cac chI fIof
vun vaf, qua phIon foaI do ko hof ra day. Nhung you fo co ban
von da duoc gIaI quyof xong fruoc do, vao Iuc ma haI fruong phaI
van con fhong nhaf voI nhau, va chI co nhung chI fIof cuoI cung
Ia duoc fhom vao sau nay.
Pham vI dang kInh ngac cua nhung nghIon cuu frong bo
Iuan A-ty-Jat-ma co fho duoc nhan ro khI chung fa nhn vao
nhung do faI ma ngaI Tho Than ban don frong bo Iuan A-ty-
Jat-ma Cau-xa. o Iuan co 8 chuong, ban vo nhung hIon fuong
frong fu nhIon, vo nhung suc manh va ban nang fu nhIon, vo vu
fru hoc... nghIa Ia nguon goc, su sap xop va huy dIof cua vu fru,
va ban vo nghIop bao, nhung duc vong, cac bac fhanh gIa khac
nhau va nhung phuong phap dan don gIaI fhoaf, va cham duf
bang mof khao saf vo nang Iuc nhan fhuc fhIong IIong va nhung
fhanh fuu cua fhIon djnh. Thom vao do con co mof phan phu Iuc
danh do bac bo quan dIom cua nhung nguoI fhua nhan su hIon
huu fu nga, ko ca nhung fn do Phaf gIao. VIoc IoaI fru va xoa bo
faf ca nhung quan dIom nhu vay Ia muc fIou chnh cua ngaI Tho
Than frong vIoc bIon soan bo Iuan cua mnh.
Truoc phan fong kof cuoI cung Ia nhung baI Iuan fhuyof raf
daI va bao quaf, frong do chung fa co duoc mof so fu IIou vo Nbat
tbict buu bo. Trong fho ky fhu nhaf, bo phaI nay da san djnh
IaI kInh fang cua ho. Khoang nam 100, co bo Ty-ba-sa,
1
mof bo
Iuan gIaI cua bo A-ty-Jat-ma, va vao khoang nam 200, ra doI
bo Iuan do so aI Ty-ba-sa,
2
duoc bIon soan boI 500 vj A-/a-ban
o Kasbmir, va da hnh fhanh fon goI Ty-ba-sa bo
3
cho bo phaI
chnh fhong nhaf fhanh Iap fu Nhaf fhIof huu bo. anh xung
Ty-ba-sa co nghIa Ia su /ua cbon, va fon goI cua nhung fac
pham vua do cap fron xuaf phaf fu fhuc fo Ia raf nhIou y kIon
khac nhau cua cac bac Iuan su hang dau dou duoc ghI nhan can
1
Vibhsh
2
Mahvibhsha. o oun nuy gom 200 qoyen, du dooc ngu Hoyen 1rung
dch sung Hun vun.
is so much longer chiey because they subdivided one item
of the Sarvastivadins (i.e. no. 14, Thought) into the 89 kinds
of consciousness. Otherwise the lists mainly differ in their
arrangement, order of enumeration and terminology, as well
as in a number of triing details too wearisome to enumerate
here. The basic factors were already worked out while the two
schools were still united and only the nal touches were added
at a later period.
The astounding range of Abhidharma studies can be
appreciated when we look at the topics which Vasubandhu
discusses in his Abhidharmakosa. It falls into eight chapters,
dealing with the elements, the powers and faculties, cosmology,
i.e. the origin, arrangement and destruction of the universe,
with karma, the passions, the various kinds of saints and the
paths which lead to salvation, concluding with a survey of
sacred cognition and meditational attainments. In addition an
appendix is devoted to the refutation of the views of Buddhists
and non-Buddhists who postulate the existence of an ego, the
abolition and eradication of all such views being Vasubandhus
main object in the composition of his treatise.
The nal synthesis was preceded by many lengthy and
extensive discussions of which we have for the Sarvastivadins
some documents left. In the rst century of our era they xed their
Canon, about AD 100 there is the Vibhdshd, a commentary to the
Abhidharma, and about AD 200 the enormousMahdvibhdsha,
a commentary to thejndnaprasthdna composed by 500 Arhats
of Kashmir, which gives the name of Vaibhdshika to the most
orthodox school of the Sarvastivadins. The word vibhasha can
be translated as option and the works just mentioned derived
their name from the fact that different opinions of the leading
3
Vaibhshika
134
Luoc su Phut guo
135
fhan, do nguoI doc co fho Iua chon nhung y kIon nao fo ra phu
hop nhaf voI mnh.
Truong phaI doI nghjch chu you cua Ty-ba-sa bo Ia Kinb
/uong bo. Ho khong fIn rang bay cuon A-ty-Jat-ma co ban Ia do
chnh duc Phaf fruyon day, va cho rang chI co nhung g frong bo
A-ty-Jat-ma duoc frch dan raI rac fu KInh fang Ia nhung non
fang co fho fIn cay duoc.
CIao Iy cua Kinb /uong bo fhuong don gIan hon va ro rang Ia
hop Iy hon gIao Iy cua Nbat tbict buu bo. Su mau fhuan gIua haI
fruong phaI nay IIon quan don nhung van do chang han nhu kha
nang fu fInh gIac, hoac Ia su nhan fhuc fruc fIop doI fuong, hay
franh Iuan vo vIoc frong y nghIa nao fh mof doI fuong khach
quan fhuc su hIon huu, hoac caI g fhuc hIon hanh vI fhay: Ia con
maf, Ia y fhuc hay Ia fam. Ho cung franh Iuan vo vIoc su huy
dIof co nguyon nhan cua no, hay xay don mof cach fu nhIon nhu
Ia ban chaf von co cua su vaf.
NgaI Tbc Tban da co nhIou nhuong bo doI voI quan dIom
cua Kinb /uong bo, va v fho, bo Iuan cua ngaI bj bo phaI chnh
fhong Ty-ba-sa cong kch. NgaI Tbc Tban khI ay da nhan ra
ngaI Cbung Hicn
1
Ia mof Iuan su doI nghjch co nang Iuc manh
mo, da pho phan bo Iuan cua ngaI fhoo quan dIom fruyon fhong.
Mac du vay, bo Iuan nay van ngay cang duoc nhIou nguoI fhua
nhan nhu Ia kof Iuan cuoI cung vo do faI nay, va vIoc co raf
nhIou Iuan su chu gIaI cho bo Iuan da chung mInh duoc su pho
bIon rong raI cua no koo daI don nhIou fho ky sau do.
Tuy nhIon, nhung hoaf dong sang fao cua TIou fhua khong
chI hoan foan gIoI han o bo Iuan A-ty-Jat-ma. Nhung chuyon ko
vo su dan sInh cua duc Phaf va nhung chuyon ko co fnh cach
gIao duc IIon fuc duoc gIa fang. Cuoc doI va nhan cach cua duc
Phaf da fhu huf nhIou su chu y cua fn do. Bo Tat Ma MInh,
2
von
cung Ia mof nha fho faI hoa, da dung hnh fhuc fhI ca cua fIong
1
Saghabhadra, oun so de to cou ngu Ngo Nhup, thooc Nhut thet hoo bo.
Ngu vet Cuo-xu buo oun de phe phun Cuo-xu oun. Ngu 1he 1hun doc
oun nuy, cho u khong phu chong phu, nhong ngooc u u um ro them y
nghu bo oun cou mnh, nen do ten u go u 1houn chunh y oun.
teachers of the school are carefully recorded, so that the reader
may be able to choose those which seem most likely to him.
The chief adversaries of the Vaibhashikas were the
Sautrantikas who did not believe that the seven basic
Abhidharma texts had been preached by the Buddha, and
regarded the statements on Abhidharma which are scattered in
the Sutras as the only reliable scriptural basis for that subject.
The doctrines of the Sautrantikas are often simpler and more
obviously reasonable than those of the Sarvastivadins. The
controversies between the two schools dealt with such subjects
as the possibility of self-consciousness, or that of the direct
perception of objects. Or one debated in what sense external
objects really exist, or what it is that does the seeing (the
eyes, or the consciousness, or mind), or whether destruction
has a cause or comes about automatically of itself in the very
nature of things.
Vasubandhu made many concessions to the Sautrantika
point of view, and his Kosa was in consequence assailed by
the orthodox Vaibhashikas. He found an able and powerful
opponent in Saghab-hadra, who commented on the Kosa
from the traditional point of view. Nevertheless theKosa was
increasingly recognized as the last word on the subject and
numerous commentaries testify to its enduring popularity in
subsequent centuries.
The creative activities of the Hnayna were, however, not
entirely conned to the Abhidharma. Constant additions were
made to the Birth Stories and Edifying Tales. The life and
personality of the Buddha claimed the attention of the devotees.
Asvaghosa (c. 100), a very ne poet, used the devices of Indian
2
Avaghosa, toc o 1ut Mu Mnh t). Nen du cou ngu vuo khoung to
num l00 den l60.
136
Luoc su Phut guo
13?
8anskrit do fruyon ba rong raI fhanh su cua duc Phaf qua fac
pham Pbat so banb tan,
1
frong do duoc dua vao raf nhIou kIon
fhuc cua dao HinJu. Tac pham cua ngaI noI baf Ion voI su nhIof
fnh cong hIon, nhung khong co Iy do nao do cho rang ngaI Ia
mof nguoI fhoo aI fhua, du hIou fhoo baf cu nghIa chnh xac
nao cua danh fu nay, va nhung quan dIom cua ngaI cho fhay co
nhIou su dong cam voI quan dIom cua ai cbung bo hon Ia voI
baf cu fruong phaI da duoc bIof nao khac.
NgaI Tbc Tban cung vIof kjch nua. Tu fhoI daI cua ngaI fro
dI, kjch ngho da fro fhanh mof phuong fIon duoc ua chuong hon
hof do fruyon ba rong raI nhung quan dIom cua Phaf gIao.
O MIon Ion va Tay Tang, mof so nhung cau chuyon daI
hon vo fIon fhan duc Phaf hIon nay van con Ia do faI ua chuong
frong kjch ngho, chang han nhu cau chuyon Vcssantara noI
fIong, ko vo mof nguoI da bo fh faf ca nhung g mnh co. Vao
fho ky 5, Ijch su duc Phaf duoc bIon soan o Tch Ian duoI hnh
fhuc mo dau cho quyon fruyon fIon fhan bang fIong P/i. Thanh
su nay ko vo duc Phaf fu fhoI xa xua frong qua khu, khI ngaI
baf dau phaf fam Bo-Jc quyof djnh so fhanh Phaf, cho don Iuc
ngaI baf dau gIao hoa sau khI fhanh dao. Chung fa con co quyon
160 bai tung ca cua Matrccta |khoang nam 150), ca ngoI cong
duc cao ca va sau xa cua duc Phaf. Tap sach nay duoc gIang day
cho faf ca fang sI. Muc dch nham don cua fho IoaI van chuong
nay Ia duc fIn chu khong phaI Ia fr huo.
3. NKPAL VA KASHMR
Phaf gIao duong nhu da co fu Iau o Ncpa/, co Io ngay fu Iuc
khoI dau cua Phaf gIao. Tuy nhIon, fu fho ky 7 fro vo fruoc hau
nhu chung fa khong bIof duoc g nhIou. Va Phaf gIao Ncpa/ co
nhIou kha nang Ia khong khac bIof dang ko so voI Phaf gIao
o ac An. Trong fruyon su 8oyambbu purna, ngaI Van-tbu
duoc danh cho mof vj fr quan frong, fung dI fu Trung Hoa
don 8oyambbu, Iam bIon maf mof ho nuoc Ion Iuc do chIom
l oddhucurtu, do uc Loong ngu Dum Vo Sum dch sung Hun vun vo ten
u lhut so hunh tun t) " | ), gom 5 qoyen tDu 1ung Knh, qoyen 4,
trung l).
Sanskrit poetics to popularize the life of the Buddha by his
Buddhacarita, into which he introduced much Hindu learning.
His work is marked by great devotional feeling, but there is no
reason to assume that Asvaghosa was a Mahayanist in any
precise sense of the term and his views show more afnity to
those of the Mahsnghikas than to any other known school.
Asvaghosa also wrote dramas, which have since his time
been favourite means of popularizing Buddhist sentiments.
In Burma and Tibet some of the longer Jatakas, like the
famous story of Vessantara, who gave away all he had, are still
popular subjects of dramatic performances. In the fth century
a biography of the Buddha from the period aeons ago when he
rst decided to attain Buddhahood, down to the beginning of
His teaching, was compiled in Ceylon, in the form of an to the
Pali Jataka book. We also have Matrcetas (c. 150) Hymn in
150 Verses, lauding the Buddhas great and profound virtues,
which was taught to all monks. Piety and not wisdom was the
aim of this kind of literature.
3. NKPAL ANO KASHMR
In Nepal the religion seems to have existed for a long time,
probably from the beginning of Buddhism onwards. Little is,
however, known of the period before the seventh century AD,
and the Buddhism of Nepal was in all probability not substantially
different from that of Northern India. In the legendary history
of the Svayambhupurqna a great role is assigned to Manjusri,
who came from China to Svayambhu, made the great lake
disappear which up to then had lled the valley, founded the city
of Kathmandu and placed there as a ruler the king Dharmikara
138
Luoc su Phut guo
139
ca vung fhung Iung, va Iap non fhanh pho KatbmanJu, va daf
vua Dbarmikara, nguoI duoc ngaI mang fhoo fu xu aI Trung
Hoa
1
don, Iam nguoI caI frj o do. Chnh duc Phaf da dan sanh
faI vuon Lam-ty-ni
2
o Ncpa/, va vua A-Juc duoc bIof Ia da don
chIom baI fhanh fch nay va co dung Ion mof fru da khac chu.
Truoc fhoI daI cua vua A-Juc, co Io Phaf gIao da duoc bIof
don o Kasbmir, nhung chI don gIaI doan cam quyon cua vj vua
nay fh Phaf gIao moI co anh huong, khI Kasbmir fro fhanh mof
phan Ianh dja cua ong. Ty-kbco MaJbyantika da duoc phaI don
do gIao hoa faI xu nay. Vua A-Juc da xay 500 fInh xa cho cac vj
A-/a-ban va cung duong vung fhung Iung nay cho Tang-gia. Sau
do, van monh Phaf gIao fhuong xuyon fhay doI fhoo voI chnh
sach cua moI nha caI frj.
uoI fhoI vua Kanisbka, mof HoI dong fruong Iao duoc
fhanh Iap do san djnh phan kInh dIon cua Nbat tbict buu bo. Tu
do vo sau, kInh dIon cua phaI nay fhuong duoc vIof bang fIong
8anskrit, va chI rIong su kIon nay cung da Iam fang fhom fam
quan frong cua nhung nguoI Ba-/a-mon vo fhoo Phaf gIao, v
chI co ho moI hoan foan am hIou su phuc fap cua IoaI ngon ngu
nay.
Sau frIou daI cua cac vua dong Kusbana, mof phan ung cua
nhung nguoI dao HinJu baf dau. uoI frIou vua Kinnara, nhIou
fu vIon bj pha huy. Cac vj vua gIo day noI chung dou fhoo dao
8bioa, va v fho su bao fro fu pha hoang gIa khong con nua.
Trong suof fhoI ky fhu haI nay, Kasbmir noI fIong Ia mof
frung fam nghIon cuu Phaf gIao. Can nhu faf ca nhung hoc gIa
Phaf gIao fu fhoI ngaI Ma MInh cho don ngaI Vo Truoc dou
da fung cu ngu mof fhoI gIan nao do o day. Vao khoang nam
250, ngaI Ha-/c-bat-ma
3
soan bo Tbanb tbat /uan,
4
mof su fong
hop Iy fhu cac quan dIom aI fhua va TIou fhua. Cac vj fang
Kasbmir da co don Kbotan, Trung Hoa va xu AnJbra, va chnh
mof vj fang Kasbmir Ia Gunaoarman da gIao hoa fhanh cong o
xu Jaoa vao hoI dau fho ky 5.
1
Mah-China
2
Lumbin
whom he had brought with him from Maha-Clna. The Buddha
Himself was born in Nepal, at Lumbini, and Aoka is known
to have visited His birthplace, where he erected an inscribed
pillar.
Although probably known in Kashmir before Aoka, Buddhism
really made its inuence felt only during his rule, when Kashmir
formed part of his Empire. The bhikshu Madhyantika was sent to
convert the country. Aoka is said to have built 500 monasteries
for the Arhats, and to have given the valley itself as a gift to the
Sagha. Thereafter the fate of Buddhism uctuated with the
attitude of the rulers.
Under Kanishka a Council is said to have been held which
xed the Sarvastivadin Canon. From that time onwards the
Sarvastivadin writings were normally in Sanskrit, and this fact by
itself would increase the relative weight of the Brahmin converts
who alone would be fully conversant with the complications of
this language.
After the Kushana kings a Hindu reaction set in, under King
Kinnara many monasteries were destroyed, the rulers in general
were Shivaites, and royal patronage was therefore withdrawn.
During our period Kashmir gained a high reputation as a
centre of Buddhist learning and nearly all the great Buddhist
scholars between Asvaghosa and Asanga are reported to have
resided there at some time or other. Harivarman about 250
wrote his Satyasiddhi, an interesting synthesis of Mahyna and
Hlnayana views. Kashmiri monks went to Khotan, China and
the Andhra country, and it was a Kashmiri monk, Gunavarman,
who converted Java at the beginning of the fth century.
3
Hurvurmun, dch um u Hu-e-but-mu t,}). Ngu sunh vuo khoung
to num 250 den 350, nen bo 1hunh thut oun cong khong bet chnh xuc
dooc soun vuo num nuo. o oun nuy du dooc ngu Coo-mu-u-thup dch
sung Hun vun.
4
Sutyusddh
140
Luoc su Phut guo
141
4. TCH LAN
Vao dau fhoI ky nay, mof cuoc franh Iuan dang ko nhaf da
dIon ra vo vIoc so sanh gIua frau gIoI frI fhuc va cong phu hanh
fr fh dIou nao Ia quan frong hon. PhaI Dbammakatbikas nhan
manh vao vIoc frau gIoI frI fhuc hon Ia su fhuc hanh nhan fhuc,
va da gIanh duoc phan fhang. Kof qua Ia foan bo fnh cach cua
Phaf gIao Tch Ian da fhay doI. Cac vj fang co hoc fhuc raf duoc
knh frong, va v fho faf ca nhung fang sI co fr fhong mInh dou
chuyon fam vao vIoc doc sach. VIoc danh fron fhoI gIan cho cong
phu fhIon djnh fhuong chI duoc fhuc hIon boI cac vj fang Ion
fuoI, fr oc kom mInh man va fho frang you of. Khong bao Iau,
vIoc frau gIoI frI fhuc khong chI bao gom kInh dIon Phaf gIao,
ma con duoc mo rong voI cac mon hoc nhu ngon ngu, ngu phap
hoc, su hoc, Iuan Iy hoc, y hoc v.v... Cac fu vIon Phaf gIao fro
fhanh nhung frung fam hoc fhuaf va van hoa, va con co fhom ca
suc hap dan vo maf ngho fhuaf nua.
Vao fho ky fhu nhaf fruoc Cong nguyon, 8aJJbatissa, mof
vj hoang do, da do nghj cac vj fang sI fhu nou fon, du chI mof
vj fhanh fang xung dang voI su sung knh cua ong fa.
1
Nhung
maf khac, nhung baI Iuan gIaI bang fIong Tch Ian IaI cho rang
vao fhoI do dao quoc nay co raf nhIou vj A-/a-ban, va raf Iau sau
do van con nhIou vj fang duy fr nop song nghIom fr gIoI Iuaf,
khac kho va fhoo duoI vo fam IInh. Thoo cac ngaI Phap HIon va
Huyon Trang, Tch Ian da fung noI fIong frong cac nuoc fhoo
Phaf gIao.
Trong fho ky 5, co ba hoc gIa da djch nhung bo Iuan gIaI
Tch Ian co xua ra fIong PII. Taf ca dou don fu Nam An, khong
phaI nguoI Tch Ian. o Ia cac vj Pbat-Ja at-Ja,
2
Pbat Am va
Pbap Ho.
3
NguoI noI fIong nhaf frong ca ba Ia ngaI Pbat Am,
da frnh bay phan khao saf fuyof voI cua ngaI vo gIao Iy Phaf
gIao frong quyon Iun Tbanb tjnb ao.
4
Quyon Iuan nay Ia ban
1
Nghu u ong tu khong con tm thuy v thunh gu nuo trong hung ngo cho
tung nou, mu cho rung ch co toun nhong hoc gu chuy theo tr thoc.
2
oddhuduttu, Hun dch um u lhut-du Dut-du t) " y ).
4. CKYLON
At the beginning of our period a most signicant discussion
took place about the question whether learning or practice
is the more important. The Dhammakathikas who stressed
learning rather than practical realization were victorious and as
a result the whole character of Ceylonese Buddhism changed.
The learned monks were greatly honoured and in consequence
all able and intelligent monks applied themselves to book-
learning. The full-time practice of meditation was normally taken
up by elderly monks of weak intellect and feeble physique.
Book learning soon included not only the Tipitaka, but also
languages, grammar, history, logic, medicine, etc., the Buddhist
monasteries became centres of learning and culture, and they
were also made artistically attractive.
In the rst century BC Saddhatissa, the kings brother, had
asked the monks to name even one holy man who deserved his
veneration. The Sinhalese commentaries, on the other hand,
assume that at that time the island was full of Arahants and for
a long time afterwards many monks continued to live a strictly
disciplined and austere spiritual life. As we know from Fa Hien
and Yuan Tsang, Ceylon enjoyed a high reputation in other
Buddhist lands.
During the fth century three scholars, all non-Ceylon-ese
from Southern India, translated the old Sinhalese commentaries
into Pali. They were Buddhadatta, Buddha-ghosa and
Dhammapala. The most famous of them, Buddhaghosa, gave
in his Path to Purity (yisuddhi-magga) a splendid survey of
Buddhist doctrine. The book is a compendium of the Tipitaka,
3
Dhummupuu, dch nghu u lhup Ho t).
4
Vsoddhmuggu
142
Luoc su Phut guo
143
fong quan vo Tam fang kInh dIon, va Ia mof frong nhung kIof
fac vI daI cua non van chuong Phaf gIao, frong do frnh bay mof
cach xac fhuc, ro rang va chI fIof nhung phuong phap fhuc hanh
fhIon quan chnh you cua cac vj fang Du-gia.
Vao cuoI fho ky 5, mof hoI dong da xom xof san djnh IaI cac
ban kInh dIon mof Ian nua. Tu do fro vo sau, gIao Iy va fruyon
fhong cua Tbuong toa bo da duoc co djnh duf khoaf. Va khoang
nam 400, kInh dIon bang fIong P/i Ian dau fIon duoc djch sang
fIong Tch Ian.
o duy fr suc song cua mnh, Phaf gIao Tch Ian fIop fuc
phu fhuoc vao moI quan ho voI An o. Nhung fnh chaf cua moI
quan ho nay da fhay doI vao fhoI ky fhu haI. Su IIon Iac voI cac
cang o mIon Tay da bj baI bo, va duoc fhuc hIon qua cac cang o
cua song Hang. Nhu vay, anh huong cua cac vj fang vung Ma-
kict-Ja
1
fu nhIon duoc boc Io.
Trong fhoI ky nay co nhIou su baf hoa va mau fhuan gIua
haI fu vIon chnh: Mab-oibar
2
va Abbayagiri -oibar.
3

Abhaya giri-vihar duoc fhanh Iap fu nam 24 fruoc Cong
nguyon. Chu fang o day co mof fhaI do coI mo hon doI voI cu
sI, fIop xuc nhIou hon voI An o, co quan dIom fu do, don nhan
nhung fu fuong moI fu bon ngoaI va cap fIon hon so voI nhung
vj fang bao fhu o Mab-oibar. Ngay sau khI fhanh Iap, ho fIop
nhan cac vj fang fhuoc phaI oc tu bo fu An o sang. Vo sau,
ho con fhom vao gIao Iy can ban cua Tbuong toa bo nhung phan
mo rong gom gIao Iy va kInh dIon aI fhua. Vao cuoI fho ky 3,
chung fa ngho noI don mof fruong phaI moI xuaf phaf fu phaI
nay, goI Ia Pbuong Jang bo.
4
ay co Io Ia mof hnh fhuc cua aI
fhua. Va vao fho ky 4, ho fIop nhan mof vj nI s aI fhua An o
Ia Tng-gia-mat-Ja,
5
fhong fhao phop fru fa, duoc nha vua ung
1
Mugudhu
2
Hun dch u Du 1o t), mot trong hu to ven on nhut o 1ch Lun, du
tong dooc ngu lhup Hen den veng thum vuo khoung num 400 vu gh
nhun u oc do co chong 3000 tung s.
3
Hun dch u Vo |y 1o t=|), v to ven nuy dut tren ngon no Vo |y, u
mot trong nhong trong tum lhut guo on cou 1ch Lun.
4
Vupoyuvudu
and one of the great masterpieces of Buddhist literature which
describes authoritatively, lucidly and in great detail the principal
meditational practices of the Buddhist Yogin.
At the end of the fth century also a council revised the
text of the Tipitaka. From this time onwards the doctrine and
tradition of the Theravadins has been denitely xed. And about
400 the Pali Suttas had for the rst time been translated into
Sinhalese.
For its vitality the Buddhism of Ceylon continued to depend on
its contact with India, but the nature of this contact had altered
in the second period. The commu-nications with the Western
ports were now abandoned, and communications went through
the ports at the mouth of the Ganges. In this way the inuence
of the monks of Magadha, particularly the Mulasar-vastivadins,
made itself felt.
There was during this period much discord and controversy
between the two principal monasteries, the Mahavihara and the
Abhayagirivihara, the latter having been founded in 24 BC.
The Abhayagiri monks had a more democratic attitude to
laymen, had more contact with India, were liberal in their views,
welcomed new ideas from abroad, and were more progressive
than the conservative Mahavihara monks. Soon after their
foundation they received Vatslputriya monks from India. Later
on they added to the basic Theravada a superstructure of
Mahyna doctrines and scriptures. At the end of the third
century we hear of a new school among them, called Vai-
tulyavada. This was probably a form of Mahyna, and in the
fourth century Saghamitra, an Indian Mahayanist versed in
the exorcism of spirits, won the support of the king, and the
5
Saghamitt, con gu vou A-doc. N so den 1ch Lun vu ken up N chong
duo ten o nooc nuy.
144
Luoc su Phut guo
145
ho, va fu vIon Mab-oibar bj dong cua mof fhoI gIan. Nhung
khong bao Iau sau, Tng-gia-mat-Ja bj mof nguoI fho moc gIof
chof, va sau nam 362 Mab-oibar baf dau hoaf dong fro IaI.
Vao nam 371, mof chIoc rang ham fraI cua duc Phaf duoc mang
don Tch Ian fu vung Dantapura o Ka/inga, va phan xa-/oi quy
gIa nay duoc gIao cho Abhaya giri-vihar, v khuynh huong aI
fhua o day san Iong hon frong vIoc khuyon khch su sung baI.
Vao dau fho ky 5, NgaI Phap HIon fnh duoc co 60.000 vj fang
o Tch Ian. Trong so do co 5.000 vj fhuoc Abhaya giri-vihar va
3.000 vj fhuoc Mab-oibar. Khuynh huong chnh fhong cua
Tch Ian da fhanh cong frong vIoc ngan chan hoan foan cac fac
pham van chuong cua nhung nguoI o Abhaya giri-vihar, nhung
mof frong nhung fac pham cua ho duoc gIu IaI frong ban djch
fIong Trung Hoa. o Ia cuon Giai tboat Jao /uan cua ngaI Uu-
ba-Jc-sa,
1
co cung chu do nhu cuon Tbanb tjnb Jao /uan cua
ngaI Pbat Am va da duoc vIof ra fruoc do. Thaf Ia Iung khI co
fho nhan ra Ia quyon sach ay khong baf nguon fu baf cu non
fang nao frong gIao Iy cua Tbuong toa bo.
5. S MO RONG SANG OA A
PhaI maf nam fho ky froI qua fruoc khI Phaf gIao duoc fham
nhuan khap fIou Iuc dja An o, fuong duong voI khoang fhoI
gIan Ia Ma chInh phuc ban dao Y. Khoang 500 nam sau khI
Phaf nhap Nict-ban, Phaf gIao da co fho baf dau mo rong sang
aI A. GanJbara, fhuoc vung fay bac An o, duoc xom Ia caI
noI cua Phaf gIao fho gIoI. Chnh fu noI day, cac vj fang sI frong
mau y vang da dan dan fham nhap vao Trung A, va fu do fIon
vao Trung Hoa roI fIon xa hon nua. Va bo phaI Phaf gIao phaf
frIon duoc bon ngoaI An o chu you chnh Ia aI fhua.
Chung fa can gIaI fhch doI chuf vo vIoc faI sao nhung nguoI
aI fhua da fhanh cong hon nhIou frong vIoc fruyon ba Phaf
gIao ra nuoc ngoaI so voI TIou fhua. Khong phaI Ia nhung nguoI
TIou fhua fhIou nhIof fnh frong vIoc fruyon dao, nhung khIom
khuyof chnh cua ho Ia su cung nhac, fhIou IInh hoaf, uyon
chuyon. Trong khI do, nhung nguoI aI fhua phong khoang hon
1
|putssu
Mahavihara was closed for a time. But Saghamitra was soon
killed by a carpenter, and after 362 the Mahavihara began to
function again. At this time, in AD 371, the left eye tooth of the
Buddha was brought to Ceylon from Dantapura in Kalinga, and
this precious relic was entrusted to the Abhayagiri monastery
which because of its Mahyna leanings was more willing to
encourage bhaktic piety. In the beginning of the fth century Fa-
Hien counted 60,000 monks in Ceylon, of whom 5,000 belonged
to the Abhayagiri, and 3,000 to the Mahavihara. The Ceylonese
orthodoxy has succeeded in suppressing the entire literature of
the Abhayagirivadins, but one of their works is preserved in a
Chinese translation. It is Upatissas Vimut-timagga, which has
the same theme as Buddhaghosas Path to Purity, and was
written before his time. It is curious to observe that it does not
depart from Theravadin doctrines on any fundamental issues.
5. KXPANSON NTO GRKATKR ASA
Five whole centuries had to elapse before Buddhism had
penetrated the Indian subcontinent, about as long as it took
Rome to conquer the Italian peninsula. Now, about 500 years
after the Buddhas Niryana, His religion could begin to expand
into Greater Asia. Gandhara, in the North-West of India, was
the birthplace of Buddhism as a world religion. It was from
here that the monks in the saffron robe gradually ltered into
Central Asia, and from there into China, and further on. And it
was chiey the Mahyna form of Buddhism which took root
outside India.
We must give some explanation why the Mahayanists were
so much more effective missionaries than the Hinayanists.
It was not that the latter were decient in missionary zeal,
but they were handicapped by the fact that they were rather
inexible literalists, whereas the Mahyna claimed much
146
Luoc su Phut guo
14?
nhIou frong vIoc gIang gIaI kInh van. Iou nay dung ca vo maf
gIoI Iuaf cung nhu vo gIao Iy. Chang han nhu, nou gIoI khong
an fhjf duoc hIou fhoo mof cach nghIom ngaf, fh nhung nguoI
dan du muc so khong fho fIop nhan duoc nhung xoa dju fu Phaf
phap, boI v ho khong fho gIu gIoI Iuaf duoc mof cach nghIom
ngaf. Cac vj fang aI fhua da nhanh chong fm cach franh no
dI nhung dIou Iuaf khong fho fhuc hIon nhu fho, bang cach dIon
gIaI IaI cho fhch hop voI hoan canh. Iou dac bIof quan frong
frong su fhanh cong cua ho con Ia fhaI do doI voI dIou Iuaf cam
fang sI Iam cong vIoc chua bonh. Ijch su cac doan fruyon gIao
cua ThIon Chua gIao frong nhung fho ky vua qua da chung fo
rang, fru ra vIoc su dung bao Iuc, fh cac doan fruyon gIao co
kof hop vIoc frj bonh da daf duoc nhIou kof qua gIao hoa hon
hof. ao Iuc Ia phuong fhuc ma nhung nguoI Phaf gIao cho bo
khong dung don, nhung nhung phuong fhuc frj bonh bang dao
mo, fhao duoc, fhuoc nuoc... da gIup nhung nguoI aI fhua don
duoc voI moI nha, nghoo hon cung nhu gIau co. Ho fu nhu voI
mnh rang, Iong fu bI va frach nhIom doI voI dong IoaI co gIa
frj hon Ia mof dIou Iuaf fof dop nhung dung khong dung cho. Ho
danh fron nhIof fnh cho vIoc nghIon cuu va fhuc hanh y hoc.
Mon hoc nay da fro fhanh mof phan frong chuong frnh dao fao
chnh fhuc, chang han nhu o daI hoc N/anJa, va khap cac fu
vIon o Tay Tang.
ThaI do coI mo fuong fu nhu vay cung duoc ap dung doI voI
cac van do gIao Iy. Su gIam fhIou nhung khac bIof gIua quan
dIom Phaf gIao voI cac quan dIom khong fhuoc Phaf gIao raf
duoc coI frong, nham co fho fIop fhu foI da nhung quan dIom da
co fu fruoc cua nhung nguoI moI fIn fhoo Phaf gIao, cho du do Ia
nhung quan dIom cua Iao gIao, Tay Tang gIao, Than gIao, Canh
gIao hay phop fru fa... Su mo rong nay dI nhIon co nguy co fro
fhanh su buong fha vo gIoI Iuaf va nhung suy dIon fuy fIon vo
gIao Iy. Va noI chung, nhung choch huong vo gIao Iy co fho duoc
ngan ngua hIou qua hon Ia su buong fha vo gIoI Iuaf. Nhung
fruoc fac gIa frj cua aI fhua dou chua dung raf f, nou co, nhung
g co fho xom Ia khong chnh fhong doI voI mof fn do Phaf gIao
khach quan. Co mof you fo da gIoI han va kIom soaf su mo rong
fuy duyon cua cac fac gIa, do Ia vIoc fruoc khI vIof sach, fam y
greater freedom in interpreting the letter of the Scriptures. This
applied to both monastic rules and doctrinal propositions. For
instance, if the rules about eating meat are strictly interpreted,
nomadic populations will remain without the consolations of
the Dharma, because among them the Vinaya rules cannot
be strictly observed. Mahyna monks quickly found a way
round unworkable rules, and reinter-preted them to fit the
circumstances. Of particular importance for the success of
their missionary enterprises was their attitude to the Vinaya
rule which forbids monks to practise medicine. The history of
Christian missions in recent centuries shows that, violence
apart, the medical missionaries effected more conversions
than anyone else. The sword was the one method which the
Buddhists disdained to use, but the scalpel, the herb and the
potion opened to the Mahayanists the houses of the poor and
rich alike. They convinced themselves that compassion and
their responsibilities to their fellow-men counted for more than a
well-meant monastic rule and they zealously gave themselves
over to the study and practice of medicine, which formed part
of the curriculum for instance at Nland University and also at
the monastic institutions of Tibet.
The same latitudinarianism was practised with regard to
doctrinal questions. Great care was taken to minimize the
differences between Buddhist and non-Buddhist opinions,
to absorb as much of the pre-existing views of their converts
as was possible, be they Taoist, Bon, Shinto, Manichean or
shamanis-tic. This latitudinarianism is of course in danger of
lapsing into laxity in the moral and into arbitrary conjectures
in the doctrinal eld. The latter danger was on the whole more
effectively avoided than the former and the best Mahyna
literature contains little, if anything, that to any fair-minded
Buddhist can appear as positively unorthodox. There was one
factor which limited and restrained the skill in means of these
148
Luoc su Phut guo
149
ho da duoc hun duc va uon nan boI nhIou nam fu fap fhIon djnh
fhoo cac khuynh huong fruyon fhong.
Trung Hoa Ia nuoc Ion dau fIon duoc fu fuong Phaf gIao
fham nhap vao. Cung gIong nhu o Nhaf an va Tay Tang sau
nay, Phaf gIao fraI qua nam gIaI doan ma chung fa so sap xop
cac fu IIou dua fhoo do.
1. Mo dau Ia fhoI ky cung co non fang, duoc danh dau bang
su phIon djch cac kInh can ban.
2. ThoI ky nay duoc noI fIop boI mof co gang so khoI nham
dI don cho fhch hop voI fhuc fIon. Phaf gIao khong phaI
fruyon ba vao nhung noI chua co cho dua fInh fhan, ma
fhaf ra Ia phaI doI maf khap noI voI nhung con nguoI da
hun duc fu nhung fruyon fhong fruoc do, nhu Iao gIao
o Trung Hoa, Than gIao o Nhaf, Tay Tang gIao
1
o Tay
Tang...
3. CIaI doan fhu ba duoc danh dau boI mof su nhan hIou
fhuan fhuc hon vo gIao Iy, nhung phan Ion van con phu
fhuoc nhIou vao nhung mau muc cua An o. Chang han
nhu, o Trung Hoa dIou nay duoc bIou Io qua vIoc nhung
ban chu gIaI da dang, fhuong Ia ngan gon, hoac nhung
bo Iuan gIang vo gIao Iy, duoc nguy fao nhu nhung ban
djch fu fIong 8anskrit. Co haI frong so nhung fruong hop
nay duoc nhIou nguoI bIof don. Mof Ia van bn Kboi tin
/uan,
2
duoc cho Ia cua ngaI Ma Minb nhung khong dung.
HaI Ia mof ban van goI Ia Kinb Tbu Lang Ngbicm,
3

duoc cho Ia da mang fu daI hoc Nland vo, nhung fhaf
ra Ia vIof o Trung Hoa.
4. CIaI doan fhu fu, co Io Ia gIaI doan quan frong nhaf va
fhuong phaI maf khoang 600 nam do daf don. Nhung
1
1oc u duo on, thnh hunh o 1uy 1ung to trooc kh lhut guo dooc troyen
vuo, rut co the bun duo u mot hnh thoc dong bong kem theo tr benh, tro
tu... Nhong ngoo theo ton guo nuy tn rung ton guo cou ho du dooc up nen
to rut uo ve trooc, bo mot v co ten u Shenrub Mbo. Kh lhut guo dooc
troyen vuo 1uy 1ung, ho du phun ong bung cuch cu cuch u ton guo cou
ho. Ket qou u huo het cuc ngh e cong nho knh vun cou ho nguy nuy deo
u nhong hnh thoc suo chep to lhut guo. 1rooc num l959, co khoung 350
to ven cou duo nuy o 1uy 1ung.
men, and that was the fact that before they wrote their books
their minds had been remoulded and disciplined by many years
of meditation on traditional lines.
China was the rst large country to be penetrated by Buddhist
thought. As in Japan and Tibet later on, Buddhism went through
ve stages, which will act as our guides for the arrangement of
our material.
1. There was rst a period of consolidation, marked by
translations of the basic texts.
2. This was followed by a preliminary attempt at coming to
terms with the material. Buddhism did not move into a
spiritual vacuum, but everywhere it encountered people
formed by some previous tradition - by Taoism and
Confucianism in China, Shinto in Japan, Bon in Tibet.
3. After this, the next, or third phase, is marked by a more
mature assimilation of the doctrine, but still largely in
dependence on Indian models. In China, for instance,
this took the form of either numerous, generally brief,
commentaries, or of original doctrinal treatises which
were passed off as translations from the Sanskrit. Two
of these are very well known. The one is the famous
Awakening of Faith, wrongly attributed to Asvaghosa,
and the other the so-called Surangama Sutra, said to
have been brought from Nland, but actually written in
China by Fang Jong.
4. We now come to the fourth phase, which is perhaps the
most important of all and normally took 600 years to
2
1hoong dooc bet vo ten u Du thou kho tn oun, dooc cho u do o 1ut
Mu Mnh soun, vu do ngu Chun De dch sung Hun vun vuo do nhu Loong.
Ngoyen bun lhun ngo du b thut uc vuo tho ngu Hoyen 1rung, vu dooc
ngu kho phoc to bun dch cho Hun. Co e do deo nuy mu tuc gu dou ru
nhun xet nuy.
3
Khong heo tuc gu de cup den bun vun nuo, nhong chuc chun khong phu
u bun knh 1ho Lung Nghem dung oo hunh hen nuy, v bun nuy do ngu
ut-thch-mut-de dch to lhun ngo vuo do nhu Doong.
150
Luoc su Phut guo
151
hnh fhuc Phaf gIao Trung Hoa, Phaf gIao Nhaf an va
Phaf gIao Tay Tang da co fho fon faI doc Iap,
1
khong con
xung dof voI dan foc fnh cua moI nuoc, bIou hIon o Trung
Hoa Ia Tbicn tong, o Nhaf an Ia fhoI ky Licm Tbuong,
2

va o Tay Tang Ia Hong pbai,
3
Hoang pbai.
4
5. CIaI doan fhu nam Ia gIaI doan suy you dan.
Nhu chung fa da fhay, gIaI doan dau hoan foan chI Ia mof su
sao chop nguyon ban fu Phaf gIao An o
5
sang ban dja.
CIaI doan fhu haI, Phaf gIao ban dja baf dau su fon faI doc
Iap cua mnh, da phan nao do co fnh chaf fu quyof, gIong nhu
dua fro Ion haI.
CIaI doan fhu ba, Phaf gIao ban dja daf don mof muc do doc
Iap fhaf su, fuy vay khong phaI Ia hoan foan fu quyof, gIong nhu
frong fuoI fhIou nIon.
CIaI doan fhu fu Ia khI ban nang dan foc cuoI cung da co fho
fu hoa nhap do cung fon faI.
6
ua fro da fruong fhanh. CIaI doan
sang fao nay cua Phaf gIao duoc koo daI frong nhIou fho ky, nhu
fhoI ky sau khI fruong fhanh cua mof con nguoI.
Va gIong nhu fuoI gIa phaI don sau fhoI ky da fruong fhanh,
nang Iuc sang fao cua Phaf gIao mo nhaf dan dI frong gIaI doan
fhu nam.
6. TRNG A
uoc fruyon dI fu vuong quoc Bactria
7
fhuoc An-Hy, vao fho
ky 2 fruoc Cong nguyon Phaf gIao da duoc fhIof Iap vung vang
faI Trung A. Nhung vung Kbotan, Kucban, Turjan ... vao Iuc
do Ia nhung frung fam van hoa phaf frIon manh, nho nhung
fuyon duong dI IaI ngang qua do. VIoc fhIof Iap cua Phaf gIao
fron nhung con duong fo Iua Ion nay Ia mof su kIon co fam quan
frong quyof djnh cho su phaf frIon fuong IaI o vung ong A.
1
Nghu u khong con cho nheo unh hoong pho thooc vuo An Do.
2
Kumukoru, Hun dch um u Lem 1hoong t'), mot gu doun trong ch so
Nhut un, keo du to khoung num ll92 cho den num l333.
3
Kugyopus, teng 1uy 1ung u ku-brgyod-pu, Hun dch um u Cu-nh-co
phu, toc Hong y phu huy Hong phu, mot trong cuc bo phu lhut guo on
nhut o 1uy 1ung.
4
Ceogpu, teng 1uy 1ung u Dge-ogs-pu, Hun dch um u Cuch-o phu t!
(+), huy Houng phu, bo phu lhut guo on o 1uy 1ung, cuc tung s cou
reach. A truly Chinese, Japanese and Tibetan Buddhism,
which no longer did violence to the national character,
asserted itself in China with the Chan sect, in Japan in
the Kamakura period, in Tibet with the Kahgyudpas and
Gelugpas.
5. Then nally there is the period of decay.
The rst phase, as we saw, was one of bare copying; in the
second one asserted ones independence, some-what wilfully,
as a child in its second year; in the third one attained some
true independence, without however quite daring to, as in
adolescence; in the fourth phase the native genius at last fully
asserted itself. This child had grown up. The creative manhood
of Buddhism lasted for several centuries. Manhood is followed
by old age, and after a time the creative powers of Buddhism
waned.
6. CKNTRAL ASA
Spreading from the Indo-Greek Bactrian kingdoms, Buddhism
had by the second century BC been well established in Central
Asia. Khotan, Kucha, Turfan, etc., were at that time ourishing
centres of culture, owing to the caravan routes which went
through them. The establishment of Buddhism on the great
silk routes was an event of decisive importance for its future
propagation in Eastern Asia.
phu nuy deo dong mo vu y phoc muo vung, khuc vo Hong phu dong muo
do. lhu nuy dooc mot v tung 1uy 1ung u 1ong Khuch u t1song-khu-pu)
thunh up vuo khoung coo the ky l4, nho mot hnh thoc cu cuch rut munh
me cou lhut guo 1uy 1ung. Num l578, ngoo dong duo phu nuy u Sonum
Cyutso dooc nhun dunh heo Dut-u Lut-mu vu phu nuy dun dun chem oo
the toyet do o 1uy 1ung cho den num l950.
5
Nghu u rup khoon mot cuch houn toun, khong co but co so sou do nuo.
6
lhut guo trong gu doun nuy hou nhup houn toun vo nen vun hou dun toc
cou bun du, khong con but co muo thoun, xong dot nuo.
7
ooc gu trong tho co, tou uc o khoung gou duy no Hndo Kosh vu dong
song Oxos tnuy u Dumo Aryu), nguy nuy dooc bet u thooc ve cuc nooc
Alghunstun, |zbekstun, vu 1ukstun. 1ho do nooc nuy tho do u uctru
tnguy nuy u \uzrubud thooc men buc cou Alghunstun).
152
Luoc su Phut guo
153
Trong so cac bo phaI, Nbat tbict buu bo va aI fhua fo ra
manh mo nhaf. Ho da mang fhoo nhung kInh dIon cua bo phaI
mnh, va frong fho ky 20 nhIou nguoI chau Au da co nhung phaf
hIon quy gIa frong vung sa mac xu Turkcstan, fm fhay nhung
kInh sach cua An o duoc dua vao Trung A va ca nhung ban djch
kInh dIon ra cac fho ngu nhu fIong Khang Cu,
1
fIong Kbotan,
hay fIong Kucba. Chung fa cung co duoc nhIou fac pham vIof
ra faI Kucba bang fIong dja phuong, phong fhoo IoI vIof cua cac
kInh dIon fIong 8anskrit cua An o, nhung khong co fac pham
nguyon ban fhuc su nao co nguon goc faI cho duoc fruyon IaI don
nay.
Thom vao do, nhung cuoc fm kIom nay, duoc fhuc hIon
frong khoang fu nam 1900 don nam 1915, con kham pha ra
mof non ngho fhuaf Phaf gIao cuc ky da dang, cho fhay mof su
pha fron ky Ia gIua nhung anh huong Phaf gIao Hy Iap fu mIon
GanJbara
2
voI nhung anh huong khac fu do quoc Ia Ma, fu ngho
fhuaf a Tu va ngho fhuaf Trung Hoa. Thong qua do, ngho fhuaf
Phaf gIao mang fnh chaf Hy Iap cua vung GanJbara da fruyon
sang Trung Hoa, hnh fhanh ngho fhuaf doI Nguy fho ky 5.
Trong nhung frung fam fhuong maI noI IIon cac Iuc dja fhoo
kIou da quoc gIa nay, Phaf gIao Ian dau fIon da fIop can voI
nhung anh huong fon gIao moI. Phaf gIao khong nhung gap
ThIon Chua gIao o Trung Hoa duoI hnh fhuc Canh gIao,
3
ma
con gap nhung nguoI fhoo gIao phaI Mani
4
von hoaf dong raf
fch cuc frong vung do, nhaf Ia voI nguoI 8ogJian. CIao phaI nay
van con Iuu IaI mof vaI dau fch frong nhung gIao Iy Phaf gIao
o noI day.
1
Sogdun
2
Mot du dunh co, nuy thooc vong tuy buc lukstun. Cundhuru num nguy ve
phu dong cou deo Khyber, von u mot con doong chnh dooc cuc do qoun
nooc ngou so dong de bung qou vong no vu tun cong vuo An Do to phu
tuy. Duy u mot trong cuc trong tum vun hou vu thoong mu chnh dooc so
dong bo ngoo Hy Lup, An Do vu u 1o, phut tren rut munh to the ky 6
trooc Cong ngoyen cho den the ky 5.
3
Nestoros, mot ch phu cou 1hen chou guo, go ten theo ngoo thunh up u
Among the schools, the Sarvastivada and Mahyna were
most strongly represented. They brought their Scriptures with
them and in the course of the twentieth century European
travellers have made many invaluable nds in the sands of
Turkestan, which yielded both Indian books imported into
Central Asia and translations of the Scriptures into the local
languages, such as Sogdian, Khotanese, Kuchean, etc. We
have also, in Kuchean, several works written in Kucha itself,
imitating the Buddhist Sanskrit writings of India, but no really
original works of local origin have come down to us.
In addition these expeditions, carried out between 1900
and 1915, have brought to light a highly eclectic Buddhist art
which offers a curious blend of Greco-Buddhist inuences from
Gandhara with others from the Roman Empire, and from Arsaco-
Sassanid and Chinese Art. Through it the Greco-Buddhist art
spread to China, where it led to the Wei art of the fth century.
In these cosmopolitan centres of intercontinental trade
Buddhism was exposed to new religious inuences which it had
not encountered so far. It not only met with Christianity in its
Nestorian form, but also with the Manicheans who were very
active in that area, particularly among the Sogdians, and who
left some traces on the Buddhist doctrines evolved there.
mot v gum moc cou Constuntnope. Cong dooc ngoo 1rong Hou go theo
ten phen um u guo phu Nhep-to-thuc-y t'|`). Do nhu Doong,
khoung num 635 dooc mot nhom guo s do ong A-u-bun t;') dun duo
troyen to u 1o vuo 1rong Hou. Vou Doong 1hu 1ong knh trong, up guo
doong o knh do cho o, go u u 1o 1o, suo do u Du 1un 1o. un duo ch
co 2l guo s o duy, nhong khong buo uo du un troyen khup nooc.
4
Huy Munchuesm, dooc go ten theo v thunh ngoo u 1o du sung up ru u
Mun, nen du vuo khoung num 2l6 den 76 trooc Cong ngoyen. 1on guo
nuy du det vong vuo khoung the ky l6.
154
Luoc su Phut guo
155
500 n
400 Nepal
300
200 Kashmir Tch Lan Trung
100 Trung Quc
100
200
300 Triu Tin
400 Java Sumatra
500 Nht Bn
600
700 Thi Lan Ty Tng
800
900 Min in
1000
1100
1200
1300
1400
1500
Mng C
1600
1700
1800
1900
Su phut tren cuu Phut guo
Nhung con duong to luu tho co
500 India
400 Nepal
300
200 Kashmir Ceylon Central Asia
100 China
100
200
300 Korea
400 Java Sumatra
500 Japan
600
700 Siam Tibet
800
900 Burma
1000
1100
1200
1300
1400
1500
1600
Mongolia
1700
1800
1900
THK OKVKLOPMKNT OF BOOHSM
156
Luoc su Phut guo
15?
?. TRNG HOA
Tu Trung A, Phaf gIao duoc fruyon vao Trung Hoa mof cach
fu nhIon, v Trung Hoa da chInh phuc vung nay frong fho ky fhu
nhaf fruoc Cong nguyon, va chIom gIu cho don cuoI doI Han, vao
nam 220. Iom khoI dau duoc cho Ia frong khoang fhoI gIan fu
nam 70 don 50 fruoc Cong nguyon, va Phaf gIao duoI doI nha
Han dan dan duoc fruyon rong ra cac noI. Nhung fhoaf dau Phaf
gIao bj xom Ia mof fon gIao ngoaI IaI cua nhung dan foc khong
fhuoc Trung Hoa, cu fru o nhung vung bIon gIoI bon ngoaI nuoc
nay. Vao nam 148 mof cao fang nguoI xu An Tuc
1
fon Ia An Tbc
Cao
2
don Trung Hoa.
3
RoI nam 170 co mof vj fang An o Ia
Truc ai Luc
4
va mof nguoI xu Nguyct Cbi
5
fon Ia An Huycn,
6

fu Trung A don Trung Hoa va Iap mof fu vIon o Iac uong, kInh
do cua nha Han.
Nhung chI don gIaI doan Ioan Iac sau khI nha Han sup do,
|221-589) Phaf gIao moI fu mnh fhuc su fro fhanh mof Iuc
Iuong chnh o Trung Hoa. Va phaI don nam 355, Ian dau fIon
nguoI Trung Hoa moI duoc phop fro fhanh fu sI, f ra Ia frong
pham vI Ianh fho cua cac vua frIou ong Tan. Vao fho ky 2,
nhung nguoI ngoaI quoc fu Trung A don nguoI An Tuc, nguoI
8ogJian, nguoI An o v.v... da djch mof so kInh dIon. Vao fho
ky 3 va 4, Phaf gIao da fao duoc mof da phaf frIon frong dan
chung va ca frong frIou dnh, va co mof so vj vua da fo ro su
ung ho Phaf gIao. Cho don nam 400, co 1300 ban kInh van da
duoc djch. RoI ngaI Cuu-ma-/a-tbap don. VoI su gIup suc cua gIoI
hoc gIa Trung Hoa, ngaI fhuc hIon nhung ban djch mau muc ma
cho don nay van con duoc su dung. on nam 500 fh Phaf gIao
da duoc fhIof Iap vung chac fron khap nuoc Trung Hoa, va dang
frong mof dIou kIon phaf frIon fhuan IoI voI vo so f vIon, don
fho va nhIou dong da duoc frang fr bang nhung cong frnh dIou
khac Iam cho cho chu fang fu fap.
1
lurthu, Hun dch u An 1oc t-), mot de qooc tho co cou chuo A. Lunh
tho trooc duy cou nooc nuy nguy nuy thooc ve lrun vu lukstun.
2
Ngu u thu to con vou nooc An 1oc, bo ngo vou mu xout gu.
3
1heo lhut oung 1o den th ngu den thunh Luc Doong vu o do thum gu
phen dch knh den cho den num l70, nghu u hon 20 num.
?. CHNA
From Central Asia Buddhism was brought, by a natural
transition, to China, which had conquered that region in the
rst century BC and kept it until the end of the Han dynasty
(AD 220). The beginnings are said to go back to somewhere
between 70 and 50 BC, and the religion slowly spread under
the Han dynasty. But at rst it was a foreign religion of the non-
Chinese populations in Chinas outlying marches. In 148 a
Parthian, Ngan Che Kao, and in 170 an Indian, Tshou Cho-fo,
and a Yueh-chi, Tche tshan, arrived in China from Central Asia
and established a monastery in Lo-yang, the capital of the Han.
It was only in the period of disunity (221-589) which followed on
the collapse of the Han, that Buddhism really became a major
force in China itself. Only in 355 were Chinese for the rst time
permitted to become monks, at least in the realm of the Eastern
Tsin rulers. In the second century foreigners from Central Asia
- Parthians, Sogdians, Indians, etc. - did some translations.
In the third and fourth centuries Buddhism gained momentum
among the people and at the Court, and some emperors clearly
favoured it. By AD 400 1,300 works had been translated. Then
came Kumarajiva, whose translations, made with the help of
Chinese literati, were classical works and are still being read. By
500 Buddhism was rmly established throughout the whole of
China and in a ourishing condition, with countless monasteries,
temples, and sculptured grottoes for the monks.
4
Ngu u mot trong cuc cuo tung An Do den 1rong Hou som nhut. Nen du
cong khong dooc ro, ch bet vuo khoung nen heo Ken An tho 2 do Hen
De nhu Dong Hun tl97), ngu du o Luc Doong vu dch knh 1o Hunh un
Kho t2 qoyen).
5
Kosunu, num cuch xu ve hoong uc cou An Do chong 7.000 dum.
6
Khong ro nen du chnh xuc, ch bet ngu den Luc Doong vuo coo do
Hun Lnh De vu du cong Nghem lhut Deo dch knh lhup Cunh vu knh
A-hum khuo gu thup nh nhun doyen vuo nen heo oung Hou tho 4 nhu
Hun tl8l).
158
Luoc su Phut guo
159
ay Ia mof su fhanh cong dang ko cho mof fon gIao co kha
nhIou baf dong voI quan nIom chnh fhong duoc fhua nhan cua
nguoI Trung Hoa. Chang han nhu, Phaf gIao khong quan fam
don vIoc noI doI fong duong, hoac khong chu frong may don Iong
frung fhanh voI daf nuoc, va co vo nhu khuyon khch vIoc daf
nIom fIn khong hoan foan dua vao Iy Iuan.
1
Cac vj fang sI, v da
duf bo doI song fho gIan non khong fhuc hIon nhung nghI fhuc Io
knh doI voI nha vua va frIou fhan nhu nhung nguoI khac. Thuc
fo, frong suof Ijch su cua mnh, Phaf gIao co khuynh huong phaf
frIon mof cach doc Iap frong pham vI quoc gIa. Nhung nguoI
chong doI cho rang fang sI da huong on vua Ioc nuoc ma khong
Iam duoc g do don dap IaI. Nhung nguoc IaI, fn do Phaf gIao
cho rang, nou co aI da ban phaf ra mof cach vo cung rong Iuong,
fh do chnh Ia chu fang, boI v nhung IoI Iac ma cac ngaI mang
IaI cho foan xa hoI qua vIoc fhuc hanh nop song fhoo IoI Phaf
day Ia vo cung fo Ion. Trong fhuc fo, nhung dIou IoI duoc huong
fu nha vua chI Ia mof gIof nuoc nho nhoI khI so sanh voI suc ho
fr ma chu fang Phaf gIao mang IaI cho khap ca nhan IoaI.
Tuy nhIon, frIou dnh van Iuon muon kIom soaf fang doan
Phaf gIao fhong qua bo Io, va frong mof chung muc nao do cung
Iuu y xom chu fang co Iam dung fhoo IoI nguyon hIon fhan v su
an Ianh cua moI nguoI hay khong.
Nhung nguoI gIu fhoo fruyon fhong cung nhan manh don
nguon goc ngoaI IaI cua Phaf gIao, cho Ia fon gIao nay da don fu
nhung xu man ro,
2
va fhuyof Iuan hoI doI voI nhung nguoI nay
duong nhu khong fho fIn duoc, boI v ho cho rang khI mof nguoI
chof fh IInh hon cung maf dI.
Van do su fon faI sau khI chof da goI Ion nhIou quan fam
manh mo vao fhoI do. Trong nhung cuoc franh caI, cac fn do
Phaf gIao Trung Hoa co khuynh huong gIu khoang cach voI su
phu nhan fhoo gIao Iy chnh fhong vo mof IInh hon rIong cua
1
Nghu u ngheng ve troc guc nheo hon.
2
Vo qoun dem to cho mnh u tnh hou cou dut tro, ngoo 1rong Hou nguy
trooc xem tut cu nhong dun toc buo qounh mnh deo u mun d, mo ro.
Chnh 1o Dut-mu cong b xem u ro Ho.
This was a remarkable success for a religion which offended
Chinese ofcial sentiment at many points, for it seemed
indifferent to the perpetuation of the family, showed little loyalty
to the country and seemed to encourage baseless superstitions.
The Buddhist clergy, on the ground that they had withdrawn
from the world, refused to make the socially recognized signs of
outward respect to the Son of Heaven and his representatives.
All through its history, in fact, the Buddhist Church tended to
develop into a state within the state. Their opponents blamed
them for enjoying the benets of the rule of the Son of Heaven
without doing anything in return. The Buddhists claimed that
on the contrary it is the monk, if anyone, who dispenses
municence, for enormous benets accrue to the whole of
society from his practice of the way of the Buddha. In fact, the
benets bestowed by the Son of Heaven are as but a drop of
water when compared to the favours dispensed on all mankind
by the Buddhist clergy. The state, however, always insisted on
controlling,the Buddhist Church through the Ministry of Worship
and saw to it that to some extent the monks lived up to their
claim that they were sacricing themselves for the good of the
people.
The traditionalist opponents also stressed the foreign origin of
Buddhism, which came from barbarian lands, and the doctrine
of reincarnation seemed to them quite incredible, because
they believed that when a man dies his soul also perishes.
The problem of survival after death aroused intense interest at
the time. In their polemics the Chinese Buddhists were apt to
spray away from the orthodox denial of an individual soul and
to postulate some enduring spiritual something of the nest
essence, which transmigrates from existence to existence.
They quoted either Lao Tzu or the Yellow Emperor as having
said that the body suffers destruction, but the soul undergoes
160
Luoc su Phut guo
161
moI ca nhan, va fhua nhan su hIon huu cua mof pban tam /inb
tinb tc nbat Iuu chuyon fu doI song nay sang doI song khac. Ho
frch dan IoI cua Iao Tu hoac cua Hoang o
1
da fung noI rang
Tban xac co buy Jict, nbung /inb bon bat bicn. Voi su bat bicn
Jo, /inb bon Ji tbco nbung su tbay Joi, oa o tbc /uan cbuycn
qua oo so kicp. Iou nay khong fhuc su phu hop voI Phaf gIao,
fhoo nhu duoc hIou cho don fhoI dIom do.
I nhIon, su fhanh cong phan Ion Ia nho vao vIoc Phaf gIao
ham chua mof fhong dIop ma cac bac fhay ban xu khong fho
dua ra. oI v, nhu Tang Huu
2
da dIon daf vao fho ky 5, kbong
co ai trong bon bo Jo /uong Juoc coi troi boac bicu tbau Juoc
tam y tbanb nban. Ca gIaI cap caI frj va nhan dan dou ung ho
fon gIao moI nay. Cac vj vua fhuong haI Iong muon fhay so fn
do Phaf gIao you chuong hoa bnh frong fhan dan cua mnh gIa
fang cang nhIou cang fof, v xa hoI Trung Hoa chua fung bIof
don vIoc frung bInh fap fho, va Iuon Iuon coI frong hoa bnh.
Tang Iop fhong frj xa hoI fhuong fhay rang cac vj fang sI
Phaf gIao do hoa hop hon Ia nhung nguoI fhoo Iao gIao doI
nghjch voI ho nhung nguoI IIon fuc xuI gIuc cac cuoc khoI nghIa
o mIon quo, va nhung noI fho cung cua ho duoc xay dung boI
su dong gop cua chnh fhanh vIon o nhung noI ay. Con fn do
Phaf gIao fh nguoc IaI, dua vao su hIon cung cua nhung nguoI
gIau co, va do do co fho fIn duoc Ia khong fhoo duoI nhung muc
dch chnh frj rIong ma gIoI cam quyon khong mong muon. Sau
cung, quan chung bj fhu huf manh mo boI Iy fuong Bo Tat, mo
ra nhung kha nang duoc IoI Iac fo Ion nhaf, ngay ca cho nhung
hang nguoI fhap kom frong xa hoI. on fho Phaf gIao voI cac vj
fhanh day Iong fu bI nhu duc Quan Tho Am va nhung vj khac
da mang don cho ho su phan khoI va fhanh fhan. Nho su cung
duong Phaf va chu fang, ho hy vong so duoc huong phuoc Ianh
vao kIop sau.
1
V vou duo ten trong troyen thoyet cou 1rong Hou, ho Cong 1on, snh o
Hen Ven t|) cho nen cong co ten u Hen Ven. 1oong troyen ong tu
v den l00 num, en ngo vuo num oy Ho t2698 trooc Cong ngoyen).
2
1ung Hoo t)+), snh num 445 vu mut num 5l8, u mot trong nhong ngoo
no change. With its unchangingness it rides upon changes and
thus passes through endless transformations. This did not
really well agree with Buddhism as it had been understood up
to then.
The success was of course largely due to the fact that
Buddhism contained a message which the indigenous teachers
could not provide. For, as Seng-yu expressed it in the fth
century, none of them have measured the shape of Heaven or
peered into the mind of the Sage.Both the ruling classes and
the people supported the new religion. The Emperors would
be pleased to number as many peace-loving Buddhists as
possible among their subjects, because Chinese society never
knew universal conscription, and has always valued Peace
very highly.
The ruling layers of society would nd the Buddhist priests
more amenable than their Taoist rivals who were continually
fomenting rebellions among the peasantry and whose
churches were supported by contributions of the members who
constituted them. The Buddhists, on the other hand, relied on
the donations of wealthy laymen, and could therefore be relied
upon not to pursue unwelcome political schemes of their own.
The masses, nally, were greatly attracted to the Bodhisattva
ideal which opened the highest possibilities even for those low
on the social scale; the Buddhist pantheon, with merciful deities
like Kuan Yin and others, brought encouragement and comfort;
and from the support of the Buddha and Sagha they expected
rewards in an after-life.
duo ten thoc hen vec thong ke vu sup xep Du tung knh cho Hun. 1uc
phum chnh u Xout tum tung ky tup t:)). Ong houn tut cong trnh
cou mnh nguy trooc kh mut, ben soun to nhong bun et ke du co trooc do
tnuy du mut), cong them vo so nghen coo cou chnh mnh.
162
Luoc su Phut guo
163
Mof nIom fIn pho bIon rong raI o Trung Hoa Ia con nguoI co
fho anh huong don Iom Vuong, vj vua cua coI am. Mof so fang
sI, chang han nhu ngaI BuJJba Matanga vao fho ky 3 da fhuc
hIon phop Ia va dua ra nhung IoI fIon frI, cung nhu chua bonh
bang chu fhuaf.
Su phaf frIon cua fu fuong Phaf gIao Trung Hoa duoc quyof
djnh phan Ion boI su chon Iua kInh dIon do djch sang chu Han.
Trong so nhung kInh duoc djch dau fIon va co anh huong Ion
nhaf Ia kInh Bat-nba Ba-/a-mat-Ja. NguoI Trung Hoa duoc cho
Ia co dau oc duy Iy, fhuc nghIom, dIom fInh va chong IaI sIou
hnh hoc. Nhung do chI Ia mof phan frong fnh cach cua dan
foc nay, nhu co fho fhay ro qua su nong nhIof fIop nhan ban
kInh van Bat-nba von raf sIou hnh, ngay fu doI nha Han fro
dI. Nhung nguoI chau Au fhoo TIn Ianh cung khong nghIon cuu
KInh Thanh mof cach nhIof fnh hon Ia nguoI Trung Hoa khI
nghIon cuu phan kInh dIon raf fruu fuong vo fr huo chung ngo
va fanh khong nay.
1

Con co nhung kInh dIon khac cung duoc pho bIon rong raI
va fhuong fro fhanh haf nhan cho cac bo phaI rIong bIof. o Ia
bo kInh Dicu pbap /icn boa |duoc baf dau djch fu nam 250), fhu
huf nguoI Trung Hoa boI nhung canh gIoI day an fuong va nhIou
mau chuyon Iy fhu; kInh Duy-ma-cat |baf dau djch fu nam 188),
IoI cuon boI hnh fuong cao quy cua mof vj cu sI xom moI bonh
kho cua fho gIan nhu Ia cua chnh mnh; va kInh ai Bat Nict-
ban |duoc djch vao nam 423), co vo nhu duoc quan fam v day vo
Phaf fanh nam ngay frong moI chung fa.
Khoang fu nam 200 don 450, da co su quan fam manh mo
don cac phuong phap fhIon djnh, va nhIou sach huong dan duoc
phIon djch frong suof fhoI gIan nay.
Su phaf frIon cua Phaf gIao frung hop voI su hoI phuc cua
1
Cho den nuy, dooc bet du co t nhut u 8 v dch bo knh nuy sung teng
Hun. 1rooc het u ngu Coo-mu-u-thup dch vuo num 402. 1ep theo u
Hoyen 1rung dch vuo num 649, ro ngu Nghu 1nh dch vuo num 700,
ngu lhup Ngoyet dch vuo num 733, ngu ut-nhu Lo Ngon dch vuo num
It was widely believed in China that thereby one could
inuence Yama, the God of the Nether World. Some Buddhist
priests, like for instance Buddha Matahga in the third century,
performed miracles, prophesied and cured diseases by means
of their spells.
The development of Chinese Buddhist thought was largely
determined by the choice of the sacred texts which were
translated into Chinese. Among the rst and most inuential
were the Sutras on Prajnaparamita. The mentality of the
Chinese is said to be rationalistic, positivistic, matter-of-fact and
anti-metaphysical. That this is only one side of their national
character is shown by the enthusiastic reception which they
gave to the highly metaphysical Prajnaparamita literature from
Han times onwards. The Bible was not studied with greater
avidity in Protestant Europe than these very abstract writings
on perfect wisdom and emptiness in China. Other works which
gained a great popularity, and often became the nucleus of
separate schools, were the Lotus of the Good Law (translations
250 onwards), which attracted the Chinese by the splendour
of the scenery and by its parables, the story of Vimalakirti
(translations 188 onwards), which fascinated by the noble
picture of a white-robed layman who took the sickness of the
world upon himself, and the Nirva Sutra (translation of 423)
which seemed interesting for its teaching about the Buddha-
nature within each of us. Between 200 and 450 there developed
a strong interest in the technical details of Buddhist meditation,
and many handbooks were translated during that period.
The rise of Buddhism coincided with the revival of Taoism,
790, ngu 1r Hoe Loun dch vuo num 850, ngu 1h Ho dch vuo num 980
vu ngu lhup 1hunh chou xuc dnh dooc num dch. Ngou ru, ngoo tu tn
rung con co 2 dch gu khuc nou du dch knh nuy u ngu ut Khong do
Doong vu ngu 1o Hen do 1ong.
164
Luoc su Phut guo
165
Iao gIao, va nhIou nguoI Trung Hoa nhan manh don su fuong
fu gIua haI khuynh huong fu fuong nay. Hau hof dou fIn chac
rang duc Phaf va cac bac fhanh nhan cua Trung Hoa cu fho
nhu Iao Tu va Trang Tu da nhan ra cung mof chan Iy gIong
nhu nhau. MaI don fho ky 5, nhIou nguoI fhoo Iao gIao van xom
Phaf gIao nhu mof phuong phap duoc van dung fhom do daf don
nhung muc dch cua Iao gIao. Vao fho ky 3, Vng Phu
1
vIof
mof cuon sach kha noI fIong, frong do ong frnh bay Phaf gIao
nhu Ia kof qua cua su giao boa nbung nguoi man ro do Iao
Tu fhuc hIon.
Cac fhuaf ngu Iao gIao fhuong duoc co y su dung do dIon
daf nhung khaI nIom cua Phaf gIao. ao gIo cung vay, nhIou fu
Han fuong duong voI cac fhuaf ngu 8anskrit duoc su dung fruoc
hof voI y nghIa frong Iao gIao, va dIou nay frong mof chung
muc nao do cung anh huong don cach dung cua chung frong Phaf
gIao. Chang han nhu chu Jao
2
khI duoc dung do djch chu mrga
frong fIong 8anskrit, co nghIa Ia con Juong, IIon fu nhIon duoc
fhom vao nhIou ham nghIa fhoo Iao gIao, vuof ra ngoaI nhung
y nghIa dIon daf frong nguyon ban fIong 8anskrit, mof su khac
bIof khong fho ngo fruoc va cung khong ho duoc fnh don. Tu
nicm xu
3
Ia fuong duong voI chu satipattbna, fhuong duoc xom
Ia gIong nhu chu nicm xu cua Iao gIao, co nghIa Ia su Juy tr
sinb kbi. Tu nairtmya duoc djch voI nghIa nhu kbong co sac
tban, do bj hIou saI fhanh su bicn buu kbong co tban xac, hay
frong mof IInh hon. Va tanb kbong duoc nhan hIou gIong nhu
tbai b,
4
hay frang fhaI bon mang oo oat cua Iao Tu, fuc Ia caI
khong fu khoI nguyon, caI khong bao frum ca vu fru, gIong nhu
mof bao fhaI cuu mang hof fhay van huu. VoI mof nha fu fuong
fIou bIou nhu Huo VIon fh phap fhan fuong duong voI fhuc faI
cao nhaf, Ia su fho hIon fu fnh, Ia bac fhanh hIon hay vI nhan
cua nhung nguoI fhoo Iao gIao caI cach, Ia duc Phaf, Ia phan
fInh fuy frong frung fam cua van huu, va Ia IInh hon cua fho
1
Voong lho t3,), song vuo do Hoe De nhu 1uy 1un, go choc Su 1oo cou
Luo guo. Ong thoong trunh oun vo v tung lhut guo u uch Ven t)
nhong nheo un b thou. Suo mo vet qoyen Luo 1o hou Ho knh t
and many Chinese stressed the similarity in outlook between
these intellectual trends. Few doubted that the Truth as it had
been seen by the Buddha and the sages of China, by Lao-tzu
and Chuang-tzu in particular, was one and the same. Until the
fth century, many Taoists considered Buddhism as one more
method of reaching Taoist goals. In the third century Wang Fo
wrote a famous pamphlet, in which he represented Buddhism
as the result of the conversion of the Barbarians by Lao-tzu.
Taoist terminology was often deliberately used to explain
Buddhist concepts and in any case many of the Chinese
equivalents of Sanskrit technical terms had rst been used with
a Taoist meaning, which to some extent inuenced their use
also in Buddhist contexts. A word like tao, used to translate
mdrga, or Path, would automatically carry with it many Taoist
connotations and overtones quite unforeseen and unintended
in the Sanskrit scriptures of India. Shou-yi, the equivalent of
satipahna, was often equated with the Taoist Shou-yi meaning
the retention of the ame of life; or nairtmya, translated as
the absence of shen (body), was easily misunderstood as
existence without a body, or in a spirit body; and Emptiness
was identied wiihpen-wu, the Original Non-existence of Lao-
tzu, the Void lled to the brim, which, like a womb, carries all
existence within it. To a representative thinker like Hui-Yuan
the Dharmakaya is equivalent to the Highest Being, Personied
Nature, the Sage or Great Man of the Neo-Taoists, the Buddha,
the Spirit in the Centre of Existence, and the World Soul. Buddhist
') nhum du kch vu bop meo to toong lhut guo. 1rong do ong dong
choyen Luo 1o sung An Do guo hou cho lhut 1hch-cu. Ho u ten ch dun
An Do, b ngoo 1rong Hou oc uy xem nho mot gong dun mo ro.
2
Duo t,)
3
Nem xo t)
4
1hu ho t())
166
Luoc su Phut guo
16?
gIoI. Nhung y fuong cua Phaf gIao fhuong duoc fu do dIon djch
bang cach dung nhung fu ngu frch ra fu fac pham cua Iao fu,
Trang fu hoac KInh jch, va raf fhuong khI fho gIoI quan Iao
gIao duoc hIou nhu fhuoc vo ho fhong fu fuong Phaf gIao.
Anh huong cua Khong gIao f duoc noI don, mac du vay van
duoc fhay ro frong vIoc phIon djch kInh dIon. Suof frong gIaI
doan nay, baf ky y fuong hay fu ngu nao khong phu hop voI
nhung chuan muc cua Khong gIao frong cac van do nhu dao duc
gIa dnh, quan ho nam nu, su fon knh doI voI bo fron frong quan
ho xa hoI... dou duoc hof suc quan fam fhay fho bang nhung cach
dIon daf hoac fu ngu khac.
Van do chnh ma fn do Phaf gIao Trung Hoa quan fam
frong suof gIaI doan nay xuaf phaf fu fruyon fhong Iao gIao va
IIon quan don moI quan ho gIua buu
1
va oo,
2
von sau nay duoc
xom nhu dong nghIa voI tanb kbong
3
frong cac ban van fIong
8anskrit. Su franh Iuan vo van do nay dan don vIoc hnh fhanh
bay bo phaI. Trong do, fruong phaI ban /ai kbong cua ngaI ao
An
4
day rang cai kbong co fruoc hof fhay moI hnh fhuc cua su
fIon hoa, va tanb kbong Ia su khoI dau cua vo so hnh fuong vaf
fho. CIao fhuyof do ngaI gIang day duoc van dung fhay doI khac
dI do hnh fhanh mof fruong phaI fhu haI.
Truong phaI fhu ba fap frung vao van do tanb kbong cua
vaf chaf. Truong phaI fhu fu day vo su oo tam, nghIa Ia khI bac
fhanh khong chu fam vao van vaf, dIou do khong co nghIa Ia
chung khong hIon huu. Nhu vay dan don you cau Ia chung fa
phaI dung moI suy nghI frong fam fuong va khong do cho ngoaI
canh fac dong vao. Iou nay vo sau duoc nhac IaI raf nhIou Ian
frong Phaf gIao Trung Hoa.
1
Hoo tj)
2
Vo t=)
3
Sunyat
4
1hch Duo An t3l2385), hoc tro ngu lhut Do 1rong vu u cuo tung ket
xout do Dong 1un. Ngu u ngoo co cong houng hou lhut phup, gung gu
nheo knh den vu du co cong trnh ke coo cuc bun knh vun to trooc cho
den tho cou ngu. Cong trnh dooc gh u trong coon Duo An Loc nhong du
ideas were freely interpreted by the use of phrases taken from
Lao-tzu, Chuang-tzu and the Book of Changes and it was quite
usual to read the Taoist world-view into the Buddhist system.
Less pronounced was the inuence of Confucianism, which
nevertheless made itself felt in the translation of the Sutras.
During this period great care was taken to alter any sentiments
or phrases which would offend the Confucian sense of propriety
in such matters as family ethics, the relation between the sexes
and the attitude to social superiors.
The main problem which interested the indigenous Buddhists
during this period was taken from the Taoist tradition and
concerned the relationship of being (yw) and non-being (wu))
which later they identied with the emptiness (Sunyatd) of
the Sanskrit writings. The discussion of this problem led to the
emergence of the seven schools. Among these Tao-ans (312-
85) School of Original Non-being taught that non-being lies
prior to the myriad kinds of evolution, and emptiness is at the
beginning of the multitudinous shapes of physical things. The
variations of this doctrine are counted as the second school. The
third concentrated on the question of the emptiness of matter.
The fourth teaches the non-being of mind which means that
the sage lacks any deliberate mind toward the ten thousand
things; it does not mean that these things themselves are ever
non-existent. This leads to the demand that we should stop
the activities of the mind within, and not let it be impeded by
external matter, which is re-echoed in Chinese Buddhism
again and again.
thut uc, ch bet u ngu 1ung Hoo ve suo co so dong qoyen nuy de soun bo
Xout 1um 1ung Ky 1up. Ngu u ngoo duo ten kho xoong vec tung s uy
cho 1hch um ho thong nhut trong dunh heo. Ve phoong den to tup, ngu
gung duy vec ket hop 1hen dnh vu 1r hoe trong cong pho hunh tr, vu
uy knh ut-nhu u-u-mut-du um tong ch.
168
Luoc su Phut guo
169
Truong phaI fhu nam noI vo nhung an fuong duoc chaf chua,
cho rang faf ca moI hIon fuong dou Ia nhung ao anh nhu frong
mof gIac mong, gay ra boI fam fhuc, va so cham duf cung voI
nguon goc cua chung khI chung fa fInh mong. KhI ay, fho gIoI
nay duoc nhn fhay nhu frong rong, va mac du fam da dIof,
nhung khong co g ma fam IaI khong fao fac duoc.
Truong phaI fhu sau Ia fruong phaI ao giac bicn tuong, day
rang faf ca cac phap dou chI Ia ao gIac nhu nhau, va ao gIac ay
hop fhanh nhung g gan IIon voI su fhuc fhong fhuong. Nhung
fhan fhuc Ia chan fhaf va khong phaI frong rong, va do vay gan
IIon voI chan Iy cao nhaf. oI v nou nhu nguoc IaI, fhan fhuc
Ia frong khong, fh gIao Iy Phaf gIao co fho fruyon day cho aI,
va aI Ia nguoI fhoo duoI dao Phaf, fu bo fho gIan va chung dac
fhanh qua7 o noI do, chung fa bIof rang fhan fhuc khong phaI
Ia frong khong.
Truong phaI fhu bay noI vo su kof hop cac nguyon nhan, xac
djnh duf khoaf rang su hIon huu, hay nhung fhuc fho cua fho
gIan, dou Ia do su kof hop cua nhung nguyon nhan, va su caf duf
moI quan ho cua chung dan don su khong hIon huu, Ia chan Iy
cao nhaf.
Khoang 400 cong frnh hoc fhuaf cua NgaI Cuu-ma -/a-tbap
da cung co fhom cho Phaf gIao va fao ra mof uy fn Ion Iao. NgaI
Ia nguoI xu Quy Tu,
1
sInh vao nam 344. Cha ngaI Ia nguoI An
o. Nam 384, ngaI duoc mang vo Trung Hoa nhu mof chIon IoI
pham.
2
NgaI song o Iuong chau,
3
fInh Cam Tuc cho don nam 402
fh duoc don vo fhu do Truong An. NoI day, ngaI duoc fon xung
Ia Quoc su, va maf vao nam 413.
1
Kochu, toc u nooc oy 1o t-), cong doc u Khoo 1o, Khuo 1o, houc Deo
1un thooc xo 1un Coong nguy nuy.
2
Duy u cooc chen trunh xum ooc cou nhu 1en 1un. Vou 1en 1un oc uy
u lho Ken, vuo num 383 su Lu oung mung qoun sung dunh oy 1o. Lu
oung thung trun, trong so to bnh mung ve co ngu Coo-mu-u-thup. Cou
doong, oung nghe nhu 1en 1un du mut, Huo 1un en thuy, en khong
ve nou mu dong qoun u o Loong Chuo, to en ngo vou, up ru nhu Loong.
Ngu Coo-mu-u-thup cong b gum go o do. Ve suo, vou Huo 1un u Deo
The fth, the school of stored impressions, maintains that
all phenomena are apparitions in a dream caused by mind and
consciousness and will cease, together with their source, when
we awaken from this dream. Then the triple world is seen to be
empty, and although the mind is extinguished, there is nothing
it cannot produce.
The sixth, called the school of phenomenal illusion, taught
that all dharmas are equally illusory and, being so, constitute
what pertains to ordinary truth. But the spirit (shen) of the mind
is genuine and not empty, and as such pertains to the highest
truth. For if this spirit were likewise empty, to whom could the
Buddhist doctrine be taught and who would be there to cultivate
its path, renounce the world and become a Sage? Hence we
know that the Spirit is not empty. The seventh school of causal
combination nally asserted that being, or worldly truth, results
from the combination of causes and their disconnection leads
to non-being, which is the highest truth.
About 400 Kumdrajivas scholarly work consolidated
Buddhism and gave it greater prestige. He came from Kucha,
born in 344 of an Indian father. Carried off as war booty to China
in 384, he lived for fteen years in Leang-chou in Kansu, and
was taken in 402 to the capital of Chang-an, where he became
Kuo-Shih, or Director of Religious Instruction, and died in 413.
Hong su Deo 1huc Doc mung qoun dunh dep nhu Loong, dong e qooc so
mu don rooc ngu ve 1roong An vuo khoung num 40l. Vou het soc ton knh
vu gop do mo deo ken cho ngu cho tr vec phen dch knh den tu knh
do. Ngu mut num 4l3, suo l2 num don het tum oc vuo vec phen dch
knh den, dooc hon 380 qoyen. Hen trong Du 1ung Knh con go u dooc
55 bo knh do ngu dch, chou den 300 qoyen.
3
Ngoyen tuc gh u ngu song o Loong Chuo l5 num.... Nhong nho vuy
khong pho hop vo num den vu num d kho Loong Chuo nho dooc gh ro
trong doun nuy: 384 402. V the chong to bo cuo nuy.
1?0
Luoc su Phut guo
1?1
NgaI duoc su bao fro cua Hoang do Iou Hung va djch raf
nhIou kInh dIon. an dau ngaI fhoo Nbat tbict buu bo, nhung vo
sau, ngay Iuc van con o Quy Tu, ngaI chuyon sang fhoo gIao Iy
cua ngaI Iong Tho.
HaI do fu quan frong nhaf cua ngaI Ia Tang TrIou |384414)
va ao SInh |vao khoang nam 360434).
Cac fac pham cua Tang TrIou duoc fhu gop IaI frong bo TrIou
Iuan, cho fhay su kof hop Iy fhu gIua Phaf gIao va Iao gIao caI
cach. Vao gIaI doan nay, nhung doI khang co ban frong fu fuong
Phaf gIao duoc xom nhu fuong duong voI frong phaI Iao gIao caI
cach. Su fuong phan gIua caI tuyct Joi
1
va chuoI sInh dIof fam bo
duong nhu fuong ung voI caI kbong va caI co; su fuong phan gIua
caI tbuong va oo tbuong Ia fuong ung voI caI tnb va caI Jong;
va su fuong phan gIua Nict-ban va /uan boi Ia fuong ung voI oo
oi va buu oi. Tang TrIou ban Iuan vo frIof Iy Phaf gIao aI fhua
fron co so nhung su fuong ung nay, va nhung quan dIom cua ong
Ia nhung quan dIom dau fIon hnh fhanh non ho fhong frIof hoc
Phaf gIao Trung Hoa fruyon IaI cho don nay.
ao SInh fo ra Ia mof frong nhung cof IoI cua Phaf gIao
Trung Hoa khI ong noI: Tu kbi kinb Jicn Juoc truycn qua pbia
ong (Trung Hoa, nbung nguoi pbicn Jjcb Ja /icn tuc gap pbai
nbung tro ngai, oa nbicu nguoi bj troi buoc boi oicc bam cbat
/ay oan tu, kct qua /a cbang may ai co tbc bicu Juoc tron ocn
y ngba. Cbl kbi nao bo cbju qucn Ji nbung cbuycn oat oanb
ma nam /ay Jicu cot ycu, /uc ay moi co tbc bat Jau /uan ban oc
ao.
Mof frong nhung van do Iam ban fam cac fn do Phaf gIao
Trung Hoa vao fhoI do Ia van do so phan cua nhung ko goI Ia
nbat-xicn-Jc.
2
IIou co chung sanh nao co fho goI Ia nbat-xicn-
Jc, vInh vIon khong daf don qua Phaf hay khong7 Nguoc IaI voI
1
Bhutatathat
2
Icchantikas, Hun dch um u nhut-xen-de t-'), dch nghu u doan
|hcn can th , ) huy |n ba| cu |uc t ( `), toc u nhong ke mut
nem tn no lhut phup, vu dooc xem u to o nung ne nhut.
He enlisted the patronage of the emperor Yao Hsing, and
translated more than a hundred works. Originally he was
a Sarvastivadin monk, but later, while still in Kucha, he was
converted to the doctrines of Nagarjuna. His two most important
disciples were Seng-chao (384-414) and Chu Tao-sheng (c.
360-434). Seng-chaos writings, collected under the title Book
of Chao, represent an interesting combination of Buddhism
and Neo-Taoism. On this period the basic oppositions within
Buddhist thinking were considered equivalent to those of Neo-
Taoism. The contrast between the Absolute (bhutatathatd) and
the temporal sequence of production and stopping seemed to
correspond to that between non-being (wu) and being (yw);
that between permanence and impermanence to that between
quiescence (ching) and movement (tung), and the contrast
between Nirva and Samsara to that of non-activity (wu wei)
and having activity (yu wei). Seng-chao discussed the Buddhist
philosophy of the Mahyna on the basis of these equivalences
and his views are the rst formulated indigenous Chinese
Buddhist philosophical system which has come down to us.
Tao-sheng sounded one of the leitmotifs of Chinese Buddhism
when he said: Ever since the transmission of the scriptures
eastward (i.e. to China), their translators have encountered
repeated obstacles, and many have been blocked by holding
too narrowly to the text, with the result that few have been able
to see the complete meaning. Let them forget the sh-trap and
catch the sh. Then one may begin to talk with them about the
Way (Tao)
One of the questions which agitated the Chinese Buddhists
of that time was that of the destiny of the Icchantikas. Are there
any beings called icchantikas (a word of unknown etymological
derivation), who are forever excluded from Buddhahood? Tao-
sheng asserted, in opposition to most other scholars, that the
1?2
Luoc su Phut guo
1?3
phan dong cac hoc gIa khac, ao SInh khang djnh rang nbat-
xicn-Jc cung co Phaf fanh, va do do co fho fhanh Phaf. Ngay
frong doI ong, fron bo kInh ai-bat Nict-ban da don duoc Trung
Hoa, xac nhan cho su dung dan cua quan dIom nay.
ao SInh cung day rang: Phaf fanh chI duoc fhanh fuu qua
su Jon ngo. oI voI nhung nguoI duong fhoI voI ngaI, day Ia mof
gIao Iy co vo moI mo, nhung roI su phu nhan vIoc ticm ngo
1
fu do
fIop fuc Ia mof frong nhung dac dIom cua Phaf gIao Trung Hoa.
Vao fho ky 5, mof vj hoc quan Ia Iu-chong |425-494)
2
cho
rang khac bIof nay can chu y nhIou vao dac dIom fam Iy dan
foc. Ong noI: Nguoi Trung Hoa co kba nang nban bicu cban /y
bang truc giac, bay /a su pban boi cban /y, nbung bo /ai tbay
kbo kban kbi tbu tbap tri tbuc. Boi Jo bo kbuoc tu oicc gop nbat
kicn tbuc nbung san sang cbap nban cban /y toi tbuong. Nguoc
/ai, nguoi An o co kba nang boc boi Jc Jang, nbung /ai kbo
kban trong oicc bicu Juoc cban /y bang truc giac. Boi oay bo pbu
nban y tuong oc su Jon ngo ma cbap nban oicc ticm ngo.
Thaf ra, fn do Phaf gIao An o da co phan bIof gIua ticm
ngo va Jon ngo, nhung van xom Jon ngo Ia gIaI doan cuoI cung
fhoo sau ticm ngo, va khong aI nghI don vIoc chon Iua gIua
don hay fIom. NgaI ao SInh vao fhoI ay bIon Iuan rang boI v
tanb kbong fuyof doI cua Nict-ban chac chan Ia hoan foan khac
bIof voI faf ca nhung su vIoc fuong doI khac, cho non su gIac
ngo phan anh Nict-ban cung phaI hoan foan khac so voI faf ca
nhung gIaI doan fInh fhan nao huong don nhung su vIoc khac.
Thoo nhu vay fh su gIac ngo, nou nhu co fho daf don, chI co
fho Ia daf don mof cach hoan foan fron von, chu khong fho fhoo
cach Jan Jan hoac tung pban.
1
Ngu Duo Snh cho rung gou me vu ngo ch u mot so thuy do toc khuc tdon
ngo), vu khong the co so guc ngo dun dun ttem ngo). 1heo qoun dem nuy,
nhong cong pho to tup huy thoc hen cuc vec unh ch u nhum choun b
cho so chn mo cou tho dem guc ngo, nhong to thun chong khong mung
tnh chut guc ngo. Kh vec to tup du ven mun, ngoo to ch trong khounh
khuc dut den guc ngo, vu trooc khounh khuc uy vun u me um.
icchantikas also possess the Buddha-nature and are therefore
capable of achieving Buddhahood. During his own lifetime
a fuller text of the Great Nirva Sutra reached China and
conrmed his views.
Tao-sheng also taught that Buddhahood is achieved
through instantaneous enlightenment. To his contemporaries
this teaching appeared to be a new doctrine, and the denial
of a gradual enlightenment continued to be one of the special
features of Chinese Buddhism. In the fth century already Lu-
cheng (425-94), a scholar-ofcial, ascribed this difference in
emphasis to a difference in national psychology. The people
of China have a facility for comprehending Truth intuitively
or mirroring it, but difculty in acquiring learning. Therefore
they close themselves to the idea of accumulating learning,
but open themselves to that of one nal ultimate. The Hindus,
on the other hand, have a facility for acquiring learning, but
difculty in comprehending Truth intuitively. Therefore they
close themselves to the idea of instantaneous comprehension,
but open themselves to that of gradual enlightenment.
In fact, Indian Buddhists had made a distinction between
gradual and sudden enlightenment, but had regarded the
second as the nal stage of the rst and nobody had thought
of taking sides for one or the other. Tao-sheng now argues
that, since the absolute emptiness of Nirva is absolutely and
totally different from all conditioned things, the enlightenment
which mirrors it must also be totally different from all mental
stages which are directed on other things. In consequence,
enlightenment, if it is to be achieved at all, can be achieved only
in its totality, and not in a gradual or piecemeal fashion.
2
Nhun vut nuy song dong tho vo ngu 1ung Nho t)) t43l - 494), de to
ngu Houng Xong t(), nhong chong to chou ro u u.
1?4
Luoc su Phut guo
1?5
I nhIon Ia can phaI co nhIou gIaI doan chuan bj fruoc khI
co duoc su Jon ngo cuoI cung. Nhung nhung gIaI doan do non goI
Ia phan kicn giai, van nam frong fho gIoI hIon fuong va khong
fhuoc vo chnh kInh nghIom chung ngo fhuc su. oI v kbi su
giac ngo Juy nbat Juoc Jat Jcn tb bct tbay moi tro ngai Jcu
Jong tboi cbam Jut. CaI nhn cuoI cung Ia su fru dIof faf ca
nhung moI rang buoc, gIaI fhoaf hoan foan ra khoI chung, boI v
cai cban tbat tb tbuong ton, ncn nbung g kbong bcn oung tuc
/a gia tao.
Tu fhoI cua ngaI ao SInh vo sau, van do nay IIon fuc gay
franh Iuan o Trung Hoa, va cac hoc gIa da phan chIa fhanh haI
phaI ung ho cho haI quan dIom Jon ngo va ticm ngo.
Chung fa da ban qua vo nhung gIao Iy sIou hnh. Trong khI
do, vo phan fn nguong bnh dan fh chI hoan foan quan fam
don vIoc duoc vang sanh vo coI Phaf. Vao fhoI do, co ba coI Phaf
chnh mof Ia coI Phaf uoc Su o phuong ong, haI Ia coI Phaf
A-Ji-Ja o phuong Tay, va ba Ia coI Phaf Di-/ac
1
frong fuong IaI
o fho gIoI nay.
Su fho knh Phaf af ong duoc xac nhan Ia co fu doI Han.
Nhung nguoI fIn fhoo duoc khuyon Ia non hoc fhoo ngaI, khong
bao gIo co y fhu han hay gIan fuc voI aI, do co fho duoc vang
sanh vo coI nuoc Iou Hy
2
cua ngaI, nam o raf xa vo phuong
ong. an dan, su sung baI duc Phaf A-Ji-Ja fro non pho bIon
hon. Iou nay duoc khoI xuong dau fIon nho vao cac ban djch
kInh dIon va su gIao hoa cua mof vj hoang fu nuoc An Tuc Ia
ngaI An Tho Cao vao khoang nam 150.
Vao cuoI fho ky 4, ngaI Huo VIon |334-416) Ia mof nguoI
fruoc kIa fhoo Iao gIao, va ngay ca sau khI fIn fhoo Phaf gIao
van con dung nhung fac pham cua Trang Tu do dIon gIaI vo Phaf
gIao, da bIon ngoI chua o Iu Son,
3
Ho ac fhanh frung fam fho
phung Ion. Nam 402, ngaI quy fu mof nhom 124 nguoI cung cau
1
1hut ru, ngu D-uc dooc cho u hen dung o co tro Duo-sout, nen nhong
ngoo phut ngoyen vung sunh ve co cou ngu toc u sunh en co tro Duo-
Many preparatory stages must, of course, precede the nal
ash of insight, but those ought to be called learning; they
remain inside phenomenal existence and are not a part of the
actual experience of enlightenment itself. For when the single
enlightenment comes, all the myriad impediments are equally
brought to an end. The nal vision is the total extinction of
all ties, nal liberation from them, for what is genuine, that
is permanent; what is temporary is false. From Tao-shengs
time onwards this theme was constantly debated in China and
the theoreticians were divided into supporters of gradual or
instantaneous enlightenment respectively.
So far about metaphysics. Popular faith, in its turn, was
preoccupied with rebirth in Paradise. There were at that time
three principal Paradises - that of the Buddha Akshobhya in
the East, that of Amitabha in the West, and that of Maitreya
at a future time on earth. The cult of Akshobhya is attested for
Han times, and the faithful were advised to imitate him in never
feeling wrath or anger for any being, in order that they may be
reborn in Abhirati, His kingdom far away on a star in the East.
In the course of time the cult of Amitabha proved more popular.
It is said to have been rst made known by the translations
and preachings of the Arsacid prince An-Shih-Kao about AD
150. At the end of the fourth century, Hui-Yuan (334-416), a
former Taoist, who even after his conversion to Buddhism still
used Chuang-tzus writings to explain his new faith, made the
Lu-Feng monastery in Hupeh into a centre of the cult. In 402 a
group of 124 persons was formed who prayed to be reborn in
sout. Ngu Hoyen 1rung u mot trong so nhong ngoo phut ngoyen nho vuy.
Con vec xem the go nuy u mot trong bu co lhut e khong pho hop vo
qoun dem ngoo 1rong Hou oc do.
2
Abhrut, Hun dch u Deo Hy ooc t(t)
3
1oc u chou Dong Lum, mot trong tum on cou vong phu Num.
1?6
Luoc su Phut guo
1??
nguyon do duoc vang sanh vo coI Phaf A-Ji-Ja. Nhom nay duoc
goI Ia ach IIon Xa, va Ia hnh fhuc dau fIon cua phong frao
Tjnh o sau nay.
Cung gIong nhu cac bo phaI khac cua Trung Hoa, Tjnh do
fong chI fhaf su duoc fhanh Iap sau nam 500. Phaf uoc Su va
Phaf A-Ji-Ja Ia nhung vj Phaf hoa fhan chI duoc bIof don boI fn
do fhoo aI fhua. Trong khI do, Phaf Di-/ac Ia vj Phaf fuong IaI
so xuaf hIon noI fho gIoI nay fh duoc ca aI fhua va TIou fhua
bIof don. Nhung kInh dIon mo fa su uy nghIom cua fho gIan vao
Iuc ngaI ha sanh dou duoc djch ra chu Han vao fhoI ky fhu haI
nay. Nhung nIom fIn fuong doI voI ngaI pho bIon nhaf o Trung
Hoa Ia vao khoang nhung nam 400 don 650, va su sung baI ngaI
duong nhu phan Ion Ia duoc khuyon khch boI phaI Du-gia.
Amidas Paradise. This group was later on called the Fellowship
of the White Lotus and was the prototype of the later Ching-tu
movement.
Like the other Chinese schools, the Ching-tu or Pure Land
school was really founded only after AD 500. Akshobhya and
Amitabha are cosmic Buddhas known only to the Mahyna.
Maitreya, on the other hand, is the future Buddha due to
appear on this earth, and he is known to both Mahayanists and
Hinayanists. Sutras describing the splendour of the earth at
the time of His coming were translated into Chinese in this our
second period, but Maitreyas greatest popularity in China lay
between c AD 400 and 650 and His cult seems to have been
largely stimulated by the Yogacarin school.

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