THIEÄN PHUÙC

CHÖ THIEÀN ÑÖÙC VIEÄT NAM, TRIEÀU TIEÂN, TAÂY TAÏNG,

VAØ CAÙC XÖÙ THEO PHAÄT GIAÙO NGUYEÂN THUÛY

ZEN VIRTUES VIETNAM, KOREA, TIBET, AND THERAVADA COUNTRIES

VIEÄT-ANH

VIETNAMESE-ENGLISH

TAÄP BOÁN

VOLUME FOUR

Phaät Giaùo Vieät Nam Haûi Ngoaïi

Oversea Vietnamese Buddhism

1894

Copyright © 2018 by Ngoc Tran. All rights reserved.

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1895

MUÏC LUÏC THEO MAÃU TÖÏ

TABLE OF CONTENT ON ALPHABETICAL ORDERS

TAÄP BOÁN

VOLUME FOUR

A

Achaan Chaa Ch.16 (B)(V) 2307

Achaan Buddhadasa Ch.16 (B)(VI) 2308

Achaan Naeb Ch.16 (B)(XI) 2315

Achaan Jumnien Ch.16 (B)(XII) 2317

Achaan Dhammadaro Ch.16 (B)(XIII) 2318

Achaan Maha Boowa Ch.16 (B)(XV) 2320

A Ñeå Sa Ch.15 (C)(XII) 2224

An Thieàn Ch.13 (G-3c)(I) 2097

AÂn Tuøy 2127

B

Baûo Giaùm Ch.13 (C-3i)(I) 2020

Baûo Tính Ch.13 (C-3g)(IV) 2006

Baùt Nhaõ Ch.13 (D-3a)(II) 2066

Bieän Taøi Ch.13 (C-3i)(III) 2024

Boån Tòch Ch.13 (B-3m)(IV) 1956

Boån Tònh Ch.13 (C-3i)(V) 2025

Bu Ston Ch.15 (C)(XXI) 2230

C

Caûm Thaønh Ch.13 (C-3a)(I) 1985

Chaân Khoâng Ch.13 (B-3p)(I) 1963

Chaân Nguyeân Ch.13 (H-2c)(I) 2102

Chogyel Pakpa Lodro Ch.15 (C)(XX) 2229

Chuyeát Coâng Ch.13 (H-2a)(I) 2100

Cöùu Chæ Ch.13 (C-3g)(II) 2003

D

Dieäu Nhaân Ch.13 (B-3g)(I) 1969

Ña Baûo Ch.13 (C-3e)(I) 1992

Ñaïi Xaû Ch.13 (C-3j)(III) 2032

Ñaïo Chaân Ch.13 (I)(I) 2141

Ñaïo Daät Ch.15 (B-2-1)(VII)/(B-3-b2)(III) 2205

Ñaïo Doaõn Ch.14 (B)(V) 2149

Ñaïo Haïnh Ch.13 (B-3l)(III) 1946

Ñaïo Hueä Ch.13 (C-3i)(II) 2022

Ñaïo Laâm Ch.13 (B-3p)(III) 1969

Ñaïo Nghóa 2150

Ñaïo Saèn Ch.14 (B)(IX) 2151

Ñaïo Taâm Ch.13 (I)(II) 2141

Ñaïo Trung Thieän Hieáu Ch.13 (H-3f)(III) 2136

Ñònh Giaùc Ch.13 (D-3b)(III) 2067

Ñònh Hueä Ch.13 (B-3k)(II) 1946

Ñònh Höông Ch.13 (C-3f)(I) 1993

Ñònh Khoâng Ch.13 (B-3h)(I) 1934

Ñoã Hoàng Tieäm Ch.15 (B-2-3)(V)/(B-3-c2)(II) 2212

1896

Ñoã Vuõ Ch.13 (D-3c)(I) 2070

Dorje Shukden Ch.15 (C)(XXVII) 2233

Dorjiev, Agvan Ch.15 (D)(I) 2236

G

Gampopa Sonam Ch.15 (C)(XVIII) 2228

Giaùc Haûi Ch.13 (B-3j)(I) 2027

Giôùi Khoâng Ch.13 (B-3o)(I) 1960

H

Haûi Bình Baûo Taïng Ch.13 (H-3h)(I) 2138

Haûi Quyùnh Töø Phong Ch.13 (H-2g)(I) 2111

Haûi Tònh 2135

Haøng Ma Taùng Ch.15 (B-1)(IV)/(C)(IX) 2221

Hieän Quang Ch.13 (C-3n)(II) 2059

Hoaøng Long Ch.13 (I)(III) 2141

Hoàng Traéc Ch.14 (B)(X) 2151

Hueä Sieâu Ch.14 (B)(IV) 2147

Hueä Sinh Ch.13 (B-3m)(II) 1953

Hueä Trieät Ch.14 (B)(III) 2147

Huyeàn Duïc Ch.14 (B)(II) 2147

Huyeàn Quang Ch.13 (F-3)(II) 2089

I

Ích Chaâu Thaïch Ch.15 (B-2-1)(VI)/(B-3-b2)(II) 2203

Ích Chaâu Voâ Töôùng Ch.15 (B-2-1)(III)/(B-3-b2)(I) 2201

J

Jamgon Kongtrul Lodro Taye Ch.15 (D)(II) 2236

Jamyang Khyentse Chogi Lodro Ch.15 (D)(IV) 2237

K

Kalu Rinpoche Ch.15 (D)(VI) 2237

Khaùnh Anh Ch.13 (H-3k)(I) 2139

Khaùnh Hyû Ch.13 (B-3n)(I) 1957

Khaùnh Long Ch.13 (I)(IV) 2142

Khenchen Thrangu Ch.16 (D)(VII) 2238

Khoâng Loä Ch.13 (C-3i)(IV) 2024

Khuoâng Vieät Ch.13 (C-3d)(I) 1990

Kim Lieân Tòch Truyeàn Ch.13 (H-2h)(I) 2114

Kính Hö Ch.14 (B)(XVIII) 2154

Konchok Gyelpo Ch.15 (C)(XV) 2227

Kusan Sunim Ch.14 (B)(XIX) 2155

L

La Quí Ch.13 (B-3j)(I) 1935

Laõo An Ch.15 (B-2-3)(I) 2194

Lieân Hoa Giôùi Ch.15 (C)(VI) 2219

Lieân Hoa Sanh Ch.15 (C)(VII) 2220

Lieãu Ñaït Thieät Thaønh Ch.13 (H-3c)(II) 2132

Lieãu Quaùn Ch.13 (H-3c)(I) 2129

Longchen Rabjampa Ch.15 (C)(XXII) 2230

Lôïi Nghieâm Ch.14 (B)(XI) 2151

1897

Lyù Anh Toâng Ch.13 (D-3c)(III) 2070

Lyù Cao Toâng Ch.13 (D-3d)(II) 2071

Lyù Nhaân Toâng 2067

Lyù Thaùi Toâng Ch.13 (C-3g)(VI) 2010

Lyù Thaùnh Toâng Ch.13 (D-3a)(I) 2065

M

Ma Ha Ch.13 (B-3j)(III) 1938

Ma Ha Dieãn Ch.15 (B-1)(V)/(B-3-a2)(II) 2199

Maïc Dung Ñænh Ch.15 (B-2-3)(VI)/(B-3-c2)(III) 2214

Machik Lapgi Dronma Ch.15 (C)(XVII) 2227

Mahasi Sayadaw Ch.16 (B)(II) 2304

Maõn Giaùc Ch.13 (C-3h)(II) 2014

Marpa Ch.15 (C)(XIV) 2226

Milarepa Ch.15 (C)(XVI) 2227

Minh Chaùnh 2096

Minh Haûi Phaùp Baûo Ch.13 (H-3b)(V) 2128

Minh Haûi Phaät Baûo Ch.13 (H-3b)(IV) 2128

Minh Haønh Ch.13 (H-2b)(I) 2100

Minh Khieâm Hoaèng AÂn Ch.13 (H-3f)(II) 2135

Minh Khoâng Ch.13 (B-3m)(I) 1952

Minh Löông Ch.13 (H-2b)(II) 2101

Minh Taâm Ch.13 (C-3g)(III) 2006

Minh Trí Ch.13 (C-3j)(VIII) 2043

Minh Vaät Nhaát Tri Ch.13 (H-3b)(I) 2127

Minh Vi Maät Haïnh Ch.13 (H-3f)(I) 2135

Mogok Sayadaw Ch.16 (B)(VIII) 2311

Mohnyin Sayadaw Ch.16 (B)(VII) 2309

Mu Soeng Ch.14 (B)(XVI) 2153

N

Naropa Ch.16 (C)(XXV) 2231

Ngawang Gunga Tekchen Belbar Sampel Wanggi Gyelpo Ch.15 (D)(XI) 2240

Ngawang Losang Gyatso Ch.15 (C)(XXVI) 2233

Ngoïa Luaân Ch.15 (C)(X) 2221

Ngoä AÁn Ch.13 (C-3h)(I) 2012

Ngoä Chaân Long Coác Ch.13 (H-3i)(I) 2138

Ngoä Ích Ch.13 (D-3b)(I) 2066

Ngoä Xaù Ch.13 (D-3a)(III) 2066

Nguyeân Hieåu Ch.14 (B)(I) 2146

Nguyeân Thieàu Ch.13 (H-3a)(I) 2125

Nguyeãn Thöùc Ch.13 (D-3d)(III) 2072

Nguyeän Hoïc Ch.13 (C-3j)(X) 2047

Nguyeät Xöùng Ch.15 (C)(III) 2217

Nhaát Cuù Tri Giaùo Ch.13 (G-2a)(I) 2092

Nhaát Ñònh Ch.13 (H-3e)(I) 2134

Nhö Ñöùc 2089

Nhö Hieän Ch.13 (H-2d)(I) 2107

Nhö Nhaõn Töø Phong Ch.13 (H-3g)(II) 2136

Nhö Nhö Ch.13 (G-2d)(I) 2096

Nhö Tröøng Laân Giaùc Ch.13 (H-2d)(II) 2108

O

1898

Phaù Taùo Ñoïa Ch.15 (B-2-3)(II) 2195

Phaïm AÂm Ch.13 (D-3c)(II) 2070

Phaïm Nhaät Ch.14 (B)(VIII) 2150

Phaïm Phuïng Ngöï Ch.13 (D-3d)(IV) 2072

Phaùp Chieáu Ñaïi Sö Ch.15 (B-2-1)(V) 2191

Phaùp Dung Ch.13 (B-3o)(II) 1962

Phaùp Hieàn Ch.13 (B-3a)(I) 1930

Phaùp Loa Ch.13 (F-3)(I) 2089

Phaùp Thoâng Thieän Hyû Ch.13 (G-3b)(I) 2097

Phaùp Thuaän Ch.13 (B-3j)(II) 1937

Phaùp Xöùng Ch.15 (C)(I) 2216

Phaät YÙ Linh Nhaïc Ch.13 (H-3c)(III) 2132

Phoå Ñoä Taêng Ch.15 (B-1)(I) 2187

Phoå Minh Ch.15 (B-1)(III) 2188

Phoå Tònh Ch.13 (H-2j)(I) 2120

Phra Acariya Mun Bhuridatta Thera Ch.16 (B)(IX) 2312

Phuùc Ñieàn Ch.13 (H-2i)(II) 2120

Phöôùc Haäu 2137

Phöôùc Hieäp 2127

Phöôùc Hueä Chôn Luaân Ch.13 (H-3k)(II) 2139

Q

Quaû Laõng Tuyeân Thaäp Ch.15 (B-2-2)(I) 2193

Quaûng Nghieâm Ch.13 (C-3k)(I) 2049

Quaûng Trí Ch.13 (C-3g)(V) 2007

R

Rampa, T. Lobsang Ch.15 (D)(VIII) 2238

Rang'byung rigs pa'i rdo rje Ch.15 (D)(X) 2239

Rinchen Sangpo Ch.15 (C)(VIII) 2220

S

Sakya Pandita Gunga Gyeltsen Bel Sangpo Ch.15 (C)(XIX) 2229

Sogyal Rinpoche Ch.15 (D)(XVI) 2241

Sopa, Geshe Lhundrup Ch.15 (D)(IX) 2239

Srongsen Gampo Ch.15 (C)(II) 2217

Suøng Phaïm Ch.13 (B-3k)(II) 1940

Suøng Sôn Haïnh Nguyeän Ch.14 (B)(XX) 2155

Sunlun Sayadaw Ch.16 (B)(I) 2303

T

Taùnh Hueä Nhöùt Chôn 2137

Taùnh Khoaùt Ñöùc Giai 2137

Taùnh Thoâng Giaùc Ngoä Ch.13 (H-3g)(I) 2136

Tarthang Tulku Ch.15 (D)(XII) 2240

Taungpilu Sayadaw Ch.16 (B)(XIV) 2319

Taây Vöïc Quaät Ña Tam Taïng Ch.15 (B-1)(VI)/(B-3-a2)(III) 2199

Teá Boån Vieân Thöôøng 2134

Teá Giaùc Quaûng Chaâu 2134

Thaïch Lieâm Ch.13 (G-3a)(I) 2097

Thaùi Naêng Ch.14 (B)(XVII) 2154

Thaûn Nhieân Ch.14 (B)(XII) 2151

Thanh Bieän Ch.13 (B-3d) 1932

1899

Thanh Ñaøm 2095

Thanh Keá Hueä Ñaêng 2138

Thanh Laõng Ñaïo Nguyeân 2095

Thaønh Ñaúng Minh Löôïng Ch.13 (H-3b)(VI) 2128

Thaønh Nhaïc AÅn Sôn Ch.13 (H-3b)(VII) 2129

Thaûo Ñöôøng 2065

Thaàn Nghi Ch.13 (C-3m)(I) 2054

Thieân AÂn 2139

Thieàn Laõo Ch.13 (C-3f)(II) 1994

Thieàn Nham Ch.13 (B-3m)(III) 1955

Thieàn OÂng Ñaïo Giaû Ch.13 (B-3k)(I) 1940

Thieän Hoäi Ch.13 (C-3b)(I) 1988

Thieät Dinh Chaùnh Hieån 2132

Thieät Kieán Lieãu Trieät 2132

Thieät Thoaïi Taùnh Töôøng 2133

Thieäu Minh Ch.13 (D-3b)(II) 2067

Thoâng Bieän Ch.13 (C-3h)(III) 2016

Thoâng Thieàn Ch.13 (C-3m)(II) 2055

Thoâng Vinh Ch.13 (H-2k)(I) 2122

Thuaàn Chaân Ch.13 (B-3l)(V) 1951

Thuûy Nguyeät Thoâng Giaùc Ch.13 (G-2b)(I) 2092

Thöøa Vieãn Ch.15 (B-2-1)(IV) 2189

Thöôøng Chieáu Ch.13 (C-3l)(I) 2051

Tieân Giaùc Haûi Tònh Ch.13 (H-3e)(II) 2135

Tilopa Ch.15 (C)(XIII) 2226

Tín Hoïc Ch.13 (C-3j)(IV) 2036

Tính Tónh Ch.13 (H-2e)(I) 2109

Tính Tuyeàn Ch.13 (H-2f)(I) 2109

Tònh Giaùc Thieän Trì Ch.13 (H-3b)(III) 2128

Tònh Giôùi Ch.13 (C-3j)(IX) 2044

Tònh Khieát 2139

Tònh Khoâng Ch.13 (C-3j)(II) 2029

Tònh Löïc Ch.13 (C-3j)(VI) 2039

Tònh Thieàn Ch.13 (B-3q)(III) 1973

Toaøn Nhaät Quang Ñaøi 2133

Toå AÁn Maät Hoaèng Ch.13 (H-3d)(I) 2133

Toå Toâng Vieân Quang Ch.13 (H-3d)(II) 2133

Toâng Dieãn Chaân Dung Ch.13 (G-2c)(I) 2094

Toâng Khaùch Ba Ch.15 (C)(XXIII) 2230

Traàn Nhaân Toâng 2085

Traàn Sôû Chöông Ch.15 (B-2-3)(III) 2196

Traàn Thaùi Toâng Ch.13 (E)(I) 2073

Traàn Thaùnh Toâng Ch.13 (E)(II) 2076

Trí Baûo Ch.13 (C-3j)(VII) 2040

Trí Ñoân Ch.15 (B-1)(II) 2187

Trí Nhaøn Ch.13 (B-3p)(II) 1966

Trí Noät Ch.14 (B)(XIII) 2151

Trí Quang Ch.15 (C)(XI) 2222

Trì Baùt Ch.13 (B-3l)(IV) 1950

Trisong Detsen Ch.15 (C)(IV) 2218

Trungpa Rinpoche Ch.15 (D)(XIV) 2241

Tröông Tam Taïng Ch.13 (D-3d)(I) 2071

Tröôøng Nguyeân Ch.13 (C-3j)(V) 2037

1900

Tsomo, Karma Lekshe Ch.15 (D)(XV) 2241

Tueä Trung Thöôïng Só Ch.13 (E)(III) 2077

Tupden Gyatso Ch.16 (D)(III) 2237

Tö Chaâu Trí Saèn Ch.15 (B-2-1)(I) 2188

Tö Chaâu Xöû Tòch Ch.15 (B-2-1)(II) 2189

Töû Dung Minh Hoaèng Ch.13 (H-3b)(II) 2127

Töùc Löï Ch.13 (C-3n)(I) 2058

Töôøng Quang Ch.13 (H-2i)(I) 2114

U

U Ba Khin Ch.16 (B)(X) 2313

U Kundalabhivamsa Sayadaw Ch.16 (B)(IV) 2307

U Pandita Sayadaw Ch.16 (B)(III) 2306

ÖÙng Thuaän Vöông Ch.13 (C-3o)(I) 2062

V

Vaïn AÂn Ch.13 (H-3j)(I) 2138

Vaïn Haïnh Ch.13 (B-3l)(I) 1941

Vaïn Haèng Ch.14 (B)(XIV) 2153

Vaân Phong Ch.13 (C-3c)(I) 1989

Vieân Chieáu Ch.13 (C-3g)(I) 1995

Vieân Chuùng 2089

Vieân Hoïc Ch.13 (B-3q)(II) 1971

Vieân Thoâng Ch.13 (B-3r)(I) 1974

Voâ Hoïc Ch.14 (B)(XV) 2153

Voâ Ngoân Thoâng 1981

Voâ Nhieãm Ch.14 (B)(VII) 2150

Voâ Truï Ch.15 (B-2-3)(IV)/(B-3-c2)(I) 2196

W

Wangyal Geshe Ngawang Ch.15 (D)(V) 2237

Y

Y Sôn Ch.13 (B-3s)(I) 1976

Yeshe, Lama Tupden Ch.15 (D)(XIII) 2240

Yeshe Tsogyel Ch.15 (C)(V) 2219

Yonden Gyatso Ch.15 (C)(XXIV) 2231

1901

MUÏC LUÏC THEO DOØNG TRUYEÀN THÖØA

TABLE OF CONTENT ON LINEAGES OF TRANSMISSION

Lôøi Giôùi Thieäu— Introduction 1905

Lôøi Ñaàu Saùch—Preface 1909

TAÄP BOÁN

VOLUME FOUR

CHÖÔNG MÖÔØI BA—CHAPTER THIRTEEN

CHÖ THIEÀN ÑÖÙC VIEÄT NAM

VIETNAMESE ZEN VIRTUES (p.1915)

(A) Chö Thieàn Ñöùc Vieät Nam Tröôùc Thôøi Thieàn Sö Tyø Ni Ña Löu Chi (?-594)—Vietnamese Zen Virtues Before

The Time of Zen Master Vinitaruci 1925

(I) Thieàn Sö Khöông Taêng Hoäi—Zen Master Sanghapala 1925

(II) Thieàn Sö Hueä Thaéng—Zen Master Hue Thang 1926

(B) Doøng Thieàn Tyø Ni Ña Löu Chi—The Vinitaruci Zen School 1927

(B-1) Nhöõng Doøng Truyeàn Thöøa Vaø Toå Sö Trong Thieàn Phaùi Tyø Ni Ña Löu Chi—Lineages of Transmisstion

and Patriarchs of the Vinitaruci Zen Sect 1927

(B-2) Thieàn Sö Tyø Ni Ña Löu Chi (?-594): Khai Toå Doøng Thieàn Tyø Ni Ña Löu Chi—Zen Master Vinitaruci, the

Founding Patriarch of the Vinitaruci Zen School 1927

(B-3) Chö Thieàn Ñöùc Trong Thieàn Phaùi Tyø Ni Ña Löu Chi—Vietnamese Zen Virtues of the Vinitaruci Zen

School 1930

(B-3a) Ñôøi Thöù Nhaát Doøng Thieàn Tyø Ni Ña Löu Chi—The First Generation of the Vinitaruci Zen School 1930

(B-3b) Ñôøi Thöù Nhì Doøng Thieàn Tyø Ni Ña Löu Chi—The Second Generation of the Vinitaruci Zen School 1931

(B-3c) Ñôøi Thöù Ba Doøng Thieàn Tyø Ni Ña Löu Chi—The Third Generation of the Vinitaruci Zen School 1931

(B-3d) Ñôøi Thöù Tö Doøng Thieàn Tyø Ni Ña Löu Chi—The Fourth Generation of the Vinitaruci Zen School 1931

(B-3e) Ñôøi Thöù Naêm Doøng Thieàn Tyø Ni Ña Löu Chi—The Fifth Generation of the Vinitaruci Zen School 1933

(B-3f) Ñôøi Thöù Saùu Doøng Thieàn Tyø Ni Ña Löu Chi—The Sixth Generation of the Vinitaruci Zen School 1933

(B-3g) Ñôøi Thöù Baûy Doøng Thieàn Tyø Ni Ña Löu Chi—The Seventh Generation of the Vinitaruci Zen School 1933

(B-3h) Ñôøi Thöù Taùm Doøng Thieàn Tyø Ni Ña Löu Chi—The Eighth Generation of the Vinitaruci Zen School 1933

(B-3i) Ñôøi Thöù Chín Doøng Thieàn Tyø Ni Ña Löu Chi—The Ninth Generation of the Vinitaruci Zen School 1935

(B-3j) Ñôøi Thöù Möôøi Doøng Thieàn Tyø Ni Ña Löu Chi—The Tenth Generation of the Vinitaruci Zen School 1935

(B-3k) Ñôøi Thöù Möôøi Moät Doøng Thieàn Tyø Ni Ña Löu Chi—The Eleventh Generation of the Vinitaruci Zen

School 1940

(B-3l) Ñôøi Thöù Möôøi Hai Doøng Thieàn Tyø Ni Ña Löu Chi—Twelfth Generation of the Vinitaruci Zen School 1941

(B-3m) Ñôøi Thöù Möôøi Ba Doøng Tyø Ni Ña Löu Chi—Thirteenth Generation of the Vinitaruci Zen School 1952

(B-3n) Ñôøi Thöù Möôøi Boán Doøng Tyø Ni Ña Löu Chi—Fourteenth Generation of the Vinitaruci Zen School 1957

(B-3o) Ñôøi Thöù Möôøi Laêm Doøng Tyø Ni Ña Löu Chi—Fifteenth Generation of the Vinitaruci Zen School 1960

(B-3p) Ñôøi Thöù Möôøi Saùu Doøng Tyø Ni Ña Löu Chi—Sixteenth Generation of the Vinitaruci Zen School 1963

(B-3q) Ñôøi Thöù Möôøi Baûy Doøng Tyø Ni Ña Löu Chi—Seventeenth Generation of the Vinitaruci Zen School 1969

(B-3r) Ñôøi Thöù Möôøi Taùm Doøng Tyø Ni Ña Löu Chi—Eighteenth Generation of the Vinitaruci Zen School 1974

(B-3s) Ñôøi Thöù Möôøi Chín Doøng Tyø Ni Ña Löu Chi—Nineteenth Generation of the Vinitaruci Zen School 1976

1902

(C) Doøng Thieàn Voâ Ngoân Thoâng—The Wu-Yen-T'ung Zen School 1981

(C-1) Nhöõng Doøng Truyeàn Thöøa Vaø Toå Sö Trong Thieàn Phaùi Voâ Ngoân Thoâng—Lineages of Transmisstion and

Patriarchs of the Wu-Yen-T'ung Zen School 1981

(C-2) Thieàn Sö Voâ Ngoân Thoâng (?-826): Khai Toå Doøng Thieàn Voâ Ngoân Thoâng—Zen Master Wu-Yen-T'ung, the

Founding Patriarch of the Wu-Yen-T'ung Zen School 1981

(C-3) Chö Thieàn Ñöùc Trong Doøng Thieàn Voâ Ngoân Thoâng—Vietnamese Zen Virtues of the Wu-Yen-T'ung Zen

School 1985

(C-3a) Ñôøi Thöù Nhaát Doøng Thieàn Voâ Ngoân Thoâng—First Generation of the Wu-yen-t'ung Zen School 1985

(C-3b) Ñôøi Thöù Nhì Doøng Thieàn Voâ Ngoân Thoâng—Second Generation of the Wu-yen-t'ung Zen School 1987

(C-3c) Ñôøi Thöù Ba Doøng Thieàn Voâ Ngoân Thoâng—Third Generation of the Wu-yen-t'ung Zen School 1989

(C-3d) Ñôøi Thöù Tö Doøng Thieàn Voâ Ngoân Thoâng—Fourth Generation of the Wu-yen-t'ung Zen School 1989

(C-3e) Ñôøi Thöù Naêm Doøng Thieàn Voâ Ngoân Thoâng—Fifth Generation of the Wu-yen-t'ung Zen School 1992

(C-3f) Ñôøi Thöù Saùu Doøng Thieàn Voâ Ngoân Thoâng—Sixth Generation of the Wu-yen-t'ung Zen School 1993

(C-3g) Ñôøi Thöù Baûy Doøng Thieàn Voâ Ngoân Thoâng—Seventh Generation of the Wu-yen-t'ung Zen School 1995

(C-3h) Ñôøi Thöù Taùm Doøng Thieàn Voâ Ngoân Thoâng—Eighth Generation of the Wu-yen-t'ung Zen School 2012

(C-3i) Ñôøi Thöù Chín Doøng Thieàn Voâ Ngoân Thoâng—Ninth Generation of the Wu-yen-t'ung Zen School 2020

(C-3j) Ñôøi Thöù Möôøi Doøng Thieàn Voâ Ngoân Thoâng—Tenth Generation of the Wu-yen-t'ung Zen School 2027

(C-3k) Ñôøi Thöù Möôøi Moät Doøng Voâ Ngoân Thoâng—Eleventh Generation of the Wu-yen-t'ung Zen School 2049

(C-3l) Ñôøi Thöù Möôøi Hai DoøngVoâ Ngoân Thoâng—Twelfth Generation of the Wu-yen-t'ung Zen School 2051

(C-3m) Ñôøi Thöù Möôøi Ba DoøngVoâ Ngoân Thoâng—Thirteenth Generation of the Wu-yen-t'ung Zen School 2054

(C-3n) Ñôøi Thöù Möôøi Boán Doøng Voâ Ngoân Thoâng—Fourteenth Generation of the Wu-yen-t'ung School 2058

(C-3o) Ñôøi Thöù Möôøi Laêm Doøng Voâ Ngoân Thoâng— Fifteenth Generation of the Wu-yen-t'ung Zen School 2062

(D) Doøng Thieàn Thaûo Ñöôøng—The Ts'ao-T'ang Zen Sect 2063

D-1) Nhöõng Doøng Truyeàn Thöøa Vaø Toå Sö Trong Thieàn Phaùi Thaûo Ñöôøng—Lineages of Transmisstion and

Patriarchs of the Ts'ao-T'ang Zen School 2063

(D-2) Thieàn Sö Thaûo Ñöôøng: Khai Toå Doøng Thieàn Thaûo Ñöôøng—Zen Master Ts'ao-T'ang, the Founding

Patriarch of the Ts'ao-T'ang Zen School 2065

(D-3) Chö Thieàn Ñöùc Trong Doøng Thieàn Thaûo Ñöôøng—Vietnamese Zen Virtues of the Ts'ao-T'ang Zen School

2065

(E) Nhöõng Thieàn Sö Tröôùc Thieàn Phaùi Truùc Laâm—Zen Masters Before The Founding of the Ts'u-Lin Zen

School 2073

(F) Thieàn Phaùi Truùc Laâm—The Ts'u-Lin Zen School 2083

(F-1) Nhöõng Doøng Truyeàn Thöøa Vaø Toå Sö Trong Thieàn Phaùi Truùc Laâm—Lineages of Transmisstion and

Patriarchs of the Ts'u-Lin Zen School 2083

(F-2) Thieàn Sö Traàn Nhaân Toâng (1258-1308): Khai Toå Doøng Thieàn Truùc Laâm—Zen Master Tran Nhan Tong,

the Founding Patriarch of the Ts'u-Lin Zen School 2085

(F-3) Chö Thieàn Ñöùc Trong Doøng Thieàn Truùc Laâm—Vietnamese Zen Virtues of the Ts'u-Lin Zen School 2089

(G) Doøng Thieàn Taøo Ñoäng—The Ts'ao-Tung Zen Sect 2091

(G-1) Nhöõng Doøng Truyeàn Thöøa Vaø Toå Sö Trong Thieàn Phaùi Taøo Ñoäng—Lineages of Transmisstion and

Patriarchs of the Ts'ao-Tung Zen School 2091

(G-2) Chö Thieàn Ñöùc Doøng Thieàn Taøo Ñoäng Xöù Ñaøng Ngoaøi—Zen Virtues of the Ts'ao-Tung Zen School in the

Tonkin 2092

(G-2a) Ñôøi Thöù Ba Möôi Laêm—The Thirty-Fifth Generation 2092

(G-2b) Ñôøi Thöù Ba Möôi Saùu—The Thirty-Sixth Generation 2092

(G-2c) Ñôøi Thöù Ba Möôi Baûy—The Thirty-Seventh Generation 2094

(G-2d) Ñôøi Thöù Boán Möôi—The Fortieth Generation 2095

(G-2e) Ñôøi Thöù Boán Möôi Moát—The Forty-First Generation 2095

(G-2f) Ñôøi Thöù Boán Möôi Hai—The Forty-Second Generation 2096

(G-2g) Ñôøi Thöù Boán Möôi Laêm—The Forty-Fifthth Generation 2096

(G-3) Chö Thieàn Ñöùc Doøng Thieàn Taøo Ñoäng Xöù Ñaøng Trong—Zen Virtues of the Ts'ao-Tung Zen School in the

Cochinchine 2097

(G-3a) Ñôøi Thöù Hai Möôi Chín—The Twenty-Ninth Generation 2097

(G-3b) Ñôøi Thöù Ba Möôi Saùu—The Thirty-Sixth Generation 2097

1903

(G-3c) Ñôøi Thöù Boán Möôi Laêm—The Forty-Fifthth Generation 2097

(H) Doøng Thieàn Laâm Teá—The Lin-Chi Zen Sect 2099

(H-1) Nhöõng Doøng Truyeàn Thöøa Vaø Toå Sö Trong Thieàn Phaùi Laâm Teá—Lineages of Transmisstion and

Patriarchs of the Lin-Chi Zen School 2099

(H-2) Chö Thieàn Ñöùc Doøng Thieàn Laâm Teá Xöù Ñaøng Ngoaøi—Zen Virtues of the Lin-Chi Zen School in the

Tonkin 2100

(H-2a) Ñôøi Thöù Ba Möôi Boán—The Thirty-Fourth Generation 2100

(H-2b) Ñôøi Thöù Ba Möôi Laêm—The Thirty-Fifth Generation 2100

(H-2c) Ñôøi Thöù Ba Möôi Saùu—The Thirty-Sixth Generation 2102

(H-2d) Ñôøi Thöù Ba Möôi Baûy—The Thirty-Seventh Generation 2107

(H-2e) Ñôøi Thöù Ba Möôi Taùm—The Thirty-Eighth Generation 2109

(H-2f) Ñôøi Thöù Ba Möôi Chín—The Thirty-Ninth Generation 2109

(H-2g) Ñôøi Thöù Boán Möôi—The Fortieth Generation 2111

(H-2h) Ñôøi Thöù Boán Möôi Moát—The Forty-First Generation 2114

(H-2i) Ñôøi Thöù Boán Möôi Hai—The Forty-Second Generation 2114

(H-2j) Ñôøi Thöù Boán Möôi Ba—The Forty-Third Generation 2120

(H-2k) Ñôøi Thöù Boán Möôi Boán—The Forty-Fourth Generation 2122

(H-3) Chö Thieàn Ñöùc Doøng Thieàn Laâm Teá Xöù Ñaøng Trong—Zen Virtues of the Lin-Chi Zen School in the

Cochinchine 2125

(H-3a) Ñôøi Thöù Ba Möôi Ba—The Thirty-Third Generation 2125

(H-3b) Ñôøi Thöù Ba Möôi Boán—The Thirty-Fourth Generation 2127

(H-3c) Ñôøi Thöù Ba Möôi Laêm—The Thirty-Fifth Generation 2129

(H-3d) Ñôøi Thöù Ba Möôi Saùu—The Thirty-Sixth Generation 2133

(H-3e) Ñôøi Thöù Ba Möôi Baûy—The Thirty-Seventh Generation 2134

(H-3f) Ñôøi Thöù Ba Möôi Taùm—The Thirty-Eighth Generation 2135

(H-3g) Ñôøi Thöù Ba Möôi Chín—The Thirty-Ninth Generation 2136

(H-3h) Ñôøi Thöù Boán Möôi—The Fortieth Generation 2138

(H-3i) Ñôøi Thöù Boán Möôi Moát—The Forty-First Generation 2138

(H-3j) Ñôøi Thöù Boán Möôi Hai—The Forty-Second Generation 2138

(H-3k) Chö Thieàn Ñöùc Laâm Teá Theá Kyû Thöù XX—Zen Virtues of The Lin-chi Zen School in the Twentieth

Century 2139

(I) Chö Thieàn Ñöùc Khoâng Roõ Thieàn Phaùi—Vietnamese Zen Virtues With Unclear Zen Lineages 2141

CHÖÔNG MÖÔØI BOÁN—CHAPTER FOURTEEN

CHÖ THIEÀN ÑÖÙC TRONG CAÙC THIEÀN PHAÙI TRIEÀU TIEÂN

ZEN VIRTUES IN KOREAN ZEN SCHOOLS (P.2143)

(A) Toång Quan Veà Thieàn Trieàu Tieân—An Overview of Korean Son 2145

(B) Chö Thieàn Ñöùc Trieàu Tieân—Korean Zen Virtues 2146

CHÖÔNG MÖÔØI LAÊM—CHAPTER FIFTEEN

CHÖ THIEÀN ÑÖÙC PHAÄT GIAÙO TAÂY TAÏNG

ZEN VIRTUES IN TIBETAN BUDDHISM (p.2161)

(A) Phaät Giaùo & Thieàn Taây Taïng—Tibetan Buddhism And Zen 2165

(B) Chö Thieàn Ñöùc Taây Taïng Buoåi Sô Thôøi Trong Vuøng Gaàn Nhöõng Hang Ñoäng Ñoân Hoaøng—Zen Virtues In

Tibet In Early Period In Areas Near Tun-Huang 2187

(B-1) Thieàn Ñöùc Hoaèng Phaùp Taïi Vuøng Trung AÙ—Zen Virtues Who Propagated In Central Asia 2187

(B-2) Chö Thieàn Ñöùc Doøng Thieàn Töù Xuyeân—Zen Virtues In The Szechwan Zen Lines 2188

(B-2-1) Chö Thieàn Ñöùc Doøng Thieàn Trí Saèn—Zen Virtues in The Chih-hsien Zen Line 2188

(B-2-2) Doøng Thieàn Tuyeân Thaäp—The Hsuan-shih Zen Line 2193

(B-2-3) Doøng Thieàn Laõo An—The Lao-an Zen Line 2194

1904

(B-3) Chö Thieàn Ñöùc Caùc Thieàn Phaùi Taây Taïng Buoåi Sô Thôøi—Zen Virtues Of Tibetan Zen Sects In Early

Periods 2197

B-3-a) Thieàn Phaùi Haäu Baéc Thaàn Tuù—The post-Shen-hsiu Zen school 2197

(B-3-a1) Toång Quan Veà Thieàn Phaùi Haäu Baéc Thaàn Tuù—An Overview of the post-Shen-hsiu Zen school

2197

(B-3-a2) Chö Thieàn Ñöùc Trong Thieàn Phaùi Haäu Baéc Thaàn Tuù—Zen Virtues of the post-Shen-hsiu Zen school

2198

(B-3-b) Thieàn Phaùi Tònh Chuùng—Ching-chung Zen Sect 2200

(B-3-b1) Toång Quan Veà Thieàn Phaùi Tònh Chuùng—An Overview of Ching-chung Zen Sect 2200

(B-3-b2) Chö Thieàn Ñöùc Trong Thieàn Phaùi Tònh Chuùng 2201

(B-3-c) Thieàn Phaùi Baûo Ñöôøng—Pao-T'ang Zen Sect 2207

(B-3-c1) Toång Quan Veà Thieàn Phaùi Baûo Ñöôøng—An Overview of Pao-T'ang Zen Sect 2207

(B-3-c2) Chö Thieàn Ñöùc Trong Thieàn Phaùi Baûo Ñöôøng—Zen Virtues of Pao-T'ang Zen Sect 2210

(B-3-d) Doøng Thieàn A-rdan-hver—A-rdan-hver Zen Lineage 2214

(C) Chö Thieàn Ñöùc Taây Taïng Keå Töø Thôøi Truyeàn Baù Phaät Giaùo Ñaàu Tieân—Tibetan Zen Virtues From The First

Dissemination 2216

(D) Chö Thieàn Ñöùc Taây Taïng Thôøi Caän Ñaïi—Tibetan Zen Virtues In Modern Times 2236

CHÖÔNG MÖÔØI SAÙU—CHAPTER SIXTEEN

CHÖ THIEÀN ÑÖÙC PHAÄT GIAÙO NGUYEÂN THUÛY

ZEN VIRTUES IN THERAVADA BUDDHISM (p.2243)

(A) Phaät Giaùo Nguyeân Thuûy Vaø Thieàn—Theravada Buddhism And Meditation 2245

(A-1) Phaät Giaùo Nguyeân Thuûy—Theravada Buddhism 2245

(A-2) Thieàn Chæ—Samatha Meditation 2249

(A-2a) Ñaïi Cöông Veà Thieàn Chæ—An Outline of Samatha Meditation 2249

(A-2b) Giaùo Phaùp Lieân Quan Ñeán Thieàn Chæ—Teachings Related To Samatha Meditation 2252

(A-3) Thieàn Minh Saùt—Vipassana Meditation 2257

(A-3a) Ñaïi Cöông Veà Thieàn Minh Saùt—An Outline of Vipassana Meditation 2257

(A-3b) Giaùo Phaùp Lieân Quan Ñeán Thieàn Minh Saùt—Teachings Related To Vipassana Meditation 2060

(B) Chö Thieàn Ñöùc Vaø Giaùo Phaùp Cuûa Hoï Trong Phaät Giaùo Nguyeân Thuûy Vaø Thieàn—Zen Virtues and Their

Teachings in Theravada Buddhism 2303

Saùch Tham Khaûo—References 2323

1905

Lôøi Giôùi Thieäu

Ñaïo höõu Traàn Ngoïc phaùp danh Thieän Phuùc khoâng chæ laø moät hoïc giaû nghieân cöùu khaù saâu saéc veà

Phaät phaùp, maø coøn laø moät Phaät töû thuaàn thaønh luoân gaéng coâng tu taäp ñeå ñaït ñeán con ñöôøng giaùc ngoä vaø

giaûi thoaùt. Thieän Phuùc Traàn Ngoïc coøn laø taùc giaû cuûa moät loaït nhöõng boä saùch Phaät giaùo raát coù giaù trò

nhö caùc boä Ñaïo Phaät Trong Ñôøi Soáng 10 Taäp, Ñaïo Phaät An Laïc Vaø Tænh Thöùc 1 Taäp, Taâm Söï Vôùi Cha

Meï Vaø Tuoåi Treû, Töï Ñieån Phaät Hoïc Vieät-Anh Anh-Vieät 6 Taäp, Töï Ñieån Phaät Hoïc Anh-Vieät 10 Taäp,

Thieân Truùc Tieåu Du Kyù, Thieàn Sö, Phaät Phaùp Caên Baûn Vieät-Anh 8 Taäp, Thieàn Trong Ñôøi Soáng Vieät-

Anh 1 Taäp, Nhöõng Ñoùa Hoa Voâ Öu Vieät-Anh 3 Taäp, Töï Ñieån Thieàn Vaø Thuaät Ngöõ Phaät Giaùo Vieät-

Anh Anh-Vieät 12 Taäp.

Hoâm nay ñaïo höõu Thieän-Phuùc laïi ñem boä saùch “Chö Thieàn Ñöùc” nhôø toâi vieát lôøi giôùi thieäu. Taùc

phaåm “Chö Thieàn Ñöùc” ñöôïc vieát baèng hai ngoân ngöõ Vieät-Anh raát deã hieåu. Sau khi ñoïc xong, toâi nhaän

thaáy boä saùch vieát veà cuoäc ñôøi vaø haønh traïng cuûa nhieàu chö Thieàn Ñöùc tính töø thôøi Ñöùc Phaät Toå Thích

Ca Maâu Ni. Taát caû 4 taäp ñeàu bao goàm nhöõng taám göông soáng tu thaät soáng ñoäng raát ñaùng cho taát ca û

haøng haäu boái cuûa chuùng ta noi theo. Toâi nghó raèng vò naøo coù duyeân laønh ñeå maét ñoïc taùc phaåm “Chö

Thieàn Ñöùc” naày chaéc chaén seõ deã daøng gaët haùi ñöôïc nieàm an laïc treân böôùc ñöôøng tu taäp cuûa chính

mình.

Qua boä saùch “Chö Thieàn Ñöùc,” chuùng ta thaáy roõ caùc baäc coå ñöùc cuûa chuùng ta aùp duïng Thieàn vaøo

coâng vieäc cuûa cuoäc soáng haèng ngaøy cuûa caùc ngaøi, vaø keát quaû phaûi ñaït ñöôïc baây giôø vaø ôû ñaây. Thieàn

khoâng phaûi taùch rôøi vôùi coâng vieäc haèng ngaøy, maø noù laø moät phaàn cuûa ñôøi soáng. Chuùng ta vaãn tham gia

caùc hoaït ñoäng thöôøng nhaät, nhöng giöõ cho mình thoaùt ñöôïc caûnh hoái haû roän ròp cuûa thaønh phoá vaø nhöõng

phieàn toaùi böïc boäi cuûa theá gian, vieäc naøy noùi deã khoù laøm, nhöng neáu coá gaéng thieàn taäp chuùng ta coù theå

laøm ñöôïc. Baát cöù söï thieàn taäp naøo cuõng ñeàu giuùp chuùng ta raát nhieàu trong vieäc ñoái phoù vôùi caùc dieãn

bieán trong cuoäc soáng moät caùch traàm tónh. Vaø chính söï traàm tónh naøy seõ giuùp chuùng ta vöôït qua nhöõng

khoå ñau vaø phieàn naõo trong ñôøi. Theo caùc ngaøi, haønh thieàn laø moät loái soáng. Ñoù laø loái soáng troïn veïn chöù

khoâng phaûi laø sinh hoaït rôøi raïc. Caùc ngaøi luoân nhaán maïnh raèng muïc ñích cuûa phaùp haønh thieàn trong

vieäc phaùt trieån toaøn theå con ngöôøi chuùng ta. Chuùng ta haõy coá gaéng ñaït ñöôïc söï toaøn haûo aáy ôû ñaây vaø

ngay trong kieáp naøy, chöù khoâng phaûi ñôïi ñeán moät thôøi hoaøng kim naøo ñoù trong töông lai. Trong quaù

khöù, nhieàu ngöôøi tin raèng phaùp haønh thieàn chæ rieâng daønh cho chö Taêng Ni maø thoâi, söï vieäc ñaõ thay

ñoåi, ngaøy nay haàu nhö moïi ngöôøi ñeàu thích thuù löu taâm ñeán thieàn taäp. Neáu hieåu raèng thieàn laø moät kyû

thuaät laéng ñoïng taâm töø vaø quaùn xeùt noäi taâm, hay moät phöông phaùp trau doài taâm trí nhö vaäy thì moïi

ngöôøi neân haønh thieàn, baát keå laø nam hay nöõ, giaø hay treû, Taêng hay tuïc.

Ñoái vôùi chö Thieàn Ñöùc, söï haønh thieàn (quaùn töôûng) laø caùch chaéc chaén nhaát ñeå kieåm soaùt vaø tònh

taâm. Qua cuoäc ñôøi vaø haønh traïng cuûa caùc ngaøi, caùc ngaøi muoán nhaén nhuû haøng haäu boái chuùng ta neân

kieåm soaùt thaân taâm moïi luùc, chöù khoâng chæ luùc ngoài thieàn. Luùc naøo thaân taâm chuùng ta cuõng phaûi thanh

tònh vaø tænh thöùc. Thieàn laø chaám döùt voïng nieäm; tuy nhieân, neáu chuùng ta khoâng coù khaû naêng chaám döùt

voïng nieäm thì chuùng ta neân coá gaéng taäp trung taâm cuûa mình vaøo moät tö töôûng hay moät ñoái töôïng quaùn

töôûng maø thoâi. Ñieàu naøy coù nghóa laø chuùng ta neân bieát mình ñang nghó gì hay ñang laøm gì trong nhöõng

giaây phuùt hieän taïi naøy. Neáu laøm ñöôïc nhöõng ñieàu naày trong moïi sinh hoaït haøng ngaøy, theá laø mình chaéc

chaén ñaõ coù thieàn trong ñôøi soáng vaäy!

Thaät vaäy, moät khi haønh giaû tu Thieàn coù khaû naêng quan saùt vaø bieát roõ chính mình, aáy laø mình ñang

thöïc taäp thieàn quaùn. Khi chuùng ta bieát con ñöôøng mình ñi, bieát mình aên caùi gì vaø aên nhö theá naøo, bieát

mình noùi caùi gì vaø noùi nhö theá naøo... aáy laø mình ñang thöïc taäp thieàn quaùn vaäy. Khi taâm chuùng ta chöùa

ñöïng nhöõng haän thuø hay ganh gheùt, doái traù, vaân vaân, chuùng ta lieàn bieát taâm mình ñang dung chöùa

nhöõng vi truøng nguy hieåm, ñoù laø chuùng ta ñang thöïc taäp thieàn vaäy. Thieàn khoâng laø caùi gì khaùc vôùi sinh

hoaït haèng ngaøy cuûa chính mình. Qua boä saùch “Chö Thieàn Ñöùc” chuùng ta thaáy chaân thieàn phaûi laø moät

loaïi thieàn maø chuùng ta coù theå haønh trì baát cöù luùc naøo trong cuoäc sinh hoaït haèng ngaøy cuûa mình. Vaø nhö

1906

vaäy thieàn khoâng coù baét ñaàu vaø cuõng khoâng coù chaám döùt. Neân nhôù raèng taâm haønh thieàn laø taâm thöôøng

xuyeân töï bieát chính mình, nghóa laø taâm tænh thöùc, saùng suoát vaø voâ ngaïi. Thieàn khoâng phaûi laø moät caùi gì

caùch bieät vôùi nhöõng sinh hoaït haèng ngaøy cuûa chuùng ta, maø noù chính laø tinh hoa cuûa nhöõng sinh hoaït aáy.

Toâi raát ñoàng yù vôùi ñaïo höõu Thieän Phuùc laø muïc ñích cuûa ngöôøi tu Phaät laø “Giaùc Ngoä vaø Giaûi Thoaùt”

vaø muïc ñích cuûa Thieàn cuõng laø nhö vaäy, cuõng laø giaùc ngoä ñeå ñi ñeán choã voâ öu, khoâng buoàn phieàn,

khoâng lo aâu. Vaø moãi chöông trong boä saùch “Chö Thieàn Ñöùc” cuûa ñaïo höõu Thieän Phuùc ñeàu bao goàm

cuoäc ñôøi vaø haønh traïng cuûa caùc baäc coå ñöùc giuùp cho chuùng ta moät böôùc tieán ñi gaàn tôùi giaùc ngoä vaø giaûi

thoaùt. Toâi nghó raèng vò naøo coù duyeân laønh ñeå maét ñoïc taùc phaåm “Chö Thieàn Ñöùc” naày chaéc chaén seõ

töøng böôùc gaët haùi ñöôïc söï giaùc ngoä vaø giaûi thoaùt moïi khoå ñau phieàn naõo ñeå ñi ñeán nieàm an laïc nhaát

ñôøi. Maëc daàu kinh nghieäm Thieàn thaät laø ñaëc bieät vaø ñoäc ñaùo cho töøng caù nhaân. Tuy nhieân, theo yù toâi,

söï hieåu bieát veà cuoäc ñôøi vaø haønh traïng cuûa Chö Thieàn Ñöùc thôøi xöa coù theå ñöôïc xem nhö laø nhöõng

höôùng daãn quí baùu ñöa chuùng ta ñeán vôùi chaân lyù. Vaø toâi vaãn hy voïng raèng nhöõng cuoäc ñoái thoaïi quí

baùu trong nhöõng chöông saùch naøy cuõng giuùp ích chaúng nhöõng cho nhöõng ai mong hieåu Thieàn baèng tri

thöùc maø coøn cho nhöõng ngöôøi ñang tham döï vaøo nhöõng buoåi thieàn taäp nöõa. Hôn nöõa, qua cuoäc ñôøi vaø

haønh traïng cuûa chö Thieàn Ñöùc thôøi xöa, haønh giaû tu Thieàn seõ coù theå thaáy ñöôïc raèng treân beà maët cuûa

kinh nghieäm chaân chính, khaùi nieäm chæ laø nhöõng phieán tuyeát ñang rôi treân loø löûa. Vì vaäy maø haønh giaû

chuùng ta khoâng neân chæ moät beà hoïc laáy chöông cuù maø neân theo nhöõng gì thích hôïp cho chuùng ta nhö

nhöõng böôùc ñeå ñaït ñeán kinh nghieäm cho chính mình.

Sau khi tham khaûo xong taùc phaåm, toâi thaønh thaät caûm ôn ñaïo höõu Thieän Phuùc ñaõ boû ra raát nhieàu thì

giôø trong ñôøi soáng beà boän ôû Hoa Kyø ñeå soaïn thaûo vaø vieát quyeån “Chö Thieàn Ñöùc” ñeå coáng hieán cho

caùc ñoïc giaû höõu duyeân vôùi Phaät Phaùp seõ ñöôïc nieàm haïnh phuùc vaø an laïc voâ bieân. Ñaây laø moät coâng ñöùc

phaùp thí khoù nghó baøn. Toâi cuõng muoán nhaân ñaây chaân thaønh ca ngôi tinh thaàn vò tha cuûa ñaïo höõu Thieän

Phuùc, ñaõ vì söï an laïc vaø haïnh phuùc voâ bieân cuûa chuùng sanh maø boû ra nhieàu thì giôø ñeå vieát thaønh taùc

phaåm “Chö Thieàn Ñöùc” naày.

Hoâm nay nhaân muøa Phaät Thaønh Ñaïo Phaät lòch 2561 taây lòch 2017, toâi raát hoan hyû giôùi thieäu taùc

phaåm “Chö Thieàn Ñöùc” do ñaïo höõu Thieän Phuùc saùng taùc, ñeán taát caû ñoäc giaû boán phöông, nhö moät moùn

aên tinh thaàn raát quyù giaù vaø thaät caàn thieát cho moïi gia ñình. Hy voïng taäp saùch veà cuoäc ñôøi vaø haønh traïng

cuûa chö Thieàn Ñöùc naøy trôû thaønh Kim Chæ Nam, coù theå giuùp cho caùc ñoäc giaû nhaän ñöôïc moät nieàm hoan

hyû, an laïc, haïnh phuùc trong hieän taïi vaø tieáp nhaän ñöôïc coát loûi giaùo lyù cuûa ñöùc Theá-toân moät caùch deã

daøng, nhôø hieåu roõ maø thöïc haønh ñöôïc chính xaùc, töø ñoù quyù vò seõ caûi thieän ñöôïc ñôøi soáng tinh thaàn, töø

thaáp ñeán cao, töø cao ñeán cao hôn vaø sau cuøng taâm hoàn ñöôïc môû roäng, thaønh töïu ñöôïc ñaïo nghieäp moät

caùch deã daøng. Xin caàu chuùc quyù ñoïc giaû seõ tìm ñöôïc nieàm vui trong sinh hoaït vôùi boä “Chö Thieàn Ñöùc”

do ñaïo höõu Thieän Phuùc tröôùc taùc.

Caån Buùt

Sa-moân Thích Chôn Thaønh

1907

Introduction

Mr. Ngoc Tran, his Buddha Name Thien Phuc, is not only a Buddhist scholar, but he is also a devout

practitioner who always tries his best to cultivate to achieve enlightenment and emancipation. He has

an extensive knowledge of Buddhism. Thien Phuc Tran Ngoc is also the author of a series of valuable

Buddhist books written in Vietnamese and English titled “Buddhism in Life” (ten volumes),

“Buddhism, a religion of Peace-Joy-and Mindfulness”, “Intimate Sharings with Parents and Children”,

Vietnamese-English Buddhist Dictionary (06 volumes), English-Vietnamese Buddhist Dictionary (10

volumes), A Little Journey To India, Famous Zen Masters in Vietnamese and English, Basic Buddhist

Doctrines (08 volumes), Zen in Life (01 volume), the Sorrowless Flowers (03 volumes), and the

Dictionary of Zen and Buddhist Terms (12 volumes).

Today, Mr. Thien Phuc Ngoc Tran brought me a draft of his work called “Zen Virtues” and asked

me to write an introduction for this work. The work is written in Vietnamese and English and is very

easy to understand. After reading the draft of “Zen Virtues”, I found these books were written about

lives and acts of many Zen Virtues counting from Sakyamuni Buddha. All these four volumes include

many good examples of living and cultivating which are worth for all of us of, the posterity, to follow. I

think whoever has the opportunity to read the “Zen Virtues” will surely and easily achieve the most

peaceful states of mind in the path of cultivation.

Through “Zen Virtues” we clearly see that our ancient virtues applied meditation to their daily

affairs of life, and its results obtained here and now. It is not separated from the work-a-day life. It is a

part and parcel of our life. We still participate in all daily activities, but remain free from the rush of

city life, from nagging preoccupation with the world, this is easy to say but not easy to do; however, if

we consistently practice meditation, we can do it. Any meditation we do is of immense help in

enabling us to face all this with calm. And the calmness itself will in turn help us overcome all

sufferings and afflictions. According to the ancient virtues, meditation is a way of living. It is a total

way of living and not a partial activity. They always emphazied that the aim of Zen in developing man

as a whole. Let’s strive for perfection here and in this very life, not in some golden age yet to come.

Many believe that meditation is only for monks and nuns in the past, things have changed and now

there is a growing interest in meditation in almost everyone. If by meditation is meant a technique of

establishment of our compassionate mind and reflection of our inner mind, all should cultivate

meditation irrespective of gender, age, clergy or lay.

To Zen Virtues, the practice of Zen is the surest way to mind-control and purification. Through Zen

Virtues' lives and acts, ancient virtues wanted to recommend us, the future generations of practitioners,

to control our body and mind at all times, not only when we sit in meditation. Our body and mind must

be pure and mindful at all times. Meditation means the ending of thought; however, if we are unable to

end our thought, we should try to concentrate our mind just in one thought or one object of

contemplation. That means we should know what we’re thinking or what we’re doing at the present

time. If we can do these in our daily activities, we surely have zen in life!

When Zen practitioners are able to watch and know ourselves, we are practicing meditation. When

we know the way we walk, what and how we eat, what and how we say, that means we’re practicing

meditation. When we have gossip, hate, jealousy, and deceitfulness, etc., in our mind, we know that

we’re haboring these dangerous viruses, we’re practicing meditation. Thus, meditation is not

something different from our daily life activities. Through “Zen Virtues”, we see that a real meditation

is a kind of meditation in which we can meditate at any time in our daily life activities. And thus,

meditation has no beginning nor end. We should always remember that a mind of constant awareness

is a mind that is awake, intelligent and free. Meditation is not a separate thing from our daily life

activities, it is the essence of our daily life activities.

1908

I totally agree with Thien Phuc that the purpose of Buddhist practitioners is “Enlightenment and

Emancipation” and the purpose of Zen is also the same, also reaching the state of mind that is without

sorrow or without worry. And each chapter in Thien Phuc’s “Zen Virtues” include ancient virtues' lives

and acts which help us a step approaching near to the enlightenment and emancipation. I think

whoever has the opportunity to read the “Zen Virtues” will achieve the most peaceful states of mind.

Although the Zen experience is especial and unique to each individual. However, in my opinion, the

understanding of lives and acts of ancient Zen Virtues is considered as guides that lead us unto truths.

And I still hope that precious dialogues in these chapters may be helpeful not only to those who wish to

understand Zen intellectually but also to those who are participating in meditation sessions. Moreover,

through lives and acts of ancient Zen Virtues, Zen practitioners will be able to see that in the face of

real experience, concepts are like flakes of snow fallen on a burning fire. So, as practitioners, we

should not barely study the texts but to follow whatever appropriate for us as steps to reach experience

for ourselves.

After reading these volumes, I sincerely thank Mr. Thien Phuc Ngoc Tran, who sacrifice so much

time in his busy life in the United States in order to be able to complete this work and contribute to our

unlimited happiness and peace for all of us. This work is the unthinkable merit of giving of the

Buddhadharma. I also want to take this opportunity to send my appreciation to Mr. Thien Phuc Ngoc

Tran for his altruism. For the sake of all beings’ unlimited happiness and peace, he spend so much time

to complete this work.

By the commemoration festival of the Buddha’s Enlightenment in the year of 2561 (2017), I am

glad to introduce this great work to all readers. This is precious spiritual nourishment for everybody.

After reading these three volumes, I am glad to send my personal congratulations to Ngoc Tran for

these books and his laborious, detailed and extensive work in highlighting details and summarizing the

beliefs, teachings and practices of Lord Sakyamuni Buddha. I am very please to praise the author’s

merits for his accomplishment of this rare religious and cultural work. These books are a genuine

contribution to the propagation of the Dharma. I would like to take this opportunity to highly

recommend it to all Monks, Nuns, Buddhist practitioners, as well as to any readers of Buddhist texts.

With the hope that each and everyone of you will possess these books and to utilize lives and acts of

“Zen Virtues” as a guide to aid in your deeper study of Buddha-Dharma so that we can all have

peaceful and happy lives at the present moment. As we understand the core meanings of the

Buddhadharma and as we understand the exact meanings of the Dharma, we can put them into practice

to improve our body and mind and, eventually to attain the Way.

Respectfully

Most Ven. Thich Chon Thanh

1909

Lôøi Ñaàu Saùch

Coù ngöôøi coù theå ñaët ra nhöõng caâu hoûi nhö laø "Thieàn laø caùi gì vaø nhöõng vò Thieàn sö laø nhöõng ai?" vaø

"Nhöõng caùi khaùc bieät giöõa moät vò Taêng Phaät giaùo vaø moät vò Thieàn sö laø nhöõng thöù gì?" vaân vaân vaø vaân

vaân. Phaät töû thuaàn thaønh khoâng neân nghó veà "Zen" nhö moät thuaät ngöõ, maø neân nghó veà noù nhö laø moät

tieán trình kyû luaät taâm linh. Neáu chuùng ta coù theå nghó veà "Zen" ñöôïc nhö vaäy thì nhöõng caâu hoûi vöøa keå

treân seõ khoâng coøn lyù do ñeå toàn taïi nöõa. Thaät vaäy, Phaät giaùo ñeà ra cho caùc tín ñoà cuûa mình ba tieán trình

kyû luaät trong cuoäc soáng vaø cuoäc tu haèng ngaøy. Ñoù laø giôùi, ñònh vaø hueä. Trong ba thöù ñoù, thieàn ñònh laø

chieác caàu noái lieàn giöõa giôùi vaø trí hueä giuùp cho haønh giaû thaáy roõ ñöôïc thöïc tính cuûa vaïn höõu. Bôûi vì

Thieàn laø moät phöông phaùp kyû luaät taâm linh chöù khoâng phaûi laø moät trieát hoïc, Thieàn ñoái trò moät caùch tröïc

tieáp vôùi cuoäc soáng haèng ngaøy; vaø ñaây chính laø choã maø Thieàn phaùt trieån nhöõng ñöôøng neùt ñaëc thuø cuûa

noù. Thieàn coù theå ñöôïc moâ taû nhö laø moät hình thöùc huyeàn hoïc, nhöng caùi caùch maø Thieàn ñoái trò vôùi kinh

nghieäm thì hoaøn toaøn ñoäc ñaùo. Thaät vaäy, gaàn 26 theá kyû veà tröôùc, sau khi kinh qua nhieàu phaùp moân tu

taäp nhöng khoâng thaønh coâng, Ñöùc Phaät ñaõ quyeát ñònh thöû nghieäm chaân lyù baèng caùch töï thanh tònh laáy

taâm mình. Ngaøi ñaõ ngoài kieát giaø suoát 49 ngaøy ñeâm döôùi coäi Boà Ñeà vaø cuoái cuøng ñaït ñöôïc thieàn ñònh

cao nhaát maø thôøi baáy giôø ngöôøi ta goïi laø giaùc ngoä vaø giaûi thoaùt. Ngaøi ñaõ tuaàn töï chöùng sô thieàn, nhò

thieàn, tam thieàn, töù thieàn... Nhö vaäy Thieàn baét nguoàn ngay töø thôøi Ñöùc Phaät vaø Thieàn Phaät Giaùo thaønh

hình töø coát loõi cuûa giaùo lyù nhaø Phaät.

Thieàn taïi Trung Hoa vaø nhöõng xöù Ñoâng AÙ khaùc ñöôïc thaønh hình sau khi Toå Boà Ñeà Ñaït Ma ñeán

Trung Hoa vaø ngaøy nay Thieàn trôû thaønh phoå caäp chaúng nhöõng trong tu taäp Phaät giaùo, maø nhöõng xöù theo

Cô Ñoác giaùo vaø Hoài giaùo ngöôøi ta cuõng coá gaéng tu taäp thieàn quaùn trong nhöõng sinh hoaït haèng ngaøy cuûa

hoï nhaèm caûi thieän cuoäc soáng cuûa mình. Tuy nhieân, thieàn Phaät giaùo khoâng döøng laïi ôû choã chæ nhaèm caûi

thieän ñôøi soáng, maø coøn giuùp con ngöôøi ñaït tôùi giaùc ngoä qua vieäc thaáy ñöôïc thöïc taùnh cuûa chaân nhö maø

ngöôøi ta tin raèng khoâng theå naøo truyeàn ñaït ñöôïc qua tö töôûng, maø chæ tìm ñöôïc söï chöùng ngoä thaät duø ñoù

laø moät caùi ñaùnh hay moät tieáng cöôøi. Ngaøy nay Thieàn ñöôïc phoå bieán khaép theá giôùi Taây Phöông vaø ñöôïc

nhieàu ngöôøi bieát ñeán ñeán noãi haàu nhö ngöôøi naøo cuõng bieát veà Thieàn. Thieàn ñöa taâm ra khoûi taâm cho

ñeán khi moät tia tueä giaùc tröïc tieáp xuaát hieän chæ trong moät khoaûnh khaéc naøo ñoù. Thieàn quaùn khoâng phaûi

laø moät phaùp moân môùi coù hoâm nay hoaëc hoâm qua. Töø thôøi xa xöa, ñaõ coù nhieàu ngöôøi haønh thieàn baèng

nhieàu phöông caùch khaùc nhau. Chöa bao giôø, vaø seõ khoâng bao giôø coù söï phaùt trieån taâm trí hay goäi röûa

nhöõng bôïn nhô tinh thaàn naøo maø khoâng nhôø ñeán thieàn quaùn. Thieàn quaùn chính laø phöông caùch maø Thaùi

töû Taát Ñaït Ña, ñöùc Phaät, ñaõ ñaït ñöôïc ñaïo quaû voâ thöôïng chaùnh ñaúng chaùnh giaùc. Thieàn khoâng daønh

rieâng cho ngöôøi AÁn Ñoä, cho xöù AÁn Ñoä hay chæ cho thôøi ñöùc Phaät coøn taïi theá, maø laø cho caû nhaân loaïi,

trong taát caû moïi thôøi ñaïi, vaø moïi nôi treân theá giôùi. Thieàn taäp khoâng theå coù giôùi haïn veà chuûng toäc, toân

giaùo, khoâng gian hay thôøi gian.

Cuoäc soáng vaø haønh traïng cuûa baát cöù vò Thieàn sö naøo cuõng luoân höôùng ñeán moät traïng thaùi taâm thanh

saïch, nôi maø moïi duïc voïng vaø thoâi thuùc ñeàu ñöôïc ñieàu phuïc ñeå taâm trôû neân taäp trung vaø theå nhaäp vaøo

traïng thaùi minh maãn vaø tænh thöùc. Moïi phöông phaùp haønh thieàn cuûa caùc vò Thieàn sö ñeàu gaén lieàn vôùi

nhöõng sinh hoaït haèng ngaøy cuûa ñôøi soáng, chöù caùc ngaøi khoâng ngoài ñoù tónh laëng ñeå ñöôïc hoäi nhaäp vôùi

baát cöù ñaáng toái thöôïng naøo, cuõng khoâng nhaèm ñaït ñöôïc chöùng nghieäm huyeàn bí, cuõng khoâng laø thoâi

mieân. Thieàn nhaèm giuùp taâm ñaït ñöôïc traïng thaùi vaéng laëng vaø minh saùt tueä ñeå tieán ñeán muïc tieâu duy

nhaát laø ñaït ñöôïc söï giaûi thoaùt khoâng lay chuyeån, ñaây laø söï an toaøn toái thöôïng, vöôït ra ngoaøi moïi troùi

buoäc, baèng caùch taän dieät hoaøn toaøn nhöõng bôïn nhô tinh thaàn. Nhö vaäy ñieàu quan troïng treân heát laø haønh

thieàn theo Phaät giaùo khoâng phaûi laø töï nguyeän löu ñaøy ra khoûi ñôøi soáng cuõng khoâng phaûi laø thöïc haønh

cho kieáp sau.

Qua cuoäc soáng vaø haønh traïng cuûa caùc vò Thieàn sö thôøi tröôùc, chuùng ta thaáy raèng thieàn taäp phaûi ñöôïc

aùp duïng vaøo cuoäc soáng haèng ngaøy, vaø keát quaû cuûa coâng phu naày phaûi ñöôïc höôûng taïi ñaây, ngay trong

kieáp naày. Haønh thieàn khoâng phaûi laø töï mình taùch rôøi hay xa lìa coâng vieäc maø thöôøng ngaøy mình vaãn

laøm, maø thieàn laø moät phaàn cuûa ñôøi soáng, laø caùi dính lieàn vôùi cuoäc soáng naày. Ñoái vôùi caùc vò Thieàn sö,

1910

caùc ngaøi soáng thieàn baát cöù khi naøo caùc ngaøi soáng hoaøn toaøn vôùi hieän taïi maø khoâng chuùt sôï haõi, hy voïng

hay nhöõng lo ra taàm thöôøng. Caùc ngaøi chæ ra cho chuùng ta thaáy raèng vôùi söï tænh thöùc chuùng ta coù theå tìm

thaáy thieàn trong nhöõng sinh hoaït haèng ngaøy. Thieàn khoâng theå tìm ñöôïc baèng caùch khaùm phaù chaân lyù

tuyeät ñoái bò che daáu töø ngoaïi caûnh, maø chæ tìm ñöôïc baèng caùch chaáp nhaän moät thaùi ñoä ñeán vôùi cuoäc

soáng giôùi haïnh. Ngöôøi ta tìm caàu giaùc ngoä baèng caùch noã löïc, tuy nhieân, ña soá chuùng ta queân raèng ñeå ñaït

ñeán giaùc ngoä chuùng ta phaûi buoâng boû. Ñieàu naøy cöïc kyø khoù khaên cho taát caû chuùng ta vì trong cuoäc soáng

haèng ngaøy chuùng ta thöôøng coá gaéng thaønh ñaït söï vieäc.

Qua cuoäc soáng vaø haønh traïng cuûa caùc vò Thieàn sö thôøi tröôùc, chuùng ta thaáy ngöôøi tu Thieàn khoâng leä

thuoäc vaøo ngoân ngöõ vaên töï. Ñoù chính laø giaùo ngoaïi bieät truyeàn, chæ thaúng vaøo taâm ñeå thaáy ñöôïc töï taùnh

beân trong cuûa taát caû chuùng ta ñeå thaønh Phaät. Trong khi nhöõng toâng phaùi khaùc nhaán maïnh ñeán nieàm tin

nôi tha löïc ñeå ñaït ñeán giaùc ngoä, Thieàn laïi daïy Phaät taùnh beân trong chuùng ta chæ coù theå ñaït ñöôïc baèng töï

löïc maø thoâi. Thieàn daïy cho chuùng ta bieát caùch laøm sao ñeå soáng vôùi hieän taïi quí baùu vaø queân ñi ngaøy

hoâm qua vaø ngaøy mai, vì hoâm qua ñaõ qua roài vaø ngaøy mai thì chöa tôùi. Trong Thieàn, chuùng ta neân haèng

giaùc ngoä chöù khoâng coù caùi gì ñaëc bieät caû.

Qua cuoäc soáng vaø haønh traïng cuûa caùc vò Thieàn sö thôøi tröôùc, chuùng ta thaáy vôùi ngöôøi tu Thieàn moïi

vieäc ñeàu bình thöôøng nhö thöôøng leä, nhöng laøm vieäc trong tænh thöùc. Baét ñaàu moät ngaøy cuûa baïn, ñaùnh

raêng, röûa maët, ñi tieâu tieåu, taém röûa, maëc quaàn aùo, aên uoáng, laøm vieäc... Khi naøo meät thì naèm xuoáng nghæ,

khi naøo ñoùi thì tìm caùi gì ñoù maø aên, khi khoâng muoán noùi chuyeän thì khoâng noùi chuyeän, khi muoán noùi thì

noùi. Haõy ñeå nhöõng hoaøn caûnh töï ñeán roài töï ñi, chöù ñöøng coá thay ñoåi, vì baïn chaúng theå naøo thay ñoåi ñöôïc

hoaøn caûnh ñaâu! Thieàn daïy chuùng ta ñoaïn tröø moïi voïng töôûng phaân bieät vaø khieán cho chuùng ta hieåu raèng

chaân lyù cuûa vuõ truï laø caên baûn thaät taùnh cuûa chính chuùng ta. Moïi ngöôøi chuùng ta neân thieàn ñònh thaâm saâu

veà vaán ñeà naày, vì noù laø caùi maø chuùng ta goïi laø ‘Ngaõ’. Khi hieåu noù laø gì, chuùng ta seõ töï ñoäng quay veà

hoøa cuøng thieân nhieân vuõ truï trong caûnh giôùi nhaát theå, vaø chuùng ta seõ thaáy thieân nhieân chính laø chuùng ta

vaø chuùng ta cuõng chính laø thieân nhieân, vaø caûnh giôùi thieân nhieân aáy chính laø caûnh Phaät, ngöôøi ñang

thuyeát phaùp cho chuùng ta ôû moïi nôi moïi luùc. Hy voïng raèng taát caû chuùng ta ñeàu coù theå nghe ñöôïc thieân

nhieân ñang noùi gì vôùi chuùng ta, ñeå ai cuõng coù theå tìm veà caûnh giôùi an laïc maø chuùng ta ñaõ moät laàn xa rôøi.

Thaät tình maø noùi, Thieàn khoâng coù phöông phaùp naøo ñaëc bieät ñeå cho ngöôøi ta hoïc caû. Nhöõng ai muoán

tu taäp Thieàn neân ñeán vôùi moät vò thaày Thieàn, nhöng vò thaày naøy laïi cuõng khoâng coù saün khuoân maãu giaùo

duïc naøo, bôûi vì ñieàu naøy laø khoâng theå naøo coù ñöôïc trong baûn chaát cuûa vaïn höõu. Thieàn sö chæ giaûng daïy

phöông caùch rieâng cuûa mình hoaëc laø baèng cöû chæ hoaëc baèng lôøi noùi ñeå khoâng chaáp thuaän baát cöù quan

ñieåm naøo cuûa caùc moân ñoà coù theå trình ra cho oâng ta cho ñeán khi naøo oâng hoaøn toaøn thoûa maõn vaø ñoàng yù

vôùi hoï. Trong nhöõng taäp saùch sau ñaây caùc baïn seõ thaáy caùch maø caùc vò Thieàn sö höôùng daãn caùc moân ñoà

cuûa mình ñöôïc ghi laïi trong caùc ngöõ luïc cuûa hoï veà tu taäp taâm linh thì hoaøn toaøn ñoäc ñaùo. Coù luùc caùc vò

Thieàn sö ñaùnh caùc ñoà ñeä baèng gaäy, coù luùc thì taùt tai hoï, hay ñaù hoï laên nhaøo xuoáng ñaát; luùc khaùc thì hoï

laïi ñöa ra nhöõng lôøi leõ nghe coù veû phi lyù, hay cöôøi nhaïo, hoaëc khinh mieät, chaâm bieám, ñoâi luùc thaäm chí

coù veû laêng maï, nhöõng ñieàu naøy chaéc chaén seõ laøm söûng soát nhöõng ai khoâng quen vôùi phong caùch cuûa

nhöõng vò Thieàn sö naøy. Ñieàu naøy khoâng phaûi laø do taùnh khí noâng noåi cuûa moät soá Thieàn sö ñaëc bieät naøo

ñoù; maø ñuùng hôn noù laø söï bieåu loä tính chaát ñaëc bieät cuûa kinh nghieäm veà Thieàn, maø vôùi taát caû phöông

tieän vaø ñieäu boä coù trong tay, caùc vò Thieàn sö naøy noã löïc giao tieáp vôùi caùc ñoà ñeä ñang taàm caàu chaân lyù

cuûa mình. Thieät khoâng deã gì cho caùc ñoà ñeä coù theå hieåu ñöôïc kieåu giao tieáp naøy. Tuy nhieân, vaán ñeà ôû

ñaây khoâng phaûi laø chuyeän caùc ñoà ñeä hieåu ñöôïc nhöõng gì töø beân ngoaøi, maø laø thöùc tænh nhöõng gì naèm

beân trong hoï. Nhöõng vò Thieàn sö khoâng coøn caùch naøo khaùc hôn laø chæ ra caùch ñeå cho caùc ñoà ñeä cuûa

mình ñöôïc söï tænh thöùc töø beân trong. Keát quaû cuûa taát caû nhöõng ñieàu naøy laø khoâng coù nhieàu ngöôøi saün

saøng naém baét ñöôïc giaùo lyù Thieàn. Nhöng neáu chuùng ta thöïc söï muoán tu taäp theo con ñöôøng maø Ñöùc

Phaät ñaõ tu taäp gaàn 26 theá kyû veà tröôùc thì con ñöôøng duy nhaát maø chuùng ta phaûi daãm leân laø con ñöôøng

chuùng ta phaûi laéng nghe cho ñöôïc nhöõng tieáng thì thaàm cuûa Phaät Toå Thích Ca Maâu Ni cuõng nhö chö

Thieàn ñöùc veà sau naøy raèng töø boû cuoäc soáng theá tuïc coù nghóa laø töø boû nhöõng haønh ñoäng voâ taâm vaø caåu

thaû coù theå ñöa ñeán truïc traëc trong cuoäc soáng. Töø boû cuoäc soáng theá tuïc laø töø boû söï loaïn ñoäng vaø söï caêng

1911

thaúng laøm toån haïi ñeán heä thaàn kinh cuûa chuùng ta vaø coù theå daãn tôùi traêm ngaøn thöù beänh hoaïn cho thaân

taâm chuùng ta. Töø boû cuoäc soáng theá tuïc khoâng coù nghóa laø töø boû cuoäc soáng cuûa chính mình, maø noù coù

nghóa laø chuùng ta laøm moät cuoäc haønh trình höôùng veà noäi taâm trong cuoäc soáng theá tuïc naøy. Chæ coù nhö

vaäy chuùng ta môùi coù theå thaáy ñöôïc chính mình nhö laø mình, vaø töø ñoù môùi coù theå bieát caùch laøm sao vöôït

qua nhöõng khuyeát ñieåm vaø giôùi haïn ñeå ñöôïc maïnh meõ hôn trong cuoäc soáng. Raát nhieàu ngöôøi trong

chuùng ta ñaõ vaø ñang ñi tìm phöông caùch. Chuùng ta nghó raèng moïi vaán ñeà ñeàu coù theå ñöôïc giaûi quyeát töø

beân ngoaøi, chuùng ta ñaõ laàm... Haàu heát moïi vaán ñeà ñeàu phaùt nguoàn töø beân trong maø ra vaø chæ coù theå giaûi

quyeát ñöôïc khi chuùng ta coá gaéng ñi trôû vaøo beân trong ñeå thaáy chính mình. Ñoái vôùi ngöôøi Phaät töû tu

thieàn, neáu haønh thieàn coù nghóa laø kyû luaät tinh thaàn hoaëc laø phöông phaùp trau doài taâm trí, thì khoûi phaûi

noùi, taát caû moïi ngöôøi khoâng phaân bieät giôùi taùnh, chuûng toäc, hay baát luaän söï phaân chia naøo, ñeàu neân

haønh thieàn. Xaõ hoäi hieän ñaïi ñang laâm nguy tröôùc thaûm hoïa töï traàm mình trong nhöõng tình traïng voïng

ñoäng vaø quyeán ruõ, chæ coù theå keàm cheá ñöôïc neáu chuùng ta chòu khoù reøn luyeän taâm taùnh cuûa chính mình.

Thaät vaäy, duø coù taøi ba theá maáy, khoâng ai coù theå thöïc söï dieãn taû ñöôïc coát loõi cuûa Thieàn. Quyeån saùch

naøy chæ nhaèm phôi baøy ra cuoäc soáng vaø haønh traïng cuûa chö Thieàn ñöùc thôøi xöa; vaø raát coù theå nhöõng caâu

chuyeän Thieàn naøy seõ giuùp cho ñoäc giaû thaáy ñöôïc nhöõng phöông thöùc ñôn giaûn vaø deã thöïc haønh nhaát cho

baát cöù ai muoán tu taäp, nhaát laø nhöõng ngöôøi taïi gia. Hy voïng noù seõ phôi baøy cho chuùng ta coát loõi cuûa giaùo

lyù nhaø Phaät veà Thieàn. Chuùng ta neân baét ñaàu cuoäc haønh trình baèng phöông caùch ñôn giaûn, tìm moät vò

thaày vaø nieàm tin, roài kieân nhaãn phuû phuïc döôùi trí tueä cuûa vò thaày aáy ñeå tu taäp. Roài töø ñoù chuùng ta coù theå

ruùt ra nhöõng kinh nghieäm soáng Thieàn cho rieâng mình trong ñôøi soáng haèng ngaøy. Duø thích hay khoâng

thích, nhöõng phuùt giaây hieän taïi naøy laø taát caû nhöõng gì maø chuùng ta phaûi laøm vieäc. Tuy nhieân, ña phaàn

chuùng ta thöôøng hay queân chuùng ta ñang ôû ñaâu. Hy voïng chuùng ta coù theå aùp duïng thieàn quaùn vaøo nhöõng

sinh hoaït haèng ngaøy ñeå coù theå soáng ñöôïc nhöõng giaây phuùt hieän taïi cuûa chính mình ñeå khoâng maát ñi söï

tieáp xuùc vôùi chính mình, töø ñoù chuùng ta coù theå chaáp nhaän chaân lyù cuûa giaây phuùt “naøy” trong cuoäc soáng

cuûa chính chuùng ta, töø ñoù chuùng ta coù theå hoïc hoûi ñeå tieáp tuïc ñi tôùi trong cuoäc soáng thaät cuûa chính

chuùng ta.

Ñaây laø taäp saùch thöù tö trong boä saùch boán taäp maø trong ñoù taùc giaû goùp nhaët nhöõng caâu chuyeän veà

Thieàn cuõng nhö cuoäc ñôøi vaø haønh traïng cuûa caùc vò Thieàn sö ôû Vieät Nam, Ñaïi Haøn, caùc xöù theo Phaät

giaùo Nguyeân Thuûy, vaø Taây Taïng, töø buoåi sô thôøi cho ñeán thôøi caän ñaïi. Ñaây khoâng phaûi laø taùc phaåm baùc

hoïc veà Thieàn, maø chæ laø moät söï söu taäp nhöõng caâu chuyeän veà Thieàn, coù theå chính xaùc veà maët lòch söû vaø

nieân ñaïi maø cuõng coù theå khoâng chính xaùc. Tuy nhieân, taùc giaû naøy tin moät caùch maïnh meõ raèng töøng caâu

chuyeän Thieàn trong taäp saùch naøy ñeàu coù tieàm naêng giuùp cho haønh giaû tu Thieàn ñaït ñöôïc söï "tænh thöùc,"

neáu khoâng muoán duøng thuaät ngöõ "giaùc ngoä," gioáng vôùi kinh nghieäm maø Phaät Toå Thích Ca Maâu Ni vaø

chö Toå cuõng nhö chö Thieàn ñöùc thôøi xöa ñaõ töøng coù bôûi vì do chính cuoäc soáng vaø haønh traïng aáy maø Só

Ñaït Ta thaønh Phaät vaø chö Toå chö Thieàn ñöùc ñaõ thaønh nhöõng baäc "Giaùc Ngoä." Sau heát, vôùi tinh thaàn chia

xeû, hy voïng raèng nhöõng caâu chuyeän naøy coù theå giuùp gôïi leân caûm höùng cho nhöõng ai muoán böôùc treân

con ñöôøng tu taäp Thieàn.

Caån ñeà

Thieän Phuùc

1912

PREFACE

Someone may ask such questions as "What is Zen and who are the Zen Masters?" and "What are

the differences between a Buddhist monk and a Zen Masters?" and so on, and so on. Devout Buddhists

should not think of "Zen" as a term, but as a process of mental discipline. If we can think of "Zen" this

way, such questions will have no reasons to exist. In fact, Buddhism offers for its followers three forms

of discipline in dealing with daily living and cultivation. They are morality, meditation, and wisdom.

Among them, the meditation is the bridge that links morality and intuitive knowledge that helps

practitioners see the true nature of things. As meditation or Zen is a discipline of mind and not a

philosophy, it directly deals with daily life; and this is where Zen has developed its most

characteristicfeatures. Zen may be described as a form of mysticism, but the way it handles its

experience is absolutely unique. In fact, almost 26 centuries ago, after experiencing a variety of

methods of cultivation without success, the Buddha decided to test the truth by self purification of his

own mind. He sat cross-legged for 49 days and nights under the bodhi-tree and reached the highest

meditative attainments which are now known as enlightenment and deliverance. He gradually entered

the first, second, and third Jhanas. So Zen originated from the very day of the Buddha and Buddhist

meditation forms the very heart and core of the Buddha’s teaching.

Zen in China and other Eastern Asian countries formed after Bodhidharma went to China and

nowadays Zen becomes so popular that not only Buddhists practise it, but people from all countries

including Christians and Muslims have been trying to practise Zen in their daily activities to improve

their life. However, meditation in Buddhism does not stop at seeking to improve life, but it also help

mankind attain enlightenment through the spontaneous understanding of the nature of reality, which it

believes cannot be communicated through rational thought, but rather found in a simple brush stroke or

a hearty laugh. Nowadays, Zen has spread to the Western World and has been becoming so widely

known that almost everyone knows about Zen. Zen leads the mind away from the mind until the spark

of direct insight appears in a simple brush stroke.Meditation is not a practice of today or yesterday.

From time immemorial people have been practicing meditation in diverse ways. There never was, and

never will be, any mental development or mental purity without meditation. Meditation was the means

by which Siddhartha Gotama, the Buddha, gained supreme enlightenment. Meditation is not only for

Indian, not for the country of India, or not only for the Buddha’s time, but for all mankind, for all times

and all places in the world. The boundaries of race and religion, the frontiers of time and space, are

irrelevant to the practice of meditation.

Lives and acts of any Zen master always aim at a state of mental purity where disturbing passions

and impulses are subdued and calmed down so that the mind becomes concentrated and collected and

enters into a state of clear consciousness and mindfulness. All methods of practicing of meditation of

Zen masters stick to activities of their daily lives, not sitting in tranquility for gaining union with any

supreme being, nor for bringing about mystical experiences, nor for any self-hypnosis. It is for gaining

tranquility of mind (Samadhi) and insight (vipassana), for the sole purpose of attaining unshakable

deliverance of the mind, that supreme security from bondage attainable through the total extirpation of

all mental defilements. Therefore, the the most important thing in Buddhism is that, meditation is not a

voluntary exile from life or something practiced for the hereafter.

Through lives and acts of Zen masters of the ancient times, we see that meditation should be

applied to the daily affairs of life, and its results obtained here and now, in this very life. It is not

separated from the daily activities. It is part and parcel of our life. For Zen masters, they are living a

Zen life whenever they are wholly in the present without usual fears, hopes and distractions. They

show us that with mindfulness we can find Zen in all activities of our daily life. Zen cannot be found by

uncovering an absolute truth hidden to outsiders, but by adopting an attitude to life that is disciplined.

1913

People seek enlightenment by striving; however, most of us forget that to become enlightened we must

give up all striving. This is extremely difficult for all of us because in our daily life we always strive to

achieve things.

Through lives and acts of Zen masters of the ancient times, we see that Zen practitioners depend on

no words nor letters. It’s a special transmission outside the scriptures, direct pointing to the mind of

man in order to see into one’s nature and to attain the Buddhahood. While other schools emphasized

the need to believe in a power outside oneself to attain enlightenment, Zen teaches that Buddha-nature

is within us all and can be awakened by our own efforts. Zen teaches us to know how to live with our

precious presence and forget about yesterdays and tomorrows for yesterdays have gone and tomorrows

do not arrive yet. In Zen, we should have everyday enlightenment with nothing special.

Through lives and acts of Zen masters of the ancient times, we see that with Zen practitioners

everything is just ordinary; business as usual, but handling business with mindfulness. To start your

day, brush your teeth, wash your face, relieve your bowels, take a shower, put on your clothes, eat

your food and go to work, etc. Whenever you’re tired, go and lie down; whenever you feel hungry, go

and find something to eat; whenever you do not feel like to talk, don’t talk; whenver you feel like to

talk, then talk. Let circumstances come and go by themselves, do not try to change them for you can’t

anyway. Zen teaches us to cut off all discriminating thoughts and to understand that the truth of the

universe is ultimately our own true self. All of us should meditate very deeply on this, for this thing is

what we call the ‘self’? When we understand what it is, we will have automatically returned to an

intuitive oneness with nature and will see that nature is us and we are nature, and that nature is the

Buddha, who is preaching to us at every moment. We all hope that all of us will be able to hear what

nature is saying to us, so that we can return to the peaceful realm that we once separated.

Truly speaking, there is no specified method of studying of Zen. Those who wish to understand it

should come to see a Zen master, but the latter has no stereotyped instruction to give, for this is

impossible in the nature of things. A Zen master can simply express his own way either by gestures or

in words his disapproval of whatever view his disciples may present to him, until he is fully satisfied

and agreed with them. In the following volumes, you will see the masters' dealing with his disciples

was quite unique in their records of spiritual exercises. Sometimes they struck them with a stick,

sometimes slapped them in the face, or kicked them down to ground; other times they gave an

incoherent ejaculation, they laughed at them, or made scornful, satirical, or sometimes even abusive

remarks, which will surely shocked those who are not used to the ways of these Zen masters. This was

not due to the irascible character of some particular masters; it rather came out of the peculiar nature

of the Zen experience, which, with all the means verbal and gesticulatory at their command, these Zen

masters endeavor to communicate to their truth-seeking disciples. It was no easy task for them to

understand this sort of communication. The point was, however, not to understand what came to them

from the outside, but to awaken what lies within themselves. These masters could not do anything

further than indicate the way to it. In consequence of all this, there were not many who could readily

grasp the teaching of Zen. But if we really would like to cultivate exactly the way that the Buddha

cultivated almost 26 centuries ago, the only way that we must tread on is the way of listening to the

whispers of Sakyamuni Buddha as well as later Zen virtues that tell us renouncing the worldly life does

not mean to run away from life, but to face it with mindfulness. Renouncing the worldly life means

renouncing mindless and careless actions which lead to problems. Renouncing the worldly life means

renouncing its noisiness, its stress and strain which damage our nervous system and lead to hundreds of

thousands of physical and mental illnesses. Renouncing the worldly life does not mean that we

renounce our life. It means that we are making an inward journey in the worldly life. Only that we are

able to see ourselves as we really are, and then we can learn to overcome the weaknesses and

limitations to become stronger in life. A lot of us have been searching for solutions to our various

problems in vain because of wrong approach and method. We think all problems can be solved

1914

externally, we’re wrong. Most problems are internal and can only be solved when we try to make an

inward trip to see ourselves first. To Buddhist Zen practitioners, if by meditation is meant mental

discipline or mind culture, it goes without saying that all should cultivate meditation irrespective of

sex, color, creed or any other division. Modern society is in danger of being swamped by distractions

and temptation which can only be controlled if we undertake the difficult taks of training our minds.

In fact, no matter how talented, no one can really describe the essential nature of Zen. This book is

only designed to display lives and acts of Zen virtues of ancient times; and possibly these Zen stories

will help giving readers the simpliest and practiceable methods for any Buddhists who want to

cultivate, especially lay people. Hoping it will be able to show us the essentials and cores of the

Buddha’s teaching on Zen. The original followers of Zen in China, Vietnam and Japan would embark

upon their own spiritual journeys by simply choosing a teacher and with faith and trust they would

patiently surrender to his wisdom. Then find for ourselves our own way of Zen in daily life. Like it or

not, this very moment is all we really have to work with; however, most of us always forget what we

are in. Hoping that we are able to apply meditation and contemplation in our daily activities so that we

are able to to live our very moment so that we don’t lose touch with ourselves, so that we are able to

accept the truth of this moment of our life, learn from it and move on in our real life.

This is the fourth of the four volumes in which this author gather together the Zen stories as well as

lives and acts of Zen masters in Vietnam, Korea, Theravadan Buddhist countries, and Tibet, from early

periods till modern times. This is not a work of Zen scholarship, but a collection of Zen stories which

may be historically and chronologically accurate or may be not. However, this author strongly believe

that each of the Zen stories in this book has the potential to help Zen practitioners attain "awakening"

if we do not want to use the term "enlightenment," the same experience that Siddhartha Gautama,

patriarchs, and other Zen virtues of ancient times had had because of which Siddhartha came to be

called "Buddha" and Patriarchs and other Zen virtues became the "Enlightened Ones." Last but not

least, with the spirit of sharing, hoping that these stories can help intriguing people to the practice of

Zen.

Thieän Phuùc

1915

CHÖÔNG MÖÔØI BA

CHAPTER THIRTEEN

CHÖ THIEÀN ÑÖÙC VIEÄT NAM

VIETNAMESE ZEN VIRTUES

(A) CHÖ THIEÀN ÑÖÙC VIEÄT NAM TRÖÔÙC THÔØI THIEÀN SÖ TYØ NI ÑA LÖU CHI (?-594)

VIETNAMSE ZEN VIRTUES BEFORE THE TIME OF ZEN MASTER VINITARUCI

Thieàn Sö Khöông Taêng Hoäi—Zen Master Sanghapala 1925

Thieàn Sö Hueä Thaéng (?-519)—Zen Master Hueä Thaéng 1926

(B) DOØNG THIEÀN TYØ NI ÑA LÖU CHI—THE VINITARUCI ZEN SCHOOL

(B-1) NHÖÕNG DOØNG TRUYEÀN THÖØA VAØ TOÅ SÖ TRONG THIEÀN PHAÙI TYØ NI ÑA LÖU CHI

LINEAGES OF TRANSMISSION AND PATRIARCHS OF THE VINITARUCI ZEN SECT

(B-2) THIEÀN SÖ TYØ NI ÑA LÖU CHI (?-594): KHAI TOÅ DOØNG THIEÀN TYØ NI ÑA LÖU CHI

ZEN MASTER VINITARUCI THE FOUNDING PATRIARCH

OF THE VINITARUCI ZEN SCHOOL (p.1927)

(B-3) CHÖ THIEÀN ÑÖÙC TRONG THIEÀN PHAÙI TYØ NI ÑA LÖU CHI

VIETNAMSE ZEN VIRTUES OF THE VINITARUCI ZEN SCHOOL

(B-3a) Ñôøi Thöù Nhaát Doøng Thieàn Tyø Ni Ña Löu Chi

The First Generation of the Vinitaruci Zen School

Moät ngöôøi: Ghi laïi ñöôïc tieåu söû—One person: With recorded biography

(I) Thieàn Sö Phaùp Hieàn (?-626)—Zen Master Fa-Hsien 1930

(B-3b) Ñôøi Thöù Nhì Doøng Thieàn Tyø Ni Ña Löu Chi

The Second Generation of the Vinitaruci Zen School

Moät ngöôøi: Khoâng ghi laïi ñöôïc tieåu söû—One person: No recorded biography 1931

(B-3c) Ñôøi Thöù Ba Doøng Thieàn Tyø Ni Ña Löu Chi

The Third Generation of the Vinitaruci Zen School

Moät ngöôøi: Khoâng ghi laïi ñöôïc tieåu söû—One person: No recorded biography 1931

(B-3d) Ñôøi Thöù Tö Doøng Thieàn Tyø Ni Ña Löu Chi

The Fourth Generation of the Vinitaruci Zen School

Moät ngöôøi: Ghi laïi ñöôïc tieåu söû—One person: With recorded biography

(I) Thieàn Sö Thanh Bieän (?-686)—Zen Master Ch'ing-pien 1932

(B-3e) Ñôøi Thöù Naêm Doøng Thieàn Tyø Ni Ña Löu Chi

1916

The Fifth Generation of the Vinitaruci Zen School

Moät ngöôøi: Khoâng ghi laïi ñöôïc tieåu söû—One person: No recorded biography 1933

(B-3f) Ñôøi Thöù Saùu Doøng Thieàn Tyø Ni Ña Löu Chi

The Sixth Generation of the Vinitaruci Zen School

Moät ngöôøi: Khoâng ghi laïi ñöôïc tieåu söû—One person: No recorded biography 1933

(B-3g) Ñôøi Thöù Baûy Doøng Thieàn Tyø Ni Ña Löu Chi

The Seventh Generation of the Vinitaruci Zen School

Moät ngöôøi: Khoâng ghi laïi ñöôïc tieåu söû—One person: No recorded biography 1933

(B-3h) Ñôøi Thöù Taùm Doøng Thieàn Tyø Ni Ña Löu Chi

The Eighth Generation of the Vinitaruci Zen School

Ba ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû—Three persons: One person with recorded biography

(I) Thieàn Sö Ñònh Khoâng (730-808)—Zen Master Ñònh Khoâng 1934

(B-3i) Ñôøi Thöù Chín Doøng Thieàn Tyø Ni Ña Löu Chi

The Ninth Generation of the Vinitaruci Zen School

Ba ngöôøi: Khoâng ghi laïi ñöôïc tieåu söû—Three persons: No recorded biographies 1935

(B-3j) Ñôøi Thöù Möôøi Doøng Thieàn Tyø Ni Ña Löu Chi

The Tenth Generation of the Vinitaruci Zen School

Boán ngöôøi: Ba ngöôøi ghi laïi ñöôïc tieåu söû—Four persons: Three persons with recorded biographies

(I) Tröôûng laõo La Quí (852-936)—Senior Venerable La Quí 1935

(II) Thieàn Sö Phaùp Thuaän—Zen Master Phaùp Thuaän 1937

(III)Thieàn Sö Ma Ha—Zen Master Mahamaya 1938

(B-3k) Ñôøi Thöù Möôøi Moät Doøng Thieàn Tyø Ni Ña Löu Chi

The Eleventh Generation of the Vinitaruci Zen School

Boán ngöôøi: Hai ngöôøi ghi laïi ñöôïc tieåu söû—Four persons: Two persons with recorded biographies

(I) Thieàn Sö Thieàn OÂng Ñaïo Giaû (902-979)—Zen Master Thieàn OÂng Ñaïo Giaû 1940

(II) Thieàn Sö Suøng Phaïm (1004-1087)—Zen Master Suøng Phaïm 1940

(B-3l) Ñôøi Thöù Möôøi Hai Doøng Thieàn Tyø Ni Ña Löu Chi

The Twelfth Generation of the Vinitaruci Zen School

Baûy ngöôøi: Naêm ngöôøi ghi laïi ñöôïc tieåu söû—Seven persons: Five persons with recorded biographies

(I) Thieàn Sö Vaïn Haïnh (?-1018)—Zen Master Vaïn Haïnh 1941

(II) Thieàn Sö Ñònh Hueä—Zen Master Ñònh Hueä 1946

(III) Thieàn Sö Ñaïo Haïnh—Zen Master Ñaïo Haïnh 1946

(IV) Thieàn Sö Trì Baùt (1049-1117)—Zen Master Trì Baùt 1950

(V) Thieàn Sö Thuaàn Chaân (?-1101)—Zen Master Thuaàn Chaân 1951

(B-3m) Ñôøi Thöù Möôøi Ba Doøng Thieàn Tyø Ni Ña Löu Chi

The Thirteenth Generation of the Vinitaruci Zen School

Saùu ngöôøi: Boán ngöôøi ghi laïi ñöôïc tieåu söû—Six persons: Four persons with recorded biographies

(I) Thieàn Sö Minh Khoâng (1076-1141)—Zen Master Minh Khoâng 1952

(II) Thieàn Sö Hueä Sinh (?-1063)—Zen Master Hueä Sinh 1953

(III) Thieàn Sö Thieàn Nham (1093-1163)—Zen Master Thieàn Nham 1955

1917

(IV) Thieàn Sö Boån Tòch (?-1040)—Zen Master Boån Tòch 1956

(B-3n) Ñôøi Thöù Möôøi Boán Doøng Thieàn Tyø Ni Ña Löu Chi

The Fourteenth Generation of the Vinitaruci Zen School

Boán ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû—Four persons: One person with recorded biography

(I) Thieàn Sö Khaùnh Hyû (1066-1142)—Zen Master Khaùnh Hyû 1957

(B-3o) Ñôøi Thöù Möôøi Laêm Doøng Thieàn Tyø Ni Ña Löu Chi

The Fifteenth Generation of the Vinitaruci Zen School

Ba ngöôøi: Hai ngöôøi ghi laïi ñöôïc tieåu söû—Three persons: Two persons with recorded biographies

(I) Thieàn Sö Giôùi Khoâng—Zen Master Giôùi Khoâng 1960

(II) Thieàn Sö Phaùp Dung (?-1174)—Zen Master Phaùp Dung 1962

(B-3p) Ñôøi Thöù Möôøi Saùu Doøng Thieàn Tyø Ni Ña Löu Chi

The Sixteenth Generation of the Vinitaruci Zen School

Ba ngöôøi: Ghi laïi ñöôïc tieåu söû—Three persons: With recorded biographies

(I) Thieàn Sö Chaân Khoâng (1045-1100)—Zen Master Chaân Khoâng 1963

(II) Thieàn Sö Trí Nhaøn—Zen Master Trí Nhaøn 1966

(III) Thieàn Sö Ñaïo Laâm (?-1203)—Zen Master Ñaïo Laâm 1969

(B-3q) Ñôøi Thöù Möôøi Baûy Doøng Thieàn Tyø Ni Ña Löu Chi

The Seventeenth Generation of the Vinitaruci Zen School

Boán ngöôøi: Ba ngöôøi ghi laïi ñöôïc tieåu söû—Four persons: Three persons with recorded biographies

(I) Thieàn Sö Ni Dieäu Nhaân (1041-1113)—Nun Zen Master Dieäu Nhaân 1969

(II) Thieàn Sö Vieân Hoïc (1073-1136)—Zen Master Vieân Hoïc 1971

(III) Thieàn Sö Tònh Thieàn (1121-1193)—Zen Master Tònh Thieàn 1973

(B-3r) Ñôøi Thöù Möôøi Taùm Doøng Thieàn Tyø Ni Ña Löu Chi

The Eighteenth Generation of the Vinitaruci Zen School

Hai ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû—Two persons: One person with recorded biography

(I) Thieàn Sö Vieân Thoâng (1085-1151)—Zen Master Vieân Thoâng 1974

(B-3s) Ñôøi Thöù Möôøi Chín Doøng Thieàn Tyø Ni Ña Löu Chi

The Nineteenth Generation of the Vinitaruci Zen School

Hai ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû—Two persons: One person with recorded biography

(I) Thieàn Sö Y Sôn (?-1213)—Zen Master Y Sôn 1976

(C) DOØNG THIEÀN VOÂ NGOÂN THOÂNG—THE WU-YEN-T'UNG ZEN SCHOOL

(C-1) NHÖÕNG DOØNG TRUYEÀN THÖØA VAØ TOÅ SÖ TRONG THIEÀN PHAÙI VOÂ NGOÂN THOÂNG

LINEAGES OF TRANSMISSION AND PATRIARCHS OF THE WU-YEN-T'UNG ZEN SECT

(C-2) THIEÀN SÖ VOÂ NGOÂN THOÂNG (?-826): KHAI TOÅ DOØNG THIEÀN VOÂ NGOÂN THOÂNG

ZEN MASTER WU-YEN-T'UNG THE FOUNDING PATRIARCH

OF THE WU-YEN-T'UNG ZEN SCHOOL (p.1981)

(C-3) CHÖ THIEÀN ÑÖÙC TRONG THIEÀN PHAÙI VOÂ NGOÂN THOÂNG

VIETNAMSE ZEN VIRTUES OF THE WU-YEN-T'UNG ZEN SCHOOL

(C-3a) Ñôøi Thöù Nhaát Doøng Thieàn Voâ Ngoân Thoâng

1918

The First Generation of the Wu-yen-t'ung Zen School

Moät ngöôøi: Ghi laïi ñöôïc tieåu söû—One person: With recorded biography

(I) Thieàn Sö Caûm Thaønh (?-860)—Zen Master Caûm Thaønh 1985

(C-3b) Ñôøi Thöù Nhì Doøng Thieàn Voâ Ngoân Thoâng

The Second Generation of the Wu-yen-t'ung Zen School

Moät ngöôøi: Ghi laïi ñöôïc tieåu söû—One person: With recorded biography

(I) Thieàn Sö Thieän Hoäi (?-900)—Zen Master Shen-Hui 1988

(C-3c) Ñôøi Thöù Ba Doøng Thieàn Voâ Ngoân Thoâng

The Third Generation of the Wu-yen-t'ung Zen School

Moät ngöôøi: Ghi laïi ñöôïc tieåu söû—One person: With recorded biography

(I) Thieàn Sö Vaân Phong Thieàn Sö (?-956)—Zen Master Yun-Feng 1989

(C-3d) Ñôøi Thöù Tö Doøng Thieàn Voâ Ngoân Thoâng

The Fourth Generation of the Wu-yen-t'ung Zen School

Hai ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû—Two persons: One person with recorded biography

(I) Thieàn Sö Khuoâng Vieät (933-1011)—Zen Master Khuoâng Vieät 1990

(C-3e) Ñôøi Thöù Naêm Doøng Thieàn Voâ Ngoân Thoâng

The Fifth Generation of the Wu-yen-t'ung Zen School

Hai ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû—Two persons: One person with recorded biography

(I) Thieàn Sö Ña Baûo—Zen Master Ña Baûo 1992

(C-3f) Ñôøi Thöù Saùu Doøng Thieàn Voâ Ngoân Thoâng

The Sixth Generation of the Wu-yen-t'ung Zen School

Ba ngöôøi: Hai ngöôøi ghi laïi ñöôïc tieåu söû—Three persons: Two persons with recorded biographies

(I) Thieàn Sö Ñònh Höông (?-1051)—Zen Master Ñònh Höông 1993

(II) Thieàn Sö Thieàn Laõo—Zen Master Thieàn Laõo 1994

(C-3g) Ñôøi Thöù Baûy Doøng Thieàn Voâ Ngoân Thoâng

The Seventh Generation of the Wu-yen-t'ung Zen School

Baûy ngöôøi: Saùu ngöôøi ghi laïi ñöôïc tieåu söû—Seven persons: Six persons with recorded biographies

(I) Thieàn Sö Vieân Chieáu (999-1090)—Zen Master Vieân Chieáu 1995

(II) Thieàn Sö Cöùu Chæ—Zen Master Cöùu Chæ 2003

(III) Thieàn Sö Minh Taâm (?-1034)—Zen Master Minh Taâm 2006

(IV) Thieàn Sö Baûo Tính (?-1034)—Zen Master Baûo Tính 2006

(V) Thieàn Sö Quaûng Trí—Zen Master Quaûng Trí 2007

(VI) Thieàn Sö Lyù Thaùi Toâng—Zen Master Ly Thai Tong 2010

(C-3h) Ñôøi Thöù Taùm Doøng Thieàn Voâ Ngoân Thoâng

The Eighth Generation of the Wu-yen-t'ung Zen School

Saùu ngöôøi: Ba ngöôøi ghi laïi ñöôïc tieåu söû—Six persons: Three persons with recorded biographies

(I) Thieàn Sö Ngoä AÁn (1019-1088)—Zen Master Ngoä AÁn 2012

(II) Thieàn Sö Maõn Giaùc (1052-1096)—Zen Master Maõn Giaùc 2014

(III) Thieàn Sö Thoâng Bieän (?-1134)—Zen Master Thoâng Bieän 2016

(C-3i) Ñôøi Thöù Chín Doøng Thieàn Voâ Ngoân Thoâng

1919

The Ninth Generation of the Wu-yen-t'ung Zen School

Taùm ngöôøi: Naêm ngöôøi ghi laïi ñöôïc tieåu söû—Eight persons: Five persons with recorded biographies

(I) Thieàn Sö Baûo Giaùm (?-1173)—Zen Master Bao Giam 2020

(II) Thieàn Sö Ñaïo Hueää (?-1172)—Zen Master Ñao Hue 2022

(III) Thieàn Sö Bieän Taøi—Zen Master Bien Tai 2024

(IV) Thieàn Sö Khoâng Loä (?-1119)—Zen Master Khong Lo 2024

(V) Thieàn Sö Boån Tònh (1100-1176)—Zen Master Bon Tinh 2025

(C-3j) Ñôøi Thöù Möôøi Doøng Thieàn Voâ Ngoân Thoâng

The Tenth Generation of the Wu-yen-t'ung Zen School

Möôøi Hai ngöôøi: Möôøi ngöôøi ghi laïi ñöôïc tieåu söû—Twelve persons: Ten persons with recorded

biographies

(I) Thieàn Sö Giaùc Haûi—Zen Master Giaùc Haûi 2027

(II) Thieàn Sö Tònh Khoâng (?-1170)—Zen Master Tònh Khoâng 2029

(III) Thieàn Sö Ñaïi Xaû (1120-1180)—Zen Master Ñaïi Xaû 2032

(IV) Thieàn Sö Tín Hoïc (?-1190)—Zen Master Tín Hoïc 2036

(V) Thieàn Sö Tröôøng Nguyeân (1110-1165)—Zen Master Tröôøng Nguyeân 2037

(VI) Thieàn Sö Tònh Löïc (1112-1175)—Zen Master Tònh Löïc 2039

(VII) Thieàn Sö Trí Baûo (?-1190)—Zen Master Trí Baûo 2040

(VIII) Thieàn Sö Minh Trí (?-1196)—Zen Master Minh Trí 2043

(IX) Thieàn Sö Tònh Giôùi (?-1207)—Zen Master Tònh Giôùi 2044

(X) Thieàn Sö Nguyeän Hoïc (?-1174)—Zen master Nguyeän Hoïc 2047

(C-3k) Ñôøi Thöù Möôøi Moät Doøng Thieàn Voâ Ngoân Thoâng

The Eleventh Generation of the Wu-yen-t'ung Zen School

Chín ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû—Nine persons: One person with recorded biography

(I) Thieàn Sö Quaûng Nghieâm (1121-1190)—Zen Master Quaûng Nghieâm 2049

(C-3l) Ñôøi Thöù Möôøi Hai Doøng Thieàn Voâ Ngoân Thoâng

The Twelfth Generation of the Wu-yen-t'ung Zen School

Baûy ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû—Seven persons: One person with recorded biography

(I) Thieàn Sö Thöôøng Chieáu (?-1203)—Zen Master Thöôøng Chieáu 2051

(C-3m) Ñôøi Thöù Möôøi Ba Doøng Thieàn Voâ Ngoân Thoâng

The Thirteenth Generation of the Wu-yen-t'ung Zen School

Naêm ngöôøi: Hai ngöôøi ghi laïi ñöôïc tieåu söû—Five persons: Two persons with recorded biographies

(I) Thieàn Sö Thaàn Nghi (?-1216)—Zen Master Thaàn Nghi 2054

(II) Thieàn Sö Thoâng Thieàn (?-1228)—Zen Master Thoâng Thieàn 2055

(C-3n) Ñôøi Thöù Möôøi Boán Doøng Thieàn Voâ Ngoân Thoâng

The Fourteenth Generation of the Wu-yen-t'ung Zen School

Naêm ngöôøi: Hai ngöôøi ghi laïi ñöôïc tieåu söû—Five persons: Two persons with recorded biographies

(I) Thieàn Sö Töùc Löï—Zen Master Töùc Löï 2058

(II) Thieàn Sö Hieän Quang (?-1221)—Zen Master Hieän Quang 2059

(C-3o) Ñôøi Thöù Möôøi Laêm Doøng Thieàn Voâ Ngoân Thoâng

The Fifteenth Generation of the Wu-yen-t'ung Zen School

Baûy ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû—Seven persons: One person with recorded biography

1920

(I) Thieàn Sö ÖÙng Thuaän Vöông—Zen Master ÖÙng Thuaän Vöông 2062

(D) DOØNG THIEÀN THAÛO ÑÖÔØNG—THE TS'AO-T'ANG ZEN SECT

(D-1) NHÖÕNG DOØNG TRUYEÀN THÖØA VAØ TOÅ SÖ TRONG THIEÀN PHAÙI THAÛO ÑÖÔØNG

LINEAGES OF TRANSMISSION AND PATRIARCHS OF THE TS'AO-T'ANG ZEN SECT

(D-2) THIEÀN SÖ THAÛO ÑÖÔØNG: KHAI TOÅ DOØNG THIEÀN THAÛO ÑÖÔØNG

ZEN MASTER TS'AO-T'ANG THE FOUNDING PATRIARCH

OF THE TS'AO-T'ANG ZEN SCHOOL (p.2065)

(D-3) CHÖ THIEÀN ÑÖÙC TRONG THIEÀN PHAÙI THAÛO ÑÖÔØNG

VIETNAMSE ZEN VIRTUES OF THE TS'AO-T'ANG ZEN SCHOOL

Theá Heä Thöù Nhaát—The First Generation

(I) Thieàn Sö Lyù Thaùnh Toâng—Zen Master Lyù Thaùnh Toâng 2065

(II) Thieàn Sö Baùt Nhaõ—Zen Master Baùt Nhaõ 2066

(III) Thieàn Sö Ngoä Xaù—Zen Master Ngoä Xaù 2066

Khoâng Ghi Laïi Ñöôïc Theâm Veà Thieàn Traïng Cuûa Caùc Vò Vöøa Keå Treân—No More Records Of Zen

Actions Of These Above Mentioned Masters

Theá Heä Thöù Nhì—The Second Generation

(I) Thieàn Sö Ngoä Ích—Zen Master Ngoä Ích 2066

(II) Thieàn Sö Thieäu Minh—Zen Master Thieäu Minh 2067

(III) Thieàn Sö Ñònh Giaùc—Zen Master Ñònh Giaùc 2067

(IV) Thieàn Sö Lyù Nhaân Toâng—Zen Master Ly Nhan Tong 2067

(V) Thieàn Sö Vieân Thoâng—Zen Master Vien Thong 2069

Khoâng Ghi Laïi Ñöôïc Theâm Veà Thieàn Traïng Cuûa Caùc Vò Vöøa Keå Treân—No More Records Of Zen

Actions Of These Above Mentioned Masters

Theá Heä Thöù Ba—The Third Generation

(I) Thieàn Sö Ñoã Vuõ—Zen Master Ñoã Vuõ 2070

(II) Thieàn Sö Phaïm AÂm—Zen Master Phaïm AÂm 2070

(III) Thieàn Sö Lyù Anh Toâng—Zen Master Lyù Anh Toâng 2070

Khoâng Ghi Laïi Ñöôïc Theâm Veà Thieàn Traïng Cuûa Caùc Vò Vöøa Keå Treân—No More Records Of Zen

Actions Of These Above Mentioned Masters

Theá Heä Thöù Tö—The Fourth Generation

(I) Thieàn Sö Tröông Tam Taïng—Zen Master Tröông Tam Taïng 2071

(II) Thieàn Sö Lyù Cao Toâng—Zen Master Lyù Cao Toâng 2071

(III) Thieàn Sö Nguyeãn Thöùc—Zen Master Nguyeãn Thöùc 2072

(IV) Thieàn Sö Phaïm Phuïng Ngöï—Zen Master Phaïm Phuïng Ngöï 2072

Khoâng Ghi Laïi Ñöôïc Theâm Veà Thieàn Traïng Cuûa Caùc Vò Vöøa Keå Treân—No More Records Of Zen

Actions Of These Above Mentioned Masters

(E) NHÖÕNG THIEÀN SÖ TRÖÔÙC THIEÀN PHAÙI TRUÙC LAÂM

ZEN MASTERS BEFORE THE FOUNDING OF THE TS'U-LIN ZEN SCHOOL

(I) Thieàn Sö Traàn Thaùi Toâng (1218-1277)—Zen Master Traàn Thaùi Toâng 2073

(II) Thieàn Sö Traàn Thaùnh Toâng (1240-1290)—Zen Master Traàn Thaùnh Toâng 2076

1921

(III) Thieàn Sö Tueä Trung Thöôïng Só (1230-1297)—Zen Master Tueä Trung Thöôïng Só 2077

(F) THIEÀN PHAÙI TRUÙC LAÂM—THE TSU-LIN ZEN SECT

(F-1) NHÖÕNG DOØNG TRUYEÀN THÖØA VAØ TOÅ SÖ TRONG THIEÀN PHAÙI TRUÙC LAÂM

LINEAGES OF TRANSMISSION AND PATRIARCHS OF THE TSU-LIN ZEN SECT

(F-2) THIEÀN SÖ TRAÀN NHAÂN TOÂNG (1258-1308): KHAI TOÅ DOØNG THIEÀN TRUÙC LAÂM

MASTER TRAN NHAN TONG: THE FOUNDING PATRIARCH OF THE TSU-LIN ZEN SECT

(p.2085)

(F-3) CHÖ THIEÀN ÑÖÙC TRONGTHIEÀN PHAÙI TRUÙC LAÂM

ZEN VIRTUES IN TS'U-LIN ZEN SCHOOL

(I) Thieàn Sö Phaùp Loa (1284-1330)—Zen Master Phaùp Loa 2089

(II) Thieàn Sö Huyeàn Quang (1254-1334)—Zen Master Huyeàn Quang 2089

(III)Thieàn Sö Vieân Chöùng—Zen Master Vien Chung 2089

(IV) Truùc Laâm Quoác Sö—National Teacher Truc Lam 2089

(V) Thieàn Sö Nhö Ñöùc—Zen Master Nhu Duc 2089

(G) DOØNG THIEÀN TAØO ÑOÄNG VIEÄT NAM—VIETNAMSE TS'AO-TUNG ZEN SCHOOL

(G-1) NHÖÕNG DOØNG TRUYEÀN THÖØA VAØ TOÅ SÖ TRONG THIEÀN PHAÙI TAØO ÑOÄNG VIEÄT NAM

LINEAGES OF TRANSMISSION AND PATRIARCHS

OF THE VIETNAMESE TS'AO-TUNG ZEN SECT

(G-2) CHÖ THIEÀN ÑÖÙC DOØNG THIEÀN TAØO ÑOÄNG XÖÙ ÑAØNG NGOAØI

ZEN VIRTUES OF THE TS'AO-TUNG ZEN SCHOOL IN THE TONKIN

(G-2a) Ñôøi Thöù Ba Möôi Laêm—The Thirty-Fifth Generation

(I) Thieàn Sö Nhaát Cuù Tri Giaùo—Zen Master Nhaát Cuù Tri Giaùo 2092

(G-2b) Ñôøi Thöù Ba Möôi Saùu—The Thirty-Sixth Generation

(I) Thieàn Sö Thuûy Nguyeät Thoâng Giaùc (1637-1704)—Zen Master Thuûy Nguyeät Thoâng Giaùc 2092

(G-2c) Ñôøi Thöù Ba Möôi Baûy—The Thirty-Seventh Generation

(I) Thieàn Sö Toâng Dieãn Chaân Dung (1640-1711)—Zen Master Toâng Dieãn Chaân Dung 2094

(G-2d) Ñôøi Thöù Boán Möôi—The Fortieth Generation

(I) Thieàn Sö Thanh Laõng Ñaïo Nguyeân—Zen Master Thanh Lang Dao Nguyen 2095

(G-2e) Ñôøi Thöù Boán Möôi Moát—The Forty-First Generation

(I) Thieàn Sö Thanh Ñaøm—Zen Master Thanh Dam 2095

(G-2f) Ñôøi Thöù Boán Möôi Hai—The Forty-Second Generation

(I) Thieàn Sö Minh Chaùnh—Zen Master Minh Chanh 2096

(G-2g) Ñôøi Thöù Boán Möôi Laêm—The Forty-Fifthth Generation

(I) Thieàn Sö Nhö Nhö—Zen Master Nhö Nhö 2096

(G-3) DOØNG THIEÀN TAØO ÑOÄNG XÖÙ ÑAØNG TRONG

1922

THE TS'AO-TUNG ZEN SCHOOL IN THE COCHINCHINE

(G-3a) Ñôøi Thöù Hai Möôi Chín—The Twenty-Ninth Generation

(I) Thieàn Sö Thaïch Lieâm (1632-1704)—Zen Master Thaïch Lieâm 2097

(G-3b) Ñôøi Thöù Ba Möôi Saùu—The Thirty-Sixth Generation

(I) Thieàn Sö Phaùp Thoâng Thieän Hyû—Zen Master Phaùp Thoâng Thieän Hyû 2097

(G-3c) Ñôøi Thöù Boán Möôi Laêm—The Forty-Fifthth Generation

(I) Thieàn Sö An Thieàn—Zen Master An Thieàn 2097

(H) CHÖ THIEÀN ÑÖÙC TRONG DOØNG THIEÀN LAÂM TEÁ

VIETNAMSE ZEN VIRTUES—OF THE LIN-CHI ZEN SCHOOL

(H-1) NHÖÕNG DOØNG TRUYEÀN THÖØA VAØ TOÅ SÖ TRONG THIEÀN PHAÙI LAÂM TEÁ VIEÄT NAM

LINEAGES OF TRANSMISSION AND PATRIARCHS OF THE VIETNAMESE LIN-CHI SECT

(H-2) DOØNG THIEÀN LAÂM TEÁ XÖÙ ÑAØNG NGOAØI

THE LIN-CHI ZEN SCHOOL IN THE TONKIN

(H-2a) Ñôøi Thöù Ba Möôi Boán—The Thirty-Fourth Generation

(I) Thieàn Sö Chuyeát Coâng (1590-1644)—Zen Master Chuyeát Coâng 2100

(H-2b) Ñôøi Thöù Ba Möôi Laêm—The Thirty-Fifth Generation

(I) Thieàn Sö Minh Haønh (1596-1659)—Zen Master Minh Haønh 2100

(II) Thieàn Sö Minh Löông—Zen Master Minh Löông 2101

(H-2c) Ñôøi Thöù Ba Möôi Saùu—The Thirty-Sixth Generation

(I) Thieàn Sö Chaân Nguyeân (1647-1726)—Zen Master Chan Nguyen 2102

(H-2d) Ñôøi Thöù Ba Möôi Baûy—The Thirty-Seventh Generation

(I) Thieàn Sö Nhö Hieän (?-1765)—Zen Master Nhö Hieän 2107

(II) Thieàn Sö Nhö Tröøng Laân Giaùc (1696-1733)—Zen Master Nhö Tröøng Laân Giaùc 2108

(H-2e) Ñôøi Thöù Ba Möôi Taùm—The Thirty-Eighth Generation

(I) Thieàn Sö Tính Tónh (1692-1773)—Zen Master Tính Tónh 2109

(H-2f) Ñôøi Thöù Ba Möôi Chín—The Thirty-Ninth Generation

(I) Thieàn Sö Tính Tuyeàn (1674-1744)—Zen Master Tính Tuyeàn 2109

(H-2g) Ñôøi Thöù Boán Möôi—The Fortieth Generation

(I) Thieàn Sö Haûi Quyùnh Töø Phong (1728-1811)—Zen Master Haûi Quyùnh Töø Phong 2111

(H-2h) Ñôøi Thöù Boán Möôi Moát—The Forty-First Generation

(I) Thieàn Sö Kim Lieân Tòch Truyeàn—Zen Master Kim Lieân Tòch Truyeàn (1745-1816) 2114

(H-2i) Ñôøi Thöù Boán Möôi Hai—The Forty-Second Generation

(I) Thieàn Sö Töôøng Quang Chieáu Khoan (1741-1830)—Zen Master Töôøng Quang Chieáu Khoan 2114

(II) Thieàn Sö Phuùc Ñieàn—Zen Master Phuùc Ñieàn 2120

(H-2j) Ñôøi Thöù Boán Möôi Ba—The Forty-Third Generation

(I) Thieàn Sö Phoå Tònh—Zen Master Phoå Tònh 2120

(H-2k) Ñôøi Thöù Boán Möôi Boán—The Forty-Fourth Generation

(I) Thieàn Sö Thoâng Vinh—Zen Master Thoâng Vinh 2122

H-3) DOØNG THIEÀN LAÂM TEÁ XÖÙ ÑAØNG TRONG

THE LIN-CHI ZEN SCHOOL IN THE COCHINCHINE

(H-3a) Ñôøi Thöù Ba Möôi Ba—The Thirty-Third Generation

(I) Thieàn Sö Nguyeân Thieàu (1648-1728)—Zen Master Nguyeân Thieàu 2125

(II) Thieàn Sö Phöôùc Hieäp—Zen Master Phuoc Hiep 2127

1923

(III) Thieàn Sö AÂn Tuøy—Zen Master An Tuy 2127

(H-3b) Ñôøi Thöù Ba Möôi Boán—The Thirty-Fourth Generation

(I) Thieàn Sö Minh Vaät Nhaát Tri (?-1786)—Zen Master Minh Vaät Nhaát Tri 2127

(II) Thieàn Sö Töû Dung Minh Hoaèng—Zen Master Töû Dung Minh Hoaèng 2127

(III) Thieàn Sö Tònh Giaùc Thieän Trì—Zen Master Tònh Giaùc Thieän Trì 2128

(IV) Thieàn Sö Minh Haûi Phaät Baûo (1670-1754)—Zen Master Minh Haûi Phaät Baûo 2128

(V) Thieàn Sö Minh Haûi Phaùp Baûo—Zen Master Minh Haûi Phaùp Baûo 2128

(VI) Thieàn Sö Thaønh Ñaúng Minh Löôïng (1686-1769)—Zen Master Thaønh Ñaúng Minh Löôïng 2128

(VII) Thieàn Sö Thaønh Nhaïc AÅn Sôn (?-1776)—Zen Master Thaønh Nhaïc AÅn Sôn 2129

(H-3c) Ñôøi Thöù Ba Möôi Laêm—The Thirty-Fifth Generation

(I) Thieàn Sö Lieãu Quaùn (?-1743)—Zen Master Lieãu Quaùn 2129

(II) Thieàn Sö Lieãu Ñaït Thieät Thaønh (?-1823)—Zen Master Lieãu Ñaït Thieät Thaønh 2132

(III) Thieàn Sö Phaät YÙ Linh Nhaïc (1725-1821)—Zen Master Phaät YÙ Linh Nhaïc 2132

(IV) Thieàn Sö Thieät Dinh Chaùnh Hieån—Zen Master Thiet Dinh Chanh Hien 2132

(V) Thieàn Sö Thieät Kieán Lieãu Trieät—Zen Master Thiet Kien Lieu Triet 2132

(VI) Thieàn Sö Thieät Thoaïi Taùnh Töôøng—Zen Master Thiet Thoai Tanh Tuong 2133

(VII) Thieàn Sö Toaøn Nhaät Quang Ñaøi—Zen Master Toan Nhat Quang Dai 2133

(H-3d) Ñôøi Thöù Ba Möôi Saùu—The Thirty-Sixth Generation

(I) Thieàn Sö Toå AÁn Maät Hoaèng (1735-1835)—Zen Master Toå AÁn Maät Hoaèng 2133

(II) Thieàn Sö Toå Toâng Vieân Quang (1758-1827)—Zen Master Toå Toâng Vieân Quang 2133

(III) Thieàn Sö Teá Boån Vieân Thoâng—Zen Master Te Bon Vieân Thong 2134

(IV) Thieàn Sö Teá Giaùc Quaûng Chaâu—Zen Master Te Giac Quang Chau 2134

(H-3e) Ñôøi Thöù Ba Möôi Baûy—The Thirty-Seventh Generation

(I) Thieàn Sö Nhaát Ñònh (1784-1847)—Zen Master Nhaát Ñònh 2134

(II) Thieàn Sö Tieân Giaùc Haûi Tònh (1788-1875)—Zen Master Tieân Giaùc Haûi Tònh 2135

(H-3f) Ñôøi Thöù Ba Möôi Taùm—The Thirty-Eighth Generation

(I) Thieàn Sö Minh Vi Maät Haïnh (1828-1898)—Zen Master Minh Vi Maät Haïnh 2135

(II) Thieàn Sö Minh Khieâm Hoaèng AÂn (1850-1914)—Zen Master Minh Khieâm Hoaèng AÂn 2135

(III) Thieàn Sö Ñaïo Trung Thieän Hieáu—Zen Master Ñaïo Trung Thieän Hieáu 2136

(H-3g) Ñôøi Thöù Ba Möôi Chín—The Thirty-Ninth Generation

(I) Thieàn Sö Taùnh Thoâng Giaùc Ngoä—Zen Master Taùnh Thoâng Giaùc Ngoä 2136

(II) Thieàn Sö Nhö Nhaõn Töø Phong (1864-1939)—Zen Master Nhö Nhaõn Töø Phong 2136

(III) Hoøa Thöôïng Phöôùc Haäu—Most Venerable Phuoc Hau 2137

(IV) Thieàn Sö Taùnh Hueä Nhöùt Chôn—Zen Master Tanh Hue Nhut Chon 2137

(V) Thieàn Sö Taùnh Khoâng Ñöùc Giaùc—Zen Master Tanh Khong Duc Giac 2137

(H-3h) Ñôøi Thöù Boán Möôi—The Fortieth Generation

(I) Thieàn Sö Haûi Bình Baûo Taïng (1818-1862)—Zen Master Haûi Bình Baûo Taïng 2138

(H-3i) Ñôøi Thöù Boán Möôi Moát—The Forty-First Generation

(I) Thieàn Sö Ngoä Chaân Long Coác—Zen Master Ngoä Chaân Long Coác 2138

1924

(II) Thieàn Sö Thanh Keá Hueä Ñaêng—Zen Master Thanh Ke Hue Dang 2138

(H-3j) Ñôøi Thöù Boán Möôi Hai—The Forty-Second Generation

(I) Thieàn Sö Vaïn AÂn (1886-1967)—Zen Master Van An 2138

(H-3k) Chö Thieàn Ñöùc Laâm Teá Theá Kyû Thöù XX

Zen Virtues of The Lin-chi Zen School in the Twentieth Century

(I) Hoøa Thöôïng Tònh Khieát—Most Venerable Tinh Khiet 2139

(II) Thieàn Sö Khaùnh Anh (1895-1961)—Zen Master Khanh Anh 2139

(III) Thieàn Sö Phöôùc Hueä Chôn Luaän (1870-1945)—Zen Master Phuoc Hue Chon Luan 2139

(IV) Thieàn Sö Thieân AÂn—Zen Master Thien An 2139

(I) CHÖ THIEÀN ÑÖÙC KHOÂNG ROÕ THIEÀN PHAÙI

VIETNAMSE ZEN VIRTUES WITH UNCLEAR ZEN LINEAGES

(I) Thieàn Sö Ñaïo Chaân (1579-1638)—Zen Master Ñaïo Chaân 2141

(II) Thieàn Sö Ñaïo Taâm—Zen Master Ñaïo Taâm 2141

(III) Thieàn Sö Hoaøng Long (?-1737)—Zen Master Hoaøng Long 2141

(IV) Thieàn Sö Khaùnh Long—Zen Master Khaùnh Long 2142

1925

(A) CHÖ THIEÀN ÑÖÙC VIEÄT NAM TRÖÔÙC THÔØI

THIEÀN SÖ TYØ NI ÑA LÖU CHI (?-594)

VIETNAMESE ZEN VIRTUES BEFORE THE TIME OF ZEN MASTER VINITARUCI

(I) Thieàn Sö Khöông Taêng Hoäi

Zen Master Sanghapala

Khöông Taêng Hoäi, ngöôøi nöôùc Khöông Cö, cha meï sang ñaát Giao Chaâu laøm aên buoân baùn kieám

soáng. Ngaøi moà coâi cha töø luùc môùi leân möôøi. Sau ñoù ngaøi xuaát gia vaø trôû thaønh moät nhaø sö noåi tieáng

thôøi baáy giôø. Ngaøi thoâng hieåu Tam Taïng kinh ñieån. Ngaøi sang Ñoâng Ngoâ (baây giôø laø mieàn Trung

nöôùc Taøu) ñeå hoaèng döông Phaät Phaùp. Ngaøi dòch nhieàu kinh ñieån töø chöõ Phaïn ra chöõ Haùn nhö

Kinh Voâ Löôïng Thoï vaø Kinh An Bang Thuû YÙ, vaân vaân. Trong kinh An Bang Thuû YÙ, ngaøi coù nhaéc

nhôû: “Coù ba loái ngoài theo ñaïo, moät laø ngoài soå töùc, hai laø ngoài tuïng kinh vaø ba laø ngoài vui nghe

kinh. Ngoài coù ba caáp, moät laø ngoài hieäp vò, hai laø ngoài tònh, vaø ba laø ngoài khoâng coù keát. Ngoài hieäp

vò laø yù baùm laáy haïnh khoâng rôøi; ngoài tònh laø khoâng nieäm nghó; vaø ngoài khoâng coù keát laø keát ñaõ heát.”

Ngoaøi ra, ngaøi coøn luoân nhaán maïnh söï quan troïng cuûa hôi thôû vôùi ñoà chuùng trong luùc haønh thieàn

raèng: “Hôi thôû ra, hôi thôû vaøo töï hieåu. Hôi thôû ra, hôi thôû vaøo töï bieát. Ñöông luùc aáy laø hieåu, veà sau

laø bieát. Hieåu laø hieåu hôi thôû daøi ngaén. Bieát laø bieát hôi thôû sinh dieät, thoâ teá, chaäm nhanh.” Thaät

vaäy, söï chuù taâm ñoái vôùi hôi thôû vaøo vaø thôû ra hay thieàn quaùn hôi thôû laø moät trong nhöõng baøi taäp

quan troïng nhaát ñöa ñeán söï ñònh tónh. Phaùp thieàn nieäm hôi thôû giuùp tònh taäm moät caùch deã daøng.

Ñaây laø phöông phaùp Thieàn Quaùn caên baûn cho nhöõng ngöôøi sô cô. Neáu chuùng ta khoâng theå thöïc

haønh nhöõng hình thöùc thieàn cao caáp, chuùng ta neân thöû quaùn soå töùc. Thieàn Soå Töùc hay taäp trung vaøo

hôi thôû vaøo thôû ra qua muõi. Chæ taäp trung taâm vaøo moät vieäc laø hôi thôû, chaúng bao laâu sau chuùng ta

seõ vöôït qua söï lo ra vaø khoå naõo cuûa taâm. Ñöùc Phaät daïy, ‘hôi thôû ra chaúng baûo ñaûm ñöôïc hôi thôû

vaøo,’ neân coá maø tu mau keûo treã. Ngaøi ñaõ ñeå laïi moät baøi keä thieàn nhaèm khuyeán taán ñeä töû neân soáng

vôùi nhöõng giaây phuùt maø chuùng ta ñang coù trong hieän taïi naày ñaây, chöù ñöøng nghó veà quaù khöù hay lo

laéng gì cho töông lai. Haõy caûm nhaän hôi thôû vaø caûm nhaän thaân mình cuõng ñang thôû ngay trong luùc

naøy ñaây. Neân nhôù raèng nieäm tröôùc ñaõ dieät vaø nieäm sau thì chöa sinh. Noùi toùm laïi, ngaøi muoán

khuyeân baûo chuùng ta raèng ‘Haõy traû quaù khöù veà cho quaù khöù’ vaø chæ tu taäp nhöõng giaây phuùt quí baùu

maø mình coù ñöôïc trong hieän taïi naày thoâi:

“Nay khoâng phaûi laø tröôùc, tröôùc khoâng phaûi laø nay.

Nghóa laø nieäm tröôùc ñaõ dieät,

Nieäm baây giôø khoâng phaûi laø nieäm tröôùc.

Cuõng coù nghóa laø vieäc laøm ñôøi tröôùc,

Vieäc laøm ñôøi nay, moãi töï coù phöôùc.

Cuõng coù nghóa laø vieäc thieän nay laøm,

Khoâng phaûi vieäc aùc laøm tröôùc ñoù,

Hôi thôû tröôùc ñoù khoâng phaûi laø hôi thôû baây giôø.”

Sanghapala, a native of Sogdiane, now belongs to China. His parents came to North Vietnam to do

business to earn a living. His father passed away when he was only ten years old. After that he

left home and became a very famous monk at that time. He thoroughly understood the Tripitaka.

He went to Tung-Wu (now Central China) to expand the Buddha Dharma. He also translated many

1926

sutras from Sanskrit into Chinese such as the Infinite Life Sutra, the Anapanasati Sutra, etc. In the

Anapanasati Sutra, he reminded: “There are three ways of sitting in meditation. First, sit and keep

your mind on breathing; second, sit and chant the sutras; and third, sit and happily listen to the

preaching of sutras. Sitting has three levels: sit in union, sit in peacefulness, and sit without fetters.

To sit in union means our mind becomes one with our body when we sit; to sit in peacefulness

means our mind has no thought when we sit; and to sit without fetters means all fetters are

destroyed when we sit.” Besides, he always emphasized on the breathing with his disciples during

meditation practices: “Breathing in, you feel you are breathing in; breathing out, you feel you are

breathing out. Breathing in, you know you are breathing in; breathing out, you know you are

breathing out. While you breath, you feel; then, you know. Feeling means you feel the breath long

or short. Knowing means you are aware of the breath rising and falling, rough or smooth, slow or

fast.” As a matter of fact, wakefulness during inhaling and exhaling, or meditation on the breath, is

one of the most important preliminary exercises for attainment absorptions. Breathing meditation

helps calm the mind easily. This is the basic meditation method for beginners. If we are unable to

engage in higher forms of meditation, we should try this basic breathing meditation. Meditation or

concentration on normal inhalations and exhalations of breath through our nostrils. Just focus our

mind on one thing: breathing, we will soon overcome a lot of distractions and unhappy states of

mind. Try to calm the body and mind for contemplation by counting the breathing. The Buddha

taught, ‘there is no certainty that we will have a breath-in after the breath-out or breathing-out not

waiting for breathing-in or we can be breathless at any time,’ so we should take advantage of any

time we have to cultivate. He left a Zen verse to encourage his disciples to live with the very

present moment, not to think about the past, and not to worry about the future either. Let’s feel our

breath and feel our body breathing at this very moment. Remember that the previous thought

already vanished and the next thought does not arise yet. In short, he wanted to advise us that ‘Let

bygone be bygone’ and cultivate only with the precious times that we have at this very moment:

“The present is not the past, the past is not the present.

That means past thoughts vanished,

And the present thought is not the previous thought.

That means every act in past lives and now has its own merit

That means the good deed now is not the bad act done before.

That means the breath now is not the breath earlier,

And the breath left previously was not the breath sensed presently.”

Thieàn sö Khöông Taêng Hoäi thò tòch khoaûng naêm 280 sau Taây Lòch—Zen Master Sanghapala

passed away in around 280 A.D.

(II) Thieàn Sö Hueä Thaéng (?-519)

Zen Master Hueä Thaéng

Thieàn Sö Thích Hueä Thaéng (?-519), moät trong nhöõng thieàn sö ngöôøi Giao Chæ noåi tieáng vaøo theá kyû

thöù naêm, xuaát gia töø thuôû nhoû ôû chuøa nuùi Tieân Chaâu, theo Thieàn sö Ñaït Ma Ñeà Baø tu taäp. Sau

ñöôïc Thaùi Thuù Löu Tích vôøi veà kinh ñoâ Baønh Thaønh. Sö thò tòch khoaûng naêm 519, luùc ñoù sö ñöôïc

70 tuoåi—Zen Master Thích Hueä Thaéng, one of the most outstanding Vietnamese Zen Master in

the fifth century AD. He left home in his young age at Mount Tieân Chaâu Temple. He then

practiced meditation with Zen Master Dharmadeva. Later, he was invited to Bing-Sheng by Liu-

Ch’ih. He passed away in around 519, at the age of 70.

1927

(B) DOØNG THIEÀN TYØ NI ÑA LÖU CHI

THE VINITARUCI ZEN SCHOOL

(B-1) NHÖÕNG DOØNG TRUYEÀN THÖØA VAØ TOÅ SÖ

TRONG THIEÀN PHAÙI TYØ NI ÑA LÖU CHI

LINEAGES OF TRANSMISSION AND PATRIARCHS OF THE VINITARUCI ZEN SECT

(A) Toång Quan Veà Phaùi Tyø Ni Ña Löu Chi—An Overview of the Vinitaruci Zen sect: Doøng Thieàn thöù

nhaát ôû Vieät Nam laø doøng Thieàn Tyø Ni Ña Löu Chi, ñöôïc khai saùng bôûi moät vò Taêng AÁn Ñoä, ñeä töû

cuûa Tam Toå Taêng Xaùn töø Trung Hoa. Ngaøi ñeán Vieät Nam vaøo cuoái theá kyû thöù 6—The first Zen

Sect was founded in Vietnam by an Indian monk named Vinitaruci, who was one of the great

disciples of the third patriarch, Seng-Ts’an from China. He came to Vietnam at the end of the sixth

century.

(B) Nhöõng Doøng Truyeàn Thöøa Vaø Toå Sö Cuûa Thieàn Phaùi Tyø Ni Ña Löu Chi (Tính Töø Toå Ma Ha Ca

Dieáp)—Lineages of Transmission And Patriarchs of the Vinitaruci Zen sect (Counted From

Patriarch Mahakasyapa):

1-28) See Hai Möôi Taùm Toå AÁn Ñoä Chapter Two, Vol. I.

29) See Sô Toå Boà Ñeà Ñaït Ma in Chapter Three, Vol.I.

30) See Nhò Toå Hueä Khaû in Chapter Four (B), (II), Vol.I.

31) See Tam Toå Taêng Xaùn in Chapter Four (B), (III), Vol.I.

32) Khôûi Ñieåm cuûa Thieàn Phaùi Tyø Ni Ña Löu Chi—Starting point of the Vinitaruci Zen Sect—See

Thieàn Sö Tyø Ni Ña Löu Chi in Chapter 13 (B-2) Vol. IV.

(B-2) THIEÀN SÖ TYØ NI ÑA LÖU CHI (?-594)

KHAI TOÅ DOØNG THIEÀN TYØ NI ÑA LÖU CHI

ZEN MASTER VINITARUCI THE FOUNDING PATRIARCH OF THE VINITARUCI ZEN SCHOOL

Ngaøi goác ngöôøi nam AÁn, sanh tröôûng trong moät gia ñình Baø La Moân. Sau khi xuaát gia, ngaøi du haønh

khaép caùc mieàn taây vaø nam AÁn Ñoä ñeå hoïc thieàn. Tuy vaäy, nhaân duyeân chöa ñeán, Sö beøn caàm gaäy du

haønh sang caùc xöù Ñoâng AÙ—He was from South India, from a Brhamin family. After he joined the

Sangha, he travelled all over the west and south India to study meditation. However, he didn't

encounter any opportunity, so he carried his staff to wander to East Asian countries.

Trong khoaûng nieân hieäu Ñaïi Kieán naêm thöù saùu, döôùi thôøi nhaø Traàn, Sö ñeán kinh ñoâ Tröôøng An

naêm 574, gaëp ngay luùc Chu Voõ Ñeá ñang baùch haïi Phaät phaùp. Sö beøn sang ñaát Nghieäp, baáy giôø laø

1928

kinh ñoâ cuûa Baéc Teà. Luùc ñoù Tam Toå Taêng Xaùn cuõng ñang tî naïn trong nuùi Tö Khoâng. Sö ñeán gaëp

Toå, thaáy Toå coù cöû chæ phi phaøm, neân Sö ñem loøng kính moä, beøn tôùi tröôùc maët chaép tay ñöùng xaù leã

ba laàn. Tuy nhieân, Toå vaãn ngoài yeân, maét vaãn nhaém, vaø khoâng noùi gì. Sö suy nghó giaây laùt, boãng

nhieân trong loøng nhö coù sôû ñaéc, lieàn suïp laïy Toå ba laïy. Toå gaät ñaàu ba caùi maø thoâi. Sö luøi laïi ba

böôùc, thöa raèng: “Ñeä töû ñeán ñaây ngay trong luùc nhieãu nhöông, nay nhôø Hoøa Thöôïng töø bi, cuùi xin

cho con theo haàu haï beân ngaøi.” Toå daïy: “OÂng mau qua phöông Nam giaùo hoùa, khoâng neân ôû ñaây

laâu.”—During the sixth year of the dynasty title of Ta-Chien, of the Chen dynasty, he arrived at

Chang-An, the capital of Northern China, in 574 A.D., right at the time of Buddhist persecution

(574-577) during the reign of King Chou Wu-Ti. He then traveled to Yeh, the capital of the

Northern Chi. During that time, the Third Patriarch Seng-Ts’an (?-606) had hidden himself in

Mount Hsi-k'ung. When Vinitaruci came to meet the Patriarch, he noticed the Patriarch's

extraordinary behavior, he admired the Patriarch and came right in front of him to join his palms

and bow his head for three times. However, the Patriarch just sat still, eyes closed, and said

nothing. While standing and pondering there, Vinitaruci gained some kind of attainment in mind,

so he bowed down and prostrated three times. The Patriarch only nodded his head three times.

Vinitaruci stepped back three steps and said, “This disciple came here right at the time of troubles,

yet I beg you, Most Venerable of the Order, to show compassion and permit me to serve by your

side.” Seng-Ts’an said, “You should immediately go south to receive disciples; it's not good for

you to stay here too long”

Theo Hoøa Thöôïng Thích Thanh Töø trong Thieàn Sö Vieät Nam, sau khi gaëp vaø ñöôïc Toå Taêng Xaùn

khuyeán taán, Sö ñeán Quaûng Chaâu ôû chuøa Cheá Chæ traûi qua saùu naêm, Sö dòch ñöôïc kinh “Töôïng Ñaàu

Baùo Nghieäp Sai Bieät.” Ñeán thaùng 3 naêm 580, trong khoaûng nieân hieäu Chu Ñaïi Töôøng naêm thöù 2,

Thieàn sö Tyø Ni Ña Löu Chi ñaõ sang ñeán ñaát Vieät. Taïi ñaây Sö laïi dòch theâm boä kinh “Toång Trì” 1

quyeån. Sö laø vò sô toå ñaõ saùng laäp ra doøng thieàn Tyø Ni Ña Löu Chi taïi Vieät Nam, theo kyù luïc cuûa

doøng thieàn naøy thì coù söï nhaán maïnh ôû nghi leã vaø khoå haïnh, cuõng nhö laøm nhöõng vieäc lôïi ích coâng

coäng. Toå ñình cuûa doøng thieàn ñöôïc ñaët taïi chuøa Phaùp Vaân taïi khu vöïc Long Bieân. Ngaøi ñaõ hoaèng

hoùa taïi Vieät Nam gaàn hai möôi naêm cho ñeán khi thò tòch vaøo naêm 594. Doøng thieàn naøy toàn taïi treân

saùu theá kyû, nhöng taøn luïn sau 19 ñôøi toå. Duø theo lòch söû Thieàn Toâng Vieät Nam, ngöôøi ta xeáp

truyeàn thoáng naøy laøm moät doøng thieàn, nhöng coù raát ít hoaëc giaû khoâng coù chöùng cöù naøo chöùng toû noù

laø moät doøng thieàn, vì thieàn khoâng chuoäng nghi leã hay khoå haïnh—According to the Most Venerable

Thích Thanh Töø in the Vietnamese Zen Masters, after meeting the Third Patriarch in China, Seng-

Ts’an, Vinitaruci went to Chi-chi Temple in Kuang-chou. He remained there for six years and

translated the Differentiation of Karmic Reward. During the second year of the dynasty title of

Chu Dai Tuong, in the third month in 580, Zen master Vinitaruci arrived in Vietnam and settled

down at Phap Van Temple. Here he translated the “Dharani Sutra” in one volume. Vinitaruci was

the first patriarch of the Vinitaruci Zen Sect in Vietnam, which according to traditional records had

an emphasis on ritualism and asceticism and engaged in public works. Its headquarters was Phap

Van Temple in Long Bien area. He spent almost twenty years to expand Buddhism in Vietnam

until he passed away in 594. The tradition lasted for over six centuries, but eventually died out

after its nineteenth patriarch. Although according to Vietnamese Zen history, it is considered as a

Zen sect, but there is little or no fact to prove that Vinitaruci tradition is a Zen tradition, for Zen

does not favor rituals nor asceticism.

Maëc daàu doøng thieàn cuûa Sö nhaán maïnh ôû nghi leã vaø khoå haïnh vaø laøm vieäc coâng ích, nhöng Sö

thöôøng nhaéc nhôû ñeä töû veà ‘Taâm AÁn’: “Taâm aán laø taâm ñöôïc Phaät aán chöùng veà chaân lyù. Ñaây noùi veà

aán chöùng baèng tröïc giaùc, chöù khoâng qua ngoân ngöõ hay vaên töï. Taâm aán laø daáu in vaøo taâm hay daáu

hieäu truyeàn taâm töø taâm cuûa moät vò thieàn sö qua taâm cuûa moät ñeä töû. Caùi quan troïng ôû ñaây laø caùc

oâng phaûi bieát ‘Taâm AÁn’ cuûa chö Phaät khoâng coù löøa doái, troøn ñoàng thaùi hö, khoâng thieáu khoâng dö,

khoâng ñi khoâng laïi, khoâng ñöôïc khoâng maát, chaúng moät chaúng khaùc, chaúng thöôøng chaúng ñoaïn; voán

1929

khoâng coù choã sanh, cuõng khoâng coù choã dieät, chaúng phaûi xa lìa maø chaúng phaûi chaúng xa lìa. Vì ñoái

vôùi voïng duyeân maø giaû laäp teân aáy thoâi.” Sö muoán nhaéc raèng haønh giaû neân luoân nhìn taâm mình ñeå

thaáy raèng nieäm nieäm ñeán, ñi vaø chuyeån hoùa khoâng ngöøng nghæ, nhöng daáu aán cuûa taâm baát sinh, voâ

taùc vaø baát dieät. Sö laïi muoán nhaéc raèng voâ thöôøng laø baûn chaát chính yeáu cuûa vaïn höõu. Vaïn höõu keå

caû thaân taâm con ngöôøi voâ thöôøng, töøng giaây töøng phuùt bieán ñoåi. Tö töôûng naøy thay ñoåi qua tö

töôûng kia vaø tö töôûng tieáp tuïc ñi tôùi. Tö töôûng sau ñuøa tö töôûng tröôùc cuõng gioáng nhö nhöõng côn

soùng bieån, soùng sau ñuøa soùng tröôùc. Chuùng hieän höõu roài hoaïi dieät chöù khoâng ngöøng ñoïng. Taát caû

ñeàu phaûi traûi qua tieán trình sinh truï dò dieät. Quaùn taâm voâ thöôøng, phuû nhaän yù nghó veà “thöôøng.” ÔÛ

ñaây haønh giaû quaùn taâm treân taâm, tinh caàn, tænh giaùc, chaùnh nieäm ñeå nhieáp phuïc tham saân treân

ñôøi—Although his Zen Sect emphasized on ritualism and asceticism and engaged in public works,

he always reminded his disciples about the ‘Mind Seal’: “Mind seal is mental impression or

intuitive certainty. The mind is the Buddha mind in all, which can seal or assure the truth. The term

indicates the intuitive method of the Ch’an (Zen) school, which was independent of the spoken or

written word. Mind-seal of the Buddha is a sign of the true transmission from a Zen master to his

disciple. The most important thing here all of you should know is that the mind seal of Buddha is

unfeigned, encompassing the universe, neither deficient nor excessive, neither gaining nor losing,

neither one nor difference, neither iternity nor annihilation; having nowhere to arise or vanish, and

neither far away nor not far away. It is grudgingly named like that just only because of unreal

circumstances.” He wanted to remind Zen practitioners that they should always watch their mind

to see that thoughts come and go and transform endlessly, but the mind seal is unborn, uncreated,

and undying. He also wanted to remind that impermanence is the key nature of all things. From

moment to moment, all things in this universe, including human’s bodies and minds are in constant

transformation. Thought after thought changes and moves on. Thoughts are like waves on the sea.

When one thought passes, another takes place. Thoughts come into being and then ceases to be,

thoughts never stop. Everything passes through a period of birth, maturity, transformation and

destruction. Mind as an abode of mindfulness, or mindfulness of the mind as impermanent, or to

contemplate the mind as impermanent. Ordinary mind is impermanent, merely one sensation after

another (mind is everchanging. consider the mind to be a constant state of flux). This negates the

idea of “Permanence.” Here a practitioner abides contemplating mind as mind, ardent, clearly

aware and mindful, having put aside hankering and fretting for the world.

Moät hoâm, Sö goïi vò ñeä töû lôùn cuûa mình laø Phaùp Hieàn laïi nhaéc nhôû: “Taâm aán cuûa chö Phaät, khoâng

coù löøa doái, troøn ñoàng thaùi hö, khoâng thieáu khoâng dö, khoâng ñi khoâng laïi, khoâng ñöôïc khoâng maát,

chaúng moät chaúng khaùc, chaúng thöôøng chaúng ñoaïn; voán khoâng coù choã sanh, cuõng khoâng coù choã

dieät, chaúng phaûi xa lìa maø chaúng phaûi chaúng xa lìa. Vì ñoái vôùi voïng duyeân maø giaû laäp teân aáy thoâi.

Bôûi vaäy, chö Phaät trong ba ñôøi cuõng nhö theá, nhieàu ñôøi Toå sö cuõng do nhö theá maø ñöôïc, ta cuõng do

nhö theá ñöôïc, oâng cuõng do nhö theá ñöôïc, cho ñeán höõu tình voâ tình cuõng do nhö theá ñuôïc. Vaû laïi,

Toå Taêng Xaùn khi aán chöùng taâm naøy cho ta, baûo ta mau veà phöông Nam giaùo hoùa, khoâng neân ôû laïi

ñoù laâu. Ñaõ traûi qua nhieàu nôi, nay ñeán ñaây gaëp ñöôïc oâng quaû laø phuø hôïp vôùi lôøi huyeàn kyù. Vaäy

oâng neân kheùo giöõ gìn, giôø ñi cuûa ta ñaõ ñeán.” Noùi xong, Sö chaép tay, ngoài kieát giaø, an nhieân thò tòch.

Phaùp Hieàn laøm leã traø tyø, thaâu goùp xaù lôïi naêm saéc, xaây thaùp cuùng döôøng. Naêm aáy nhaèm nieân hieäu

Khai Hoaøng thöù möôøi boán nhaø Tuøy (594)—One day, Zen master Vinitaruci called his great

disciple, Phap Hien, to remind: “The mind seal of Buddha is unfeigned, encompaasing the

universe, neither deficient nor excessive, neither gaining nor losing, neither one nor difference,

neither iternity nor annihilation; having nowhere to arise or vanish, and neither far away nor not

far away. It is grudgingly named like that just only because of unreal circumstances. So all the

Buddhas of past, present, and future also rely on this to attain enlightenment, and so do the

successive generations of patriarchs. Me too, I also rely on this to attain enlightenment, and so do

you, and so do all sentient beings and non-sentient beings; they all rely on this to attain

1930

enlightenment. Moreover, after the Third Patriarch Seng-Ts’an transmitted this mind seal to me,

he told me to go south as quickly as possible to spread the Dharma, because it was not good for me

to remain there too long. It has been a long time since then, and now I have met you. This agrees

with my master's prediction. Now you must preserve it well. It's time for me to leave this world.”

After speaking these words, Zen master Vinitaruci sat cross-legged, joined his palms, his back was

upright, and peacefully passed away. His disciple, Phap Hien, prepared the cremation ceremony,

collected his five-colored relics, and built a stupa to house them. It was the fourteenth year of the

dynasty title of Khai Hoang in 594, under the Sui Dynasty.

Veà sau naøy, vua Lyù Thaùi Toâng (1028-1054) coù laøm moät baøi keä taùn thaùn Thieàn sö Tyø Ni Ña Löu

Chi nhö sau:

“Môû loái nöôùc Nam ñeán,

Nghe Ngaøi gioûi taäp Thieàn.

Hieän baøy caùc Phaät taùnh,

Xa hieäp moät nguoàn taâm.

Traêng Laêng Giaø saùng rôõ,

Hoa Baùt Nhaõ ngaït ngaøo.

Bao giôø ñöôïc gaëp maët,

Cuøng nhau baøn ñaïo huyeàn.”

(Saùng töï Nam lai quoác. Vaên quaân cöûu taäp thieàn. ÖÙng khai chö Phaät tính. Vieãn hôïp nhaát taâm

nguyeân. Haïo haïo Laêng Giaø nguyeät. Phaân phaân Baùt Nhaõ lieân. Haø thôøi haïnh töông kieán. Töông döõ

thoaõi truøng huyeàn)—Later, King Ly Thai Tong wrote a poem to praise Zen master Vinitaruci:

“When you first opened road to the South,

People heard that you were a good Zen practitioner.

You showed clearly the nature of Buddhas

So practitioners in future generations

Could live with the source of the mind.

The moon of Lankavatara is bright,

The Prajna flower is sweet-scented.

When I can see you face to face,

Together we can discuss the profound doctrine of Buddhism.”

(B-3) CHÖ THIEÀN ÑÖÙC TRONG

THIEÀN PHAÙI TYØ NI ÑA LÖU CHI

VIETNAMSE ZEN VIRTUES OF THE VINITARUCI ZEN SCHOOL

(B-3a) Ñôøi Thöù Nhaát Doøng Thieàn Tyø Ni Ña Löu Chi

The First Generation of the Vinitaruci Zen School

(I) Thieàn Sö Phaùp Hieàn (?-626)

Zen Master Fa-Hsien

1931

Sö hoï Ñoã, queâ ôû Chu Dieân tænh Sôn Taây. Khi môùi xuaát gia, sö theo hoïc thieàn vaø thoï giôùi vôùi Ñaïi Sö

Quaùn Duyeân ôû chuøa Phaùp Vaân. Ñeán luùc Toå Tyø Ni Ña Löu Chi sang Vieät Nam, sö theo Toå hoïc thieàn vaø

toân Toå laøm Thaày. Sau khi ngoä ñöôïc yeáu nghóa Thieàn, Sö ñöôïc Thieàn sö Tyø Ni Ña Löu Chi truyeàn taâm

aán vaø trôû thaønh phaùp töû ñôøi thöù hai cuûa doøng Thieàn Tyø Ni Ña Löu Chi—His family name was Do; he

was a native of Sôn Taây Province. When he left home, he studied meditation and received precepts

with Great Master Quaùn Duyeân at Phaùp Vaân Temple. When Patriarch Vinituraci came to Vietname, he

joined Vinituraci Zen Sect and honored Vinitaruci as his master. After attaining the essential meaning

of Zen, he received the mind seal from Zen Master Vinitaruci and became the dharma heir of the first

generation of the Vinitaruci Zen School.

Khi Toå Tyø Ni Ña Löu Chi thò tòch, sö vaøo nuùi Töø Sôn tieáp tuïc tu thieàn ñònh. Thaân nhö caây goã, vaät

ngaõ ñeàu queân. Caùc loaøi caàm thuù ñeàu ñöôïc thuaàn phuïc vaø thöôøng quaán quít chung quanh Sö. Ngöôøi

ñôøi thaáy theá caøng kính moä. Sau ñoù ngöôøi ñeán tu hoïc vôùi sö ngaøy caøng ñoâng. Sau ñoù ít laâu sö môùi

laäp chuøa vaø nhaän ñoà ñeä. Soá ñoà ñeä thöôøng khoaûng treân 300 vò. Thieàn toâng phöông Nam töø ñaây ñöôïc

thònh haønh. Quan Thöù Söû Löu Phöông nghe danh cuûa Sö, beøn daâng sôù taâu leân vua nhaø Tuøy ôû

Trung Hoa: “Ñaát naøy kính moät Phaät giaùo vaø sanh saûn ra nhöïng vò cao ñöùc danh Taêng...” Khi vua

Tuøy Cao Toå nghe chuyeän naøy, nhaø vua beøn göûi söù mang xaù lôïi Phaät vaø naêm röông tôø ñieäp, baûo Sö

xaây thaùp cuùng döôøng. Sö beøn xaây thaùp ôû chuøa Phaùp Vaân vuøng Luy Laâu vaø taïi caùc ngoâi chuøa danh

tieáng khaùc ôû caùc chaâu Phong (Sôn Taây), Hoan (Ngheä An vaø Haø Tónh), Tröôøng (Tuyeân Quang), AÙi

(Thanh Hoùa)—When the Patriarch Vinitaruci passed away, he went to the mountain Tu Son to

continue to practice meditation. His body was like a withered tree, thing and self were both

forgotten. Birds and beasts became tamed and often gathered around him. Later his reputation

spread and more and more people came to study meditation with him. Sometime later, he built

temple and received disciples. Residential monks usually numbered over three hundred. The

Southern Zen School flourished ever since. Chinese Governor Luu Phuong, heard of his

reputation, also reported to King Sui of the Chinese court about Phap Hien's activities: “This land

people admired Buddhism and produced eminent monks of lofty virtues...” After King Sui Kao-tsu

learned about this report, he dispatched an envoy to bring the Buddha relics and five boxes of

official scriptural commentaries, and ordered Phap Hien to build a stupa to worship them. Zen

Master Phap Hien built several stupas at Phap Van Temple in Luy Lau, and at other famous

temples in Feng-chou, Huan-chou, Ch'ang-chou, and Ai-chou.

Khoaûng nieân hieäu Vuõ Ñeá naêm thöù chín, naêm 626 sau Taây Lòch, döôùi thôøi nhaø Ñöôøng, Thieàn sö

Phaùp Hieàn thò tòch—In the ninth year of the dynasty title of Wu-ti, in 626 A.D., during the T'ang

dynasty, Zen master Phap Hien passed away.

(B-3b) Ñôøi Thöù Nhì Doøng Thieàn Tyø Ni Ña Löu Chi

The Second Generation of the Vinitaruci Zen School

Moät ngöôøi: Khoâng ghi laïi ñöôïc tieåu söû

One person: No recorded biography

(B-3c) Ñôøi Thöù Ba Doøng Thieàn Tyø Ni Ña Löu Chi

The Third Generation of the Vinitaruci Zen School

Moät ngöôøi: Khoâng ghi laïi ñöôïc tieåu söû

One person: No recorded biography

(B-3d) Ñôøi Thöù Tö Doøng Thieàn Tyø Ni Ña Löu Chi

The Fourth Generation of the Vinitaruci Zen School

1932

Moät ngöôøi ghi ñöôïc tieåu söû: One person with recorded biography

(I) Thieàn Sö Thanh Bieän (?-686)

Zen Master Ch'ing-pien

Thanh Bieän laø teân cuûa moät vò Thieàn sö Vieät Nam, queâ laøng Hoa Laâm, phuû Thieân Ñöùc. Sö hoï Ñoã, naêm

12 tuoåi ñeán vôùi Thieàn sö Phaùp Ñaêng chuøa Phoå Quang tu taäp. Sau khi ngoä ñöôïc yeáu chæ, Sö trôû thaønh

phaùp töû theá heä thöù tö, thuoäc doøng Thieàn Tyø Ni Ña Löu Chi vaøo theá kyû thöù VII. Doøng Thieàn Tyø Ni Ña

Löu Chi, moät doøng Thieàn ñöôïc Thieàn sö Tyø Ni Ña Löu Chi saùng laäp taïi Vieät Nam vaøo theá kyû thöù VI—

Name of a Vietnamese Zen master from Hoa Lam Village, Thien Duc Prefecture. His family name

was Do. At the age of twelve, he came to Zen master Phap Dang to study Zen at Pho Quang Temple.

After attaining the essential meaning of Zen, he became the dharma heir of the fourth generation of

the Vinitaruci Zen Sect, who lived in the seventh century. The Vinitaruci Zen Sect was founded by Zen

master Vinitaruci (?-594) in the sixth century in Vietnam.

Khi Thieàn sö Phaùp Ñaêng saép thò tòch, Thanh Bieän ñeán beân caïnh vaø hoûi: “Sau khi Hoøa Thöôïng ñi

roài, con seõ nöông töïa vaøo ai?” Phaùp Ñaêng daïy: “Con chæ Suøng nghieäp maø thoâi.” Sö hoang mang

khoâng hieåu. Thieàn sö Phaùp Ñaêng tòch roài, Sö chuyeân trì kinh Kim Cang laøm söï nghieäp—When Zen

master Phap Dang was about to pass away, Thanh Bien came to his side and asked, “Most

Venerable! After you're gone, where should I turn? ” Phap Dang said, “You only have Sung

Nghiep.” Thanh Bien was confused and could not understand. After Zen master Phap Dang died,

Thanh Bien devoted himself in chanting the Diamond Sutra.

Moät hoâm, coù moät vò Thieàn Taêng ñeán vieáng, hoûi: “Kinh naøy laø meï cuûa ba ñôøi chö Pha ät. Vaäy thì

nghóa cuûa meï Phaät laø theá naøo?” Sö ñaùp: “Laâu nay toâi trì tuïng nhöng chöa hieåu ñöôïc yù kinh.” Vò

Thieàn Taêng hoûi: “Thaày trì tuïng kinh ñaõ bao laâu?” Sö ñaùp: “Ñaõ taùm naêm.” Vò Thieàn Taêng hoûi:

“Thaày trì kinh ñaõ taùm naêm ma ø yù moät cuoán kinh khoâng hieåu, thì daàu trì maõi ñeán traêm naêm naøo coù

lôïi ích gì?” Sö beøn ñaûnh leã vaø hoûi veà choã tieán ích. Vò Thieàn Taêng baûo neân ñeán chuøa Suøng Nghieäp

ñeå gaëp Hueä Nghieâm haàu ñöôïc chæ giaùo. Sö söïc tænh noùi: “Chæ tôùi luùc naøy Ta môùi hieåu ñöôïc yù cuûa sö

phuï Phaùp Ñaêng quaû thaät phuø hôïp.” Lieàn laøm theo lôøi khuyeân cuûa vò Thieàn Taêng—One day, a Zen

monk visited him and asked, “This sutra is the mother of Buddhas of three times (past, present and

future), what is the meaning of 'the mother of Buddhas'?” He said, “I have been reciting the sutra

but I do not understand its meaning.” The Zen monk asked, “How long have you reciting this

sutra?” Thanh Bien said, “I've been reciting it for eight years.” The Zen monk said, “You have

been reciting the sutra like this one for eight years and still can't understand its meaning, then even

if you recite it for a hundred years, what is the benefit?” Thanh Bien bowed down to pay homage

to the Zen monk and asked for instruction. The Zen monk told him to go to Sung Nghiep Temple to

meet master Hue Nghiem for instruction. Thanh Bien suddenly woke up and said, “Only till this

time do I realize that Master Phap Dang's words have turned out to be true.” Thanh Bien then

followed the Zen monk's advise.

Sö vöøa ñeán chuøa Suøng Nghieäp, Hueä Nghieâm beøn hoûi: “OÂng ñeán ñaây coù vieäc gì?” Sö thöa: “Trong

taâm con coù choã chöa oån.” Thieàn sö Hueä Nghieâm laïi hoûi: “Chöa oån caùi gì?” Sö beøn ñem vieäc tröôùc

thuaät laïi. Hueä Nghieâm beøn than raèng: “OÂng töï queân maát roài. Khoâng nhôù trong kinh noùi: 'Ba ñôøi chö

Phaät cuøng giaùo phaùp Chaùnh Ñaúng Chaùnh Giaùc cuûa caùc ñöùc Phaät, ñeàu töø kinh aáy ra.' Haù ñoù chaúng

phaûi laø yù nghóa cuûa meï Phaät sao?” Sö thöa: “Phaûi, phaûi, ñoù laø choã con ñaõ loän xoän vaø meâ muoäi

vaäy.” Thieàn sö Hueä Nghieâm laïi hoûi: “Kinh ñoù laø do ngöôøi naøo noùi?” Sö ñaùp: “Haù khoâng phaûi laø

Nhö Lai noùi sao?” Hueä Nghieâm hoûi: “Trong kinh noùi: 'Neáu ai noùi Nhö Lai coù cho ã thuyeát phaùp töùc

laø huûy baùng Phaät, ngöôøi aáy khoâng theå hieåu nghóa ta noùi.' OÂng neân kheùo suy nghó, neáu baûo kinh naøy

khoâng phaûi laø Phaät noùi töùc laø huûy baùng Phaät; neáu baûo noù do Phaät noùi töùc laø huûy baùng kinh. OÂng

1933

phaûi noùi laøm sao? Noùi mau! Noùi mau!” Thanh Bieän saép môû mieäng noùi, thì Hueä Nghieâm caàm caây

phaát töû ñaùnh ngay vaøo mieäng. Thanh Bieän hoaùt nhieân tænh ngoä, beøn suïp xuoáng leã baùi—When

Thanh Bien just arrived at Sung Nghiep Temple, Zen master Hue Nghiem asked, “What are you

coming here for?” Thanh Bien said, “My mind is not at peace.” Zen master Hue Nghiem said,

“What is that is not at peace?” Thanh Bien related the previous conversation. Zen master Hue

Nghiem said, “You forget yourself. Do you not remember the sutra said: 'The Buddhas of the three

times and their Doctrine (Dharma-desana) of Perfect universal enlightenment (Anuttara-samyak-

sambodhi), too, all come from this sutra.' Is this not the meaning of 'the mother of Buddhas'?”

Thanh Bien said, “Yes, yes, that was where I was confusing and ignorant.” Zen master Hue

Nghiem again asked, “Who speak this sutra?” Thanh Bien said, “Is it not the Tathagata who speak

it?” Zen master Hue Nghiem said, “It is said in the sutra that 'if anyine says that the Tathagata has

said something, he is slandering the Buddha; such a person cannot understand the meaning of my

teaching. You should think it carefully. If someone says that this sutra is not spoken by the

Buddha, then that person is slandering the sutra.' What do you say about this? Speak quickly!

Speak quickly!” Thanh Bien was about to open his mouth when master Hue Nghiem struck him on

the mouth with his whisk. Thanh Bien was suddenly awakened and bowed down to pay homage to

Zen master Hue Nghiem.

Veà sau, Sö ñeán chuøa Kieán Döông giaùo hoùa ñoà chuùng. Khoaûng naêm thöù hai ñôøi Ñöôøng Thuûy Cuûng,

naêm 686, sau khi hoùa duyeân ñaõ hoaøn maõn, Sö ngoài kieát giaø roài an nhieân thò tòch—Later on, he

came to Kien Duong Temple to teach and to convert disciples. During the second year of the

dynasty title of T'ang Ts'ui-kung, 686, when his teaching mission was accomplished, he sat cross-

legged and peacefully passed away.

(B-3e) Ñôøi Thöù Naêm Doøng Thieàn Tyø Ni Ña Löu Chi

The Fifth Generation of the Vinitaruci Zen School

Moät ngöôøi: Khoâng ghi laïi ñöôïc tieåu söû

One person: No recorded biography

(B-3f) Ñôøi Thöù Saùu Doøng Thieàn Tyø Ni Ña Löu Chi

The Sixth Generation of the Vinitaruci Zen School

Moät ngöôøi: Khoâng ghi laïi ñöôïc tieåu söû

One person: No recorded biography

(B-3g) Ñôøi Thöù Baûy Doøng Thieàn Tyø Ni Ña Löu Chi

The Seventh Generation of the Vinitaruci Zen School

Moät ngöôøi: Khoâng ghi laïi ñöôïc tieåu söû

One person: No recorded biography

(B-3h) Ñôøi Thöù Taùm Doøng Thieàn Tyø Ni Ña Löu Chi

The Eighth Generation of the Vinitaruci Zen School

Ba ngöôøi: Chæ coù moät ngöôøi ghi laïi ñöôïc tieåu söû

Three persons: Only one person with recorded biography

1934

(I) Thieàn Sö Ñònh Khoâng (730-808)

Zen Master Ñònh Khoâng

Thieàn sö Vieät Nam, queâ taïi Coå Phaùp, Baéc Vieät. Sö hoï Nguyeãn, con nhaø danh giaù. Sö laø ngöôøi am hieåu

veà theá soá. Nhöõng haønh ñoäng cuûa Sö luoân göông maãu phôïp vôùi phaùp taéc, neân daân trong laøng raát quí kính,

ñeàu goïi Sö laø Tröôûng Laõo—A Vietnamese Zen master from Coå Phaùp, North Vietnam. His family name

was Nguyen. He was from a noble family. He had a profound knowledge of destiny of the world. His

behavior was always exemplary and suitable to the laws, so people in the village respected him much,

and referred to him as “the Elder.”

Sö xuaát gia khi ñaõ lôùn tuoåi, nhöng tu haønh thieàn ñònh raát tinh chuyeân tònh haïnh. Luùc ñaàu sö khai sôn

chuøa Quyønh Laâm ôû Coå Phaùp. Ít laâu sau ñoù, Sö dôøi veà truï taïi chuøa Thieàn Chuùng ôû Thieân Ñöùc. Veà

giaø, Sö ñeán phaùp hoäi cuûa Nam Döông ôû Long Tuyeàn, nghe giaûng, hieåu ñöôïc yù chæ, do ñoù Sö phaùt

taâm theo Phaät—He left home in his old age; however, he focused on practicing meditation

vigorously. First, he built Quyønh Laâm Temple in Coå Phaùp. Sometime later, he moved to stay at

Thieàn Chuùng Temple in Thieân Ñöùc. Late in life, when he came to Nam Duong's Dharma

Assembly at Long Tuyen, listened to the master's preaching and comprehended the essential

meaning, so he made up his mind to follow Buddhism.

Trong khoaûng nieân hieäu Ñöôøng Trinh Nguyeân (785-804), Sö laäp chuøa Quyønh Laâm ôû laøng queâ

mình. Khi môùi ñaøo ñaát ñaép neàn, gaëp moät lö höông vaø 10 caùi khaùnh, Sö sai ngöôøi ñem xuoáng soâng

röûa. Moät caùi laën maát ñi, ñeán ñaùy soâng môùi döøng. Sö giaûi thích raèng chöõ “thaäp”, chöõ “khaåu” hôïp

thaønh chöõ “coå”, chöõ “thuûy”, chöõ “khöù” hôïp thaønh chöõ “phaùp,” chöõ “thoå” chæ choã mình ôû, chæ ñaát ñai

laøng naøy. Vì vaäy, sau bieán coá ñoù, Sö ñoåi teân laøng mình thaønh ra laøng “Coå Phaùp.” Sö laïi laøm baøi

tuïng:

“Ñaát baøy phaùp khí,

Moät moùn ñoàng roàng.

Ñeå Phaät phaùp ñöôïc höng long,

Ñaët teân laø laøng Coå Phaùp.”

(Ñòa trình phaùp khí. Nhaát phaåm tinh ñoàng. Trò Phaät phaùp chi höng long. Laäp höông danh chi Coå

Phaùp). Sö laïi noùi:

“Hieän ra phaùp khí,

Möôøi hai chuoâng ñoàng.

Hoï Lyù laøm vua,

Ba phaåm thaønh coâng.”

(Phaùp khí xuaát hieän thaäp khaåu ñoàng chung. Lyù höng vöông tam phaåm thaønh coâng). Roài Sö laïi noùi

theâm moät baøi keä nöõa:

“Möôøi caùi xuoáng nöôùc ñaát,

Coå Phaùp ñaáy teân laøng.

Gaø sau thaùng chuoät ôû,

Chính luùc Tam Baûo höng.”

(Thaäp, khaåu, thuûy, thoå, khöù. Coå Phaùp danh höông hieäu. Keâ cö loan nguyeät haäu. Chaùnh thò höng

Tam baûo)—During the dynasty title of T'ang Chen-yuan (785-804), he built the Quynh Lam

Temple in his native village. When they first excavated the ground to lay the foundation, they

found one incense burner and ten little bells. Zen master Dinh Khong asked people to take them to

the river to wash. One of them slipped from their hands and sank right to the bed of the river.

Master Dinh Khong explained about this incident: “The Chinese character 'ten' together with

'mouth' become the character 'ancient', while the character 'water' and 'go' become 'Dharma'.

'Earth' is where we are living, meaning this place.” Therefore, after that event, he changed his

village's name to Co Phap (Ancient Dharma) and he composed a verse:

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“This land shows Dharma vessels,

A thing made of purest bronze.

To cause Buddha-Dharma to be flourished,

I named this village Co Phap (Ancient Dharma).”

He also recited another verse:

“The Dharma vessels appeared

As ten copper bells.

Ly will become the king,

and be successful in three categories.”

Then, he continued to recite one more verse:

“In Chinese: Ten, mouth, water, earth, go,

Make up the name of this village.

The rooster dwells after the month of the rat,

This is when the Triratna flourish.”

Khi saép thò tòch, Sö goïi ñeä töû Thoâng Thieän ñeán beân mình vaø daïy raèng: “Ta muoán môû roäng laøng

xoùm, nhöng e nöûa chöøng gaëp tai hoïa, chaéc coù keû laï ñeán phaù hoaïi ñaát nöôùc ta (thaät vaäy, veà sau naøy,

Cao Bieàn, moät vò quan laïi Trung Hoa thôøi nhaø Ñöôøng, ñaõ ñeán ñaây traán eám). Sau khi ta thò tòch, con

kheùo giöõ phaùp naøy, gaëp ngöôøi hoï Ñinh thì truyeàn, nguyeän ta maõn vaäy.” Noùi xong, Sö caùo bieät vaø an

laønh thò tòch, thoï 79 tuoåi. Luùc aáy laø naêm thöù ba nieân hieäu Ñöôøng Nguyeân Hoøa (808). Ñeä töû Thoâng

Thieän döïng thaùp ôû phía Taây chuøa Luïc Toå vaø ghi lôøi phuù chuùc cuûa Sö vaø choân nhuïc thaân cuûa Sö

trong thaùp—When Zen master Dinh Khong was about to pass away, he called his disciple Thong

Thien to his side and instructed: “I had a wish to enlarge our village, yet I was afraid that we

would meet with disaster half way through. Some strangers are surely to come and destroy our

land (as a matter of fact, later on, Kao-pian, a Chinese mandarin of the T'ang dynasty, did come

and cast a spell in this area). After I die, you should preserve our Dharma well. When you meet a

person with last name 'Dinh', you must transmit it to him; then my wish will be fulfilled.” After

speaking these words, he bid farewell to his disciples and peacefully passed away at the age of

seventy-nine. It was in the third year of the dynasty title of the T'ang Yuan-ho. His disciple, Thong

Thien, built a stupa on the west side of Luc To Temple, recorded his teachings, and buried his

physical body there.

(B-3i) Ñôøi Thöù Chín Doøng Thieàn Tyø Ni Ña Löu Chi

The Ninth Generation of the Vinitaruci Zen School

Ba ngöôøi: Khoâng ghi laïi ñöôïc tieåu söû

Three persons: No recorded biographies

(B-3j) Ñôøi Thöù Möôøi Doøng Thieàn Tyø Ni Ña Löu Chi

The Tenth Generation of the Vinitaruci Zen School

Boán ngöôøi: Ba ngöôøi ghi laïi ñöôïc tieåu söû

Four persons: Three persons with recorded biographies

(I) Tröôûng laõo La Quí (852-936)

Senior Venerable La Quí

Tröôûng laõo La Quí sanh naêm 852 taïi An Chaân, Baéc Vieät. Sö hoï Ñinh, thuôû nhoû sö ñi du phöông mong

tìm hoïc Thieàn vôùi nhieàu vò thaày gioûi vaø noåi tieáng, nhöng trong nhieàu naêm maø khoâng gaëp ñöôïc ai neân Sö

1936

ñaõ gaàn nhö boû cuoäc—Senior Venerable La Quí was born in 852 in An Chaân, North Vietnam. His last

name was Dinh. When he was young, he wandered everywhere to expect to study Zen with good and

famous Zen masters. But for many years, he still had not met with anyone, and he was almost ready to

give up.

Sau sö gaëp Thieàn Sö Thoâng Thieän vaø trôû thaønh moät trong nhöõng ñeä töû noåi tieáng cuûa thieàn sö Thoâng

Thieän taïi chuøa Thieàn Chuùng. Sau khi kheá ngoä yeáu chæ Thieàn, Sö trôû thaønh phaùp töû ñôøi thöù möôøi cuûa

doøng Thieàn Tyø Ni Ña Löu Chi. Khi Thieàn sö Thoâng Thieän saép thò tòch, goïi Sö ñeán daïy: “Xöa thaày

ta laø Ñònh Coâng, caên daën ta raèng: 'con kheùo giöõ phaùp cuûa ta, gaëp ngöôøi hoï Ñinh thì truyeàn. Con

ñuùng laø ngöôøi ñoù. Nay ta ñi vaäy.'”—Later he met Zen master Thoâng Thieän at Thieàn Chuùng Temple

and became one of his most outstanding disciples. After attaining awakening on the essential

meaning of Zen, he became the dharma heir of the tenth generation of the Vinitaruci Zen School.

When Zen master Thong Thien was about to pass away, he called La Qui to advise: “Formerly, my

teacher Dinh Khong had instructed me to preserve our method of teaching and pass it on to a man

named Dinh. You are the right person for it. Now, it's time for me to leave this world.”

Sau khi Thaày Thoâng Thieän thò tòch, Sö du phöông moïi nôi ñeå giaùo hoùa. Sau ñoù, Sö choïn moät choã

ñaát ñeå xaây chuøa. Moãi khi noùi ra lôøi naøo taát laø phuø saám. Coù laàn Sö ôû chuøa Luïc Toå, ñuùc töôïng Luïc Toå

baèng vaøng, roài sau Sö sôï troäm cöôùp, neân Sö ñem choân ôû cöûa chuøa vaø caên daën: “Gaëp vua saùng thì töï

hieän, ñuïng chuùa toái neân töï aån.” Sau ñoù, Sö dôøi veà chuøa Song Laâm ôû Thieân Ñöùc tieáp tuïc hoaèng hoùa

ñeán cuoái ñôøi—After his master, Thong Thien, passed away, La Qui traveled everywhere to teach

and convert people. Later on, he chose a place to build a temple. Every word he spoke was a

prompt prophecy. Once, he cast a golden statue of the Sixth Patriarch at Luc To Temple. Then he

was concerned that thieves might steal it, so he had the statue buried in front of the temple, and

left his instruction: “Only appearing itself when there is a good king; concealing itself in the time

of a debauched king.” Later, he moved to stay at Song Laâm Temple in Phuø Ninh, Thieân Ñöùc to

expand Buddhism until the end of his life.

Theo truyeàn thuyeát Phaät giaùo Vieät Nam, vaøo naêm 936, ñôøi Ñöôøng Thanh Thaùi thöù 3, Sö troàng caây

boâng gaïo (boân goøn), thöôøng coù laøm baøi keä raèng:

“Ñaïi sôn ñaàu roàng ngöûng,

Ñuoâi cuø aån Chaâu minh.

Thaäp baùt töû ñònh thaønh,

Boâng gaïo hieän long hình.

Thoû gaø trong thaùng chuoät,

Nhaát ñònh thaáy trôøi leân.”

According to Vietnamese Buddhist legend, in 936, he planted a kapok and made a verse:

“One the great mountain, the dragon rises its head,

The baby dragon's tail hides the bright pearl.

Eighteen disciples will succeed,

The kapok tree shows a dragon's image.

In the month of rat, day of rooster, hour of rabbit,

The arising sun is surely be seen.”

Vaøo khoaûng naêm thöù ba nieân hieäu Ñöôøng Thanh Thaùi, naêm 936, khi bieát mình saép thò tòch, Sö daïy

ñeä töû laø Thieàn OÂng raèng: “Xöa kia, Cao Bieàn xaây thaønh beân soâng Toâ Lòch (laøng Phuø Ninh, huyeän

Töø Sôn, tænh Haø Baéc ngaøy nay), bieát ñaát Coå Phaùp ta coù khí töôïng ñeá vöông, neân ñaõ ñaøo ñöùt con

soâng Ñieàm (coù theå laø moät nhaùnh nhoû cuûa soâng Thieân Ñöùc chaûy qua laøng Vaân Ñieàm, huyeän Töø Sôn,

tænh Baéc Ninh) vaø nhöõng ao Phuø Chaån (nhöõng ao toïa laïc trong laøng Phuø Chaån, huyeän Töø Sôn, tænh

Baéc Ninh ngaøy nay), vaân vaân, ñeán choã ñeå traán yeåm noù. Nay ta ñaõ khuyeân Khuùc Laõm laáp laïi vaø

phuïc daïng nhö nhö xöa. Laïi nöõa, ôû chuøa Chaâu Minh coù troàng moät caây boâng gaïo ñeå traán choã ñöùt,

bieát ñôøi sau aét coù keû höng vöông ra ñôøi ñeå phoø döïng Chaùnh phaùp cuûa ta. Sau khi ta thò tòch, con

1937

kheùo ñaép moät ngoïn thaùp baèng ñaát, duøng pheùp yeåm daáu trong ñoù, chôù cho ngöôøi thaáy.” Noùi xong Sö

ngoài kieát giaø vaø an nhieân thò tòch, thoï 85 tuoåi—During the third year of the dynasty title of T'ang

Ch'ing T'ai, in 936, when he knew that he was about to pass away, he instructed his disciple Thien

Ong: “Formerly, Kao-pien constructed a fortress by the bank of To Lich River because he knew

that our land Co Phap possesses an emperor aura. He cut off Diem River (maybe it's a small

branch of Thien Duc River that passing by Van Diem Village, in Tu Son District, Bac Ninh

Province) and ponds in Phu Chan (these ponds located in nowadays Phu Chan Village, Tu Son

District, Bac Ninh Province), and so on, in order to suppress it. I have advised Khuc Lam to refill

them and to restore the original shape of the region. Moreover, I also have a kapok tree planted at

Minh Chau Temple to guard those disconnected locations. I know that in the future a good king

will appear to support and nourish our Correct Dharma. After I pass away, you should earth up an

earthern stupa, and hide my teaching in it. Do not let people see it.” After finishing these words,

he sat cross-legged and peacefully passed away at the age of eighty-five.

(II) Thieàn Sö Phaùp Thuaän (914-990)

Zen Master Phaùp Thuaän

Sö Phaùp Thuaän teân thaät laø Ñoã Phaùp Thuaän, sanh naêm 914, maát naêm 990. Sö xuaát gia töø thuôû coøn raát

nhoû, sau thoï giôùi vôùi Thieàn sö Long Thoï Phuø Trì vaø sau ñoù trôû thaønh Phaùp töû, ñôøi thöù möôøi cuûa doøng

Tyø Ni Ña Löu Chi—His given name was Do Phap Thuan, was born in 924, died in 990. He left home

since he was very young. Later he received precepts from Zen Master Long Thoï Phuø Trì. After

attaining the essential meaning of Zen, he became the Dharma heir of the tenth lineage of the

Vinitaruci Sect.

Vua Leâ thöôøng môøi sö vaøo trieàu baøn vieäc chaùnh trò vaø ngoaïi giao vaø xem sö nhö laø Quoác Sö. Thôøi

Tieàn Leâ, vua Leâ Ñaïi Haønh thöôøng môøi sö vaøo trieàu ñeå tham vaán veà quoác söï, ñaëc bieät nhaø vua

thöôøng nhôø sö soaïn thaûo caùc vaên kieän ngoaïi giao. Ñeán khi quoác thaùi daân an, Sö khoâng muoán nhaän

söï phong thöôûng, cuõng khoâng giöõ moät chöùc vuï naøo ôû trieàu ñình. Vì theá vua Leâ Ñaïi Haønh raát kính

troïng Sö. Vua thöôøng khoâng goïi Sö baèng teân maø goïi laø “Ñoã Phaùp Sö.”—He was always invited to

the Royal Palace by King Leâ to discuss the national political and foreign affairs. King Leâ always

considered him as the National Teacher. Under the Pre-Le dynasty, king Le Dai Hanh usually

invited him to the imperial court to consult about national affairs. Especially, the king always

asked him to compile diplomatic documents. When the country gained independence, he did not

want to receive any reward, nor did he want to hold any post in court. Therefore, King Le Dai

Hanh respected him very much. The king never called him by his name, but always referred him

as “Dharma Master Do.”

Naêm Thieân Phöôùc thöù baûy, 986, nhaø Toáng beân Taøu cöû Lyù Giaùc sang phong vöông cho vua Leâ, vua

phaùi oâng caûi trang laøm ngöôøi laùi ñoø ñeå ñoùn tieáp söù thaàn. Treân soâng nhaän thaáy coù caëp ngoãng ñang

bôi loäi, Lyù Giaùc beøn öùng khaåu ñoïc hai caâu thô:

“Song song ngoãng moät ñoâi

Ngöûa maët ngoù ven trôøi.”

(Nga nga löôõng nga nga. Ngöôõng dieän höôùng thieân nha). Sö Phaùp Thuaän vöøa cheøo, vöøa öùng ñaùp

hai caâu treân nhö sau:

“Loâng traéng phôi doøng bieác

Soùng xanh chaân hoàng bôi.”

(Baïch mao phoâ luïc thuûy. Hoàng traïo baõi thanh ba). Lyù Giaùc caûm phuïc, sau khi veà nöôùc, vò söù thaàn

ñaõ laøm moät baøi thô taëng oâng. OÂng ñem daâng leân vua, vua cho goïi sö Khuoâng Vieät ñeán xem. Sö

Khuoâng Vieät noùi: “Thô naày coù yù toân troïng beä haï khoâng khaùc gì vua nhaø Toáng vaäy.” Theo Thieàn

1938

Uyeån Taäp Anh, khi nhaø Tieàn Leâ môùi ñöôïc saùng laäp, sö heát söùc giuùp vua, ñeán khi ñaát nöôùc yeân

bình, sö khoâng nhaän baát cöù söï phong thöôûng naøo cuûa nhaø vua. Thôøi Tieàn Leâ, oâng laø moät vò coá vaán

quan troïng chaúng nhöõng ñaõ giuùp nhaø Toáng kính neå vua Leâ maø coøn giuùp cho söï toaøn veïn laõnh thoå

cuûa Ñaïi Vieät nöõa—In the seventh year of the dynasty title of T'ien-Fu, 986, the Sung sent

Ambassador Li Jue to Vietnam to confer with king Le Dai Hanh. He was assigned to disguise as a

boatman to pick up the ambassador. When crossing the river in a boat, Ambassador Li Jue saw a

couple of swans swimming, he suddenly improvised a pair of poetic sentences:

“A couple of swans side by side,

Look up to to the sky.

Rowing the boat the Master immediately improvised another pair of parallel sentences:

“Their white plumage displays on the blue stream.

In a green wave, their pink feet swim.”

These lines really made a strong impression on the ambassador. After going back home he sent

the Master a poem that contained a meaning of his respect for king Le Dai Hanh as his own

majesty. According to Thien Uyen Tap Anh Zen Records, he did his best to help king Le Dai Hanh

from the beginning of the Earlier Le Dynasty. However, when the country was in peace, he

refused to receive any award from the king. During the Earlier Le Dynasty, he was an important

advisor who help cause the Sung in China to gain respect for both king Le Dai Hanh and the

nation’s sovereignty.

Naêm Höng Thoáng thöù nhì, 990, Sö thò tòch, thoï 76 tuoåi. Sö vieát quyeån “Boà Taùt Hieäu Saùm Hoái

Vaên”, hieän giôø vaãn coøn löu haønh ôû ñôøi—In the second year of the dysnasty title of Hung Thong,

990, Zen master Phap Thuan passed away at the age of senty-six. He had composed a one-volume

work entitled “A Bodhisattva's Words of Repentance,” which still circulated widely at this time.

(III) Thieàn Sö Ma Ha

Zen Master Mahamaya

Thieàn sö Ma Ha, thuoäc ñôøi thöù möôøi doøng Tyø Ni Ña Löu Chi, goác ngöôøi Chieâm Thaønh. Sö ñaõ tinh thoâng

caû chöõ Phaïn laãn chöõ Haùn. Naêm 24 tuoåi, Sö noái nghieäp cha vaø tieáp tuïc truï trì ngoâi chuøa cuõ, chuøa Quan

AÙi—Zen master Mahamaya, a dharma heir of the tenth lineage of the Vinitaruci Sect. He was a

Champa monk, but good in both Sanskrit and Chinese. At the age of twenty-four, he carried on his

father's work and continued to dwell at the family old temple (Quan Ai).

Thöôøng vaøo nhöõng luùc giaûng giaûi kinh ñieån, Sö thaáy Hoä Phaùp, Thieän thaàn ñeán quôû raèng: “Taïi sao

laïi duøng caùi hoïc beân ngoaøi ñoù, chaéc chaén khoâng hieåu ñöôïc yeáu nghóa.” Do ña ây maø hai maét cuûa Sö

bò muø, raát töï hoái loãi. Khi saép gieo mình xuoáng vöïc saâu töï vaän. Luùc ñoù, tình côø Vieãn Bieät ôû chuøa

Ñoâng Laâm chöùng kieán neân ngaên Sö laïi, noùi: “Ñöøng! Ñöøng!” Nghe vaäy Sö lieàn tænh ngoä—While he

was expounding a Buddhist sutra, he usually saw the Dharma Protector came to reproach him,

saying, “What is the use of conventional learning? You surely cannot comprehend its essential

meaning.” From this, his eyes became blind; he deeply regretted for his mistake. When he was

about to throw himself into an abyss to commit suicide. At that time, Dong Lam Vien happned to

witness, so Vien stopped him, saying: “Stop! Stop!” At these words, Ma Ha attained awakening.

Sau sö gaëp vaø trôû thaønh moät trong nhöõng ñeä töû xuaát saéc nhaát cuûa Thieàn sö Phaùp Thuaän. Sö chuyeân

vieäc saùm hoái vaø trì tuïng chuù Ñaïi Bi, traûi qua ba naêm chöa töøng bieáng treã. Vì theá, Boà Taùt Quaùn AÂm

ñeán laáy nöôùc saïch töø caønh döông röôùi leân ñaàu, maët, vaø maét. Sau söï vieäc kyø dieäu naøy, maét cuûa Sö

boãng nhieân saùng laïi vaø loøng caøng theâm thanh tònh—Later he met Zen Master Phap Thuan and

became one of the most outstanding disciples of Phap Thuan. He devoted himself to the practice of

repentance and chanting the Great Compassion Mantra for three years without slacking off. Thus,

1939

Bodhisattva Avalokitesvara came to pour pure water from the willow branch on his head, face and

eyes. Right after this wonderful incident, he regained his eyesight, and his mind became even

more pure and calm.

Naêm 1014, sö dôøi veà nuùi Ñaïi Vaân ôû Tröôøng An chuyeân tu “Toång Trì Tam Muoäi” vaø caùc aûo thuaät

maø ngöôøi ñôøi khoâng löôøng noåi. Vua Leâ Ñaïi Haønh ba laàn vôøi Sö vaøo cung thöa hoûi Phaät phaùp,

nhöng Sö chæ chaép tay cuùi ñaàu maø thoâi. Ñeán laàn thöù ba Sö môùi ñaùp: “Cuoàng Taêng ôû chuøa Quan AÙi.”

Vua caû giaän, beøn sai caùc quan giam Sö taïi chuøa Vaïn Tueá trong ñaïi noäi, cho ngöôøi khoùa cöûa vaø

canh gaùt caån thaän. Ñeán saùng laïi thì ñaõ thaáy Sö ôû beân ngoaøi phoøng Taêng maø cöûa vaãn khoùa kín nhö

cuõ. Vua Ñaïi Haønh raát ngaïc nhieân, beøn cho pheùp Sö töï do ñi ñaâu thì ñi—In 1014, he moved to

Mount Ñaïi Vaân in Tröôøng An to focus on practicing “Dharani” or “Absolute Control” and other

magical skills that worldly people could not measure out. King Le Dai Hanh invited him to the

court three times to enquire about Buddha-Dharma, but he only joined his palms and bowed his

head. Only after the king repeated his invitation for the third time, he replied, “I'm a crazy monk at

Ai Van Temple.” The king was in a thundering rage, and ordered his mandarins to hold him in

custody at Van Tue Temple in the inner palace. The king assigned guards to lock the door and to

watch him closely. The next morning, the guards saw him outside the monk quarters though the

door remained locked as before. King Dai Hanh was so amazed and set him free.

Sau ñoù, Sö ñi veà phía Nam ñeán vuøng AÙi Chaâu, ôû traán Sa Ñaûng. Phong tuïc trong traán naøy öa thôø

cuùng quyû thaàn, laïi laø thôï saên neân chuyeân ngheà saùt sinh. Sö khuyeân daân chuùng ôû ñaây neân aên chay,

hoï ñeàu noùi: “Thieân thaàn cuûa chuùng toâi, hoïa phöôùc khoâng daùm traùi.” Sö baûo: “Caùc ngöôøi neáu coù theå

boû aùc laøm laønh, giaû nhö coù quyû thaàn xuùc haïi, laõo Taêng seõ töï chòu theá cho.” Daân laøng thöa: “Gaàn

ñaây coù nhieàu ngöôøi beänh huûi laâu saép cheát, thaày thuoác vaø ñoàng boùng ñeàu boù tay. Neáu Sö chöõa ñöôïc

beänh naøy cho hoï, chuùng toâi seõ theo lôøi khuyeân.” Sö beøn laáy nöôùc chuù nguyeän ro ài phun vaøo, ngöôøi

beänh töùc khaéc bôùt ngay. Hoï caûm phuïc Sö, nhöng thoùi cuõ ñaõ aên saâu chöa theå nhanh choùng thay ñoåi

ñöôïc. Coù vò höông haøo hoï Ngoâ, nhaân uoáng röôïu say, ñem röôïu thòt ñeán tröôùc maët eùp Sö: “Hoøa

Thöôïng coù theå theo ñöôïc cuoäc vui naøy thì chuùng toâi seõ tuaân theo lôøi ngaøi daïy.” Sö baûo: “Ñaõ môøi thì

chaúng daùm khöôùc töø, chæ sôï ñau buïng ñaáy thoâi.” Hoï Ngoâ raát möøng thöa: “Coù ñau thì Ngoâ toâi töï thay

cho.” Sö nhaän lôøi laøm theo roài boãng giaû boä laøm buïng sình to, trong buïng tieáng soâi nhö saám, hôi thôû

haøo heãn, lôùn tieáng keâu van: “OÂng Ngoâ laøm ôn chòu thay noãi ñau naøy cho ta.” Hoï Ngoâ xanh maët,

chaúng bieát laøm gì. Sö chaép tay nieäm “Nam Moâ Phaät, Nam Moâ Phaùp, Nam Moâ Taêng,” cöùu con vôùi.

Moät luùc sau, beøn phun ra thòt thì bieán thaønh thuù chaïy, caù thì thaønh caù nhaûy, röôïu thì hoùa ra nöôùc ten

ñoàng. Moïi ngöôøi ñeàu raát kinh haõi. Sö baûo: “Thaân caùc ngöôi bò beänh, theo ta thì laønh ngay. Ñeán khi

ñau buïng, caùc ngöôi khoâng theå thay theá ta ñöôïc. Caùc ngöôi nay chòu theo lôøi daïy cuûa ta chöa?” Taát

caû daân laøng ñeàu baùi taï xin nghe lôøi—Later on, he traveled South to Ai-chou and arrived at Sa

Dang Province. The people there had a custom of worshipping ghosts and spirits, and most of them

were hunters, so they were professional in taking lives. When the master advised them not to eat

meat, they all said, “It is our gods who bestow bless or impose misfortune, we dare not go against

them.” The master said, “If you all can renounce evil and do good, and there is any harm incurred,

this old monk will bear the responsibility for it.” The people in the village said, “In the nearby

area, there have been many people infected with leprosy for a long time. All medicine men and

sorcerers have given up. If you can cure them, we'll follow your advise.” The master then invoked

mantras with blessing in water and sprinkled it on the sick people, and they were immediately

cured. Although people there admired him, but it was impossible to convert them quickly because

they had been deeply influenced by these bad customs. There was a village authority named Ngo,

who was drunk, so he put meat and wine on the table and forced the master to consume them,

saying, “Master, if you can enjoy this with us, then we will follow your teaching.” The master said,

“I dare not refuse your invitation, I'm only afraid of a stomach-ache.” Ngo was very pleased and

said, “Should there be any stomach-ache, I will take it for you.” The master accepted Ngo's

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invitation. Then, the master pretended to have a swollen stomach with thundering noises inside

and heavy panting. The master cried out, “Mr. Ngo, please take this pain for me.” Ngo's face

became pale and he did not know what to do. The master then joined his palms together and

recited, “Namo Buddha, namo Dharma, namo Sangha. Please help me.” After a moment, he spat

out the meat, and it became animals that ran away; he spat out the fish, and it turned into live

fishes flopping around on the ground; he vomited the wine, and it turned into verdigris. Everyone

was so frightened. Zen master Ma Ha said, “When you have a disease, cure it. When I have a

stomach-ache, you can't take it on for me. From now on, are you following my teaching?” The

villagers all paid homage and accepted his teaching.

Naêm Thieân Thaønh thöù hai, 1029, quan Ñoâ UÙy Nguyeãn Quang Lôïi thænh sö veà truï trì chuøa Khai

Thieân. Sö veà ñoù tröï ñöôïc saùu naêm, nhöng ñeán naêm 1035 Sö boû ñi du phöông khoâng bieát veà ñaâu—In

the second year of the dynasty title of Thien Thanh,1029, Governor Nguyen Quang Loi invited

him to dwell at Khai Thieân Temple. He stayed there for six years, but in 1035 he left Khai Thieân

and became a wandering monk. Since then his whereabout was unknown.

(B-3k) Ñôøi Thöù Möôøi Moät Doøng Thieàn Tyø Ni Ña Löu Chi

The Eleventh Generation of the Vinitaruci Zen School

Boán ngöôøi: Hai ngöôøi ghi laïi ñöôïc tieåu söû

Four persons: Two persons with recorded biographies

(I) Thieàn Sö Thieàn OÂng Ñaïo Giaû (902-979)

Zen Master Thieàn OÂng Ñaïo Giaû

Thieàn Sö Thieàn OÂng queâ laøng Coå Phaùp. Sö hoï Löõ, töø thuôû coøn raát nhoû sö ñaõ khoâng thích cuoäc ñôøi traàn

tuïc. Sö xuaát gia vaø trôû thaønh moät trong nhöõng ñeä töû xuaát saéc nhaát cuûa Ñinh Tröôûng Laõo. Sau khi laõnh

ngoä yeáu nghóa Thieàn, Sö trôû thaønh Phaùp töû ñôøi thöù möôøi moät doøng Tyø Ni Ña Löu Chi. Nieân hieäu Thaùi

Bình thöù 10, döôùi thôøi nhaø Ñinh, naêm 979, moät hoâm, Sö ngoài kieát giaø roài an nhieân thò tòch, thoï 78 tuoåi—

Zen Master Thieàn OÂng (902-979), a Vietnamese monk from Coå Phaùp. His last name was Lu. He did

not like secular life since he was very young. He left home and became one of the most outstanding

disciples of Ñinh Tröôûng Laõo. After attaining the essential meaning of Zen, he became the Dharma

heir of the eleventh lineage of the Vinitaruci Zen Sect. In the tenth year of the dynasty title of T'ai-

p'ing, under the Dinh dynasty, in 979, one day, he sat cross-legged and peacefully passed away at the

age of 78.

(II) Thieàn Sö Suøng Phaïm (1004-1087)

Zen Master Suøng Phaïm

Thieàn sö Suøng Phaïm, hoï Maâu, daùng veû maïnh meõ to lôùn, hai loå tai chaám taän vai. Sau khi xuaát gia sö ñeán

tham vaán vôùi ngaøi Voâ Ngaïi ôû Höông Thaønh. Ít laâu sau ñoù, sau khi nhaän ñöôïc taâm aán, Sö trôû thaønh phaùp

töû ñôøi thöù 11 doøng Tyø Ni Ña Löu Chi—Zen master Suøng Phaïm, family name was Mau. He had a strong

appearance, and his earlobes reached his shoulders. After leaving home to become a monk, he went to

see Zen Master Voâ Ngaïi to study meditation. After receicing the mind-seal, he became the dharma

heir of the eleventh lineage of the Vinitaruci Zen Sect.

Sau khi laõnh ngoä yeáu nghóa Thieàn, Sö ñi vaân du khaép caùc mieàn xöù Thieân Truùc, vaø trôû veà truï taïi

chuøa Phaùp Vaân laøng Coå Phaùp ñeå hoaèng döông Phaät Phaùp cho ñeán cuoái ñôøi. Vua Leâ Ñaïi Haønh

nhieàu laàn cho thænh Sö vaøo cung ñeå thöa hoûi veà yeáu nghóa Thieàn vaø ñaõi ngoä raát haäu—After

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attaining the essential meaning of Zen, he went to India and wandered all over India to study

dharmas. He went back to Vietnam and stayed at Phaùp Vaân Temple in Coå Phaùp to expand the

Buddha Dharma until the end of his life. King Le Dai Hanh often invited him to court many times

to inquire about the essential meaning of Zen, and the king treated with extreme respect and

rewarded him generously.

Nieân hieäu thöù ba Lyù Quaûng Höïu, 1087, Sö thò tòch, thoï 84 tuoåi. Vua Lyù Nhaân Toâng coù laøm baøi keä

truy taëng Sö:

“Suøng Phaïm ôû nöôùc Nam,

Loøng vaéng, ñoã ñaït veà.

Tai daøi hieän töôùng toát,

Phaùp phaùp thaûy ly vy.”

In the third year of the dynasty title og Ly Quang Huu, 1087, he passed away at the age of 84.

King Ly Nhan Tong composed a verse in commemoration of him:

“Sung Pham in the Southern Country,

Returned from Thien Truc with empty mind.

Long ears show his auspicious characteristics,

He realized that all dharmas are inherently

Detached and extremely subtle.”

(B-3l) Ñôøi Thöù Möôøi Hai Doøng Thieàn Tyø Ni Ña Löu Chi

The Twelfth Generation of the Vinitaruci Zen School

Baûy ngöôøi: Naêm ngöôøi ghi laïi ñöôïc tieåu söû

Seven persons: Five persons with recorded biographies

(I) Thieàn Sö Vaïn Haïnh (?-1018)

Zen Master Vaïn Haïnh

Teân cuûa moät Thieàn sö Vieät Nam, queâ ôû Coå Phaùp, Baéc Vieät Nam. Ngaøy sanh cuûa Thieàn Sö khoâng ai

bieát. Luùc thieáu thôøi Sö ñaõ toû ra thoâng minh ñænh ngoä phi thöôøng—Name of a famous Vietnamese Zen

master from Coå Phaùp, North Vietnam. Zen Master Vaïn Haïnh’s date of birth was unknown. At the

young age, he was extraordinarily intelligent.

Sö xuaát gia naêm 21 tuoåi vaø trôû thaønh moät trong nhöõng ñeä töû xuaát saéc cuûa Thieàn Sö Thieàn OÂng. Sö

chaúng nhöõng hoïc haønh uyeân baùc, maø coøn tinh thaâm quaùn trieät tam giaùo Phaät, Khoång, Laõo. Vì theá sö

raát ñöôïc vua Leâ kính troïng—He left home at the age of 21 and became one of the most

outstanding disciples of Zen Master Thieàn OÂng. He was an eminent monk who was not only

intelligent in worldly education, but he was also well-versed in the doctrines of three religions:

Buddhism, Taoism, and Confucianism. Therefore, he was greatly respected by king Le Dai Hanh.

Khi Thieàn OÂng thò tòch, Sö tieáp tuïc truï trì taïi chuøa Luïc Toå ñeå hoaèng döông Phaät Phaùp. Sö chuyeân

taâm tu taäp phaùp moân Toång Trì tuyeät ñoái kieåm soaùt taát caû nhöõng toát xaáu cuûa ham muoán vaø aûnh

höôûng cuûa chuùng. Töø ñoù, lôøi naøo Sö noùi ra thieân haï ñeàu cho laø phuø saám. Sö raát ñöôïc vua Leâ Ñaïi

Kính kính troïng vaø toân vinh. Khi quaân nhaø Toáng xaâm laêng Vieät Nam vaøo naêm 980, vua Leâ hoûi sö:

“OÂng nghó gì veà löïc löôïng cuûa ta? Theo oâng thì thaéng hay baïi?” Sö traû lôøi nhaø vua: “Döôùi söï laõnh

ñaïo cuûa Beä Haï thì chæ trong voøng ba hoaëc baûy ngaøy laø keû thu ø seõ bò ñaåy lui.” Thaät vaäy, chaúng bao

laâu sau ñoù quaân nhaø Toáng ñaõ bò ñaùnh baïi—When Zen Master Thieàn OÂng passed away, he

continued to cultivate at Luïc Toå Temple in Thieân Ñöùc. He devoted himself to the practice of

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Dharani on absolute control over good and evil passions and influences. From then on, every word

he uttered became prophecy for the people. King Le Dai Hanh also heartily revered him. In 980,

the Sung in China invaded Great Viet, the king asked him: “What do you think about our forces?

Will we win or lose?” He said: “Under the Majesty’s leadership, maybe after only three or seven

days the enemy will have to withdraw.” In fact, the Sung army was defeated in a very short time

later.

Luùc aáy coù keû gian teân laø Ñoã Ngaân muoán möu haïi Sö. Khi vieäc chöa phaùt, Sö bieát tröôùc, beøn ñöa

cho y moät baøi thô:

“Caây ñaát sinh nhau baïc vôùi vaøng,

Côù sao thuø nghòch maõi cöu mang.

Baáy giôø toâi bieát loøng buoàn döùt,

Thaät ñeán veà sau chaúng haän loøng.”

(Thoå moäc töông sinh Caán baïn Kim. Vaân haø möu ngaõ uaån linh khaâm? Ñöông thôøi nguõ khaåu thu taâm

nguyeät. Chaân chí vò lai baát haän taâm). Ñoïc xong baøi thô, Ñoã Ngaân phaùt sôï beøn thoâi. Taøi tieân tri vaõng

giaùm cuûa Sö ñaïi loaïi nhö theá—At that time, a wicked person named Do Ngan wanted to plot

against him, master Van Hanh knew about the matter before hand, so he sent Do Ngan a verse that

said:

“Wood and earth are mutually produced,

Why do you keep plotting against me?

When I know it, the sadness is ended,

In the future, I will bear no grudge on you.”

After reading the verse, Do Ngan was afraid and stopped his plot. There were many similar

instances regarding his ability to predict future incidents and insight into the past.

Döôùi thôøi vua Leâ Long Ñænh, nhaân daân voâ cuøng oaùn haän vò baïo chuùa naày, neân sö cuøng sö Ñaøo Cam

Moäc tính toaùn vieäc nuoâi daïy Lyù Coâng Uaån cho vieäc leân ngoâi veà sau naày. Trong khoaûng thôøi gian

naøy, nhöõng ñieàm toát xaáu xuaát hieän laãn loän nhau. Nhö vieän Haøm Toaïi chuøa ÖÙng Thieân Taâm, chaâu

Coå Phaùp, coù con choù traéng, loâng treân löng keát thaønh chöõ “Thieân töû.” Seùt ñaùnh vaøo caây boâng gaïo ñeå

laïi chöõ. ngoâi moä Hieån Khaùnh ñaïi vöông, boán beà ñeâm nghe coù tieáng ñoïc tuïng. Caây ña chuøa Song

Laâm saâu aên voû, thaønh neùt chöõ “Quoác.” Ñaïi khaùi nhöõng vieäc nhö vaäy, tuøy theo choã tai nghe maét

thaáy Sö ñaõ xeùt baøn thì moãi moãi phuø hôïp vôùi ñieàm Leâ dieät Lyù höng. Theo Ñaïi Vieät Söû Kyù Toaøn

Thö, sau khi Leâ Ñaïi Haønh maát, con laø Long Vieät leân ngoâi môùi ñöôïc ba ngaøy thì bò em laø Long Ñænh

gieát, quan Thaân Veä laø Lyù Coâng Uaån ñaõ oâm xaùc Long Vieät maø khoùc. Bieát tröôùc Long Ñænh seõ raát

taøn baïo, Vaïn Haïnh cuõng thaáy roõ nguy cô aáy neân baét ñaàu tính toaùn ñöa Lyù Coâng Uaån leân ngoâi. Sau

khi baïo chuùa Leâ Long Ñænh baêng haø, sö ñaõ vieát nhöõng vaàn thô döôùi ñaây nhaèm khuyeán khích daân

chuùng uûng hoä cho vieäc Lyù Coâng Uaån leân ngoâi:

“Vua Leâ chìm bieån Baéc

Nhaø Lyù trò trôøi Nam

Boán phöông döùt chinh chieán

Taùm höôùng höôûng bình an.”

(Taät Leâ traàm baéc thuûy. Lyù töû thoï nam thieân. Töù phöông qua can tònh. Baùt bieåu haï bình an)—During

the time of king Le Long Dinh, people extremely detested this tyrant, so the Master and Master

Dao Cam Moc had planned to raise Ly Cong Uan for the next throne. During those years, strange

omens kept appearing in different forms: a white dog with hair in his back that looked liek the

characters “Son of Heaven.” In the Ham Toai Hall, Ung Thai Tam Temple in Co Phap Prefecture,

a lightning struck the kapok tree and left characters on its trunk; sounds of chanting at night were

heard around the grave of Great Lord Hien Khanh; a banyan tree at Song Lam Temple was

gnawed by insects and formed the character “Kuo.” In general, everything was explained as

omens that Former Le Dynasty was going to collapse and the Ly was going to flourish. According

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to "A Complete History of the Great Viet", after King Le Dai Hanh died, his oldest son Le Long

Viet came to the throne. After only three days he was killed by his brother Le Long Dinh, Long

Viet's body-guard, Ly Cong Uan, held Long Viet's corpse crying. Knowing Long Dinh's saveagery,

Van Hanh nursed the feeling of raising Ly Cong Uan to the royal throne. After the death of Le

Long Dinh, the Master wrote these verses to encourage people to support Ly Cong Uan:

“To Northern sea King Le sinks

Over southern sky Ly reign rules

In the four directions war stops

Everywhere safeness adorns.”

Sau khi Lyù Coâng Uaån leân ngoâi vua vaø saùng laäp neân trieàu ñaïi nhaø Lyù. Trong suoát ba trieàu Ñinh, Leâ,

vaø Lyù, sö ñaõ ñem heát taøi trí cuûa mình phuïc vuï ñaát nöôùc vaø nhaân daân. Sö thò tòch vaøo ñeâm traêng troøn

naêm 1018. Sö thöôøng nhaéc nhôû ñeä töû veà ‘voâ thöôøng’: Voâ thöôøng nghóa laø khoâng thöôøng, khoâng maõi

maõi ôû yeân trong moät traïng thaùi nhaát ñònh maø luoân thay hình ñoåi daïng. Ñi töø traïng thaùi hình thaønh,

cao to, thaáp nhoû, tan raõ, vaân vaân, ñaïo Phaät goïi ñaây laø nhöõng giai ñoaïn thay ñoåi ñoù laø thaønh truï hoaïi

khoâng. Taát caû söï vaät trong vuõ truï, töø nhoû nhö haït caùt, thaân con ngöôøi, ñeán lôùn nhö traùi ñaát, maët

traêng, maët trôøi ñeàu naèm trong ñònh luaät voâ thöôøng. Moïi vaät treân theá gian naày bieán ñoåi trong töøng

giaây töøng phuùt, ñoù goïi laø saùt na voâ thöôøng. Moïi vaät treân theá gian, keå caû nhaân maïng, nuùi soâng vaø

cheá ñoä chính trò, vaân vaân, ñeàu phaûi traûi qua nhöõng giai ñoaïn sinh, truï, dò, dieät. Söï tieâu dieät naày

ñöôïc goïi laø ‘Nhaát kyø voâ thöôøng.’ Phaûi quaùn saùt ñeå thöôøng xuyeân nhìn thaáy tính caùch voâ thöôøng cuûa

moïi söï vaät, töø ñoù traùnh khoûi caùi aûo töôûng veà söï mieân vieãn cuûa söï vaät vaø khoâng bò söï vaät loâi keùo

raøng buoäc. Vaïn vaät ñeàu voâ thöôøng, sanh, truï, dò, dieät khoâng luùc naøo ngöøng nghæ. Thaân voâ thöôøng laø

thaân naày mau taøn taï, deã suy giaø roài keát cuoäc seõ phaûi ñi ñeán caùi cheát. Ngöôøi xöa ñaõ than: ‘Nhôù thuôû

coøn thô dong ngöïa truùc. Thoaùt troâng nay toùc ñieåm maøu söông.’ Möu löôïc doõng maõnh nhö Vaên

Chuûng, Nguõ Töû Tö; saéc ñeïp deã say ngöôøi nhö Taây Thi, Trònh Ñaùn, keát cuoäc roài cuõng: ‘Hoàng nhan

giaø xaáu, anh huøng ma át. Ñoâi maét thö sinh cuõng moûi buoàn.’ OÂng cuõng thöôøng nhaéc nhôû ñeä töû veà baøi

keä voâ thöôøng maø caùc töï vieän thöôøng tuïng moãi khi xong caùc khoùa leã: ‘Moät ngaøy ñaõ qua, maïng ta

giaûm daàn, nhö caù caïn nöôùc, coù gì ñaâu maø vui söôùng? Neân chuùng ta phaûi caàn tu nhö löûa ñoát ñaàu. Chæ

tænh thöùc veà voâ thöôøng, chôù neân giaûi ñaõi.’ Vôùi oâng, daàu thaân naày coù giaø vaø hö hoaïi ñi, nhöng Chaùnh

phaùp thì khoâng. Neáu chuùng ta luoân thöïc haønh Chaùnh phaùp moãi ngaøy baèng toaøn thaân toaøn taâm thì

chuùng ta seõ coù ñöôïc haïnh phuùc thaät söï. Noùi caùch khaùc, neáu chuùng ta luoân taém goäi thaân taâm vôùi

Chaùnh phaùp, chuùng ta seõ khoâng coù chuùt sôï haõi naøo veà söï thaïnh suy cuûa cuoäc ñôøi, vì luùc ñoù chuùng ta

coù khaû naêng nhìn thaïnh suy nhö söông mai treân ñaàu coû, khoâng hôn khoâng keùm!—Ly Cong Uan

came to the throne and founded the Ly dynasty. Throughout three dynasties of Dinh, Le, and Ly,

Master Van Hanh had devoted his knowledge to serve the country and the people. He died on the

full moon night of 1018. He always reminded his disciples about ‘impermanence’: “Impermanence

(anitya) is the state of not being permanent, of lasting or existing only for a short time, of changing

continually. Physical changes operating from the state of formation, to that of development, decay

and disintegration are exact manifestations of the law of transformation. All things in the universe,

from the small grain of sand, the human body, to the big one such as the earth, moon and sun are

governed by the aove law, and as such, must come through these four periods. This process of

changes characterizes impermanence. All things are impermanent, their birth, existence, change,

and death never resting for a moment. All things in this world, including human life, mountains,

rivers, and political systems, are constantly changing from moment to moment. This is called

impermanence in each moment. Everything passes through a period of birth, maturity,

transformation, and destruction. This destruction is called impermanence in each cycle. To see the

impermanent nature of all things, we must examine this closely. Doing so will prevent us from

being imprisoned by the things of this world.” Impermanence of the body means that the body

withers rapidly, soon grows old and delibitated, ending in death. The ancients have lamented: “Oh,

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that time when we were young and would ride bamboo sticks, pretending they were horses, in the

twinkling of an eye, our hair is now spotted with the color of frost.” What happened to all those

brave and intelligent young men and those beautiful and enchanting women of bygone days? They

ended as in the following poem: “Rosy cheeks have faded, heros have passed away; young

students’ eyes, too, are weary and sad.” He also reminded his disciples about the verse of

impermance that monks and nuns in most monasteries often chant at the end of ceremonies: ‘This

day is already done; our lives are that much less; we’re like fish in a shrinking pond; what joy is

there in this? We should be diligent and vigorous, as if our own head were at stake. Only be

mindful of impermanence, and be careful not to be lax.’ To him, this body grows old and decays,

but the Correct Dharma does not. If we always practice the Correct Dharma every day with our

whole body and mind, we will have true happiness. In other words, if we always shower our whole

body and mind with the Correct Dharma, we will have no fear of the rise and decline of our own

life for at that time, we have the ability to see the rise and decline just like a drop of dew on a

blade of grass, no more no less!

Tröôùc khi thò tòch sö ñaõ tröôùc taùc moät trong nhöõng baøi thô noåi tieáng veà ‘thaân voâ thöôøng’ sau ñaây:

“Thaân nhö boùng chôùp coù roài khoâng,

Caây coû xuaân töôi, thu ñöôïm hoàng,

Maëc cuoäc thaïnh suy khoâng sôï haõi,

Thaïnh suy nhö coû haït söông mai.”

(Thaân nhö ñieän aûnh höõu hoaøn voâ. Vaïn moäc xuaân vinh thu höïu khoâ. Nhaäm vaän thònh suy voâ boá uùy.

Thònh suy nhö loä thaûo ñaàu phoâ!). Haønh giaû tu Thieàn neân nhìn thaân naøy nhö boùng, nhö chôùp, khoâng

thaät, coù ñoù roài maát ñoù. Cuõng nhö caây coái beân ngoaøi, muøa xuaân töôi toát, muøa thu heùo taøn. Vaäy thì cöù

ñeå cho thaân, caûnh vaø cuoäc ñôøi maëc noù troâi qua. Hoaëc suy hoaëc thaïnh, hoaëc toát hoaëc xaáu ñeàu khoâng

quan troïng, ñeàu khoâng sôï haõi. Vì nhöõng caùi thaïnh suy cuûa cuoäc ñôøi khaùc naøo nhö haït söông ñoïng ôû

ñaàu ngoïn coû. Hieåu nhö vaäy, thaáy nhö vaäy laø hieåu vaø thaáy ñuùng tinh thaàn Thieàn. Muoán coù thaùi ñoä

soáng nhö Thieàn sö Vaïn Haïnh, haønh giaû tu thieàn neân luoân coù thaùi ñoä ‘Nhìn maø khoâng thaáy, nghe maø

khoâng hay, ngöûi maø khoâng coù muøi.’ Taïi sao laïi nhìn maø khoâng thaáy? Bôûi vì coù söï hoài quang phaûn

chieáu. Taïi sao nghe maø khoâng hay? Bôûi vì phaûn vaên vaên töï kyû, töùc quay caùi nghe ñeå nghe chính

mình. Taïi sao ngöûi maø khoâng coù muøi? Bôûi vì thaâu nhieáp thaân taâm, neân muøi vò khoâng laøm cho mình

dính maéc. Ñaây laø traïng thaùi khi maét nhìn saéc maø khoâng thaáy saéc, tai nghe tieáng maø coi nhö khoâng

coù aâm thanh, muõi ngöûi muøi höông maø khoâng thaáy coù muøi höông, löôõi neám maø khoâng thaáy coù vò,

thaân xuùc chaïm maø khoâng thaáy coù caûm giaùc, yù coù phaùp maø khoâng dính maéc vaøo phaùp. Neáu chuùng ta

ngoài thieàn cho tôùi luùc trong khoâng thaáy coù thaân taâm, ngoaøi khoâng thaáy coù theá giôùi, xa gaàn ñeàu troáng

roãng thì chuùng ta ñaõ ñaït tôùi choã khoâng coøn chaáp tröôùc vaøo ngaõ töôùng, nhaân töôùng, chuùng sanh

töôùng, vaø thoï giaû töôùng. Ñaây cuõng laø luùc taâm quaù khöù khoâng coù, taâm hieän taïi khoâng coù, vaø taâm vò

lai cuõng khoâng coù. Ñaây cuõng laø caûnh giôùi cuûa khinh an tuyeät vôøi trong thieàn ñònh. Neáu tieáp tuïc

thieàn ñònh saâu hôn chuùng ta seõ ñi tôùi giai ñoaïn ‘Ly sanh hyû laïc,’ töùc laø xa rôøi nhöõng laïc thuù taàm

thöôøng cuûa chuùng sanh. Giai ñoaïn ‘Ñònh sanh Hyû Laïc,’ töùc laø trong caûnh giôùi ñònh sanh khôûi nieàm

hyû laïc khoâng hình dung ñöôïc. Giai ñoaïn ‘Ly Hyû Dieäu Laïc,’ nghóa laø xa rôøi moïi söï hoan laïc thoâ

thieån, maø chæ coøn laïi nieàm vui vi teá, voâ cuøng vi dieäu. Giai ñoaïn ‘Xaû Nieäm Thanh Tònh’, nghóa laø

taâm nieäm hoaøn toaøn thanh tònh. Haønh giaû cuõng neân luoân nhôù raèng ‘Phaøm caùi gì coù hình töôùng ñeàu

laø phaùp höõu vi. Phaùp höõu vi cuõng gioáng nhö moät giaác moäng, moät thöù huyeãn hoùa, moät caùi boït nöôùc,

hay moät caùi boùng hình, moät tia ñieån chôùp, toaøn laø nhöõng thöù hö voïng, khoâng coù thöïc chaát. Heát thaûy

moïi thöù ñeàu phaûi quaùn nhö vaäy, môùi coù theå hieåu minh baïch leõ chaân thaät, ñeå chuùng ta khoâng chaáp

tröôùc, khoâng bò voïng töôûng quaáy nhieãu.’—Before passing away, he composed one of his famous

Zen poems about the ‘impermanence of the body’ below:

Our life is a simple lightning which

Comes and goes (appears then disappears).

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As springtime offers blossoms,

Only to fade (wither) in the fall.

(Earthly flourish and decline,

O friends, do not fear at all.

They are nothing, but

A drop of dew on the grass of morning!)

Zen practitioners should look at the body as a shadow, an image, an illusion; as a it's there one

moment and disappears in no time. Just like trees and foliages, their life circle evolves around the

four seasons. Let our body, our surroundings, and our life flow like driftwood. The ups and downs,

the good and the bad that we accumulate throughout our life are like the morning dew; they are

impermanent. Thus, we shall feel no fear, and that is the real spirit of Zen. In order to have the

Zen master’s attitude, Zen practitioners should always have this attitude ‘Looking but not seeing,

hearing but not listening, smelling but not noticing the scent.’ Why is it described as ‘looking, but

not seeing?’ Because the person is returning the light to shine within, and introspecting. Why is it

‘hearing, but not listening?’ Because he is turning the hearing to listen his own nature. Why does it

say, ‘smelling, but not noticing the scent?’ Because he has gathered back his body and mind, and is

not disturbed any longer by scent. At this time, the cultivator’s eyes contemplate physical forms,

but the forms do not exist for him. His ears hears sounds, but the sounds do not exist for him. His

nose smells scents, but those scents do not exist for him. His tongue tastes flavors, but for him,

those flavors do not exist. His body feels sensations, but does not attach itself to those sensations.

His mind knows of things, but does not attach to them. If we can sit in meditation until our state is

such that ‘inside we have no body and mind,’ ‘outside we have no world,’ and ‘afar there are no

objects’, then we reach the stage of nonattachment, or the state of “no trace of self, no trace of

others, no trace of living beings, and no trace of life span.” This is also the stage described as,

“Thoughts of the past cannot be obtained, thoughts of the present cannot be obtained, and thoughts

of the future cannot be obtained.” This is also called the wonderful stage of lightness and ease in

meditation. If we continue to meditate profoundly, we will approach wonderful stages in

meditation: the stage of happiness that leaves living beings behind; it means that we have reached

a stage of happiness beyond that which living beings enjoy. The stage of happiness that brings

concentration, it means happiness in concentration which is completely unparalleled and

indescribable. The stage of bliss beyond happiness, it means we leave coarse happiness behind

and reach a level of subtle bliss that is most wonderful. The pure stage free of thoughts, where the

mind is totally pure without any thoughts. Zen practitioners should also remember ‘Anything with

shape or form is considered a “dharma born of conditions.” All things born of conditions are like

dreams, illusory transformations, bubbles of foam, and shadows. Like dewdrops and lightning, they

are false and unreal. By contemplating everything in this way, we will be able to understand the

truth, let go of attachments, and put an end to random thoughts.’

Ñeán ngaøy 15 thaùng 5, nieân hieäu Thuaän Thieân thöù 16, 1025, tröôùc khi thò tòch, Sö daïy chuùng ñeä töû

raèng: “Maáy oâng muoán ñi ñaâu? Thaày khoâng laáy choã truï ñeå truï, cuõng khoâng nöông vaøo choã khoâng truï

ñeå truï.” Noùi xong giaây laùt thì yeân laønh thò tòch. Vua vaø só thöù laøm leã traø tyø, thaâu goùp xaù lôïi vaø xaây

thaùp ñeå thôø. Vua Lyù Nhaân Toâng cuõng coù laøm baøi keä truy taëng:

“Vaïn Haïnh dung ba coõi,

Thaät hieäp lôøi saám xöa.

Queâ höông teân Coå Phaùp,

Choáng gaäy traán kinh ñoâ.”

(Vaïn Haïnh dung tam teá. Chôn phuø coå saám cô. Höông quan danh Coå Phaùp. Truï tích traán vöông

kyø)—On the fifteenth day of the fifth month during the sixteenth year of the dynasty title of Thuan

Thien, 1025, right before the time of passing away, he taught his disciples, saying: “Where do you

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want to dwell? I dwell at a non-abiding place, but do not depend on the non-abiding place to

dwell.” Right after that moment, he peacefully passed away. The king, mandarins and common

people prepared the cremation ceremony, collected his relics and built a stupa to house and

worship them. King Ly Nhan Tong also made a verse to commemorate him:

“Van Hanh penetrated present, past, and future,

He matched the ancient prophecies.

His native village named Co Phap,

There he leaned on his staff to guard the capital.”

(II) Thieàn Sö Ñònh Hueä

Zen Master Ñònh Hueä

Ñònh Hueä laø teân cuûa moät Thieàn sö Vieät Nam ôû Caåm Ñieàn Phong Chaâu, Baéc Vieät. Sö hoï Khuùc, cuøng vôùi

Vaïn Haïnh, Sö ñaõ toân Thieàn OÂng Thieàn Sö laøm sö phuï. Sau khi nhaän ñöôïc yeáu nghóa Thieàn, Sö ñaõ trôû

thaønh Phaùp töû ñôøi thöù 12 doøng Thieàn Tyø Ni Ña Löu Chi. Ít laâu sau ñoù Sö veà truï taïi chuøa Quang Höng,

trong phuû Thieân Ñöùc. Ngaøy thò tòch cuûa Sö khoâng ai bieát—Name of a Vietnamese Zen master from

Caåm Ñieàn, Phong Chaâu, North Vietnam. His last name was Khuc. Together with Vaïn Haïnh, Ñònh Hueä

honored Zen Master Thieàn OÂng as their master. After attaining the essential meaning of Zen, he

became the Dharma heir of the twelfth lineage of the Vinitaruci Zen Sect. Sometime later he moved

and stayed at Quang Höng Temple in Thieân Ñöùc to expand the Buddha Dharma. The date when he

passed away was unknown.

(III) Thieàn Sö Ñaïo Haïnh (?-1115)

Zen Master Ñaïo Haïnh

Thieàn sö Vieät Nam, queâ ôû Baéc Vieät. Theá danh cuûa Sö laø Töø Loä. Sö laø moät trong nhöõng con trai cuûa Töø

Vinh, giöõ chöùc Taêng Quan Ñoâ AÙn. Sö xuaát gia laøm ñeä töû cuûa Thieàn sö Kieàu Trí Huyeàn, nhöng khoâng

theå kheá ngoä ñöôïc. Veà sau Sö ñeán phaùp hoäi cuûa Thieàn sö Suøng Phaïm vaø trôû thaønh moät trong nhöõng ñeä

töû noåi tieáng nhaát cuûa Suøng Phaïm taïi chuøa Phaùp Vaân. Sau khi nhaän ñöôïc taâm aán, Sö trôû thaønh moät trong

nhöõng ñeä töû noåi tieáng nhaát cuûa Thieàn sö Suøng Phaïm. Sö cuõng laø phaùp töû ñôøi thöù 12 doøng Tyø Ni Ña Löu

Chi—A Vietnamese Zen master from North Vietnam. His worldly name was Tu Lo. He was one of the

sons of Tu Vinh, who held the office of General Superintendent of Director of Monks. He left home

and became a disciple of Zen Master Kieàu Trí Huyeàn, but could not achieve his enlightenment. Later,

he came to the Dharma assembly of Zen Master Suøng Phaïm at Phaùp Vaân Temple. After receiving the

mind-seal, he became one of the latter’s one of the most outstanding disciples. He was also the

Dharma heir of the twelfth generation of the Vinitaruci Zen Sect.

Luùc nhoû, Sö ham chôi, nhöng taùnh tình haøo hieäp vaø coù chí lôùn. Sö coù haønh ñoäng cao caû vaø noùi

naêng thaâm saâu maø ngöôøi ñôøi khoâng theå löôøng ñöôïc. Sö thöôøng keát baïn vôùi nho gia Phí Sinh, ñaïo só

Leâ Toaøn Nghóa, vaø ngheä só phöôøng cheøo Vi AÁt. Veà ñeâm, Sö coá coâng ñoïc saùch, nhöng ban ngaøy thì

thoåi saùo, ñaùnh caàu, ñaùnh baïc, vaø laøm vui vôùi nhöõng thuù khaùc. Thaân phuï thöôøng traùch Sö bieáng

nhaùc. Moät ñeâm, thaân phuï cuûa Sö leûn vaøo phoøng rieâng cuûa Sö ñeå xem haønh tung cuûa Sö, thaáy ngoïn

ñeøn ñaõ taøn, saùch vôû chaát ñoáng, Sö ñang töïc aùn maø nguû, tay chöa rôøi quyeån saùch, taøn ñeøn rôi ñaày

treân maët baøn. Töø ñoù, oâng cuï khoâng lo nöõa. Sau ñoù, Sö öùng thí ñoã khoa Baïch Lieân cho chöùc vuï

Taêng Quan—As a young boy, he was fond of amusement, but he had a generous nature and a

great aspiration. People could not measure his noble acts and profound speeches. He always

frequented a Confucian scholar named Phi Sinh, Taoist master named Le Toan Nghia, and an

1947

actor name Vi At. At night, he devoted himself in readings books; but during the daytime, he

would play the flute, play at shuttlecock, gamble and enjoy himself with other entertainments. His

father often scolded him for his laziness. One night, his father sneaked into his room to see what

he was doing. The father saw the lamp was almost burned out, books piled up by his side, and Dao

Hanh was leaning on his desk sleeping with a book was still in his hand. Seeing this, his father

stopped worrying about him. Later on, Dao Hanh passed the Pai-lien Royal Examination for the

post of Director of Monks.

Sö daïo khaép toøng laâm tham vaán aán chöùng. Nghe tin Kieàu Trí Huyeàn giaùo hoùa ôû Thaùi Bình, Sö tìm

ñeán tham yeát, trình hoûi chaân taâm baèng baøi keä:

“Laâu laãn buïi ñôøi chöûa bieát vaøng,

Chaúng hay ñaâu choán, aáy loøng chaân.

Nguyeän xin chæ roõ baøy phöông tieän,

Thaáy troïn nhö nhö khoûi nhoïc tìm.”

(Cöûu hoãn phaøm traàn vò thöùc kim. Baát tri haø xöù thò chaân taâm. Nguyeän thuøy chæ ñích khai phöông

tieän. Lieãu kieán nhö nhö ñoaïn khoå taàm). Thieàn sö Trí Huyeàn cuõng ñaùp laïi baèng baøi keä:

“Trong ngoïc aån thanh dieãn dieäu aâm,

Nôi kia ñaày maét baøy Thieàn taâm.

Haø sa caûnh laø Boà Ñeà caûnh,

Nghó ñeán Boà Ñeà caùch vaïn taàm.”

(Ngoïc lyù bí thanh dieãn dieäu aâm. Caù trung maõn muïc loä thieàn taâm. Haø sa caûnh thò Boà Ñeà caûnh. Nghó

höôùng Boà Ñeà caùch vaïn taàm). Sö muø mòt khoâng hieåu, vì vaäy Sö môùi ñi ñeán giaûng hoäi cuûa Suøng

Phaïm ôû chuøa Phaùp Vaân ñeå hoûi: “Theá naøo laø chaân taâm?” Thieàn sö Suøng Phaïm hoûi laïi: “Caùi gì

chaúng phaûi laø chaân taâm?” Ngay nhöõng lôøi naøy, Sö boãng nhieân tænh ngoä noùi: “Laøm theá naøo baûo

ñaûm?” Suøng Phaïm ñaùp: “Ñoùi aên, khaùt uoáng.” Sö leã taï roài töø giaû ra ñi. Töø ñoù phaùp löïc coù theâm,

duyeân thieàn caøng thuïc. Sö coù theå thuaàn thuïc raén nuùi vaø thuù röøng. ngöôøi ta noùi Sö ñoát ngoùn tay caàu

möa, ñoïc chuù duøng nöôùc chöõa beänh. Moïi vieäc Sö laøm khoâng gì laø khoâng töùc khaéc öùng nghieäm—

He wandered to all Buddhist monasteries to search for “Seal of approval.” When he heard that

master Kieu Tri Huyen was teaching at Thai Binh, he came for instruction and presented a verse

to inquire about the true mind:

“I have long been mixing with the dusts of secular world,

I'm still unable to recognize pure gold.

I do not know where the true mind is,

Please use your skilful means to show it to me,

So that I can see Thusness and stop my hard search.”

Zen master Tri Huyen also responded with a verse:

“The hidden sounds in the pearl silently reveal

The wonderful voice of awakening,

In it the mind of Zen appears filling the eyes.

A vast number of realms are realms of enlightenment,

Yet if you try to seek for enlightenment,

It's a thousand miles far away.”

Dao Hanh was confused and could not understand, so he went Zen master Sung Pham at Phap Van

Temple and asked, “What is true mind?” Zen master Sung Pham said, “What is not true mind?” At

these words, Dao Hanh was suddenly awakened and asked, “How can I preserve it?” Zen master

Sung Pham said, “Eat when hungry, drink when thirsty.” Dao Hanh bowed down to prostrate the

master and then left. From then on, his Dharma power increased and his Zen conditions matured.

He could tame mountain snakes and wild beasts. It's said that he burned his finger to pray for rain;

and invoked water with mantras to cure diseases. Everything he did was immediately effective.

1948

Veà sau Sö truï taïi chuøa Thieân Phuùc ñeå hoaèng phaùp cho ñeán cuoái ñôøi. Sau khi tò tòch, Sö ñaõ ñeå laïi

toaøn thaân xaù lôïi. Ñeán khi trieàu ñaïi nhaø Minh xaêm laêng nöôùc Vieät, thì hoï ñem toaøn thaân xaù lôïi cuûa

ngaøi maø ñoát ñi—Later on, he stayed at Thieân Phuùc Temple to expand Buddhism until the end of

his life. He left his whole body relics. Later, when the Ming Dynasty invaded Vietnam, they burnt

his body relics.

Baáy giôø vua Lyù Nhaân Toâng khoâng coù con noái doøng. Thaùng 2 naêm 1112, nieân hieäu Hoäi Töôøng Ñaïi

Khaùnh naêm thöù 3, chaùnh quyeàn sôû taïi phuû Thanh Hoùa daâng sôù taâu raèng: “Treân baõi caùt bieån, coù ñöùa

beù linh dò, tuoåi môùi leân ba maø ñaõ bieát noùi, töï xöng laø con ñích cuûa beä haï teân laø Giaùc Hoaøng. Heát

thaûy nhöõng gì beä haï laøm, khoâng gì laø noù khoâng bieát.” Vua sai trung söù ñeán xem, quaû ñuùng nhö lôøi

taâu, vua beøn röôùc ñöùa beù veà kinh ñoâ, ñeå ôû chuøa Baûo Thieân. Vua thaáy ñöùa beù thoâng minh khaùc

thöôøng, raát ñoãi thöông meán, tính laäp laøm hoaøng thaùi töû. Quaàn thaàn heát söùc can giaùn. Moät soá cho laø

khoâng ñöôïc, vaø noùi: “Ñöùa beù kia quaû thaät laø linh dò thì neân thaùc sinh vaøo cung caám, sau môùi coù theå

laäp.” Vua öng thuaän theo giaûi phaùp naøy, truyeàn môû ñaïi hoäi baûy ngaøy ñeâm, laøm pheùp thaùc thai. Sö

nghe chuyeän, rieâng noùi raèng: “Thaèng kia yeâu dò, laøm meâ hoaëc ngöôøi laém. Ta haù nhaãn taâm, ngoài

nhìn chaúng cöùu, ñeå noù laøm loaïn loøng ngöôøi, phaù roái chaùnh phaùp hay sao!” Nhaân theá, Sö baûo chò

mình ñi xem hoäi, bí maät ñem vaøi haït chaâu do Sö kieát aán, treo treân maùi dieàm. Hoäi ñaõ ba ngaøy, Giaùc

Hoaøng nhuoám beänh, noùi vôùi moïi ngöôøi: “Ñaày khaép caû nöôùc ñeàu coù löôùi saét buûa vaây, tuy muoán

thaùc sinh, maø sôï khoâng coù ñöôøng vaøo.” Vua nghi Sö chuù giaûi, beøn sai ngöôøi tra hoûi, Sö nhaän toäi, bò

giam ôû laàu Höng Thaùnh. Nhaø vua hoïp quaàn thaàn luaän toäi Sö. Khi Suøng Hieàn Haàu ñi ngang qua, Sö

keâu van: “Heát söùc cöùu baàn Taêng moät phen, may thoaùt khoûi nguy nan, ngaøy sau taát xin ñaàu thai laøm

con ñeå ñeàn ôn.” Haàu nhaän lôøi. Ñeán luùc hoäi nghò, quaàn thaàn ñeàu noùi: “Beä haï vì khoâng coù con neân

môùi cho Giaùc Hoaøng thaùc sinh, theá maø Loä lieàu lónh daùm laøm chuù giaûi, neân keát aùn töû hình, ñeå taï

loøng thieân töû.” Suøng Hieàn Haàu chaäm raõi thöa: “Neáu Giaùc Hoaøng coù thaàn löïc, thì daàu coù traêm Loä

chuù giaûi cuõng khoâng laøm haïi ñöôïc. Nay thì thaät laø roõ raøng Loä vöôït xa Giaùc Hoaøng vaäy. Thaàn ngu

muoäi troäm nghó, noù toû phuïc Loä, thì ñöøng cho y thaùc sinh.” Vua nghe nhöõng lôøi naøy beøn xaù toäi cho

Sö—At that time, king Ly Nhan Tong had no heir. In the second month of 1112, in the third year of

the dynasty title of Hoi Tuong Dai Khanh, local officials of Thanh Hoa Prefecture reported: “At

the seaside, there is a three-year-old child who can speak fluently and calls himself son of king Ly

Nhan Tong. He also has given himself the name Enlightened Emperor. He knows about all things

that Your Majesty has done at the royal court.” The king sent an envoy to come to the place to

investigate. The envoy found that it was exactly as reported, so they took the child back to the

capital and lodged him at Bao Thien Temple. King Ly Nhan Tong loved the child for his unusual

intelligence and wanted to install him as Crown Prince. All court officials tried to persuade the

king. Some said that this should not be done and said, “If that child was really supernatural, he

must reincarnate himself in the royal family before he could be made Crown Prince.” King Ly

Nhan Tong agreed with this solution, so the king ordered an organization of a great reincarnation

ceremon, which lasted for seven days and nights. Dao Hanh heard about it and said, “That child is

a devil who has gone too far in deceiving people. How can I just sit here and watch without

helping, and let him dechant people's minds and disturb the Correct Dharma?” He then asked his

sister to disguise herself as a spectator and secretly hung some of his magic pearls which were

already invoked with mantras on the eaves. After three days of the ceremony, Giac Hoang felt ill

and said, “The whole country has been covered with iron net. Although I wish to be reincarnated,

I'm afraid that all the paths are obstructed.” The king suspected that Dao Hanh had invoked his

mantras to block the ceremony, so the king sent investigators to talk with him, Dao Hanh admitted

what he had done. King Ly Nhan Tong had him confined in Hung Thanh Palace and assembled

court mandarins to discuss his guilt. When the Marquis of Sung Hien passed by, Dao Hanh

pleaded, “Marquis, please try to help me. If I'm fortunate enough to get out of the danger this time,

I will certainly be reincarnated in the imperial palce and pay back your favour.” The Marquis

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agreed. When the court officials were in session of Dao Hanh's case, they all said, “Since Your

Majesty has no son, Your Majesty expected Giac Hoang to be reincarnated as your son. Now, Lo

wrongly invoked his mantras to spoil it. He would face the sentence of execution of his entire

family as an example for all people.” The Marquis of Sung Hien calmly petitioned: “If Giac

Hoang really had supernatural power, even a hundred of Lo's mantras couldn't do anything to harm

him. Now, it clearly shows that Lo is far superior to Giac Hoang. I humbly think that it is better not

to let him reincarnate.” After hearing these words, the king forgave Dao Hanh.

Veà sau khi bieát phu nhaân Suøng Hieàn Haàu coù thai, Sö daën Hieàn Haàu raèng: “Khi naøo phu nhaân saép

laâm boàn thì baùo tröôùc cho Sö bieát.” Khi ñöôïc Suøng Hieàn Haàu baùo tin ñuû ngaøy ñuû thaùng, Sö beøn

taém röõa, thay y aùo, roài daën doø ñoà chuùng: “Tuùc nhaân ta chöa heát, coøn phaûi ra ñôøi laïi, taïm laøm quoác

vöông. Ñeán khi thoï chung, laïi laøm thieân töû treân coõi trôøi ba möôi ba taàng. Neáu thaáy chaân thaân hö

naùt, thì luùc aáy ta môùi vaøo Nieát Baøn, khoâng ôû coõi sinh dieät nöõa.” Ñoà chuùng nghe xong, khoâng ai laø

khoâng ñoäng loøng rôi leä. Sö noùi baøi keä raèng:

“Thu sang khoâng baùo nhaïn veà ñaây,

Cöôøi nhaït ngöôøi ñôøi thöông xoùt thay.

Nhaén baûo moân nhaân thoâi luyeán aùi,

Thaày xöa bao thuôû vaãn thaày nay.”

(Thu lai baát baùo nhan lai qui. Laõnh tieáu nhaân gian taïm phaùt bi. Vò baùo moân nhaân höu luyeán tröôùc.

Coå sö kyû ñoä taùc kim sö). Noùi xong baøi keä, Sö an nhieân maø hoùa, ñöông thôøi xaùc aáy vaãn coøn—Later

on, Dao Hanh knew that the Marquis' wife was pregnant. He reminded the Marquis: “Please, let

me know just before the baby is due.” When the Marquis informed him of the exact time, date and

month, master Dao hanh took a bath, changed his robe, and instructed his disciples: “My karmic

cause in previous existence has not terminated; therefore, I have to be reborn in this world again

as an emperor. After that lifespan is over, I will again be reborn as a son of heaven king in the

thirty-three Heaven (Traiyastrimsa). When you see my physical body decay, it means I have

entered Nirvana, no longer dwell in the samsara any more.” Hearing these words, all his disciples

were moved to tears. Zen master Dao Hanh recited a verse:

“Autumn comes without informing the wild geese to return together,

A tasteless smile for a pitiful life of men.

I want to recommend my disciples not to be attached to me,

How many times have the old teachers

reincarnated as the teacher of today!”

After finishing the verse, he peacefully passed away. His physical body still exists today.

Luùc sinh thôøi, Sö thöôøng nhaán maïnh ñeán ‘Höõu Voâ Nhò Kieán’ ñeàu laø taø kieán ñoái vôùi haønh giaû tu

thieàn. Hieän höõu vaø khoâng hieän höõu, chuùng sanh vaø khoâng chuùng sanh, hai yù kieán ñoái laäp nhau laø

caên baûn cuûa moïi taø kieán. Moät hoâm, coù moät vò Taêng hoûi: “Ñi, ñöùng, naèm, ngoài ñeàu laø taâm Phaät, theá

naoø laø taâm Phaät?” Sö ñaùp laïi baèng moät baøi keä:

“Coù thì muoân söï coù,

Khoâng thì taát caû khoâng.

Coù, khoâng traêng ñaùy nöôùc.

Ñöøng maéc coù cuøng khoâng.”

(Taùc höõu traàn sa höõu. Vi khoâng nhaát thieát khoâng. Höõu khoâng nhö thuûy nguyeät. Vaät tröôùc höõu

khoâng khoâng). Sö laïi baûo:

“Trôøi traêng ñænh nuùi cao,

Ngöôøi ngöôøi maát heát chaâu.

Keû giaøu coù ngöïa toát,

Ñi boä chaúng cöôõi caâu.”

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(Nhaät nguyeät taïi nham ñaàu. Nhaân nhaân taän thaát chaâu. Phuù nhaân höõu caâu töû. Boä haønh baát kî caâu)—

While still alive, he always emphasized that both ‘Existence and non-existence’ are wrong views

for Zen practitioners. Existence or non-existence, Being or non-being; these two opposite views,

opinions or theories are the basis of all erroneous views. One day, a monk came and asked,

“Walking, standing, lying, and sitting are all Buddha's mind. What is Buddha's mind?” The master

replied with a verse:

“Existence, there you see all things existing.

Emptiness, there you see all things empty.

Existence and emptiness are just like the moon underwater.

Do not cling to existence nor emptiness.”

He also said,

“The sun and the moon are on the high peak,

Everyone loses the pearl.

Like a rich person has a good horse,

Yet he walks and does not ride it.”

(IV) Thieàn Sö Trì Baùt (1049-1117)

Zen Master Trì Baùt

Thieàn sö Vieät Nam, queâ ôû Luy Laâu. Sö hoï Vaïn, thích Phaät giaùo töø khi coøn nhoû. Luùc 20 tuoåi, Sö xuaát gia

vaø trôû thaønh ñeä töû, vaø thoï giôùi cuï tuùc vôùi Thieàn sö Suøng Phaïm taïi chuøa Phaùp Vaân. Sö trôû thaønh Phaùp töû

ñôøi thöù 12 doøng Thieàn Tyø Ni Ña Löu Chi—A Vietnamese Zen master from Luy Laâu, North Vietnam.

His family name was Van. He favored Buddhism when he was very young. At the age of 20, he left

home, became a disciple and received complete precepts with Zen Master Suøng Phaïm at Phaùp Vaân

Temple. He became the Dharma heir of the Vinitaruci Zen Sect.

Sau khi Thaày thò tòch, Sö trôû thaønh du Taêng khaát só ñeå taàm caàu chaân lyù. Sö töï mình ñi khaép nhöõng

choã giaûng Thieàn, tham vaán vôùi caùc baäc toân tuùc. Veà sau, Sö truï taïi chuøa Toå Phong treân nuùi Thaïch

Thaát. Lyù Thöôøng Kieät laø moät trong nhöõng ñeä töû taïi gia noåi tieáng cuûa Sö. Haàu heát cuoäc ñôøi ngaøi,

ngaøi chaán höng vaø hoaèng hoùa Phaät giaùo taïi Baéc Vieät. Sö ñoàng thôøi döïng laïi naêm baûy kieång chuøa

khaùc nhö chuøa Phaùp Vaân, Thieàn Cö, Theâ Taâm vaø Quaûng An ñeå ñaùp laïi aân phaùp nhuõ ñaõ nuoâi döôõng

phaùp thaân mình—After the master’s death, he became a wandering monk in search of the truth. He

traveled to all Zen centers, inquiring of all experienced Zen masters. Later, he stayed at Toå Phong

Temple on Mount Thaïch Thaát. Lyù Thöôøng Kieät was one of his most outstanding lay disciples. He

spent most of his life to revive and expand Buddhism in North Vietnam. At the same time, he also

restored several other temples such as Phap Van, Thien Cu, The Tam, Quang An, and others to

pay the debt of the milk of the Dharma which nourished his spiritual nature.

Vaøo ngaøy 18 thaùng 2 naêm thöù taùm nieân hieäu Hoäi Töôøng Ñaïi Khaùnh, naêm 1117, khi saép thò tòch, Sö

noùi keä raèng:

“Coù cheát taát coù soáng,

Coù soáng taát coù cheát.

Cheát ñôøi laáy laøm buoàn,

Soáng ñôøi laáy laøm vui.

Buoàn vui thaät voâ cuøng,

Boãng nhieân thaønh ñaây ñoù.

Ñoái vôùi vieäc soáng cheát,

Chaúng coù gì baän loøng.

AÙn toâ roâ toâ roâ Taát rò!”

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During the eighth year of the dynasty title of Hoi Tuong Dai Khanh, in 1117, on the eighteenth day

of the second month, when he was about to pass away, he spoke a verse:

“If there is death, there must be life,

If there is life, there must be death.

Death causes worldly people sad,

Life is what selular people rejoice in.

Sadness and joy are without end,

They mutually entwine to each other.

Don't be bother with life and death.

An! Sulu! Sulu! Pili!”

(V) Thieàn Sö Thuaàn Chaân (?-1101)

Zen Master Thuaàn Chaân

Thieàn sö Vieät Nam, queâ ôû Cöûu OÂng, huyeän Teá Giang, Baéc Vieät. Sö hoï Ñaøo, thuôû nhoû, Sö ñaõ laøu thoâng

Kinh Söû. Sö xuaát gia laøm ñeä töû cuûa Thieàn sö Phaùp Baûo taïi chuøa Quang Tònh—A Vietnamese Zen

master from Cöûu OÂng, Teá Giang district, North Vietnam. His family name was Dao. At young age, he

was already well versed in the classic and history. He left home and became a disciple of Zen master

Phaùp Baûo at Quang Tònh Temple.

Sau khi laõnh ngoä yeáu nghóa Thieàn, Sö ñaõ trôû thaønh Phaùp töû ñôøi thöù 12 doøng Thieàn Tyø Ni Ña Löu

Chi. Sö tieáp tuïc ôû laïi tu taäp vôùi thaày Phaùp Baûo, chæ vaøi naêm sau ñoù, cöûa tuø ñaäp vôõ, aùnh ñieän löûa ñaù

theo goõ phaùt ra. Sö heát loøng heát söùc thuyeát giaûng giaùo phaùp daãn daét quaàn manh. Veà sau, Sö truï taïi

chuøa Hoa Quang ñeå chaán höng vaø hoaèng hoùa Phaät giaùo cho ñeán cuoái ñôøi—After attaining the

essential meaning of Zen he became the Dharma heir of the twelfth generation of the Vinitaruci

Zen Sect. Only after a few years, he was able to break through the obstructions, and just like

lightning struck stone. He expounded the Dharma to lead ignorant and undeveloped living beings

to the full extent of his energy. Later he stayed at Hoa Quang Temple to revive and expand

Buddhism until the end of his life.

Sö thöôøng nhaéc nhôû ñeä töû raèng Phaùp taùnh hay chôn taùnh tuyeät ñoái cuûa vaïn höõu laø baát bieán, baát

chuyeån vaø vöôït ra ngoaøi moïi khaùi nieäm phaân bieät. Haõy nhìn vaøo taám kieáng, hình aûnh ñeán roài ñi,

nhöng taùnh chieáu vaãn luoân baát sanh baát dieät. Khoaûng nieân hieäu Long Phuø nguyeân nieân, vaøo ngaøy 7

thaùng 2, naêm 1101, khi saép thò tòch, ñaïi ñeä töû vaøo thænh ích, Sö thuyeát baøi keä:

“Chaân taùnh thöôøng khoâng taùnh,

Ñaâu töøng coù sanh dieät.

Thaân laø phaùp sanh dieät,

Phaùp taùnh chöa töøng dieät.”

(Chaân taùnh thöôøng voâ taùnh, Haø taèng höõu sanh dieät. Thaân thò sanh dieät phaùp, Phaùp taùnh vò taèng

dieät). Sau khi noùi xong baøi keä, Sö an laønh thò tòch. Phuï Quoác Thaùi Baûo Cao Toái chuaån bò leã traø tyø,

gom xaù lôïi, vaø xaây döïng moät thaùp thôø—He always reminded his disciples that the dharma-nature

(thusness, true suchness) or the nature underlying all things, or the true nature of all things which is

immutable, immovable and beyond all concepts and distinctions. Let’s look at a mirror, images

come and go, but the reflecting nature is always uncreated and undying. During the first year of

the dynasty title of Long Phu, on the seventh day of the second month, in 1101, when he was about

to pass away, his major disciple, Bon Tich, came into his quarters and asked for instruction. Thuan

Chan spoke a verse:

“True nature, eternally, is the nature of emptiness

There is neither birth nor death.

1952

The body is born and died,

But the nature of all things is never gone.”

After finishing the verse, the master peacefully passed away. Regent and Grand Guardian Cao Toi

prepared the cremation ceremony, collected his relics and built a stupa to house and worship them.

(B-3m) Ñôøi Thöù Möôøi Ba Doøng Thieàn Tyø Ni Ña Löu Chi

The Thirteenth Generation of the Vinitaruci Zen School

Saùu ngöôøi: Boán ngöôøi ghi laïi ñöôïc tieåu söû

Six persons: Four persons with recorded biographies

(I) Thieàn Sö Minh Khoâng (1076-1141)

Zen Master Minh Khoâng

Thieàn sö Vieät Nam vaøo theá kyû thöù XI. Theá danh cuûa Sö laø Nguyeãn Chí Thaønh. Sö sanh ngaøy 14 thaùng 8

naêm 1076 taïi laøng Loaïi Trì, huyeän Chaân Ñònh, tænh Nam Ñònh. Sö du phöông khaép nôi tìm hoïc yeáu

nghóa Thieàn vaø gaëp Thieàn sö Töø Ñaïo Haïnh ôû chuøa Thieân Phuùc. Ñaïo Haïnh cho Sö theo laøm thò giaû suoát

17 naêm. Thieàn Sö Ñaïo Haïnh bieát Sö coù yù chí tu taäp neân truyeàn taâm aán cho Sö ñeå trôû thaønh phaùp töû ñôøi

thöù möôøi ba cuûa doøng Thieàn Tyø Ni Ña Löu Chi—Name of a Vietnamese Zen master in the 12th

century. His real name was Nguyen Minh Khong. He was born on the fourteenth day of the eighth

month in 1076, in Loai Tri Village, Chan Dinh District, Nam Dinh Province. He traveled all over the

country to search for the essential meaning of Zen and met Zen master Tu Dao Hanh of Thien Phuc

Temple. Dao Hanh took him as a personal attendant for seventeen years. Master Dao Hanh knew

Minh Khong's aspiration, so he transmitted the mind-seal to him to become the dharma heir of the

thirteenth generation of the Vinitaruci Zen School.

Khi saép thò tòch, Thieàn sö Ñaïo Haïnh goïi Sö laïi noùi raèng: “Xöa ñöùc Theá Toân, ñaïo quaû ñaõ troøn maø

coøn bò quaû baùo huøm vaøng, huoáng laø ôû ñôøi maït phaùp, coâng haïnh nhoû moïn, haù mình coù theå töï giöõ gìn

ñöôïc sao? Ta nay coøn phaûi ra ñôøi, giöõ ngoâi nhaân chuû, lai sinh maéc beänh, chaéc chaén khoù traùnh. Ta

vôùi ngöôi coù duyeân, xin nhôø cöùu vôùi.”—When Zen master Dao Hanh was about to pass away, he

called Minh Khong to his side and said, “Formerly, our Lord Bhagava (World’s Honored One) had

achieved perfect enlightenment, yet still suffered from the golden tiger; how can ordinary people

in the Age of extinct dharma, with little merit, protect themselves? I will be reborn in this world as

a king. In my next life it is hard for me to escape illness as a karmic debt. I have a karmic

connection with you, so I want to ask you a favor to save me in the next life.”

Sau khi Thieàn sö Ñaïo Haïnh thò tòch, Sö trôû veà laøng cuõ, caøy caáy hôn 20 naêm, khoâng maøng danh lôïi

tieáng taêm. Vaøo khoaûng naêm 1130, vua Lyù Thaàn Toâng maéc phaûi moät loaïi beänh raát laï, taâm hoàn roái

loaïn, mieäng luoân gaàm theùt, vaø thaân theå moïc ñaày loâng laù nhö coïp. Khoâng moät löông y naøo coù theå trò

heát beänh cho nhaø vua. Moät hoâm, ngöôøi ta nghe vaøi treû ngoaïi thaønh Thaêng Long haùt baøi ñoàng dao:

“Taäp taàm voâng, taäp taàm voâng

Coù oâng Nguyeãn Minh Khoâng

Chöõa ñöôïc beänh thieân töû.”

Moät vaøi vò quan laïi trong trieàu coá tìm caùi ngöôøi teân Nguyeãn Minh Khoâng vaø ñöa oâng ta vaøo trieàu

ñeå chöõa beänh cho nhaø vua. Theo truyeàn thuyeát, sau khi tôùi cung ñieän ñeå trò beänh cho nhaø vua, oâng

ñaõ yeâu caàu naáu moät vaïc nöôùc soâi, roài boû 100 caùi kim vaøo trong ñoù vaø ñöa vua ñeán gaàn nôi ñoù. Khi

thaêm beänh nhaø vua, oâng lôùn tieáng heùt raèng: "Baäc ñaïi tröôïng phu ñöùng ñaàu caû nöôùc, sao laïi cuoàng

loaïn nhö theá?" Roài oâng trò beänh cho nhaø vua baèng caùch chaâm kim vaøo caùc huyeät ñaïo. Khi nhaø vua

bình phuïc, ngaøi ñaõ thay ñoåi thaønh moât ngöôøi toát, caøng tín taâm vaøo Phaät giaùo nhieàu hôn vaø phong

1953

cho sö chöùc Quoác Sö—After the death of master Dao Hanh, Minh Khong returned to his native

village to do farming for more than twenty years; he took no interest in fame and fortune. Around

the year of 1130, king Ly Than Tong got a very strange disease of the nervous system. He yelled

all day long. His body grew as much fur as that of a tiger’s. No physician could be able to treat

him. One day, outside Thang Long Citadel, people heard some children sang a folksong:

“Playing with a bamboo stick

There is a man called Nguyen Minh Khong

Who can cure the king’s disease.”

Some mandarins tried to look for a person named Nguyen Minh Khong and took him to the

imperial court to cure the king’s disease. According to the legend, after arriving into the Palace, he

asked a cauldron of boiled water that he put one hundred needles in. When examining the king he

shouted at the king: "Why does a nobleman, being a head of a nation, get mad?" After that he

treated the king by acupuncture. When the king had recovered, he had changed into a nice man,

and had had more faith in Buddhism and conferred the title National Teacher on the Master.

Sö thò tòch vaøo ngaøy thaùng chính xaùc naøo khoâng ai bieát. Ngöôøi ta noùi raèng Sö thò tòch luùc baûy möôi

saùu tuoåi, nhaèm naêm thöù nhì cuûa nieân hieäu Ñaïi Ñònh, 1141—No one knows the exact date and

month when the master passed away. It's said that the master passed away at the age of seventy-

six during the second year of the dynasty title of Dai Dinh, in 1141.

(II) Thieàn Sö Hueä Sinh (?-1063)

Zen Master Hueä Sinh

Thieàn sö Vieät Nam, queâ ôû laøng Ñoâng Phuø Lieät, quaän Traø Sôn, Haø Noäi, Baéc Vieät Nam. Sö coù töôùng maïo

khoâi ngoâ, bieän luaän löu loaùt. Sö laïi noåi tieáng vaên hay, chöõ toát, veõ kheùo. Ngoaøi giôø hoïc Nho Hoïc, moãi

khi raûnh roãi, Sö coøn nghieân cöùu Phaät giaùo, chö kinh baùch luaän, chaúng boä naøo qua maét Sö—A

Vietnamese Zen master from Ñoâng Phuø Lieät, Traø Sôn district, Hanoi, North Vietnam. He had an

extraordinary appearance; his eloquence was just like a flowing stream. He was known for his fluency

in literature; and he was also skilled in calligraphy and painting. Beside studying Confucian classics,

whenever he had free time, he would study Buddhist sutras. He read through all Buddhist scriptures

and commentaries.

Naêm 19 tuoåi, Sö xuaát gia laøm ñeä töû cuûa Thieàn sö Ñònh Hueä. Sau khi laõnh hoäi yeáu nghóa Thieàn, Sö

trôû thaønh Phaùp töû ñôøi thöù 13 doøng Thieàn Tyø Ni Ña Löu Chi. Sau khi Thaày cuûa Sö thò tòch, Sö trôû

thaønh du Taêng khaát só ñi khaép ñoù ñaây ñeå hoaèng hoùa Phaät giaùo. Naêm 1028, vua Lyù Thaùi Toâng göûi

saéc chæ trieäu hoài Sö veà kinh ñoâ ñeå thuyeát phaùp cho hoaøng gia. Khi söù ñeán, Sö baûo söù raèng: “OÂng

khoâng thaáy con vaät ñem teá leã sao? Khi chöa teá thì ngöôøi ta cho noù aên coû thôm, maëc aùo gaám, ñeán

khi daãn vaøo Thaùi mieáu thì chæ xin moät chuùt soáng cuõng khoâng ñöôïc, huoáng laø vieäc gì!” Noùi xong Sö

töø choái khoâng ñi. Sau vì nhaø vua coá eùp, baát ñaéc dó Sö phaûi vaøo trieàu. Sau khi ñaøm ñaïo vôùi Sö, vua

raát kính Sö nhö Quoác Sö, vaø thænh Sö truï taïi chuøa Vaïn Tueá ôû Thaêng Long—When he was 19, he

left home and became a disciple of Zen Master Ñònh Hueä. After attaining the essential meaning of

Zen, he became the Dharma heir of the thirteenth generation of the Vinitaruci Zen Sect. Later, he

wandered all over the place to expand Buddhism. In 1028, King Lyù Thaùi Toâng sent an Imperial

order to summon him to the capital to preach Buddha Dharma to the royal family. When the envoy

arrived to present the king's summon, Hue Sinh told the envoy, “Haven't you seen a sacrificial

animal? At first, people dress it with embroidered silk and feed it with fine and sweet grass. But

after they drag it into the royal temple, though it may wish to live for just a short moment, it's

impossible, what is any better thing?” He then refused to go. Later, king Ly Thai Tong tried very

hard to force him to come to the royal palace with many repeated invitations. At last, Zen master

1954

Hue Sinh reluctantly arrived to court. After meeting and discussing with him, king Ly Thai Tong

greatly admired him and honored him as the National Teacher, and invited him to stay at Vaïn Tueá

Temple in Thaêng Long Citadel.

Sö thöôøng nhaán maïnh ñeán chaáp vaøo ‘Höõu vaø Voâ’ chæ laø taø kieán. Hieän höõu vaø khoâng hieän höõu,

chuùng sanh vaø khoâng chuùng sanh, hai yù kieán ñoái laäp nhau laø caên baûn cuûa moïi taø kieán. Trong thieàn

thì caû hai kieán “höõu” vaø “voâ’ ñeàu laø taø kieán. Söï toàn taïi, ñoái laïi vôùi söï khoâng toàn taïi. Theo quan

nieäm Phaät Giaùo, vaïn höõu sinh khôûi do taâm, vaø chæ coù taâm maø thoâi. Nhöùt laø trong hoïc thöùc “Duy

Thöùc,” caùi maø chuùng ta goïi laø hieän höõu noù tieán haønh töø thöùc maø ra. Moät hoâm, nhaân leã trai taêng

trong Ñaïi noäi, vua Lyù Thaùi Toâng hoûi: “Traãm nghó nguoàn taâm cuûa Phaät Toå, hoïc giaû caùc nôi tranh caõi

nhau maõi. Traãm yeâu caàu caùc vò ôû ñaây, nhöõng baäc thieàn ñöùc töø khaép caùc nôi trong xöù, moãi vò töï

thuaät choã thaáy cuûa mình, ñeå traãm roõ caùch duïng taâm cuûa caùc Ngaøi theá naøo?” Thieàn sö Hueä Sinh öùng

khaåu ñoïc keä:

“Phaùp goác nhö khoâng phaùp,

Chaúng coù cuõng chaúng khoâng.

Neáu ngöôøi bieát phaùp aáy,

Chuùng sanh cuøng Phaät ñoàng.

Traêng Laêng Giaø vaéng laëng.

Thuyeàn Baùt Nhaõ roãng khoâng.

Bieát khoâng, khoâng giaùc coù.

Chaùnh ñònh maëc thong dong.”

(Phaùp boån nhö voâ phaùp, Phi höõu dieät phi voâ. Nhöôïc nhaân tri thöû phaùp. Chuùng sanh döõ Phaät ñoàng.

Tòch tòch Laêng Giaø nguyeät. Khoâng khoâng ñoä haûi chu. Tri khoâng, khoâng giaùc höõu. Tam muoäi nhaäm

thoâng chaâu)—He always emphasized on the attachment of the wrong views of ‘Existence and

Emptiness’. Existence and Emptiness, being or non-being; these two opposite views, opinions or

theories are the basis of all erroneous views. Both views of existence and non-existence are

erroneous in the opinion of upholders of Zen. Life or existence is in contrast with non-existence

(abhava). According to the Buddhist idea, all things are born from mind and consist of mind only.

Especially in the idealistic theory, what we generally call existence proceeds from consciousness.

One day, during a vegetarian feast in the imperial palace, king Ly Thai Tong asked, “I think that

scholars from all over the places have disputed about the mind-source of the Buddhas and

Patriarchs. I request each of you here, zen virtues from all places in the country, to express your

own view to me, so that I could see Buddhas' and Patriarchs' methods of functioning of minds.”

Zen master Hue Sinh spontaneously recited a verse:

“All things, originally, are just like nothingness.

There is neither existence nor non-existence.

Those who know that nature

Will recognize that sentient beings and Buddha are equal.

The moon of Lankavatara is quiet;

The vessel of Prajnaparamita is void.

Realize the emptiness of all things,

And use this emptiness insight to apprehend the existence,

Then you know how to live in the right

concentration, naturally at all times.”

Vua Lyù Thaùi Toâng raát kính moä vaø phong Sö chöùc Ñoâ Taêng Luïc. Baáy giôø caùc vöông coâng nhö

Phuïng Yeát Thieân Vöông (moät danh hieäu vua Lyù Thaùi Toâng ban cho con trai mình laø Thaùi töû Lyù

Nhaät Trung), Thaùi töû Vuõ Uy (em trai cuûa Lyù Coâng Uaån), Hyû Töø, Thieän Hueä, Chieâu Khaùnh, vaø

Hieån Minh, Thöôïng Töôùng Vöông Cöôøng, Thaùi Sö Löông Nhaäm Vaên, Thaùi Baûo Ñaøo Xöû Trung vaø

Tham Chính Kieàu Boàng vaø nhieàu vò quan chöùc khaùc ñeàu tôùi lui hoûi ñaïo, laáy leã thaày troø ñoái ñaõi Sö.

1955

Ñeán ñôøi vua Lyù Thaùnh Toâng, Sö laøm Taêng Thoáng, töông ñöông vôùi töôùc Haàu maëc daàu khoâng coù

danh vò—King Ly Thai Tong respected and admired him much; the king granted master Hue Sinh

the rank of “Chief of the Buddhist Clergy”. At that time, princes and mandarins such as Phung Yet

Thien Vuong (Lord Phung Can, a title king Ly Thai Tong granted his son Ly Nhat Trung), prince

Uy Vu, prince Hy Tu, prince Thien Hue, prince Chieu Khanh, and prince Hien Minh, General

Vuong Tai, Grand Preceptor Luong Nham Van, Grand Guardian Dao Xu Trung, Administrator

Kieu Bong and many other mandarins frequented him to inquire about Buddhism and treated him

with respect due a master. During the reign of king Ly Thanh Tong, master Hue Sinh was granted

the rank of “Supreme Patriarch of the Sangha Order”, which was equivalent to a marquis though

without a title.

Haàu heát ñôøi, Sö chaán höng vaø hoaèng hoùa Phaät giaùo taïi Baéc Vieät cho ñeán khi Sö thò tòch. Nieân hieäu

Chöông Thaùnh Gia Khaùnh naêm thöù naêm, 1063, luùc saép thò tòch, Sö nhoùm ñoà chuùng laïi noùi keä:

“Nöôùc löûa ngaøy hoûi nhau,

Nguyeân do chöa theå baøn.

Ñaùp anh khoâng nôi choán,

Ba ba laïi ba ba.”

Ñoaïn Sö laïi noùi tieáp baøi keä thöù nhì:

“Xöa nay keû tham hoïc,

Ngöôøi ngöôøi chæ vì Nam.

Neáu ngöôøi hoûi vieäc môùi,

Vieäc môùi, ngaøy muøng ba.”

Noùi xong, Sö taém goäi, thaép nhang, roài an laønh thò tòch vaøo luùc nöûa ñeâm. Sö coù soaïn bia vaên caùc

chuøa Thieân Phuùc, Thieân Thaùnh, Khai Quoác ôû Tieân Du; chuøa Dieäu Nghieâm, Baùo Töø ôû Vuõ Ninh. Caùc

taùc phaåm cuûa Sö bao goàm: Phaùp Sö Trai Nghi, Chö Ñaïo Traøng Khaùnh Taùn Vaên, vaãn coøn ñöôïc löu

haønh—He spent most of his life to revive and expand Budhhism in North Vietnam until the time

he passed away. During the fifth year of the dynasty title of Chuong Thanh Gia Khanh, in 1063,

when he was about to pass away, he convened his disciples and spoke a verse:

“Everyday water and fire interpenetrate,

Yet their causes are not known.

Telling you that they are without abode,

Three and three before, three and three behind.”

Then the master continued to recite the second verse:

“Formerly and today, seeker of the truth,

Everybody showed him the way to the South.

If someone asks about new things,

New things are on the third day of the month.”

After finishing the verses, he took a bath, lit incense, and peacefully passed away at midnight. He

composed inscriptions on steles at temples of Thien Phuc, Thien Thanh, Khai Quoc at Tien Du;

Dieu Nghiem and Bao Tu at Vu Ninh. He also composed works such as “Rituals of Vegetarian

Feast Ceremony For Dharma Masters,” “Celebrations and Praising Texts of Bodhi-mandala”, whic

are still in circulation.

(III) Thieàn Sö Thieàn Nham (1093-1163)

Zen Master Thieàn Nham

Thieàn sö Vieät Nam, queâ ôû Coå Chaâu, Long Bieân, Baéc Vieät. Theá danh cuûa Sö laø Khöông Thoâng. Sau khi

thi ñoã Giaùp Khoa cuûa trieàu ñình, ngaøi ñeán chuøa Thaønh Ñaïo ñeå tham vaán vôùi Thieàn sö Phaùp Y. Chæ sau

1956

moät caâu cuûa thaày, ngaøi lieàn laõnh hoäi, neân xin laøm ñeä töû. Ngaøi laø Phaùp töû ñôøi thöù 13 doøng Thieàn Tyø Ni

Ña Löu Chi—A Vietnamese Zen master from Co Chau, Long Bien, North Vietnam. His worldly name

was Khuong Thong. After passing the National First Laureate, he came to Thaønh Ñaïo Temple to

discuss with Zen master Phaùp Y. Only after one sentence from the master, he awakened and insisted to

be his disciple. He was the Dharma heir of the thirteenth generation of the Vinitaruci Zen Sect.

Luùc ñaàu, Sö ñeán ôû chuøa Thieân Phuùc, nuùi Tieân Du. Taïi ñaây Sö giöõ gìn giôùi haïnh tinh nghieâm, ñaïo

taâm roäng lôùn, aên laù caây, uoáng nöôùc suoái, traûi qua saùu naêm tu haønh. Sau ñoù, Sö trôû veà laøng mình,

truøng tu laïi chuøa Trí Quaû maø truï trì. Trong khoaûng nieân hieäu Thieân Thuaän (1128-1132), trôøi haïn.

Vua Lyù Thaàn Toâng thænh Sö ñeán kinh ñoâ caàu möa, töùc thì coù hieäu nghieäm. Vua phaùi laøm danh

Taêng, ban cho aùo ngöï. Sau chuyeän naøy, moãi khi nhaø vua caàn caàu ñaûo, Sö ñeàu chuû trì—At first, he

dwelt at Thein Phuc Temple on Mount Tien Du. Here, he kept the precepts strictly, his religious

mind was broad. For six years, he ate only leaves and drank stream water. Later on, he returned to

his native village to restore Tri Qua Temple and became its abbot. During the dynasty tile of Thien

Thuan, there was a drought, king Ly Than Tong invited him to the capital to pray for rain. Right

after the time he bagan praying, the rain started pouring down, so the king recognized him as an

eminent monk and bestowed him royal robes. After this incident, whenever there were national

ceremonies to pray for rain, he would preside over them.

Trong khoaûng naêm thöù nhaát nieân hieäu Chaùnh Long Baûo ÖÙng, thaùng 2 naêm 1163, giöõa luùc ban ngaøy,

Sö ñoát höông daïy chuùng, töø bieät ñeä töû, roài an laønh thò tòch, luùc aáy ngaøi 71 tuoåi. Ñeán nay nhuïc thaân

cuûa Sö vaãn coøn, ngöôøi ñöông thôøi goïi Sö vaø Phaät soáng—In the first year of the dynasty title of

Chinh Long Bao Ung, in the second month in 1163, during daytime, the master lit an incense, gave

his disciples his last instructions, said good-bye to them, and comfortably passed away at the age

of seventy-one. At this time, his physical body still remains intact. Contemporary people called

him “Living Buddha.”

(IV) Thieàn Sö Boån Tòch (?-1040)

Zen Master Boån Tòch

Thieàn sö Vieät Nam, queâ ôû Taây Keát, Baéc Vieät. Luùc coøn raát nhoû ngaøi ñaõ thoâng minh moät caùch laï thöôøng.

Sö laø doøng doõi quan Noäi Cung Phuïng Ñoâ UÙy Nguyeãn Kha döôùi trieàu nhaø Tieàn Leâ (980-1009). Thuôû

nhoû, Sö ñaõ coù tö thaùi phi thöôøng. Moät laàn noï, coù moät vò Taêng khen Sö: “Ñöùa beù naøy coát töôùng phi

thöôøng, neáu xuaát gia aét thaønh töïu chuûng töû Phaät.”—A Vietnamese Zen master from Taây Keát, North

Vietnam. He was extraordinarily intelligent when he was very young. He was a descendant of General

Commander of Inner Palace Nguyen Kha of the Pre-Le Dynasty. Once a monk met him and said, “This

child has an extraordinarily physiological appearance. if he renounces the world, he would truly

achieve the seed of Buddhahood.”

Veà sau, Sö xuaát gia laøm ñeä töû vaø thoï cuï tuùc giôùi vôùi Thieàn sö Thuaàn Chaân taïi chuøa Hoøa Quang.

Sau khi laõnh ngoä yeáu nghóa Thieàn, Sö trôû thaønh Phaùp töû ñôøi thöù 13 doøng Thieàn Tyø Ni Ña Löu Chi.

Moät hoâm, Thieàn sö Thuaàn Chaân voã ñaàu Sö noùi: “Chaùnh Phaùp ôû phöông Nam ñôïi oâng xieån döông

ñaáy!”—Later, he left home and became one of the most outstanding disciples of Zen master

Thuan Chan at Hoa Quang Temple. After attaining the essential meaning of Zen, he became the

Dharma heir of the thirteenth generation of the Vinitaruci Zen Sect. One day, Zen master Thuan

Chan patted on his head and said, “The Correct Dharma in the South is waiting for your

propagation!”

Baáy giôø, ñoái vôùi chaùnh phaùp, Sö vöôït ngoaøi coù, khoâng vaø thoâng caû ñoán vaø tieäm. Nôi naøo Sö ñeán

ñeàu röôùi nhöõng traän möa phaùp laøm chaán ñoäng huyeàn phong. Taêng Ni vaø quan chöùc trieàu ñình ñeàu

raát kính moä. Sau ñoù ngaøi dôøi veà chuøa Chuùc Thaønh ñeå hoaèng phaùp. Haàu heát cuoäc ñôøi ngaøi, ngaøi

1957

chaán höng vaø hoaèng hoùa Phaät giaùo taïi Baéc Vieät—From that time on, he was not attached to being

or not-being, and he realized both sudden and gradual teachings. Wherever he went, he showered

down the rains of Dharma and shook places with the wind of mystic truth. Both monks and nuns

and court mandarins respected and admired him much. Later on, he went to stay at Chuùc Thanh

Temple to expand Buddhism. He spent most of his life to revive and expand Buddhism in North

Vietnam.

Khoaûng naêm thöù ba, nieân hieäu Thieäu Minh, vaøo ngaøy 14 thaùng 6, naêm 1140, Sö hoïp ñoà chuùng laïi

baûo: “Voâ söï! Voâ söï!” Noùi xong, Sö an nhieân thò tòch—During the third year of the dynasty title of

Thieu Minh, on the fourteenth day of the sixth month, in 1140, the master convened his disciples

and said, “Nothing to be concerned at all! Nothing to be concerned at all!” After speaking, he

peacefully passed away.

(B-3n) Ñôøi Thöù Möôøi Boán Doøng Thieàn Tyø Ni Ña Löu Chi

The Fourteenth Generation of the Vinitaruci Zen School

Boán ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû

Four persons: One person with recorded biography

(I) Thieàn Sö Khaùnh Hyû (1066-1142)

Zen Master Khaùnh Hyû

Thieàn sö Vieät Nam, queâ ôû laøng Töø Lieâm, Vónh Khöông, Long Bieân, Baéc Vieät. Sö hoï Nguyeãn. Töø nhoû,

khoâng chòu aên thòt, lôùn leân xuaát gia vaø trôû thaønh ñeä töû cuûa Thieàn sö Boån Tòch taïi chuøa Chuùc Thaùnh. Sau

khi laõnh ngoä yeáu nghóa Thieàn, Sö trôû thaønh Phaùp töû ñôøi thöù 14 doøng Tyø Ni Ña Löu Chi—A Vietnamese

Zen master from Tu Liem Village, Vinh Khuong, Long Bieân, North Vietnam. His family name was

Nguyen. As a child, he did not eat meat. He left home and became a disciple of Zen master Boån Tòch

at Chuùc Thaùnh Temple. After attaining the essential meaning of Zen, he became the Dharma heir of

the fourteenth generation of the Vinitaruci Zen Sect.

Moät hoâm, Sö theo Thieàn sö Boån Tòch ñeán cuùng taïi nhaø cuûa moät vò thí chuû. Treân ñöôøng ñi, Sö hoûi

thaày: “Ca ùi gì laø yù chính Thieàn toâng cuûa chö Toå?” Gaëp luùc nghe nhaø daân chuùng gaàn beân veä ñöôøng

ñang ñaùnh troáng leân ñoàng, Thieàn sö Boån Tòch traû lôøi: “AÁy chaúng phaûi laø thöù lôøi ñoàng boùng, ñang

trieäu thænh quyû thaàn ñoù sao?” Sö thöa, “Hoøa Thöôïng chôù ñuøa maõi.” Thieàn sö Boån Tòch noùi: “Ta

chöa töøng ñuøa giôõn bao giôø.” Sö khoâng hoäi, beøn töø giaû Boån Tòch ra ñi. Roài Sö ñeán choã cuûa Thieàn sö

Bieän Taøi ôû chuøa Vaïn Tueá. Khi Sö vöøa ñeán nôi thì Bieän taøi lieàn hoûi: “OÂng töø ñaâu ñeán?” Sö ñaùp: “Töø

Tòch Coâng ñeán.” Bieän Taøi noùi: “Thieàn sö Boån Tòch cuõng laø moät baäc thieän tri thöùc moät phöông, theá

oâng ta ñaõ töøng noùi caâu gì?” Sö thöa, “Con thôø thaày Boån Tòch ñaõ laâu naêm, nhöng chæ hoûi moät caâu maø

thaày khoâng traû lôøi, neân con boû ñi.” Bieän Taøi hoûi: “OÂng hoûi oâng ta caùi gì?” Ñoaïn, Sö keå laïi chuyeän

tröôùc. Sau khi nghe xong caâu chuyeän, Thieàn sö Bieän Taøi noùi: “OÂi! Tòch Coâng ñaõ vì oâng maø noùi roõ

ñaïo lyù, oâng chôù neân phæ baùng boån sö cuûa mình.” Sö traàm ngaâm suy nghó moät luùc. Bieän Taøi noùi:

“Hieåu ñöôïc khaép nôi ñuùng,

Khoâng ngoä maõi traùi sai.”

Qua nhöõng lôøi naøy, Sö boãng nhieân ñoán ngoä, beøn quay trôû veà vôùi thaày Boån Tòch. Khi Thieàn sö Boån

Tòch thaáy Sö trôû veà, lieàn hoûi: “OÂng töø ñaâu ñeán mau theá?” Sö leã laïy vaø noùi: “Con coù toäi huûy baùng

Hoøa Thöôïng, neân ñeán xin saùm hoái tröôùc thaày vaäy.” Thieàn sö Boån Tòch beøn noùi: “Töôùng vaø taùnh cuûa

toäi voán khoâng, oâng laøm sao sa ùm hoái?” Sö ñaùp: “Xin saùm hoái nhö vaäy.” Boån Tòch beøn thoâi—One

day, when he accompanied master Bon Tich to a donor's house for an offering ceremony; on the

way, he asked Bon Tich, “What is the principal meaning of the Zen patriarchs?” Right at that

moment, there were sounds of sorcerer ceremony from a nearby house along the roadside; master

1958

Bon Tich said, “Aren't these the kind of words of a sorcerer calling down spirits?” Khanh Hy said,

“Most Venerable, please do not joke with me.” Master Bon Tich said, “I've never joke with

anybody.” He couldn't understand, so he left master Bon Tich. Then, he came to Zen master Bien

Tai at Van Tue Temple. When he just arrived, Zen master Bien Tai immediately asked him,

“Where are you coming from?” He said, “I just arrived from Most Venerable Bon Tich's place.”

Master Bien Tai said, “Zen master Bon Tich is indeed a good-knowing advisor of the region, what

has he taught you?” He said, “I served master Bon Tich for many years, but he did not answer my

questions, so I left him.” Master Bien Tai asked, “What did you ask him?” Then, Khanh Hy related

his previous conversation with master Bon Tich. After hearing the story, Zen master Bien Tai said,

“Alas! Zen Master Bon Tich has gone out of his way to explain everything to you. You'd better not

slander your original master!” Khanh Hy paused and thought for a moment. Master Bien Tai said,

“When you have realized the way, everything is correct;

When are not yet enlightened, you are forever confused.”

At these words, Khanh Hy abruptly awakened, so he returned to his original teacher, Bon Tich.

When Bon Tich just saw him, he asked, “Why are you coming back so quickly?” Khanh Hy

admitted, “Master, I committed the sin of slandering you. So, I'm back here to repent in front of

you.” Zen master Bon Tich said, “Form and nature of sin are empty, how can you repent?” Khanh

Hy said, “I should repent just like that.” Master Bon Tich did not say anything.

Khaùnh Hyû thöôøng cuøng hai sö Tònh Nhaõn vaø Tònh Nhö ñöùng haàu Thieàn sö Boån Tòch. Moät hoâm, Boån

Tòch baûo: “Ba oâng theo hoïc vôùi laõo Taêng keå cuõng ñaõ laâu, vaäy moãi ngöôøi haõy trình baøy sôû ñaéc cuûa

mình ñeå laõo Taêng xem moãi oâng tieán Ñaïo nhö theá naøo?” Tònh Nhaõn vaø Tònh Nhö saép söõa môû mieäng

thì Khaùnh Hyû quaùt: “Moät khi maét beänh, hoa ñoám rôi loaïn giöõa hö khoâng.” Boån Tòch hoûi: “Xaø leâ

Khaùnh Hyû can côù gì caùi thuyeàn aáy, sao laïi ñaäp vôõ caùi gaøu muùc nöôùc?” Khaùnh Hyû thöa: “Caàn gì

thuyeàn?” Boån Tòch noùi: “Thaèng ranh maõnh ñoù, chôù coù oàn aøo. OÂng chæ giaûi thoaùt ñeán vieäc beân naøy

thoâi, coøn vieäc beân kia cuõng chöa moäng thaáy ñöôïc.” Khaùnh Hyû ñaùp: “Tuy nhieân, chæ laø y thoâi.”

Thieàn sö Boån Tòch hoûi: “Buoâng thaû saøo traêm thöôùc; lao ñaàu moät mình ñi.” Roài hoûi Khaùnh Hyû: “OÂng

hieåu sao?” Khaùnh Hyû ñöa hai tay leân ñaùp: “Khoâng nguy hieåm, khoâng nguy hieåm!” Boån Tòch noùi:

“Tha oâng moät heøo!” Töø ñoù veà sau, danh cuûa Sö vang ñi khaép choán toøng laâm. Trong khoaûng nieân

hieäu Thieân Chöông Baûo Töï (1133-1137), Sö ñöôïc vua Lyù Thaàn Toâng trieäu thænh veà Kinh, vua khen

ngôïi vieäc Sö trình baøy ñoái ñaùp xuaát saéc, phaùi Sö laøm Taêng Luïc, roài sau thaêng leân Taêng Thoáng—

Khanh Hy, Tinh Nhan, and Tinh Nhu were standing to serve master Bon Tinh, when the latter said,

“Three of you have studied with me for a long time. Why don't each of you present your

knowledge to me, so that I can see what your attainment of truth is?” As Tinh Nhan, and Tinh Nhu

were about open their mouth, Khanh Hy shouted, “A person with sick eyes will see spots in front

of the eyes.” Zen master Bon Tich said, “Acarya Khanh Hy, what will you do with the boat? Why

have you broken the bailing buckets?” Khanh Hy said, “Why do I need a boat?” Master Bon Tich

said, “That clever guy, not be too noisy. You only know things on this side; you haven't even

dreamt of things on the other side.” Khanh Hy said, “It's only him, though.” Zen master Bon Tich

asked, “Let go of the top of a hundred-foot pole and take a step.” Then Bon Tich asked Khanh Hy,

“What do you understand about this?” Khanh Hy raised his two fists and said, “Not risky! Not

risky!” Master Bon Tich said, “I'll spare you one staff!” From this time on, his reputation spread

over all Buddhist communities. During the dynasty title of Thien Chuong Bao Tu, king Ly Than

Tong issued a decree to invite him to the capital. The king was pleased his excellent responses and

granted him the rank of “Chief of the Buddhist Clergy.” Later he advanced to the rank of

“Supreme Patriarch of the Sangha Order.”

Moät hoâm, ñeä töû Phaùp Dung hoûi: “Roõ ñöôïc saéc khoâng, thì saéc laø phaøm hay thaùnh?” Sö traû lôøi baèng

moät baøi keä:

“Nhoïc ñôøi thoâi hoûi saéc cuøng khoâng,

1959

Hoïc ñaïo gì hôn phoûng toå toâng.

Thieân ngoaïi tìm taâm khoâng ñònh theå,

Nhaân gian troàng queá haù thaønh tuøng?

Caøn khoân gom laïi ñaàu sôïi toùc,

Nhaät nguyeät naèm trong haït caûi moøng.

Ñaïi duïng hieän tieàn naém tay vöõng,

Ai hay phaøm thaùnh vôùi taây ñoâng?”

(Lao sanh höu vaán saéc kieâm khoâng. Hoïc ñaïo voâ nhö phoûng toå toâng. Thieân ngoaïi mích taâm nan ñònh

theå. Nhaân gian thöïc queá khôûi thaønh tuøng. Caøn khoân taän thò mao ñaàu thöôïng. Nhaät nguyeät bao haøm

giôùi töû trung. Ñaïi duïng hieän tieàn quyeàn taïi thuû. Thuøy tri phaøm thaùnh döõ taây ñoâng?)—One day, his

disciple Phap Dung asked, “When one comprehends clearly on form and emptiness, is form

ordinary or sage?” Zen master Khanh Hy replied with a verse:

“Stop wasting your energy to ask about form and emptiness,

Studying the Way, it's best to inquire the patriarch's source.

Turning outward to look for mind,

It's hard to determine its nature.

If one plants a cinnamon tree,

How can it make a pine?

The whole universe is on a tip of a hair,

The sun and the moon are in a mustard seed.

The great function appears before the eyes

Like the fist from the hand,

Who cares about ordinary and sage, west and east?”

Sö thöôøng nhaéc nhôû ñaïi chuùng: “Lòch söû cuûa Thieàn Toâng vaãn coøn laø moät huyeàn thoaïi; tuy nhieân,

ñöôøng loái cuûa Toå Toâng nhaø Thieàn raát roõ raøng: Taâm truyeàn Taâm. Thaät laø khoâng theå naøo tìm taâm töø

beân ngoaøi. Truyeàn thuyeát cho raèng moät ngaøy noï, thaàn Phaïm Thieân hieän ñeán vôùi Ñöùc Phaät taïi nuùi

Linh Thöùu, cuùng döôøng Ngaøi moät caùnh hoa Kumbhala vaø yeâu caàu Ngaøi giaûng phaùp. Ñöùc Phaät lieàn

böôùc leân toøa sö töû, vaø caàm laáy caønh hoa trong tay, khoâng noùi moät lôøi. Trong ñaïi chuùng khoâng ai

hieåu ñöôïc yù nghóa. Chæ coù Ma Ha Ca Dieáp laø mæm cöôøi hoan hyû. Ñöùc Phaät noùi: ‘Chaùnh Phaùp Nhaõn

Taïng naày, ta phoù chuùc cho ngöôi, naøy Ma Ha Ca Dieáp. Haõy nhaän laáy vaø truyeàn baù.’ Moät laàn khi A

Nan hoûi Ca Dieáp Ñöùc Phaät ñaõ truyeàn daïy nhöõng gì, thì Ñaïi Ca Dieáp baûo: ‘Haõy ñi haï coät côø xuoáng!’

A nan lieàn ngoä ngay. Cöù theá maø taâm aán ñöôïc truyeàn thöøa. Giaùo phaùp naày ñöôïc goïi laø ‘Phaät Taâm

Toâng.’ Theo truyeàn thoáng Thieàn toâng, giaùo phaùp nhaø Thieàn ñöôïc truyeàn tröïc tieáp töø taâm cuûa vò

Thaày ñeán taâm cuûa ñeä töû maø khoâng phaûi duøng ñeán ngoân töø hay khaùi nieäm. Vieäc naøy ñoøi hoûi ngöôøi

ñeä töû phaûi chöùng toû cho thaày mình thaáy söï chöùng nghieäm chaân lyù tröïc tieáp cuûa mình. Taâm Truyeàn

Taâm laø moät loái bieät truyeàn ngoaøi giaùo ñieån theo truyeàn thoáng. Töø ngöõ ‘Taâm Truyeàn Taâm’ laø thuaät

ngöõ cuûa nhaø Thieàn aùm chæ vieäc moät thieàn sö trao truyeàn y phaùp cho ñeä töû laøm ngöôøi keá vò Phaùp cuûa

doøng Thieàn. Khaùi nieäm ‘Truyeàn töø Taâm Tinh Thaàn sang Taâm Tinh Thaàn’ trôû thaønh khaùi nieäm trung

taâm cuûa Thieàn Toâng, nghóa laø söï hieåu bieát ñöôïc giöõ gìn vaø truyeàn thuï beân trong chöù khoâng phaûi laø

söï hieåu bieát qua saùch vôû, maø laø söï hieåu bieát tröïc giaùc vaø tröïc tieáp veà hieän thöïc thaät. Hieän thöïc naày

coù ñöôïc nhôø ôû söï theå nghieäm cuûa caù nhaân. Chính vì theá maø haønh giaû ñöøng bao giôø uoång phí coâng

söùc chaáp vaøo saéc khoâng. Caùch hay nhaát ñeå hoïc ñaïo laø hoûi nôi thaày toå. Seõ khoâng bao giôø tìm thaáy

taâm töø beân ngoaøi ñaâu. Chuyeän nhaân quaû raát roõ raøng, laøm sao troàng caây queá maø thaønh ra caây tuøng

cho ñöôïc ñaây?”—He always reminded his disciples: “The history of Zen is mythical; however, the

way of Zen patriarchs is very clear: Mind-to-mind transmission. It is impossible if we search for

the mind outwardly. It is said that one day Brahma came to the Buddha who was residing at the

Vulture Peak, offered a Kumbhala flower, and requested him to preach the Law. The Buddha

ascended the Lion seat and taking that flower touched it with his fingers without saing a word. No

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one in the assembly could understand the meaning. The venerable Mahakasyapa alone smiled

with joy. The world-Honoured One said: ‘The doctrine of the Eye of the True Law is hereby

entrusted to you, Oh Mahakasyapa! Accept and hand it down to posterity.’ Once when Ananda

asked Mahakasyapa what the Buddha’s transmission was, Mahakasyapa said: ‘Go and take the

banner-stick down!’ Ananda understood him at once. Thus the mind-sign was handed down

successively. The teaching was called the ‘school of the Buddha-mind.’ According to Zen

tradition, its teachings are passed on directly from the mind of the master to that of the disciple,

without recourse to words and concepts. This requires that students demonstrate their direct

experience of truth to their teachers, who serve as the arbiters who authenticate the experience.

Mind-To-Mind-Transmission means a special transmission outside the teaching of textual

tradition. The phrase ‘Transmitting Mind Through Mind’ is a Ch’an expression for the authentic

transmission of Buddha-Dharma from master to students and dharma successors within the

lineages of transmission of the Ch’an tradition. The notion of “Transmission from heart-mind to

heart-mind” became a central notion of Zen. That is to say what preserved in the lineage of the

tradition and ‘transmitted’ is not book knowledge in the form of ‘teachings’ from sutras, but rather

an immediate insight into the true nature of reality, one’s own immediate experience. For this

reason, Zen practitioners should never waste the time to cling on existence and emptiness. The

best way for Zen learner is to ask for the Way of Patriarchs. We can never find the mind

outwardly. The law of cause and effect is obvious, how can we plan a cinnamon tree and want it to

become a pine tree?”

Vua Lyù Thaàn Toâng thænh ngaøi veà trieàu vaø ban cho ngaøi chöùc vò cao nhaát. Haàu heát ñôøi ngaøi, ngaøi

chaán höng vaø hoaèng hoùa Phaät giaùo taïi Baéc Vieät. Khoaûng naêm thöù ba nieân hieäu Ñaïi Ñònh, vaøo ngaøy

27 thaùng gieâng, naêm 1142, Sö coù chuùt beänh roài an nhieân thò tòch, thoï 76 tuoåi. Sö coù saùng taùc “Ngoä

Ñaïo Ca Thi Taäp,” hieän coøn löu haønh ôû ñôøi—King Lyù Thaàn Toâng invited him to the capital to offer

him the highest position. He spent most of his life to revive and expand Buddhism in North

Vietnam. During the third years of the dynasty title of Dai Dinh, on the twenty-seventh day of the

first month in 1142, he felt a little ill and peacefully passed away at the age of seventy-six. He

composed a work entitled “Collected Poems on Enlightenment” which is still in circulation.

(B-3o) Ñôøi Thöù Möôøi Laêm Doøng Thieàn Tyø Ni Ña Löu Chi

The Fifteenth Generation of the Vinitaruci Zen School

Ba ngöôøi: Hai ngöôøi ghi laïi ñöôïc tieåu söû

Three persons: Two persons with recorded biographies

(I) Thieàn Sö Giôùi Khoâng

Zen Master Giôùi Khoâng

Thieàn sö Vieät Nam, queâ ôû Maõn Ñaåu, Baéc Vieät. Theá danh cuûa Sö laø Nguyeãn Tuaân. Khi haõy coøn nhoû

ngaøi raát thích Phaät phaùp. Khi xuaát gia, ngaøi ñeán chuøa Nguyeân Hoøa treân nuùi Chaân Ma laø ñeä töû cuûa Thieàn

sö Quaûng Phöôùc. Sau khi laõnh hoäi yeáu nghóa Thieàn, Sö trôû thaønh phaùp töû ñôøi thöù 15 cuûa doøng Thieàn Tyø

Ni Ña Löu Chi—A Vietnamese zen master from Maõn Ñaåu, North Vietnam. When he was very young,

he was so much interested in the Buddha Dharma. He left home to become a monk and received

complete precepts with zen master Quaûng Phöôùc at Nguyeân Hoøa Temple on Mount Chaân Ma. After

attaining the essential meaning of Zen, he became the dharma heir of the fifteenth generation of the

Vinitaruci Zen Sect.

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Sau ñoù, Sö dôøi veà nuùi Lòch Sôn caát am tu thieàn trong naêm hay saùu naêm môùi xuoáng nuùi laøm du Taêng

ñi hoaèng hoùa Phaät phaùp. Sö döøng laïi taïi hang ñoäng Thaùnh Chuùa vaø tu haïnh ñaàu ñaø saùu naêm—

Later, he moved to Mount Lòch Sôn to build a small temple to practise meditation for five or six

years. Then he left the mountain to become a wandering monk to expand Buddhism along the

countryside. He stopped by Thaùnh Chua Cave and stayed there to practise ascetics for six years.

Vua Lyù Thaàn Toâng nhieàu laàn göûi chieáu chæ trieäu hoài ngaøi veà kinh, nhöng ngaøi ñeàu töø choái. Veà sau,

baát ñaéc dó ngaøi phaûi vaâng meänh veà truï taïi chuøa Gia Laâm ñeå giaûng phaùp. Nieân hieäu Ñaïi Thuaän thöù

8, coù naïn dòch lôùn, Sö ñöôïc trieäu veà truï taïi chuøa Gia Laâm. Taïi ñaây, Sö duøng nöôùc chuù giaûi ñeå trò

dòch beänh, ngöôøi beänh laønh ngay. Moãi ngaøy coù ñeán caû ngaøn ngöôøi ñöôïc Sö trò laønh ngay taïi choã. Sö

raát ñöôïc vua Lyù Thaàn Toâng kính moä. Sö thöôøng nhaéc nhôû haøng ñeä töû raèng taát caû luaät leä, khuoân maãu

pheùp taéc chæ laø kim chæ nam hay baûng chæ ñöôøng, hay ngoùn tay chæ traêng, chöù khoâng phaûi laø maët

traêng maø chuùng ta muoán thaáy. Neáu khoâng coù baûng chæ ñöôøng thì khoâng theå ñi ñeán ñích ñöôïc. Töông

töï, neáu khoâng coù pheùp taéc tu thieàn thì khoâng laøm sao tu taäp thieàn ñònh ñöôïc, nhöng neáu chuùng ta

chaáp chaët vaøo pheùp taéc thì chuùng ta seõ khoâng bao giôø lieãu ngoä ñöôïc phaùp moân ‘taâm truyeàn taâm’

naày. Caùc oâng neân luoân nhôù lôøi Phaät daïy trong kinh Kim Cang ‘Thöôïng Phaùp öng xaû, haø huoáng Phi

Phaùp!’ Haønh giaû tu Thieàn khoâng neân chaáp vaøo töôùng ta, töôùng ngöôøi, töôùng chuùng sinh, töôùng thoï

giaû, töôùng voâ phaùp, vaø cuõng khoâng chaáp vaøo töôùng khoâng phaûi laø phi phaùp. Taïi vì sao? Neáu taâm

coøn chaáp vaøo töôùng, töùc laø chaáp coù ta, coù ngöôøi, coù chuùng sinh, coù thoï giaû. Neáu coá chaáp vaøo phaùp

töôùng, cuõng töùc laø chaáp coù ta, chaáp coù ngöôøi, chaáp coù chuùng sinh, vaø chaáp coù thoï giaû. Bôûi vaäy

khoâng neân chaáp laø phaùp, khoâng neân chaáp laø phi phaùp. Vì leõ ñoù, cho neân Nhö Lai thöôøng noùi: ‘Tyø

Kheo caùc oâng neân hieåu raèng ‘Phaùp cuûa ta noùi ra, cuõng ví nhö caùi beø khi sang qua soâng, theá neân

Thöôïng Phaùp öng xaû, haø huoáng phi phaùp!’ (chính phaùp coù khi coøn neân boû, huoáng laø phi phaùp)—He

refused so many summons from King Lyù Thaàn Toâng. Later, he unwillingly obeyed the king’s last

summon to go to the capital and stayed at Gia Laâm Temple to preach the Buddha Dharma. In the

eighth year of the dynasty title of Dai Thuan, there was a great plague, so he was summoned to

the capital and stayed at Gia Lam Temple. There, he recited Dharani to bless the water and used it

to cure the plague. Thousands of patients were cured on the spot every day. He was so much

admired by King Ly Than Tong. He always reminded his disciples: “All laws, patterns and

guidelines or maps, or the finger pointing at the moon, not the moon that we want to see. If we do

not have the maps, we don’t know how to reach the destination. Similarly, if we don’t have the

guidelines, we don’t know how to practice Zen, but if we attach to these guidelines, we will never

thoroughly understand this dharma door of ‘mind-to-mind transmission’. You all, should always

remember the Buddha’s teaching in the Diamond Sutra ‘My teaching is a raft, it can be cast aside;

how much more should you cast aside non-Buddhist teachings?’ Zen practitioners should not

attached to the concept of self, others, affliations and incessantness, not to the concept of

doctrines, nor no doctrines. Why? One who grasps a concept is attached to the self, others,

affiliations and incessantness. One who grasps doctrine is attached to the self, others, affiliations

and incessantness. One who grasps no-doctrines is attached to the self, others, affiliations and

incessantness. Therefore, do not attach to the concept of doctrines or no-doctrine. Thus, the

Tathagata always says: ‘You, Bhikshus, should be aware that my teaching is a raft. It can be cast

aside. How much more should you cast aside non-Buddhist teachings?’

Veà giaø, Sö quay veà laøng cuõ vaø truï taïi chuøa Thaùp Baùt, truøng tu toång coäng 95 ngoâi chuøa hoang. Haàu

heát cuoäc ñôøi ngaøi, ngaøi hoaèng hoùa taïi mieàn Baéc Vieät Nam. Moät hoâm tuy khoâng coù daáu hieäu beänh

hoaïn, Sö noùi keä daïy chuùng. Baøi keä toùm goïn ngöõ luïc cuûa Sö sau ñaây:

“Ta coù moät vieäc kyø ñaëc,

chaúng xanh vaøng ñen ñoû traéng.

Caû ngöôøi taïi laãn xuaát gia,

Thích sanh, chaùn töû laø giaëc.

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Chaúng roõ sanh töû khaùc ñöôøng,

Sanh töû chæ laø ñöôïc maát.

Neáu cho sanh töû khaùc ñöôøng,

Löøa caû Thích Ca, Di Laëc.

Ví bieát sanh töû, sanh töû,

Môùi hieåu laõo taêng choã naùu,

Moân nhaân, haäu hoïc, caùc ngöôøi,

Chôù nhaän khuoân maãu, phaùp taéc.”

(Ngaõ höõu nhaát söï kyø ñaëc, Phi thanh huyønh xích baïch haéc. Thieân haï taïi gia xuaát gia, Thaân sanh oá töû

vi taëc. Baát tri sanh töû dò loä, Sanh töû chæ thò thaát ñaéc. Ngöôïc ngoân sanh töû dò ñoà, Traùm khöôùc Thích

Ca Di Laëc. Nhöôïc tri sanh töû, sanh töû, Phöông hoäi laõo taêng xöù naëc. Nhöõ ñaúng haäu hoïc moân nhaân,

Maïc nhaän baøn tinh quó taéc). Noùi keä xong, Sö cöôøi thaät lôùn moät tieáng, roài chaép tay an nhieân thò tòch.

Moân nhaân ñeä töû laø Chaâu muïc Leâ Kieám vaø Phoøng aùt söù Haùn Ñinh laøm leã traø tyø, gom xaù lôïi, vaø döïng

thaùp thôø—When he was old, he returned to his native village, dwelt in Thaùp Baùt Temple, and

restored ninety-five temples. He spent most of his life to expand Buddhism in Northern Vietnam.

One day, even though without any sign of sickness, he convened his disciples to instruct them with

a verse, which summarized his teachings:

“I have an extraordinary thing,

Not blue, not yellow, not black, not red, not white.

Both monks and laypeople who like birth

and dislike death are bad disciples.

They do not know that birth and death

though are different roads, but just only gain and loss.

If you say birth and death are different ways,

You are actually cheating both Sakyamuni and Maitreya.

If you know birth and death, birth and death,

then, you understand where I dwell.

You all, my disciples and future learners,

Should not accept patterns and guidelines.”

After speaking the verse, he laughed very loud, then joined his palms together, and peacefully

passed away. His disciples Provincial Governor Le Kiem and Defense Commissioner Han Dinh

prepared the cremation ceremony, collected his relics, and built a stupa to house and worship

them.

(II) Thieàn Sö Phaùp Dung (?-1174)

Zen Master Phaùp Dung

Thieàn sö Vieät Nam, queâ ôû Boái Lyù, Baéc Vieät. Sö hoï Leâ, haäu dueä cuûa quan Chaâu muïc AÙi Chaâu laø Leâ

Löông vaøo thôøi nhaø Ñöôøng. Gia toäc cuûa Sö noåi tieáng vaø traûi qua möôøi laêm ñôøi laøm quan Chaâu muïc. Sö

coù hình dung tuù dò, aên noùi thanh cao—A Vietnamese Zen master from Boái Lyù, North Vietnam. His

family name was Le, and he was a descendant of the Governor Le Luong during the T'ang Dynasty.

His family was distinguished and held the office of Provincial Governor for fifteen generations. His

appearance and his spirit were elegant and unusual, and his speech was excellent and noble.

Luùc nhoû, Sö xuaát gia laøm ñeä töû cuûa Thieàn sö Khaùnh Hyû. Sau khi laõnh ngoä yeáu nghóa Thieàn, Sö trôû

thaønh phaùp töû ñôøi thöù 15 cuûa doøng Thieàn Tyø Ni Ña Löu Chi, ngaøi laøm du Taêng ñi hoaèng hoùa. —

When he was young, he left home and became a disciple of Zen master Khaùnh Hyû. After attaining

the essential meaning of Zen, he became the dharma heir of the fifteenth generation of the

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Vinitaruci Zen Sect, he became a wandering monk to travel along the country to expand

Buddhism.

Sau ñoù Sö truï laïi taïi chuøa Khai Giaùc treân nuùi Thöùu Phong, roài dôøi veà nuùi Ma Ni ôû Thanh Hoùa khai

sôn chuøa Höông Nghieâm vaø truï taïi ñaây ñeå hoaèng phaùp cho ñeán cuoái ñôøi. Nieân hieäu Thieân Caûm Chí

Baûo nguyeân nieân, vaøo ngaøy 15 thaùng 2 naêm 1174, Sö thò tòch khi khoâng coù daáu hieäu beänh hoaïn.

Ñaïi ñeä töû cuûa Sö laø Ñaïo Laâm chuaån bò leã traø tyø, thaâu xaù lôïi, vaø xaây thaùp thôø taïi chuøa—Later he

stayed at Khai Giaùc Temple on Mount Thöùu Phong, then moved to Mount Ma Ni in Thanh Hoùa to

build Höông Nghieâm temple and stayed there to revive and expand Buddhism until the end of his

life. In the first year of the dynasty title of Thien Cam Chi Bao, on the fifteenth day of the second

month, in 1174, he peacefully passed away without any sign of illness. His major disciple, Dao

Lam, prepared the cremation ceremony, collected the relics, and built a stupa in front of the

temple to house and worship them.

(B-3p) Ñôøi Thöù Möôøi Saùu Doøng Thieàn Tyø Ni Ña Löu Chi

The Sixteenth Generation of the Vinitaruci Zen School

Ba ngöôøi: Ghi laïi ñöôïc tieåu söû

Three persons: With recorded biographies

(I) Thieàn Sö Chaân Khoâng (1045-1100)

Zen Master Chaân Khoâng

Thieàn sö Vieät Nam, queâ ôû Phuø Ñoång, Tieân Du, Baéc Vieät. Theá danh laø Vöông Haûi Thieàm. Naêm 20 tuoåi

sö xuaát gia taïi chuøa Tónh Löï treân nuùi Ñoâng Cöùu. Sau khi laõnh ngoä yeáu nghóa Thieàn, Sö trôû thaønh phaùp

töû ñôøi thöù 16 doøng Thieàn Tyø Ni Ña Löu Chi—A Vietnamese Zen master from Phuø Ñoång, Tieân Du,

North Vietnam. His worldly name was Vuong Hai Thiem. He left home at the age of 20. First, he went

to Tónh Löï Temple on Mount Ñoâng Cöùu to stay there to practice meditation. After attaining the

essential meaning of Zen, he became the dharma heir of the sixteenth generation of the Vinitaruci Zen

Sect.

Veà sau, ngaøi dôøi ñeán nuùi Töø Sôn vaø truï taïi ñaây vaøi naêm. Vua Lyù Nhaân Toâng göûi chieáu chæ trieäu hoài

ngaøi veà trieàu ñình thuyeát phaùp. Sö vaøo trong Ñaïi noäi vaø thuyeát kinh Phaùp Hoa laøm thöùc tænh nhieàu

ngöôøi. Sau ñoù sö veà truï taïi chuøa Chuùc Thaùnh treân nuùi Phaû Laïi—Later, he moved to Mount Töø Sôn

and stayed there for several years. King Lyù Nhaân Toâng sent an Imperial Order to summon him to

the capital to preach Buddha Dharma to the royal family. He went to the Great Citadel to preach

the Lotus sutra to awaken many people. Later, he stayed at Chuùc Thaùnh Temple on Mount Phaû

Laïi.

Moät ngaøy noï coù vò sö tôùi hoûi: “Theá naøo laø dieäu ñaïo?” Sö ñaùp: “Haõy ngoä ñi roài seõ bieát!” Vò Ta êng hoûi

theâm: “Ñoái vôùi giaùo chæ cuûa caùc baäc coå ñöùc thì keû hoïc naøy chöa hieåu. Nay thaày daïy nhö vaäy laøm

sao hieåu ñöôïc?” Sö ñaùp: “Neáu ñeán nhaø tieân trong ñoäng thaúm. Thuoác ñan ñoåi coát ñöôïc ñem veà.” Vò

Taêng hoûi: “Theá naøo vieân thuoác ñan?” Sö ñaùp: “Nhieàu kieáp ngu si khoâng bieát roõ. Saùng nay chôït ngoä

ñöôïc toû baøy.” Vò Taêng laïi hoûi: “Theá naøo laø toû baøy?” Sö ñaùp: “Toû baøy chieáu khaép coõi Ta Baø. Taát caû

chuùng sanh cuøng moät nhaø.” Vò Taêng laïi hoûi: “Tuy khoâng giaûi ñích xaùc nôi nôi ñeàu gaëp y. Caùi naøo laø

y?” Sö ñaùp: “Löûa kieáp laãy löøng thieâu ruïi heát. Nuùi xanh nhö cuõ traéng maây bay.” Vò Taêng hoûi: “Saéc

thaân tan raõ roài thì sao?” Sö ñaùp: “Xuaân ñeán xuaân ñi nghi xuaân heát. Hoa rôi hoa nôû chæ laø xuaân.” Vò

Taêng ngaãm nghó xem neân noùi caùi gì, Sö lieàn quaùt: “Ñoàng baèng sau côn löûa. Caây coái moãi töôi

thôm.” Vò Taêng lieàn leã baùi—One day, a monk came to ask him: “What is the wonderful way?” He

replied: “When you obtain enlightenment, you will know it by yourself.” The monk asked, “I have

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not been able to understand the teachings from ancient virtues, how can I understand your

instruction?” The master said, “If you come to the grottos where the immortals dwell, you are

surely able to bring home some purgative medicine that transform your body.” The monk asked,

“What is a purgative medicine?” The master said, “You do not understand because of being

ignorant in many kalpas. This morning, after attaining enlightenment, everything is clearly

displayed.” The monk asked, “What is illumination?” The master said, “Illumination shines

through the samsara. So, all sentient beings belong to the same family.” The monk asked,

“Although one does not interpret it clearly, one faces it everywhere. What is it?” The master said,

“The kalpa of fire burns everything down to the ground, yet over the green mountains white

clouds still float as ever.” The monk asked, “What happens when the physical body decays?” The

master said, “Spring comes and spring goes, do you have any doubt that spring ever ends? Flowers

fall, flowers bloom, it's just spring.” The monk tried to figure out what to say, the master shouted

and said, “After the fire in the field, each plant has its own freshness and fragrance.” The monk

bowed down to prostrate.

Khi veà giaø, sö trôû veà queâ höông truøng tu chuøa Baûo Caûm vaø truï taïi ñaây tieáp tuïc hoaèng hoùa Phaät giaùo

cho ñeán cuoái ñôøi. Moät hoâm, khi bieát mình saép thò tòch, Sö hoïp ñoà chuùng laïi noùi keä:

“Dieäu baûn theânh thang roõ töï baøy,

Gioù hoøa thoåi daäy bieán ta baø.

Ngöôøi ngöôøi nhaän ñöôïc voâ vi laïc,

Neáu ñöôïc voâ vi môùi laø nhaø.”

(Dieäu baûn hö voâ minh töï khoa, Hoøa phong xuy khôûi bieán ta baø. Nhaân nhaân töï thöùc voâ vi laïc, Nhöôïc

ñaéc voâ vi thuûy thò gia). Thaät vaäy, voâ vi coù nghóa ñen laø ‘khoâng gaéng söùc,’ hay ‘khoâng göôïng eùp,’

hay ‘khoâng mieãn cöôõng taïo taùc.’ Noù khoâng aùm chæ söï baát ñoäng hay löôøi bieáng. Haønh giaû tu Thieàn

chæ khoâng neân gaéng söùc vì nhöõng vieäc khoâng chaân thaät, laøm cho chuùng ta hoùa muø ñeán noãi khoâng

thaáy ñöôïc töï taùnh. Ñaây laø moät khaùi nieäm cuûa Thieàn veà haønh ñoäng töùc thôøi, chöù khoâng coù vaán ñeà

chuaån bò tröôùc, thuaät ngöõ naøy ñöôïc xem nhö laø söï dieãn taû veà taâm cuûa moät vò thaày ñaõ chöùng ñaéc. Chæ

coù ngöôøi naøo khoâng coøn luyeán chaáp vaøo keát quaû cuûa haønh ñoäng môùi coù theå haønh xöû caùch naøy, vaø

ngöôøi ta noùi voâ vi bieåu thò nhö laø söï hoaøn toaøn töï do cuûa haønh ñoäng thích öùng khoâng ngaên ngaïi

tröôùc moïi hoaøn caûnh. Voâ vi laø phaùp xa lìa nhaân duyeân taïo taùc hay khoâng coøn chòu aûnh höôûng cuûa

nhaân duyeân. Haønh giaû tu thieàn neân luoân nhôù raèng ‘voâ vi’ laø phaùp thöôøng haèng, khoâng thay ñoåi,

vöôït thôøi gian vaø sieâu vieät. Nieát Baøn vaø hö khoâng ñöôïc xem nhö laø Voâ Vi Phaùp. Noùi toùm laïi, voâ vi

laø söï taïo taùc khoâng coù nhaân duyeân. Phaùp khoâng nhôø haønh ñoäng cuûa thaân khaåu yù. Baát cöù phaùp naøo

khoâng sanh, khoâng dieät, khoâng truï vaø khoâng bieán ñoåi ñích thöïc laø phaùp voâ vi—When he was old,

he returned to his home district to rebuild Baûo Caûm Temple and stayed there to revive and expand

Buddhism until the end of his life. One day, when he knew that he was about to pass away, so he

convened his disciples to speak a verse:

“Wonderful originally, the emptiness manifests itself visibly.

A peaceful wind blows and creates all the universe.

Should all human beings know the bliss of non-action,

For attaining the non-action is being in real home.”

As a matter of fact, non-doing’ means ‘non-striving’ or ‘not making.’ It does not imply inaction or

mere idling. We are merely to cease striving for the unreal things which blind us to our true self.

This is a Zen notion of acting spontaneously, without premeditation, considered to be an

expression of the mind of an awakened master. Only a person who is unattached to the result of

actions is able to act in this way, and it is characterized as perfect freedom of action that responds

without hesitation to circumstances. ‘Non-action’ means anything that is not subject to cause,

condition or dependence. Practitioners should always remember that ‘non-action’ dharmas are out

of time, eternal, inactive, unchanging, and supra-mundane. Nirvana and space are considered to be

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unconditioned dharmas. In short, unconditioned dharmas are things that are not being produced or

non-causative. Whatever dharmas lack production, cessation, abiding, and change are

‘unconditioned.’

Nieân hieäu Hoäi Phong naêm thöù chín, vaøo nöûa ñeâm ngaøy muøng 1 thaùng 11, naêm 1100, Sö noùi baøi keä:

“Ñaïo taâm ñaõ thaønh,

Giaùo ta ñaõ haønh,

Ta theo bieán hoùa.”

Noùi xong baøi keä, Sö ngoài kieát giaø, an nhieân thò tòch, thoï 55 tuoåi, 36 tuoåi haï—During the ninth year

of the dynasty title of Hoi Phong, on the midnight of the first day of the eleventh month, in 1100,

he spoke another verse:

“My religious mind has been accomplished,

My teaching has been placed in practice.

Now, it's time for me to pass away.”

After speaking the verse, he sat cross-legged and peacefully passed away, at the age of 55, and

had been a monk for thirty-six years.

Hoaøng Thaùi Haäu, Coâng chuùa Thieân Thaønh, cuøng vò ñeä töû cuûa Sö laø Ni sö Dieäu Nhaân vaø ñoâng ñaûo

ñeä töû laøm leã cuùng döôøng trai taêng trong hai ngaøy. Ñaïi sö Nghóa Haûi ôû chuøa Ñaïi Minh vaø Sa moân

Phaùp Thaønh cuøng ñoà chuùng chuaån bò leã an taùng vaø xaây thaùp thôø beân ngoaøi trai ñöôøng. Hoïc só

Nguyeãn Vaên Cöû phuïng chæ soaïn baøi minh cho thaùp, quan Coâng Boä Thöôïng Thö Ñoaøn Vaên Khaâm

coù keä truy ñieäu raèng:

“Trieàu ñình thoân daõ nöùc cao phong,

Gaäy choáng nhö maây gaëp hoäi roàng.

Kinh haõi nhaø nhaân, caây hueä gaõy,

Röøng ñaïo buøi nguøi coät thoâng long.

Coû bieác vaây moà theâm thaùp môùi,

Nuùi xanh soi nöôùc thaáy hình vöông.

Cöûa thieàn vaéng veû naøo ai goõ,

Qua ñaáy chuoâng chieàu vaúng tieáng buoàn.”

(Haïnh cao trieàu daõ chaán thanh phong. Tích truï nhö vaân moä taäp long. Nhaân vuõ hoát kinh baêng hueä

ñoáng. Ñaïo laâm tröôøng thaùn yeån trinh loøng. Phaàn oanh bích thaûo thieâm taân thaùp. Thuûy traùm thanh

sôn nhaän taï dung. Tòch tòch thieàn quan thuøy caùnh khaáu. Kinh qua saàu thính moä thieân chung)—The

empress dowager, Princess Thien Thanh, and the master's major disciple Nun Dieu Nhan, and

other disciples organized a vegetarian feast for monks in two days. Great Master Nghia Hai of Dai

Minh Temple, Sramana Phap Thanh, and all disciples prepared the funeral ceremony and built a

stupa outside the monastic dining hall. Scholar Nguyen Van Cu obeyed the royal order to compose

an inscription on the stupa. Minister of Public Works Doan Van Kham wrote a poem to

commemorate him:

“His lofty virtue and conduct spread pure wind

Over the court and among ordinary people.

Those who came here leaning their staff

Are like clouds gathering around a dragon.

The whole mansion was frightened

Because the Wisdom Pilar collapsed.

The forest of the Tao is melancholy

On the fall of a great pine tree.

Green grass surrounds his grave and the new stupa.

We see the master old face,

When the green mountains is reflecting in the water

1966

Who will be knocking on his quiet Zen gate?

Passing by I sadly listen to the sounds of the evening bell.”

(II) Thieàn Sö Trí Nhaøn

Zen Master Tri Nhan

Thieàn sö Vieät Nam, queâ ôû Phong Chaâu, Baéc Vieät. Theá danh cuûa Sö laø Leâ Thöôùc. Sö laø doøng doõi cuûa

vua Leâ Ñaïi Haønh. OÂng noäi Sö laø Leâ Thuaän Toâng, laø moät quan chöùc lôùn cuûa trieàu Lyù. Sö thi ñaäu Tieán

Só vaø ñöôïc boå laøm Cung Haàu Thö Gia trong trieàu—A Vietnamese Zen Master from Phong Chaâu, North

Vietnam. His worldly name was Le Thuoc. He was a descendant of King Leâ Ñaïi Haønh. His

grandfather named Leâ Thuaän Toâng, a high official in the royal court during the Lyù Dynasty. He passed

the Doctorate Degree in Philosophy and was assigned as a royal official with the rank of “Cung Haàu

Thö Gia.”

Naêm 27 tuoåi, moät hoâm, Sö ñi theo ngöôøi anh trai ñeán giaûng ñöôøng cuûa Thieàn Sö Giôùi Khoâng ñeå

tham döï moät khoùa caùc baøi giaûng veà Kinh Kim Cang. Khi Thieàn sö Giôùi Khoâng giaûng baøi keä:

“Heát thaûy phaùp höõu vi,

Nhö chieâm bao, boït nöôùc,

Nhö boùng, chôùp, söông mai,

Neân quaùn töôûng nhö theá.”

(Nhaát thieát höõu vi phaùp. Nhö moäng aûnh baøo huyeãn. Nhö loä dieäc nhö ñieän. Öng taùc nhö thò quaùn).

Boãng nhieân Sö caûm ngoä, beøn nghó: “Naêm lôøi noùi cuûa ñöùc Nhö Lai ñaâu coù ngoa (naêm lôøi noùi aáy bao

goàm chaân ngöõ, thaät ngöõ, nhö ngöõ, baát cuoáng ngöõ, vaø baát dò ngöõ; naêm lôøi noùi naøy tieâu bieåu thuyeát

lyù chaân nhö nhöùt thöïc hay lôøi noùi cuûa Nhö Lai laø chaân thaät vaø ñuùng maõi). Caùc phaùp theá gian giaû

doái khoâng thaät; chæ coù Ñaïo laø thaät. Ta laïi ñi tìm gì khaùc ñaây? Hôn nöõa, nho gia coù theå noùi tôùi ñaïo

vua toâi, cha con; coøn Phaät phaùp thì coù theå baøn ñeán coâng haïnh cuûa Thanh Vaên, Boà Taùt. Hai lôøi daïy

daàu khaùc nhöng ñeàu quy veà moät. Tuy vaäy, ñeå ra khoûi caùi khoå cuûa sinh töû, vaø döùt tröø ñieàu coù ñieàu

khoâng, thì neáu khoâng phaûi giaùo lyù cuûa ñöùc Phaät Thích Ca, quyeát khoâng theå vaäy.” Nghó xong, Sö

xin xuoáng toùc xuaát gia laøm ñeä töû cuûa Thieàn sö Giôùi Khoâng. Sau khi laõnh ngoä yeáu nghóa Thieàn, Sö

trôû thaønh phaùp töû ñôøi thöù 16 cuûa doøng Thieàn Tyø Ni Ña Löu Chi. Sö ñi ñeán nuùi Töø Sôn vaø truï trong

röøng saâu ñeå tu taäp khoå haïnh vaø thieàn ñònh trong saùu naêm lieàn. Sau ñoù Sö xuoáng chaân nuùi caát am

Phuø Moân giaûng phaùp cho ñeán cuoái ñôøi. Thieàn sö Trí Nhaøn muoán nhaéc nhôû taát caû haønh giaû tu thieàn

neân luoân coù thaùi ñoä ‘Nhìn maø khoâng thaáy, nghe maø khoâng hay, ngöûi maø khoâng coù muøi.’ Taïi sao laïi

nhìn maø khoâng thaáy? Bôûi vì coù söï hoài quang phaûn chieáu. Taïi sao nghe maø khoâng hay? Bôûi vì phaûn

vaên vaên töï kyû, töùc quay caùi nghe ñeå nghe chính mình. Taïi sao ngöûi maø khoâng coù muøi? Bôûi vì thaâu

nhieáp thaân taâm, neân muøi vò khoâng laøm cho mình dính maéc. Ñaây laø traïng thaùi khi maét nhìn saéc maø

khoâng thaáy saéc, tai nghe tieáng maø coi nhö khoâng coù aâm thanh, muõi ngöûi muøi höông maø khoâng thaáy

coù muøi höông, löôõi neám maø khoâng thaáy coù vò, thaân xuùc chaïm maø khoâng thaáy coù caûm giaùc, yù coù

phaùp maø khoâng dính maéc vaøo phaùp. Neáu chuùng ta coù theå buoâng boû heát moïi theøm khaùt, thì chuùng ta

seõ khoâng coøn baùm chaáp vaøo baát cöù thöù gì nöõa. Khi chuùng ta buoâng boû heát moïi thöù ‘coù vaø khoâng’,

thì moïi thöù raøng buoäc chuùng ta vaøo coõi luaân hoài seõ khoâng coøn nöõa—At the age of 27, one day, he

followed his elder brother to go to Zen Master Gioi Khong's Preaching Hall to attend a series of

lectures on the Diamond Sutra. When master Gioi Khong explained the verse:

“Everything that is phenomenal,

Is like a dream, an illusion, a bubble, a shadow.

It is like dew and lightening.

One should always sees it as such.”

1967

He was suddenly awakened and exclaimed, “The Tathagata's five kinds of words are certainly not

falsely spoken (these words include real words, true words, correct words, not-deceitful words, and

not-different words; these five kinds of words of the Tathagata symbolize the truth of the

bhutatathata; the words of Tathagata are true and consistent). All worldly things are indeed empty,

and not real; only the Way (of Buddhism) is real. What else am I seeking for? Moreover, the

Confucians talk about good relationships between the king and madarins, father and son; while

Buddhism discuss about performance of conduct of Sound Hearers and Bodhisattvas. Although

these are two separate teachings, they lead to the same goal. Nevertheless, only Buddhist

teachings can help getting out of the sufferings of birth and death, and cutting off existence and

non-existence.” He then asked to be ordained and to become a disciple of Zen master Giôùi Khoâng.

After attaining the essential meaning of Zen, he became the dharma heir of the sixteenth

generation of the Vinitaruci Zen Sect. He went to Mount Töø Sôn and stayed in the deep jungle to

practice ascetics and meditation for six years. Then he went to the mountain foot to build a small

temple named Phuø Moân and stayed there to preach Buddha Dharma until he passed away. Zen

Master Tri wanted to remind all Zen practitioners that they should always have this attitude

‘Looking but not seeing, hearing but not listening, smelling but not noticing the scent.’ Why is it

described as ‘looking, but not seeing?’ Because the person is returning the light to shine within,

and introspecting. Why is it ‘hearing, but not listening?’ Because he is turning the hearing to listen

his own nature. Why does it say, ‘smelling, but not noticing the scent?’ Because he has gathered

back his body and mind, and is not disturbed any longer by scent. At this time, the cultivator’s eyes

contemplate physical forms, but the forms do not exist for him. His ears hears sounds, but the

sounds do not exist for him. His nose smells scents, but those scents do not exist for him. His

tongue tastes flavors, but for him, those flavors do not exist. His body feels sensations, but does not

attach itself to those sensations. His mind knows of things, but does not attach to them. If we can

throw all desires, then we will not cling to anything anymore. That also means when we throw

away all existence and emptiness, all things binding us to this samsara world will fall apart.

Moät hoâm, Sö ñang ngoài Thieàn thì thaáy moät con coïp ñuoåi moät con nai ñang chaïy ñeán beân Sö, Sö

beøn doã raèng: “Taát caû chuùng sanh ñeàu tieác taùnh maïng, ngöôi chôù neân gieát haïi laãn nhau.” Nghe

xong, coïp cuùi ñaàu saùt ñaát, toû daáu quy y roài ñi. Veà sau naøy, Sö caát moät caùi am döôùi chaân nuùi vaø

thaâu nhaän giaùo hoùa ñoà ñeä. Taøi vaät cuùng döôøng luoân chaát thaønh ñoáng. Ngöôøi cuûa boä toäc mieàn nuùi

gaàn ñoù hoïp nhau laïi ñeå ñaùnh caép. Tuy nhieân, moãi khi Sö ñi ra ngoaøi, thöôøng coù con coïp lôùn naèm

giöõ cöûa am, vì vaäy nhoùm ngöôøi naøy khoâng theå vaøo trong am ñöôïc. Cuoái cuøng, raát nhieàu ngöôøi

trong nhoùm ñoù ñaõ ñöôïc Thieàn sö Trí Nhaøn daïy doã daãn daét trôû veà ñôøi soáng ñaïo ñöùc—One day, he

was sitting in meditation when he saw a tiger chasing a deer toward him. Zen master Tri Nhan said

to them: “All sentient beings cherish their lives, you should not harm each other.” The tiger bowed

to the ground to show its acceptance of taking refuge, and then went away. Later on, Zen master

Tri Nhan built a hut at the foot of a mountain and received disciples. Donations were always piled

up. People from a tribe nearby banded together and tried to raid the donations. However,

whenever master Tri Nhan went outside, a big tiger would squat in front of the hut, so the raiders

did not dare to break in. Eventually, many of them were taught and guided back to a virtuous life

by the master

Thieàn sö Trí Nhaøn thöôøng nhaéc nhôû töù chuùng: “Haønh giaû phaûi nuoâi döôõng haït gioáng sanh ra quaû vò

Phaät, vì moät khi ñöôïc gieo vaøo taâm ngöôøi, seõ troå quaû vò giaùc ngoä.” Trong khoaûng hai trieàu vua Lyù

Anh Toâng vaø Lyù Cao Toâng, nhieàu laàn trieäu thænh maø Sö khoâng hoài ñaùp. Caû hai oâng Toâ Hieán

Thaønh vaø Ngoâ Hoøa Nghóa muoán tìm ñeán Sö thoï giaùo, traûi qua möôøi naêm chöa heà bieát maët. Boãng

moät hoâm, Sö cuøng caùc vò aáy gaëp nhau, hoï vui möøng khoân xieát. Vöøa chaøo hoûi xong, Sö noùi cho hoï

nghe baøi keä veà Chuûng Töû Phaät:

“Ñaõ mang gioáng Phaät döôõng trong loøng,

1968

Nghe noùi lôøi maàu yù thích mong.

Vaát ngoaøi ngaøn daëm nieàm tham muoán,

Lyù nhieäm caøng ngaøy caøng bao dong.”

(Kyù hoaøi xuaát toá döôõng hung trung, Vaên thuyeát vi ngoân yù duyeät tuøng. Tham duïc truaát tröø thieân lyù

ngoaïi, Hy di chi lyù nhaät bao dung)—Zen master Trí Nhan always reminded his disciples:

“Practitioners should always nurture the seed that produces the Buddha fruit because once it is

sown in the heart of man, it will surely produce the fruit of enlightenment.” During the reigns of

Ly Anh Tong (1138-1175) and Ly Cao Tong (1176-1210), master Tri Nhan was invited to the

capital many times, but he refused to go. Grand Commander Toâ Hien Thanh and Grand Guardian

Ngo Hoa Nghia wanted to come to him to become his disciples, yet for ten years they had not been

able to see him in person. One day, he happened to see these two mandarins, and they were all

very pleased. After greeting them, Zen master Tri Nhan spoke a verse on ‘Buddha Seed’:

“Having the Buddha seed within,

Hearing the profound teachings,

You should be eager to practice.

After throwing all desires far a thousand

miles away, then day after day,

You will enter more deeply the wonder

truth of liberation.”

Moät hoâm Sö thöôïng ñöôøng daïy chuùng vôùi moät baøi keä:

“Ñaïm baïc töï giöõ,

Chæ ñöùc laø vuï.

Hoaëc noùi lôøi laønh,

Tha thieát moät caâu.

Loøng khoâng bæ ngaõ,

Ñaõ döùt buïi muø,

Ngaøy ñeâm leân xuoáng,

Khoâng hình khaù truï,

Nhö boùng nhö vang,

Khoâng veát khaù ñeán.”

(Ñaïm nhieân töï thuû, Duy ñöùc thò vuï. Hoaëc vaân thieän ngoân, Quyeàn quyeàn nhaát cuù. Taâm voâ bæ ngaõ,

Kyù tuyeät hoân mai, Nhaät daï traéc giaùng, Voâ hình khaû truï. Nhö aûnh nhö höôûng, Voâ tích khaû thuù). Qua

baøi keä naøy, Thieàn sö Trí Nhaøn muoán truyeàn moät thoâng ñieäp cho nhöõng haønh giaû tu thieàn trong

nhöõng theá heä töông lai: “Caùc oâng coù bieát vaïn phaùp hieån loäng trong taâm caùc oâng hay khoâng? Nhöng

khi caùc oâng nhìn quanh laïi khoâng theå thaáy ñöôïc taâm mình ñaâu caû. Caùc oâng khoâng theå noùi khoâng coù

taâm vì thöùc vaãn sinh vaø vaãn dieät. Maø caùc oâng cuõng khoâng theå noùi laø coù caùi goïi laø taâm vì naøo coù

daáu veát gì cuûa noù ñaâu vaø caùc nieäm ñeán vaø ñi nhö aûo aûnh maø thoâi!”—One day Zen master Trí

entered the hall and addressed the monks with a verse:

“Live a simple life yourself.

Only the morality is your duty.

If you want to tell good words to others,

Earnestly tell just one saying:

When you see there are no self and others,

The dust stops blowing.

Day and night, going up and down,

There is no form to settle,

Like a reflection, like an echo,

There is no trace to point out at all!”

1969

Through this verse, Zen master Tri Nhan wanted to relay a message to Zen practitioners in the

future generations: “Don’t you know that all things are playing in your mind? But when you look

around and you cannot see the mind at all. You cannot say there is no mind because the

consciousness keeps arising and vanishing. You cannot say there is something called mind because

there is no trace of it and thoughts come and go just like illusion!”

Sau khi noùi baøi keä cuoái cuøng naøy xong, Thieàn sö Trí Nhaøn ngoài thaúng maø an nhieân thò tòch. Caø hai

oâng Toâ Hieán Thaønh, Ngoâ Hoøa Nghóa cuøng chö ñeä töû ñeàu than khoùc thaät lôùn, tieáng khoùc vang ñoäng

khaép caû nuùi röøng gaàn ñoù—After finishing these verses, Zen master Tri Nhan sat upright and

peacefully passed away. All of his disciples together with Grand Commander Toâ Hien Thanh and

Grand Guardian Ngo Hoa Nghia cried too loud that the sound filled the nearby mountain and

forest.

(III) Thieàn Sö Ñaïo Laâm (?-1203)

Zen Master Ñaïo Laâm

Thieàn sö Vieät Nam, queâ ôû Chu Dieân, Baéc Vieät. Sö hoï Taêng. Luùc nhoû Sö ñaõ kính moä Phaät giaùo. Sö coù yù

chí cao caû vaø neát haïnh thuaàn khieát. Luùc ban ñaàu, Sö xuaát gia vaø trôû thaønh ñeä töû cuûa Thieàn sö Phaùp

Dung taïi chuøa Höông Nghieâm. Sau khi laõnh ngoä yeáu nghóa Thieàn, Sö trôû thaønh phaùp töû ñôøi thöù 16 cuûa

doøng Thieàn Tyø Ni Ña Löu Chi. Veà sau Sö truï taïi chuøa Long Vaân ôû Long Phuùc ñeå tieáp tuïc hoaèng phaùp

cho ñeán cuoái ñôøi. Trong söï nghieäp hoaèng döông Phaät phaùp vaø khi tieáp xuùc vôùi moïi ngöôøi, Sö tuøy choã

kheá hôïp neân laøm ñöôïc lôïi laïc raát lôùn cho hoï. Khoaûng thaùng naêm naêm thöù hai nieân hieäu Thieân Gia Baûo

Höïu, Sö ngoài kieát giaø roài an nhieân thò tòch—A Vietnamese Zen master from Chu Dieân, North Vietnam.

His family name was Tang. When he was young, he admired Buddhism. He had a lofty aspiration and

a pure and serene conduct. At first, he left home and became a disciple of Zen master Phaùp Dung at

Höông Nghieâm Temple. After attaining the essential meaning of Zen, he became the dharma heir of

the sixteenth generation of the Vinitaruci Zen Sect. Later, he stayed at Long Vaân Temple at Long Phuùc

to expand Buddhism until the end of his life. In the work of propagating the Dharma and in contacting

with people, the master responded to the people's needs, so he benefitted them immensely. In the fifth

month of the second year of the dynasty title of Thien Gia Bao Huu, in 1203, the master sat cross-

legged and peacefully passed away.

(B-3q) Ñôøi Thöù Möôøi Baûy Doøng Thieàn Tyø Ni Ña Löu Chi

The Seventeenth Generation of the Vinitaruci Zen School

Boán ngöôøi: Ba ngöôøi ghi laïi ñöôïc tieåu söû

Four persons: Three persons with recorded biographies

(I) Thieàn Sö Ni Dieäu Nhaân (1041-1113)

Nun Zen Master Dieäu Nhaân

Moät Ni sö noåi tieáng ñaát Thaêng Long, Baéc Vieät. Theo saùch Thieàn Uyeån Taäp Anh, Ni sö teân laø Ngoïc

Kieàu, laø tröôûng nöõ cuûa Phuøng Loaùt Vöông, ñöôïc vua Lyù Thaùnh Toâng nuoâi naáng trong cung töø luùc coøn

nhoû, sau gaû cho cho ngöôøi hoï Leâ, moät vieân quan Chaâu Muïc ôû Chaân Ñaèng. Khi choàng cheát, baø soáng ñôøi

quaù buïa—A Vietnamese famous nun from Thaêng Long, North Vietnam. According to “Thieàn Uyeån

Taäp Anh,” her worldly name was Ngoc Kieu. She was the eldest daughter of Phung Loat Vuong. King

Ly Thanh Tong adopted and raised her in the royal court since she was young. When growing up she

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got married to a man whose last name was Le, an official of Chau Muc rank in Chan Ñang. After her

husband’s death, she remained the life of a widow.

Moät hoâm, baø than: “Ta xem taát caû caùc phaùp trong theá gian nhö giaác chieâm bao, huyeãn aûo, huoáng

laø caùc thöù phuø vinh maø ñaùng troâng caäy hay sao?” Theá roài baø ñem heát tö trang ra boá thí, caïo toùc,

xuaát gia laøm ñeä töû cuûa Thieàn Sö Chaân Khoâng ôû Phuø Ñoång, phaùp töû ñôøi thöù 17 doøng Thieàn Tyø Ni

Ña Löu Chi—One day, she lamented, “I see all things in the world are like dreams and illusions,

how much more so are these drifting glories! How can I rely on them?” Then, she gave away all

her personal belongings, renounced the world, and became a disciple of Zen Master Chan Khong

in Phu Ñong. She became the Dharma heir of the seventeenth generation of the Vinitaruci Zen

Sect.

Haèng ngaøy, baø gìn giöõ giôùi luaät vaø haønh thieàn ñöôïc chaùnh ñònh, laø baäc toân tuùc trong haøng Ni chuùng

thôøi baáy giôø. Coù ai ñeán caàu hoïc, baø thöôøng daïy hoï tu taäp Ñaïi thöøa vaø noùi: “Chæ taùnh mình trôû veà

nguoàn, thì coång ñoán tieäm coù theå tuøy ñoù maø theå nhaäp.” Caû ngaøy, baø chæ thích ngoài tòch laëng, khoâng

öa thanh saéc, ngoân ngöõ. Coù hoïc nhaân ñeán hoûi: “Taát caû chuùng sanh beänh neân ta beänh, taïi sao laïi kî

thanh saéc?” Baø trích trong kinh ñaùp:

“Neáu duøng saéc thaáy ta,

Duøng aâm thanh caàu ta,

Ngöôøi aáy haønh taø ñaïo,

Khoâng theå thaáy Nhö Lai.”

(Nhöôïc dó saéc kieán ngaõ, Dó aâm thanh caàu ngaõ, Thò nhôn haønh taø ñaïo, Baát naêng kieán Nhö Lai). Hoïc

nhaân laïi hoûi: “Ngoài Thieàn coù lôïi gì?” Baø ñaùp: “Xöa nay khoâng ñi.” Hoïc nhaân laïi hoûi: “Taïi sao laïi

chaúng noùi?” Baø ñaùp: “Ñaïo voán khoâng lôøi.”—Everyday, she kept precepts and practiced meditation

and attained right concentration (samyak-samadhi). She was an honoured and advanced nun at that

time. Those who came to seek studying, she urged them to practice the Great Vehicle and told

them: “Only when you can return your own nature to its original source, then you can enter freely

through either sudden or gradual gate.” She liked to keep silent all day long; she was averse to

sound and form, words and speech. A student came and asked, “I'm sick because all sentient

beings are sick. Why don't you like sound and form?” She quoted the Diamond Sutra, replying:

“He who identifies me with appearance

And seeks me in sound,

Has walked off the path,

Can never find the Tathagata.”

The student continued to ask, “What is the benefit of sitting in meditation?” She replied, “It's

originally without going.” The student continued to ask again, “Why do you not speak?” She

replied, “The Way is fundamentally without words.”

Baø truï taïi Ni vieän Höông Haûi ôû Tieân Du ñeå hoaèng hoùa cho ñeán cuoái ñôøi. Ni vieän Höông Haûi laø Ni

vieän Phaät Giaùo ñaàu tieân ôû Vieät Nam vaøo thôøi nhaø Lyù, Ni sö Dieäu Nhaân ñaõ töøng truï trì vaø hoaèng

hoùa taïi ñaây. Thieàn sö Ni Dieäu Nhaân thöôøng daïy ñeä töû veà thöïc töôùng: “Chaân töôùng laø baûn theå cuûa

vaïn höõu (töôùng laø voâ töôùng), ñoái laïi vôùi hö voïng. Chôn taùnh tuyeät ñoái cuûa vaïn höõu laø baát bieán, baát

chuyeån vaø vöôït ra ngoaøi moïi khaùi nieäm phaân bieät. Chaân töôùng coøn coù nghóa laø voâ töôùng, chaân nhö,

Nhö Lai taïng. Chaân töôùng luoân baát bieán vaø baát khaû tö nghì. Vì vaäy, ñöøng caàu Phaät baèng saéc töôùng

hay aâm thanh, vì nhöõng thöù naày khoâng phaûi laø Phaät. Nhöõng ai mong caàu Phaät baèng saéc töôùng aâm

thanh laø ñang theo taø ñaïo. Phaät chính laø söï giaùc ngoä Boà Ñeà vaø con ñöôøng taàm Phaät phaûi laø söï

chöùng ngoä ñaïo quaû Boà Ñeà baèng caùch uoång khaåu voâ ngoân, baèng caùch ñöøng truï vaøo baát kyø phaùp

naøo, ngay caû phaùp moân thieàn ñònh.”—She stayed at nunnery Höông Haûi in Tieân Du to expand

Buddhism until the end of her life. It should be noted that Höông Haûi nunnery was considered the

first Buddhist Institute for nuns in the Lyù Dynasty. Bhikkhuni Dieäu Nhaân was once Head of the

nunnery. Nun Zen master Dieäu Nhaân always taught her disciples about the real appearance:

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“Reality is the absolute fundamental reality, the ultimate, the absolute; the Dharmakaya, or the

Bhutatathata; in contrast with unreal or false. Reality is the absolute, the true nature of all things

which is immutable, immovable and beyond all concepts and distinctions. Dharmata (phaùp taùnh) or

Dharma-nature, or the nature underlying all things has numerous alternative forms. Reality also

means the appearance of nothingness (immateriality), bhutatathata, tathagatagarbha. Reality is

always immutable and beyond thought. Therefore, do not seek a Buddha by his form or his sound

because neither the form nor the sound is the real Buddha. Those who seek Buddha by form and

sound are on the wrong path. The true Buddha is Enlightenment and the true way to know Buddha

is to realize Enlightenment by tightening the lips and saying no words, or by not clinging to any

dharma, including the meditation.”

Vaøo ngaøy muøng moät thaùng saùu, naêm thöù tö nieân hieäu Hoäi Töôøng Ñaïi Khaùnh, naêm 1113, Ni Sö caûm

thaáy coù beänh, tröôùc khi thò tòch Ni Sö ñaõ laøm baøi thô vôùi nguï yù raèng voâ töôùng neân chæ ra baèng voâ

ngoân maø thoâi:

“Sanh giaø beänh cheát,

Xöa nay leõ thöôøng.

Muoán caàu thoaùt ra,

Môû troùi theâm raøng.

Meâ ñoù tìm Phaät,

Laàm ñoù caàu thieàn.

Phaät thieàn chaúng caàu,

Uoång mieäng khoâng lôøi.”

(Sanh laõo beänh töû, Töï coå thöôøng nhieân. Duïc caàu xuaát ly, Giaûi phöôïc thieâm trieàn, Meâ chi caàu Phaät,

Hoaëc chi caàu thieàn. Thieàn Phaät baát caàu, Uoång khaåu voâ ngoân)—On the first day of the sixth month

in the fourth year of the dynasty title of Hoi Tuong Dai Khanh, 1113, before passing away, she

made a poem saying that the truth should be said without words:

“Birth, aging, illness, death

are natural since infinite time.

If you wish liberation and trying to untie,

You only make it tighter.

When you wish to search for Buddha,

You delude yourself even more

If you seek liberation through meditation,

You only mislead yourself.

So, do not pursue Buddha and Zen.

Just close your mouth and be wordless.”

Noùi keä xong baø ngoài kieát giaø vaø an nhieân thò tòch, thoï 72 tuoåi—After finishing the verse, she sat

cross-legged and peacefully passed away at the age of 72.

(II) Thieàn Sö Vieân Hoïc (1073-1136)

Zen Master Vieân Hoïc

Thieàn sö Vieät Nam, queâ ôû Teá Giang, Baéc Vieät. Sö hoï Huyønh. Naêm 20 tuoåi, Sö xuaát gia laøm ñeä töû cuûa

Thieàn sö Chaân Khoâng. Sau khi laõnh ngoä ñöôïc yeáu nghóa Thieàn, Sö trôû thaønh Phaùp töû ñôøi thöù 17 doøng

Thieàn Tyø Ni Ña Löu Chi—A Vietnamese Zen master from Teá Giang, North Vietnam. His family

name was Huynh. He left home and became a disciple of Zen Master Chaân Khoâng at the age of 20.

After attaining the essential meaning of Zen, he became the Dharma heir of the seventeenth

generation of the Vinitaruci Zen Sect.

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Töø sau khi chöùng ngoä, Thieàn hoïc cuûa Sö ngaøy caøng thaâm haäu, luaät nghi voâ ngaïi, thaân maëc moät aùo

suoát muøa laïnh noùng, bình baùt tích tröôïng mang theo beân mình, tuøy phöông khai hoùa. Luùc naøo Sö

cuõng tham gia vaøo coâng taùc söûa caàu, ñaép ñöôøng vaø chaån teá. Veà sau, Sö truøng tu chuøa Quoác Thanh ôû

Phuø Caàm. Haàu heát cuoäc ñôøi ngaén nguûi cuûa ngaøi, ngaøi hoaèng hoùa Phaät giaùo taïi Baéc Vieät—After his

realization of Zen, his studies of Zen became more and more profound, his observation of precepts

was without hindrance. He wore the same patched robe in all seasons, cold or warm, and he

traveled everywhere to beg for alms and to teach and convert people. He always participated in

repairing bridges, constructing roads, and helping the poor. Later, he rebuilt Quoác Thanh Temple

in Phuø Caàm. He spent most of his short life to expand Buddhism in North Vietnam.

Sö luoân tìm caùch bieán caûi cuoäc tu cuûa nhöõng ngöôøi chòu aûnh höôûng duyeân hoùa cuûa mình. Döôùc ñaây

laø moät trong nhöõng baøi keä noåi tieáng cuûa ngaøi veà tu thanh tònh thaân taâm:

“Saùu thöùc toái taêm khoå ñeâm daøi,

Voâ minh che ñaäy maûi meâ say.

Sôùm toái nghe chuoâng loøng tænh thöùc,

Thaàn löôøi döùt saùch, ñöôïc thaàn thoâng.”

(Luïc thöùc thöôøng hoân chung daï khoå, Voâ minh bò phuù cöûu meâ dung. Truù daï vaên chung khai giaùc ngoä,

Laõn thaàn tònh saùt ñaéc thaàn thoâng). Baøi keä treân laø moät thoâng ñieäp maø Thieàn sö Vieân Hoïc chaúng

nhöõng thöôøng daïy ñeä töû veà tu taäp thanh tònh caùi thaân löôøi bieáng naày, maø vò thaày naøy coøn muoán

truyeàn noù laïi cho nhieàu theá heä haønh giaû veà sau naøy nöõa: “Vôùi saùu thöùc toái taêm, chuùng ta ñaõ luoân

khoå ñau haønh haï vì bò voâ minh che laáp maát söï hieåu bieát ñuùng veà chaân lyù. Nay haønh giaû neân tu taäp

thanh tònh caùi thaân löôøi bieáng tröôùc khi tu taäp baát cöù thöù gì khaùc. Tu taäp thanh tònh thaân laø söï chuù

taâm taäp trung vaøo thaân theå, moät trong boán cô sôû chuù taâm. Noù bao goàm vieäc ñi, ñöùng, naèm, ngoài vaø

baát cöù hoaït ñoäng thaân theå naøo. Tu taäp thanh tònh thaân laø khi ñi bieát raèng mình ñang ñi; khi ñöùng

bieát raèng mình ñang ñöùng; khi naèm bieát raèng mình ñang naèm; khi ngoài bieát raèng mình ñang ngoài.

Thaân theå ñöôïc xöû duïng theá naøo thì mình bieát thaân theå nhö theá aáy. Ñöøng noùi tôùi thieàn maø haõy nieäm

caùc chuyeån ñoäng cuûa thaân trong moïi luùc. Haõy tu taäp nhö theá caû ngaøy laãn ñeâm, trong khi ñi, ñöùng,

ngoài, naèm... luùc naøo cuõng tænh thöùc. Soáng khoâng phoùng daät, nhieät taâm, tinh caàn, caùc nieäm vaø caùc tö

duy veà theá tuïc ñöôïc ñoaïn tröø. Nhôø ñoaïn tröø caùc phaùp aáy maø noäi taâm ñöôïc an truù, an toïa, chuyeân

nhaát vaø ñònh tónh.”—The master always tried to find way to convert or instruct those under his

teaching influence. Below is one of his famous verses on the cultivation of purifying of this lazy

body:

“With the six deluded consciousnesses,

you suffer long nights.

Being blinded by ignorance,

you are sunk in the saha world all the times.

Hearing the bell from the temple

at dawns and dusks,

You should be awakened and mindful.

After purifying your lazy body,

you will attain the transcendent body.”

The above verse is a message that Zen master Vien Hoc not only used to teach his disciples about

the cultivation of purifying of this lazy body, but the master also wanted to relay it to many future

generations of Zen practitioners: “With the six deluded consciousnesses, we have been suffering

because ignorance covers our understanding of the truth. Now practitioners should practice the

cultivation of purifying of the lazy body before cultivating anything else. Cultivation of purifying

of the body directs toward the body, one of the four foundations of mindfulness. It is a mindfulness

on walking, standing, lying, and sitting and or any bodily actitivies. Cultivation of purifying of the

body means when walking, a person understands that he is walking; when standing, he understands

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that he is standing; when sitting, he understands that he is sitting; when lying, he understands that

he is lying. He understands accordingly however his body is disposed. Do not talk about Zen, but

observing your body movements at all times. Cultivate as such all day and night while going,

standing, sitting, lying... with mindfulness. As he abides thus diligent, ardent, and resolute, his

memories and intentions based on the household life are abandoned.”

Khoaûng naêm thöù tö nieân hieäu Thieân Chöông Baûo Töï, ngaøy 14 thaùng 6, naêm 1136, Sö ngoài kieát giaø

roài an nhieân thò tòch luùc 64 tuoåi. Caùc ñoà ñeä Ngoâ Thoâng Thieàn, Löu Vöông Nhaân, Löõ Phaùp Hoa vaø

Chaâu Dieäu Duïng chuaån bò leã traø tyø, thu gom xaù lôïi vaø xaây thaùp thôø tröôùc chuøa—On the fourteenth

day of the sixth month in the fourth year of the dynasty title of Thien Chuong Bao Tu, 1136, he sat

cross-legged and peacefully passed away at the age of 64. His disciples Ngo Thong THien, Luu

Vuong Nhan, Lu Phap Hoa and Chu Dieu Dung prepared the cremation ceremony, collected his

relics, and built a stupa in front of the temple to house and worship them.

(III) Thieàn Sö Tònh Thieàn (1121-1193)

Zen Master Tònh Thieàn

Thieàn sö Vieät Nam, queâ ôû laøng Coå Giao, Long Bieân, Baéc Vieät. Theá danh cuûa Sö laø Phí Hoaøn. Ban ñaàu,

Sö vaø moät baïn löõ laø Tònh Khoâng laø ñeä töû cuûa Thieàn sö Ñaïo Laâm ôû chuøa Long Vaân—A Vietnamese Zen

master from Co Giao Village, Long Bieân, North Vietnam. His worldly name was Phi Hoan. At first, he

and his dharma colleague, Tinh Khong, were disciples of Zen master Ñaïo Laâm at Long Vaân Temple.

Ngaøy ngaøy Sö heát loøng tu taäp Thieàn, thaâm hieåu huyeàn lyù Phaät phaùp. Thieàn sö Ñaïo Laâm bieát Sö seõ

laø phaùp khí, neân ban hieäu vaø aán chöùng raèng: “Tònh laø tònh trí dieäu vieân, Thieàn laø thieàn taâm thöôøng

tòch.” Sau khi laõnh ngoä ñöôïc yeáu chæ Thieàn, Sö trôû thaønh Phaùp töû ñôøi thöù 17 doøng Thieàn Tyø Ni Ña

Löu Chi—He devoted himself to his Zen practice, and profoundly penetrated the mysterious

principle of Buddhism. Zen master Dao Lam knew that he would be a Vessel of the Dharma, so he

gave him the name Tinh Thien or Pure Zen: “Pure means the pure wisdom which is wondrous and

complete. Zen means the mind of Zen which is eternal peace.” After attaining the essential

meaning of Zen, he became the Dharma heir of the seventeenth generation of Vinitaruci Zen Sect.

Sau khi Thaày thò tòch, ngaøi trôû thaønh du Taêng khaát só. Veà sau, ngaøi trôû veà truøng tu chuøa Long Vaân

vaø truï taïi ñaây hoaèng hoùa Phaät giaùo cho ñeán cuoái ñôøi. Khoaûng naêm thöù saùu nieân hieäu Thieân Tö Gia

Töï, ngaøy 12 thaùng 8, naêm 1193, Sö ngoài kieát giaø roài an nhieân thò tòch luùc môùi 73 tuoåi. Moân ñoà laø

Phaùp Kyù chuaån bò leã traø tyø, thu gom xaù lôïi vaø xaây thaùp thôø tröôùc chuøa. Bia vaên taïi chuøa coù noùi:

“Sö sinh ñoàng thôøi, hoï Lyù trò ñôøi,

Saùu ñoä ñaâu queân, töø hoaèng naøo boû.

Choã uoáng traø, laø choã thaäp phöông thí chuû doàn veà,

Khi choáng tích, boán boä hoïc ñoà qui tuï.

Thaàn thoâng khoù löôøng, huyeàn duïng khoân xeùt,

Töï chaúng ñeán tröôøng Phaät giaùc

Thì ñaâu theå neâu cao thaéng nghieäp.

Thöïc laø vaàng traêng baùu trong baàu trôøi,

Laø hoa phaùp cuûa linh hoàn xoùm laøng...”

(Sö sanh ñöông Lyù nhaät xuaát trò minh thôøi. Luïc ñoä ninh vong, töù hoaèng vaät xaû. Höông boâi phuø xöù,

thaäp phöông tín chuû ba tuøy. Tích tröôïng chaán thôøi, töù boä hoïc ñoà vuï taäp. Thaàn thoâng cöï traéc, huyeàn

duïng nan löôïng. Töï phi phoù Phaät giaùc traøng, an naêng du döông thaéng nghieäp. Chaân sôû vò: Thích

thieân baûo nguyeät, phaùp uyeån hoàn thoân...)—After his master passed away, he became a wandering

monk. Later, he rebuilt Long Hoa Temple and stayed there to expand Buddhism until the end of

his life. On the twelfth day of the eighth month in the sixth year of the dynasty title of Thien Tu

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Gia Tu, 1193, he sat cross-legged and peacefully passed away at the age of 73. His disciples Phap

Ky prepared the cremation ceremony, collected his relics, and built a stupa in front of the temple

to house and worship them. Phap Ky also composed an inscription on the stele, that said:

“The master was born during the Ly dynasty.

He did not forget the six perfections,

Nor did he neglect the four universal vows.

The table where he drank tea,

Was also where donors gathered.

Where he planted his staff was also the gathering place for

The assembly of monks, nuns, laymen and laywomen.

His supernatural powers were unfathomable,

His marvelous activities impossible to menasure.

If he had not arrived at the place

Where Buddha attained enlightenment.

How could he have carried out such extraordinary achievements?

He was truly the precious moon in the sky.

The Dharma flower of the spiritual village...”

(B-3r) Ñôøi Thöù Möôøi Taùm Doøng Thieàn Tyø Ni Ña Löu Chi

The Eighteenth Generation of the Vinitaruci Zen School

Hai ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû

Two persons: One person with recorded biography

(I) Thieàn Sö Vieân Thoâng (1080-1151)

Zen Master Vieân Thoâng

Thieàn sö Vieät Nam, queâ ôû laøng Coå Hieàn Thaêng Long, Baéc Vieät. Theá danh laø Nguyeãn Nguyen ÖÙc. Sau

Sö di chuyeån ñeán phöôøng Thaùi Baïch, kinh ñoâ Thaêng Long vaø laøm nhaø ôû ñoù. Cha Sö laø moät trong nhöõng

nhaø coá vaán raát quan troïng cuûa vua Lyù Nhaân Toâng. Sö coù baåm tính thoâng minh, taøi hoïc xuaát chuùng, sôùm

coù chí xuaát traàn. Sö gaëp Thieàn sö Vieân Hoïc taïi chuøa An Quoác vaø laõnh ngoä yeáu nghóa Thieàn taïi ñoù—A

Vietnamese Zen master from Co Hien Village, Thaêng Long, North Vietnam. His worldly name was

Nguyen Nguyen Uc. Later on, he moved to Thai Bach Ward in Thang Long and build a house there.

His father was one of the most important advisors of king Ly Nhan Tong. He was endowed with

intelligent nature, his education was excellent. He had the aspiration to renounce the world when he

was very young. He met Zen master Vien Hoc at An Quoc Temple and attained the essential meaning

of Zen there.

Naêm Hoäi Phong thöù 6, 1097, Sö ñoã Giaùp Khoa khoa thi Tam Giaùo, ñöôïc sung vaøo chöùc Ñaïi Vaên.

Naêm Long Phuø Nguyeân Hoùa thöù 8, vua toå chöùc moät khoa thi nhaèm choïn nhöõng baäc hoaèng taøi trong

thieân haï ñeå boå vaøo choã khuyeát trong Taêng Ñaïo. Sö laïi ñöùng ñaàu trong kyø thi naøy. Vua caøng cho laø

laï, ñònh trao cho Sö moät chöùc quan coù quyeàn haønh haønh chaùnh hôn. Sö nhieàu laàn töø choái khoâng

nhaän neân cuoái cuøng nhaø vua naâng chöùc cuûa Sö leân Noäi Cung Phuïng Truyeàn Giaûng Phaùp Sö—In the

sixth year of the dynasty title of Hoi Phong, 1097, he passed the examination on the Three

Teachings with the highest honor and was appointed to the office of “Great Literature.” In the

eighth year of the dynasty title Long Phu Nguyen Hoa (1108), the king organized an examination

to select people with great talents to fill vacant positions of Leading Monk. Master Vien Thong

afain passed with the highest rank. King Ly Nhan Tong was even more amazed by the master, and

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wanted to offer him a political position with more power in administration. Master Vien Thong

persistently declined so many times, so eventually the king raised him to the rank of Inner Palace

Attacheù and Dharma Master.

Keå töø ñoù, Sö tuøy cô dieãn hoùa, chæ baøy yeáu nghóa, giaùc ngoä cho ngöôøi, giaûi meâ tröø doát, quyeát khoâng

ñeå veát. Nhöõng ngöôøi ñeán thoï giaùo vôùi Sö ñeàu ñöôïc hieån danh ñöông thôøi. Naêm thöù nhaát nieân hieäu

Thieân Phuø Khaùnh Thoï, 1127, sau khi Sö ñaõ truøng tu chuøa Dieân Thoï xong, vua sai Sö soaïn bia vaên.

Vua raát kính troïng taøi ñöùc cuûa Sö, neân ñoåi laøm Taû Nhai Taêng Luïc. Naêm thöù ba nieân hieäu Ñaïi

Thuaän, 1130, vua Lyù Thaàn Toâng cung thænh sö veà trieàu ñeå thænh yù veà vieäc cai trò nhaân daân vaø ñaát

nöôùc, sö ñaùp: “Thieân haï ví nhö moùn ñoà duøng, ñaët vaøo choã yeân thì yeân, ñaët vaøo choã nguy thì nguy,

chæ coát ôû ñöùc cuûa nhaø vua maø thoâi. Ñöùc hieáu sinh cuûa nhaø vua coù thaám nhuaàn ñeán nhaân daân thì

nhaân daân seõ meán yeâu vua nhö cha meï, toân kính vua nhö maët nhöït maët nguyeät, nhö vaäy laø ñaët thieân

haï vaøo choã yeân vaäy. Coøn veà caùc quan, hoï phaûi ñöôïc loøng daân thì nöôùc môùi yeân, hoï phaûi thu phuïc

ñöôïc nhaân taâm vì söï toàn vong cuûa ñaát nöôùc ñeàu do nôi loøng daân maø ra. Caùc baäc minh quaân, chöa

töøng moät ai duøng nhöõng oâng quan heïp hoøi hay nhöõng keû tieåu nhaân maø ñöôïc höng thònh. Trôøi ñaát

khoâng noùng laïnh baát thôøi, maø phaûi daàn chuyeån töø xuaân sang haï, haï sang thu, thu sang ñoâng. Nhaø

vua laïi cuõng nhö vaäy, khoâng theå trò loaïn ngay laäp töùc, maø phaûi daàn daàn caûi thieän tình hình trong

nöôùc. Caùc Thaùnh vöông thôøi xöa ñaõ kinh qua caùi luaät töï nhieân naày neân caùc ngaøi ñaõ phaûi tu nhaân

tích ñöùc ñeå trò an cho nöôùc. Neáu nhaø vua coù theå laøm ñöôïc nhö theá thì khoâng coù gì ñeå lo cho töông

lai cuûa ñaát nöôùc caû. Neáu khoâng laøm ñöôïc nhö theá, thì ñaát nöôùc khoù tra ùnh khoûi suy vong. Ñoù chính

laø caên nguyeân cuûa söï höng vong töø töø vaäy.”—From that time on, Zen master Vien Thong

expounded the Dharma according to circumstances, enlightening people by guiding them to the

essential meaning of Buddhism. The master dispelled their delusion and eliminated their

ignorance until there was no trace of these (delusion and ignorance) left. Those who came to study

with him all became famous in their contemporary time. In the first year of the dynasty title of

Thien Phu Khanh Tho, 1127, after he had restored Dien Tho temple, king Ly Nhan Tong asked

him to compose the inscription on the stele. The king highly admired his talents and virtues, so he

raised his position to the rank of Left Wing Secretary of the Monk Academy. In the third year of

the dynasty title of Dai Thuan, 1130, In 1130, king Ly Than Tong asked him about the nation’s

affairs, he said: “Whether safe or dangerous people are like things that are predictable. It is a

virtue that a king use to rule over his nation. The king’s compassion should penetrate everyone.

Then the people will love him as they love their parents, and respect him as they respect the sun or

the moon. That means that people are put in a safe place. As for the mandarins, they should win

the people’s heart because the existence of the nation is based on the people’s will. All good

kings, no one uses narrow-minded mandarins or mean people to make the country properous. The

weather can hardly be cold or hot immediately, but it goes from Spring to Summer, Summer to

Autumn, Autumn to Winter, etc. Like this, a king is not able to suppress a rebellion right away, but

he has to improve the situations day in and day out. Holy kings in the old time had much

experience of this natural law, so they had to practice their virtue in order to rule over the nation in

peace. If the king can do that there is nothing to worry about the nation's future. If not, the nation

can hardly avoid coming to decay. That is the cause of the gradual decline or gradual prosperity of

a nation.”

Sau ñoù vua Lyù Thaàn Toâng laïi thaêng Sö leân chöùc Höõu Nhai Taêng Thoáng Tri Giaùo Moân Coâng Söï.

Sau ñoù, Sö phuïng chieáu ñi ñeán ñeàn Taây Döông caàu giöõ thai nhi cho nhaø vua coù öùng nghieäm. Do ñoù,

vua caøng theâm kính troïng, ban cho Sö ñaëc aân ñöôïc xeáp ngang haøng vôùi caùc thaùi töû trong trieàu—

Later, king Ly Than Tong promoted him to the rank of Righ Wing of Supreme Patriarch of the

Sangha Order and Inner Palace Superintendent. Then he obeyed the royal order to go to Tay

Duong Shrine to pray for the protection of the expected royal child and he was successul in this

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assignment, so the king granted him a special favor which ranked the same as Princes in the royal

court.

Sau ñoù, Sö trôû veà quaän mình laäp chuøa döôõng giaø. Moïi phí toån xaây döïng ñeàu do ngaân quyõ cuûa trieàu

ñình cung caáp. Ñeán naêm thöù tö nieân hieäu Ñaïi Ñònh, 1143, vua thaêng cho Sö giöõ chöùc Taû Höõu Nhai

Taêng Thoáng, Noäi Cung Phuïng Tri Giaùo Moân Coâng Söï, Quoác Sö, vaø Töû Y Ñaïi Sa Moân. Sö ñöôïc caû

vua vaø trieàu thaàn raát troïng voïng—Later on, he returned to his native district to built a temple to

settle down in his old age. The royal court provided all expenses for the building of the temple. In

the fourth year of the dynasty title of Dai Dinh, 1143, the king promoted him to the rank of Left

and Righ Wing of Supreme Patriarch of the Sangha Order, Inner Palace Superintendent, National

Teacher, and Purple Robed Great Sramana. He was greatly admired by the king and mandarins.

Khoaûng naêm thöù 11 nieân hieäu Ñaïi Ñònh, vaøo ngaøy 21 thaùng 4, naêm 1151, Sö khoâng coù beänh nhöng

nhoùm hoïp ñoà chuùng ñeå töø bieät, roài ngoài kieát giaø vaø an nhieân thò tòch, thoï 72 tuoåi. Nhöõng taùc phaåm

cuûa Sö bao goàm: 1) Chö Phaät Tích Duyeân Söï, 30 quyeån, 2) Hoàng Chung Vaên Bia Kyù, 3) Taêng Giaø

Taïp Luïc, hôn 50 quyeån, 4) Vieân Thoâng Taäp, hôn moät ngaøn baøi thô vaãn coøn ñöôïc löu haønh ñeán ngaøy

nay—During the eleventh year of the dynasty title of Dai Dinh, 1151, without any sign of illness,

but he assembled his disciples to bid them farewell, then sat cross-legged and peacefully passed

away at the age of seventy-two. His works include: 1) Stories of Buddha's Past Lives, more than

30 volumes, 2) Great Bell Inscription, 3) Miscellaneous Records of the Sangha, more than 50

volumes, 4) Vien Thong's Book of Poems, more than one thousand poems which are still in

circulation nowaways.

(B-3s) Ñôøi Thöù Möôøi Chín Doøng Thieàn Tyø Ni Ña Löu Chi

The Nineteenth Generation of the Vinitaruci Zen School

Hai ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû

Two persons: One person with recorded biography

(I) Thieàn Sö Y Sôn (?-1213)

Zen Master Y Sôn

Thieàn sö Vieät Nam, hoï Nguyeãn, queâ ôû Ngheä An, Baéc Trung Vieät. Luùc 30 tuoåi, Sö xuaát gia vôùi moät vò sö

giaø trong laøng. Sau ñoù, ngaøi ñeán Thaêng Long hoïc thieàn vôùi Quoác Sö Vieân Thoâng. Sau khi laõnh hoäi yeáu

nghóa Thieàn, Sö trôû thaønh phaùp töû ñôøi thöù 19 doøng Thieàn Tyø Ni Ña Löu Chi, ngaøi truï taïi chuøa Ñaïi Bi—

A Vietnamese Zen master, last name was Nguyen, from Ngheä An, North of Central Vietnam. At the

age of thirty, he left home and became a disciple of an old monk in the village. Later, he arrived at

Thaêng Long to study Zen with the National Teacher Vieân Thoâng. After attaining the essential meaning

of Zen, he became the dharma heir of the nineteenth generation of Vinitaruci Zen Sect, he stayed at

Ñaïi Bi Temple.

Sau khi nhaän taâm aán töø Thieàn sö Vieân Thoâng, Sö du phöông khaép nôi hoùa chuùng, chæ taäp trung vaøo

nhöõng sinh hoaït lôïi tha. Sö thöôøng söû duïng taát caû taøi vaät cuùng döôøng vaøo Phaät söï. Coù laàn Sö laøm

moät baøi vaên khuyeân ngöôøi:

“Ham danh chuoäng lôïi,

Ñeàu nhö boït nöôùc troâi soâng.

Keát phuùc duyeân gieo,

AÁy laø trong loøng hoaøi baõo.”

(Ñieáu danh thò lôïi. Giai nhö thuûy thöôïng phuø aâu. Thöïc phöôùc chuûng duyeân. Taän thò hung trung hoaøi

baõo)—After receiving the mind seal from Zen master Vien Thong, he wandered everywhere to

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convert people, solely concentrated on altruistic activities. He always spent all the money and

donations in Buddha-works. He once wrote an exhortation on encouraging people in well-doing:

“Greedy for fame and fond of gain,

All are like bubbles floating in the water.

Planting blessing and sowing conditions,

All these are precious pearls in our heart.”

Luùc cao tuoåi, ngaøi dôøi veà laøng Yeân Laõng ñeå tieáp tuïc hoaèng hoùa Phaät giaùo cho ñeán khi ngaøi thò tòch

vaøo naêm 1213. Ngaøi thöôøng nhaán maïnh veà vieäc ‘xa lìa hai beân ñeå chæ truï vaøo trung ñaïo, vöôït ngoaøi

taát caû vaên töï’: “Ñoái vôùi haønh giaû tu Thieàn, moïi vieäc ñeàu laø Doøng suoái Giaûi Thoaùt. Moät khi chuùng ta

ñaõ böôùc vaøo doøng suoái naày vaø neám ñöôïc höông vò giaûi thoaùt, chuùng ta seõ khoâng coøn phaûi trôû laïi

nöõa, khoâng coøn nhaän thöùc vaø haønh ñoäng sai laàm nöõa. Taâm trí chuùng ta seõ bieán ñoåi, chuyeån höôùng,

nhaäp löu. Chuùng ta khoâng coøn rôi vaøo ñau khoå nöõa. Luùc baáy giôø baïn seõ vöùt boû moïi taùc ñoäng sai

laàm, bôûi vì chuùng ta thaáy roõ moïi hieåm nguy trong caùc ñoäng taùc sai laàm naày. Chuùng ta seõ hoaøn toaøn

ñi vaøo ñaïo. Chuùng ta hieåu roõ boån phaän, söï vaän haønh, loái ñi, vaø baûn chaát töï nhieân cuûa con ñöôøng

naày. Chuùng ta seõ buoâng xaû moïi chuyeän caàn buoâng xaû vaø tieáp tuïc buoâng xaû moïi chuyeän, khoâng caàn

öu tö thaéc maéc. Nhöng toát nhaát, chaúng neân noùi nhieàu veà nhöõng ñieàu naày, maø haõy baét tay vaøo vieäc

thöïc haønh. Ñöøng chaàn chôø gì nöõa, ñöøng do döï, haõy leân ñöôøng. Haønh giaû phaûi luoân nhôù raèng vì sao

mình bò ma chöôùng. Vì taùnh cuûa mình chöa ñònh. Neáu taùnh ñònh roài thì luùc naøo mình cuõng minh

maãn saùng suoát vaø thaáu trieät moïi söï. Luùc ñoù chuùng ta luoân thaáy “noäi quaùn kyø taâm, taâm voâ ky ø taâm;

ngoaïi quaùn kyø hình, hình voâ kyø hình.” Nghóa laø chuùng ta quaùn xeùt beân trong thì khoâng thaáy coù taâm,

vaø khi quaùn xeùt beân ngoaøi cuõng khoâng thaáy coù hình töôùng hay thaân theå. Luùc ñoù caû thaân laãn taâm ñeàu

laø “khoâng” vaø khi quaùn xeùt xa hôn beân ngoaøi thì cuõng khoâng bò ngoaïi vaät chi phoái. Luùc maø chuùng

ta thaáy caû ba thöù thaân, taâm vaø vaät ñeàu khoâng laøm mình chöôùng ngaïi laø luùc maø chuùng ta ñang soáng

vôùi lyù “khoâng” ñuùng nghóa theo Phaät giaùo, coù nghóa laø chuùng ta ñang ñi ñuùng theo “Trung Ñaïo” vì

trung ñaïo phaùt khôûi laø do döïa vaøo lyù “khoâng” naày. Trung ñaïo ñuùng nghóa laø khoâng coù vui, möøng,

khoâng coù böïc doïc, khoâng coù lo buoàn, khoâng coù sôï haõi, khoâng yeâu thöông, khoâng thuø gheùt, khoâng

tham duïc. Caùc oâng neân bieát, Nhö Lai thaønh Chaùnh Ñaúng Chaùnh Giaùc, ñoái vôùi taát caû nghóa khoâng

coøn choã naøo quaùn saùt, ñoái vôùi phaùp bình ñaúng khoâng coù gì nghi hoaëc, khoâng taâm, khoâng töôùng,

khoâng ñi, khoâng döøng, khoâng löôøng, khoâng ngaèn, xa lìa hai beân, truï ôû trung ñaïo, vöôït ngoaøi taát caû

vaên töï. Vì vaäy, khi chuùng ta quaùn chieáu moïi vaät phaûi luoân nhôù raèng beân trong khoâng coù voïng

töôûng, maø beân ngoaøi cuõng chaúng coù tham caàu, nghóa laø noäi ngoaïi thaân taâm ñeàu hoaøn toaøn thanh

tònh. Khi quaùn chieáu moïi söï moïi vaät, neáu chuùng ta thaáy caûnh vui maø bieát vui, thaáy caûnh giaän maø

bieát laø giaän, töùc laø chuùng ta chöa ñaït ñöôïc taùnh ñònh. Khi caûnh tôùi maø mình beøn sanh loøng chaáp

tröôùc, sanh loøng yeâu thích hay chaùn gheùt, töùc laø taùnh mình cuõng chöa ñònh. Haønh giaû neân luoân nhôù

raèng thuaän caûnh ñeán mình cuõng vui maø nghòch caûnh ñeán mình cuõng hoan hyû. Baát luaän gaëp phaûi

caûnh ngoä thuaän lôïi hay traùi yù mình cuõng ñeàu an laïc töï taïi. Söï an laïc naày laø thöù an laïc chaân chaùnh,

laø thöù haïnh phuùc thaät söï, chöù khoâng phaûi laø thöù an laïc hay haïnh phuùc ñeán töø ngoaïi caûnh. Höông vò

cuûa söï an laïc baát taän naày voán xuaát phaùt töø noäi taâm neân luùc naøo mình cuõng an vui, luùc naøo mình

cuõng thanh thaûn, moïi lo aâu buoàn phieàn ñeàu khoâng coøn nöõa. Haønh giaû neân luoân nhôù veà ba caùi taâm

khoâng theå naém baét ñöôïc: taâm quaù khöù khoâng theå naém baét, taâm hieän taïi khoâng theå naém baét, vaø taâm

vò lai khoâng theå naém baét. Vì vaäy khi söï vieäc xaõy ra thì mình ñoái phoù, nhöng khoâng khôûi taâm phan

duyeân, ñöôïc nhö vaäy thì khi söï vieäc qua roài thì taâm mình laïi thanh tònh, khoâng löu giöõ daáu veát gì.

Ngaøi thöôøng nhaéc nhôû ñeä töû: “Chaân thaân laø thaân chaân thaät cuûa Phaät. Khi ñöùc Phaät thaønh chaùnh

ñaúng chaùnh giaùc, chaân thaân cuûa Ngaøi trôû thaønh vaïn töôïng (moïi hieän töôïng). Luùc ñoù chôn taâm cuûa

Ngaøi nhö moät taám göông coù theå chieáu baát kyø höôùng naøo, vaø noù luoân chieáu moïi thöù moät caùch bình

ñaúng nhö nhau.” Haønh giaû neân nhôù chaân taâm laø moät thöïc theå chung goàm hai phaàn höõu vi vaø voâ vi.

Chaân taâm coù hai phaàn: taùnh vaø töôùng. Phaàn Taùnh goïi laø chaân nhö moân, phaàn Töôùng goïi laø sanh dieät

moân. Chaân nhö khoâng rôøi sanh dieät, sanh dieät töùc laø chaân nhö. Bôûi theá Maõ Minh Boà Taùt goïi phaàn

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chaân nhö laø taïng Nhö thaät khoâng, phaàn sanh dieät laø taïng nhö thaät baát khoâng. Caû hai ñoàng chung

moät theå taùnh nhö thaät. Ví nhö maët bieån to roäng, khoâng theå chæ chaáp nhaän phaàn nöôùc maø boû ñi phaàn

soùng boït; vì chaáp nhö theá töùc ñaõ sai laïc vôùi hieän töôïng cuûa bieån, maø cuõng chaúng bieát bieån laø gì?

Cho neân boû söï töùc lyù khoâng thaønh, baùc töôùng thì taùnh khoâng ñöùng vöõng. Theo Kinh Kim Cang, Ñöùc

Phaät baûo: ‘Keû naøo duøng saéc töôùng aâm thanh thaáy vaø tìm caàu ta, laø keû haønh taø ñaïo.’ Nhöng lieàn

theo ñoù Ngaøi laïi baûo: ‘Tu Boà Ñeà! OÂng ñöøng nghó raèng Nhö Lai khoâng duøng töôùng cuï tuùc ñaéc quaû A

Naäu Ña La Tam Mieäu Tam Boà Ñeà. Tu Boà Ñeà! Neáu oâng suy nghó phaùt taâm A Naäu Ña La Tam

Mieäu Tam Boà Ñeà laø noùi caùc phaùp ñoaïn dieät. Ñöøng nghó nhö theá! Taïi sao? Vì phaùt taâm A Naäu Ña

La Tam Mieäu Tam Boà Ñeà, ñoái vôùi caùc phaùp khoâng noùi töôùng ñoaïn dieät.’ Tröôùc tieân Ñöùc Phaät daïy

ñöøng theo aâm thanh saéc töôùng maø tìm ñaïo, nhöng lieàn sau ñoù Ngaøi laïi nhaéc nhôû ‘cuõng ñöøng rôøi boû

aâm thanh saéc töôùng hoaëc dieät heát caùc phaùp ñeå phaùt taâm caàu ñaïo. Nhö theá ta thaáy ñaïo chaúng thuoäc

veà saéc, maø cuõng chaúng thuoäc veà khoâng. Tìm chaáp moät beân laø sai laàm. Trong Phaät giaùo chaùnh nieäm

laø luoân tænh thöùc veà taát caû moïi sinh hoaït, töø vaät chaát ñeán tinh thaàn. Haønh giaû giöõ taâm chaùnh nieäm laø

vò aáy hieåu bieát roõ raøng veà nhöõng hoaït ñoäng cuûa cô theå mình vaø luoân tænh thöùc veà nhöõng uy nghi: khi

ñi, ñöùng, ngoài hay naèm. Taát caû nhöõng hoaït ñoäng cuûa cô theå haønh giaû ñeàu laøm vôùi caùi ta âm tænh thöùc.

Khi ñi tôùi ñi lui, khi nhìn tôùi hoaëc nhìn moät beân, haønh giaû chuù taâm hay bieát roõ raøng; khi co tay co

chaân hay khi duoãi tay duoãi chaân haønh giaû luoân laøm trong chaùnh nieäm; khi maëc quaàn aùo, khi aên,

uoáng, nhai, vaân vaân, haønh giaû phaûi luoân chuù taâm hay bieát roõ raøng; khi ñi, ñöùng, ngoài, naèm, haønh giaû

phaûi luoân giöõ chaùnh nieäm; khi noùi cuõng nhö khi khoâng noùi haønh giaû phaûi luoân hay bieát roõ raøng—

When he was old, he moved to Yeân Laõng village to preach Dharma until he passed away in 1213.

He always emphasized on ‘staying away from the sides, dwelling in the middle way, and

surpassing all the words’: “For Zen practitioners, everything is the stream of liberation. Once

having entered this stream and tasted liberation, we will not return, we will have gone beyond

wrongdoing and wrong understanding. Our mind will have turned, will have entered the stream,

and it will not be able to fall back into suffering again. How could it fall? It has given up unskillful

actions because it sees the danger in them and can not again be made to do wrong in body or

speech. It has entered the Way fully, knows its duties, knows its work, knows the Path, knows its

own nature. It lets go of what needs to be let go of and keep letting go without doubting. But it is

best not to speak about these matters too much. better to begin practice without delay. Do not

hesitate, just get going. Practitioners should always remember the reasons why we have demonic

obstructions. They occur when our nature is not settled. If our nature were stable, it would be lucid

and clear at all times. When we inwardly observe the mind, yet there is no mind; when we

externally observe the physical body, yet there is no physical body. At that time, both mind and

body are empty. And we have no obstructions when observing external objects (they are existing,

yet in our eyes they do not exist). We reach the state where the body, the mind, and external

objects, all three have vanished. They are existing but causing no obstructions for us. That is to say

we are wholeheartely following the principle of emptiness, and the middle way is arising from it.

In the middle way, there is no joy, no anger, no sorrow, no fear, no love, no disgust, and no desire.

You all should know that Buddha attains the Perfect Universal Enlightenment (Anuttara-samyak-

sambodhi), has no examinations about all the meanings, has no doubts about the dharma of

equality, bears no mind and no appearance, does not go and does not stop, passes beyond all

measures and boundaries, stays away from the two sides, dwells in the middle way, and surpasses

all the words. So, when we contemplate on everything, we should always remember that internally

there are no idle thoughts, and externally there is no greed. Both the body and mind are all clear

and pure. When we contemplate on things, if we are delighted by pleasant states and upset by

states of anger, we know that our nature is not settled. If we experience greed or disgust when

states appear, we also know that our nature is not settled. Practitioners should always remember

that we should be happy whether a good or bad state manifests. Whether it is a joyful situation or

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an evil one, we will be happy either way. This kind of happiness is true happiness, unlike the

happiness brought about by external situations. Our mind experiences boundless joy. We are

happy all the time, and never feel any anxiety or affliction. Practitioners should always remember

about the three unattainable mind: the mind of the past is unattainable, the mind of the present is

unattainable, and the mind of the future is unattainable. Thus, when a situation arises, deal with it,

but do not try to exploit it. When the situation is gone, it leaves no trace, and the mind is as pure as

if nothing happens. He always reminded his disciples: “The true body is Buddha as absolute

(dharmakaya). When the Buddha attained complete enlightenment, His true body becomes all

phenomena. At that moment, His true mind is similar to a mirror that can turn toward any

directions, and it always reflects equally on everything.” Zen practitioners should remember that

true mind is a common true state encompassing both the conditioned and the unconditioned. The

true mind has two aspects: essence and marks. The aspect of essence is called the door of True

Thusness, the aspect of marks is called the door of Birth and Death. True Thusness is inseparable

from Birth and Death. Birth and Death are True Thusness. This is why Patriarch Asvaghosha

called True Thusness the truth-like Emptiness Treasury and Birth and Death the ‘truth-like Non-

Emptiness treasury.’ True Thusness and Birth and Death have the same truth-like nature. For

instance, the great ocean, we cannot accept sea water but not waves. If we were to do so, we

would be wrong about the manifestations of the ocean and fail to understand truly what the ocean

is. Therefore, when we abandon phenomena, noumenon cannot stand by itself; when we reject

marks, essence cannot remain stable. In the Diamond Sutra, the Buddha stated: ‘Who sees Me by

form, who seeks Me in sound, perverted are his footsteps upon the way, for he cannot perceive the

Tathagatha.’ However, the Buddha immediately told Subhuti: ‘Subhuti, do not think the opposite

either that when the Tathagatha attained Supreme Enlightenment it was not by means of his

possession of the thirty-two marks of physical excellence. Do not think that. Should you think that,

then when you begin the practice of seeking to attain supreme enlightenment you would think that

all systems of phenomena and all conceptions about phenomena are to be cut off and rejected,

thus falling into nihilism. Do not think that. And why? Because when a disciple practices seeking

to attain supreme enlightenment, he should neither grasp after such arbitrary conceptions of

phenomena nor reject them.’ First, the Buddha taught that we should not follow sounds, forms and

marks in seeking the Way. But right after that, He reminded that at the same time, we should not

abandon sounds, forms and marks, nor should we destroy all dharmas. Thus we can see that the

Way belongs neither to forms, nor to emptiness. Clinging to either aspect is misguided. In

Buddhism, mindfulness means being aware of all activities, both physical and mental. A meditator

who is mindful of his bodily activities becomes aware of his postures: when walking, standing,

sitting or lying down. All his bodily activities he does with mindfulness. In walking to and from, in

looking ahead and in looking aside, he applies mindfulness; in bending and stretching he applies

mindfulness; in wearing clothes, in eating, drinking, chewing, etc. he applies mindfulness; in

walking, standing, sitting, lying down, he applies mindfulness; in keeping awake, speaking, and

being silent, he applies mindfulness.

Luùc truï trì chuøa Nam Moâ, trong laøng Yeân Laõng (coù leõ trong tænh Sôn Taây, Baéc Vieät), Sö thöôøng daïy

chuùng raèng: “Maáy oâng neân bieát, Nhö Lai thaønh Chaùnh Giaùc, ñoái vôùi taát caû nghóa lyù, khoâng coøn coù

choã quaùn saùt. Ñoái vôùi caùc phaùp bình ñaúng, khoâng coù gì nghi hoaëc, khoâng hai, khoâng töôùng, khoâng

ñi, khoâng döøng, khoâng löôøng, khoâng haïn, xa lìa hai beân, ôû nôi trung ñaïo, vöôït heát thaûy vaên töï,

truyeàn ñöôïc thaân löôïng baèng heát thaûy chuùng sanh, ñöôïc thaân löôïng baèng heát thaûy moïi coõi, ñöôïc

thaân löôïng baèng heát thaûy tam giôùi, ñöôïc thaân löôïng baèng heát thaûy chö Phaät, ñöôïc thaân löôïng baèng

heát thaûy ngoân ngöõ, ñöôïc thaân löôïng baèng heát thaûy chaân nhö, ñöôïc thaân löôïng baèng heát thaûy phaùp

giôùi, ñöôïc thaân löôïng baèng heát thaûy hö khoâng giôùi, ñöôïc thaân löôïng baèng heát thaûy voâ ngaïi giôùi,

ñöôïc thaân löôïng baèng heát thaûy nguyeän, ñöôïc thaân löôïng baèng heát thaûy haønh, ñöôïc thaân löôïng baèng

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heát thaûy tòch dieät.” Sau ñoù, Sö laïi noùi baøi keä veà “Chaân thaân vaø Chaân taâm.” Ñaây cuõng laø moät trong

nhöõng baøi keä thieàn noåi tieáng cuûa Sö:

“Nhö Lai thaønh chaùnh giaùc,

Taát caû löôïng baèng thaân.

Xoay laïi chaúng xoay laïi,

Trong maét con ngöôi naèm.

Chaân thaân thaønh vaïn töôïng,

Vaïn töôïng thaønh chaân thaân.

Cung traêng caønh queá ñoû,

Queá ñoû taïi moät vaàng.”

(Nhö Lai thaønh chaùnh giaùc, Nhaát thieát löôïng ñaúng thaân. Hoài hoã baát hoài hoã, Nhaõn tinh ñoàng töû thaàn.

Chaân thaân thaønh vaïn töôïng, Vaïn töôïng thaønh chaân thaân. Nguyeät ñieän vinh ñan queá, Ñan queá taïi

nhaát luaân)—When he dwelt at Nam Mo Temple, he always instructed his disciples: “All of you

should know that when the Tathagata attained Perfect universal enlightenment or Supreme or

perfect enlightenment (Anuttara-samyak-sambodhi), regarding meanings and priciples, there is

nothing left for him to contemplate. With regard to equality of all dharmas, he had no doubts, no

duality, no form, not going, not, stopping, not measureable, not limit, abandoning of the two

extremes of eternalism and annihilationism, dwelling in the Middle Way, transcending all words

and speech. The Tathagata could manifest bodies as numerous as all sentient beings; he attained

the body that is equal to all realms; he attained the bodies as numerous as the three spheres of

existence; he attained the body that is equal to all Buddhas' bodies; he attained the body that is

equal to all words and speech; he attained the body that is equal to True Suchness; he attained the

body that is equal to all realms of dharma (Dharmadhatu); he attained the body that is equal to the

visible vault of space; he attained the body that is equal to all pervasive realms; he attained the

body that is equal to all vows; he attained the body that is equal to all practices (manners of

action); he attained the body that is equal to all tranquil and extinct realms.” Zen master Y Son

also spoke a verse. This is one of his famous Zen poems about true body and true mind:

“The Thus Come One attained

complete enlightenment,

Realizing the dharma body is equal to all things.

Whether you turn around or not,

The irises in your eyes still shine bright.

The True Body becomes all phenomena,

All phenomena become the True Body.

In the Palace of the Moon,

stands the beautiful red cinnamon.

The red cinnamon stands tall in the one circle.”

Khi saép thò tòch, Sö goïi ñeä töû laïi vaø baûo hoï: “Ta khoâng trôû laïi ñaây nöõa.” Baáy giôø, taát caû hoa treân

caây tröôùc chuøa boãng nhieân rôi ruïng, chim choùc quanh chuøa keâu khoùc bi thöông suoát ba tuaàn khoâng

döùt. Ngaøy 18 thaùng 3 naêm thöù 6 nieân hieäu Gia Kieán, 1216, Sö ngoài kieát giaø vaø an laønh thò tòch—

When he was about to pass away, he convened his disciples and told them: “I will not return to this

world.” At that time, all flowers on the trees in front of the temple suddenly fell, and swallows and

sparrows around the temple sadly cried without stopping for three weeks. On the eighteenth day of

the third month, during the sixth year of the dynasty title of Gia Kien, in 1216, he sat cross-legged

and peacefully passed away.

1981

(C) DOØNG THIEÀN VOÂ NGOÂN THOÂNG

THE WU-YEN-T'UNG ZEN SCHOOL

(C-1) NHÖÕNG DOØNG TRUYEÀN THÖØA VAØ TOÅ SÖ

TRONG THIEÀN PHAÙI VOÂ NGOÂN THOÂNG

LINEAGES OF TRANSMISSION AND PATRIARCHS OF THE WU-YEN-T'UNG ZEN SECT

(A) Toång Quan Veà Thieàn Phaùi Voâ Ngoân Thoâng—An Overview of the Wu-Yen-T'ung Zen sect: Phaùi

Voâ Ngoân Thoâng—Wu-Yun-T’ung Zen sect: Doøng Thieàn thöù nhì laø doøng Voâ Ngoân Thoâng, ñöôïc

khai saùng bôûi Thieàn sö Voâ Ngoân Thoâng, moät Thieàn sö Trung Hoa, ñeä töû cuûa Toå Baùch Tröôïng Hoaøi

Haûi töø Trung Hoa—The second branch was founded by a Chinese Zen master named Wu-Yun-

T’ung, a great disciple of Pai-Ch’ang-Huai-Hai from China.

(B) Nhöõng Doøng Truyeàn Thöøa Vaø Toå Sö Cuûa Thieàn Phaùi Voâ Ngoân Thoâng (Tính Töø Toå Ma Ha Ca

Dieáp)—Lineages of Transmission And Patriarchs of the Wu-Yen-T'ung Zen sect (Counted From

Patriarch Mahakasyapa):

1-28) See Hai Möôi Taùm Toå AÁn Ñoä Chapter Two, Vol. I.

29-33) See Luïc Toå Trung Hoa Chapter Four (B), Vol.I.

34) See Thieàn Sö Hoaøi Nhöôïng in Chapter Nine (A) (II), Vol. I.

35) See Thieàn Sö Ñaïo Nhaát in Chapter Nine (B-2) (I), Vol. I.

36) See Thieàn Sö Hoaøi Haûi in Chapter Nine (C-2) (I), Vol. I.

37) Khôûi Ñieåm cuûa Thieàn Phaùi Voâ Ngoân Thoâng—Starting point of the Wu-Yen-T'ung Zen Sect—See

Thieàn Sö Voâ Ngoân Thoâng in Chapter 13 (C-2), Vol. IV.

(C-2) THIEÀN SÖ VOÂ NGOÂN THOÂNG (?-826)

KHAI TOÅ DOØNG THIEÀN VOÂ NGOÂN THOÂNG

ZEN MASTER WU-YEN-T'UNG THE FOUNDING PATRIARCH OF THE WU-YEN-T'UNG ZEN SCHOOL

Thieàn Sö Voâ Ngoân Thoâng (?-826) laø moät trong nhöõng thieàn sö ngöôøi Trung Hoa, goác Quaûng Chaâu, hoï

Trònh, nhöng noåi tieáng taïi Vieät Nam vaøo cuoái theá kyû thöù taùm. Sö laø sô toå cuûa phaùi thieàn Voâ Ngoân

Thoâng ôû Vieät Nam. Töø nhoû Sö ñaõ suøng moä ñaïo Phaät vaø khoâng maøng ñeán gia saûn. Sö vaøo chuøa Song

Laâm ôû Vuõ Chaâu ñeå baét ñaàu cuoäc soáng tu haønh. Theo Caûnh Ñöùc Truyeàn Ñaêng Luïc, quyeån IX, Sö laø

ngöôøi roäng löôïng, saâu saéc, vaø ít noùi. Sö nhaän bieát thöïc tính cuûa moïi vieäc moät caùch laëng leõ, neân ngöôøi

ñöông thôøi goïi Sö laø Voâ Ngoân Thoâng, coù nghóa laø Voâ Ngoân Thöïc Chöùng—He was one of the most

outstanding Chinese monks, originally from Kuang-chou, his family name was Cheng; however, he

was famous in Vietnam in the end of the eighth century. He was the founder of the Voâ Ngoân Thoâng

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Zen Sect in Vietnam. He respected Buddhism since he was young, and did not care much to the family

property. He entered at Shuang-lin Temple in Wu-chou to begin his religious life. According to the

Records of the Transmission of the Lamp (Ch’uan-Teng-Lu), Volume IX, he was generous, profound,

and a man of few words. He silently comprehended and realized the true nature of things, so his

contemporaries called him Wu-Yen-T'ung, which means "Wordless Realization."

Theo Caûnh Ñöùc Truyeàn Ñaêng Luïc, quyeån IX, moät hoâm, Voâ Ngoân Thoâng ñang leã baùi Phaät, coù moät

vò Thieàn khaùch ñeán hoûi: "Toïa chuû ñang leã caùi gì ñoù?" Sö ñaùp: "Leã Phaät." Vò Thieàn khaùch chæ vaøo

töôïng Phaät hoûi: "Caùi naøy laø caùi gì?" Sö khoâng ñaùp ñöôïc. Ñeâm hoâm ñoù, vôùi y phuïc chænh teà, Sö ñi

gaëp vò Thieàn khaùch, leã baùi xong Sö beøn hoûi: "Ñieàu ngaøi hoûi ban saùng chöa bieát yù chæ nhö theá naøo?"

Thieàn khaùch hoûi: "Toïa chuû töø khi xuaát gia ñeán nay ñöôïc maáy haï?" Sö thöa: "Möôøi haï." Thieàn

khaùch hoûi: "Laïi töøng xuaát gia chöa?" Sö trôû neân hoang mang hôn. Thieàn khaùch baûo: "Neáu ngay caû

vieäc naøy maø oâng cuõng khoâng hieåu, thì duø coù traêm haï cuõng chaúng lôïi ích gì?"—According to the

Records of the Transmission of the Lamp (Ch’uan-Teng-Lu), Volume IX, one day, T'ung paid

homage to the Buddha, a Zen master asked him, "Venerable, what are you paying homage to?"

T'ung said, "To the Buddha." The Zen master pointed to the Buddha image and said, "But what is

this one?" T'ung could not reply. That night he went to meet to Zen master with full formal

deportment. After bowing the Zen master, T'ung said, "What was the meaning of what you asked

me this morning?" The Zen master asked, "How many summers since you left home?" T'ung said,

"Ten summers." The Zen master said, "Have you ever really left home yet?" T'ung became even

more confused. The Zen master said, "If you can't understand even this, what is the use of leaving

home for a hundred summers?"

Sau ñoù vò Thieàn khaùch naøy khuyeân sö neân ñeán tìm gaëp Maõ Toå, nhöng khi ñeán Giang Taây thì Maõ

Toå ñaõ vieân tòch. Sö tìm gaëp Baùch Tröôïng Hoaøi Haûi xin laøm ñeä töû. Baáy giôø coù moät vò Taêng hoûi

Thieàn sö Baùch Tröôïng: "Theá naøo laø phaùp moân ñoán ngoä cuûa Ñaïi Thöøa?" Baùch Tröôïng ñaùp: "Ñaát

taâm troáng khoâng, trôøi tueä töï chieáu." Ngay nhöõng lôøi naøy Voâ Ngoân Thoâng tænh ngoä. Ít laâu sau ñoù,

Sö veà truï trì chuøa Hoøa An—Later, this Zen master recommended him to go to see Ma-Tsu;

however, when he arrived at Ma-Tsu’s Temple in Kiang-hsi, Ma-Tsu already passed away. He

came to see Pai-Chang and insisted to be his disciple. When T'ung was at Pai-chang's Temple,

there was a monk who asked Zen master Pai-chang, "What is the sudden enlightenment of the

Great Vehicle?" Pai-chang said, "When the mind-ground is empty, the sun of wisdom naturally

shines." At these words, T'ung attained awakening. Sometime later, he moved to stay at Hua An

Temple in Kuang-Chou.

Moät hoâm, coù moät vò Taêng hoûi: "Thaày coù phaûi laø Thieàn sö hay khoâng?" Sö ñaùp: "Baàn Taêng chöa

töøng hoï Thieàn." Sau moät hoài im laëng, Sö goïi vò Taêng vaø vò Taêng ñaùp laïi. Sö chæ veà phía caây coï. Vò

Taêng khoâng coù caâu traû lôøi—One day, a monk asked Zen master Wu-yen-T'ung: "Are you a Zen

master or not?" Wu-yen-T'ung said, "This poor monk has never studied Zen." After a long silence,

master Wu-yen-T'ung called out to the monk and the monk responded. Master Wu-yen-T'ung

pointed to a palm tree, and the monk had no reply.

Khi Ngöôõng Sôn Hueä Tòch coøn laø moät Sa di, moät hoâm, Thieàn sö Voâ Ngoân Thoâng goïi: "Hueä Tòch,

ñem caùi giöôøng laïi ñaây cho laõo Taêng." Ngöôõng Sôn mang caùi giöôøng ñeán. Sö laïi baûo: "Mang laïi

choã cuõ." Ngöôõng Sôn vaâng lôøi. Sö laïi hoûi: "Hueä Tòch, beân naøy coù caùi gì?" Ngöôõng Sôn ñaùp:

"Khoâng vaät gì." Sö laïi hoûi: "Coøn beân kia?" Ngöôõng Sôn cuõng ñaùp: "Khoâng vaät gì." Sö laïi goïi

Ngöôõng Sôn: "Hueä Tòch con!" Ngöôõng Sôn thöa: "Daï!" Sö baûo: "Ñi ñi!"—When Yang-shan was

still a novice, one day, Zen master Wu-yen-T'ung called out to him: "Hui-chi, move the bed over

here for me." Yang-shan moved the bed over to him. The master said: "Now put it back to its old

place." Yang-shan obeyed and did as he was told. The master again ask: "Hui-chi, what is there

over here?" Yang-shan said, "Nothing." The master asked again: "What is there over there?"

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Yang-shan said: "Nothing." The master called out Yang-shan: "Hui-chi!" Yang-shan said, "Yes,

master." The master said, "Go away."

Sau ñoù sö sang Vieät Nam vaøo khoaûng naêm 820, truï taïi chuøa Kieán Sô, laøng Phuø Ñoång, tænh Baéc

Ninh. Taïi ñaây sö dieän bích suoát maáy naêm maø khoâng ai hay bieát, duy chæ coù Thieàn sö Caûm Thaønh,

vò truï trì cuûa chuøa Kieán Sô bieát ñöôïc neân raát caûm phuïc vaø toân thôø laøm Thaày—In 820, he came to

Vietnam and stayed at Kien So Temple. There he sat in meditation with face to a wall for several

years, but nobody knew his practice except Caûm Thaønh, the abbot of Kieán Sô Temple. Caûm Thaønh

respected and honored him to be his master.

Sö thöôøng nhaéc nhôû ñeä töû: “Khoâng phaûi do nghe nhöõng ngoân thuyeát vaø chöông cuù maø ñöôïc phaùp

Nhaõn Taïng hay ñöôïc hieän chöùng. Ngöôïc laïi, haønh giaû caàn phaûi tu taäp vaø chæ qua kinh nghieäm töï

thaân môùi coù theå thaáy suoát theå taùnh chaân thaät cuûa caùc phaùp maø ñöôïc phaùp Nhaõn taïng hay hieän

chöùng. Chính vì vaäy maø chö Toå xöa ñaõ noùi nhieàu veà ‘Taâm toâng Bieät truyeàn,’ baát laäp vaên töï maø

duøng taâm truyeàn taâm trong truyeàn thoáng nhaø Thieàn. Nghóa laø caùc ngaøi truyeàn xuoáng ñôøi sau nhöõng

lôøi daïy töø taâm naày qua taâm kia chöù khoâng baèng lôøi. Haønh giaû neân luoân nhôù raèng tröïc giaùc laø söï

lieân heä tröïc tieáp vôùi taâm linh cuûa nhaø Thieàn. Theo truyeàn thuyeát Phaät giaùo thì söï truyeàn thuï rieâng

bieät beân ngoaøi caùc kinh ñieån ñaõ ñöôïc baét ñaàu ngay töø thôøi Phaät Thích ca vôùi thôøi thuyeát giaûng treân

ñænh Linh Thöùu. Tröôùc moät nhoùm ñoâng ñoà ñeä, Phaät chæ giô cao moät boâng sen maø khoâng noùi moät

lôøi naøo. Chæ coù ñeä töû Ñaïi Ca Dieáp boãng ñaïi ngoä, hieåu ñöôïc yù Phaät vaø mæm cöôøi. Sau ñoù Phaät ñaõ

goïi Ñaïi Ca Dieáp, moät ñeä töû vöøa giaùc ngoä cuûa Ngaøi. Ca Dieáp cuõng chính laø vò tröôûng laõo ñaàu tieân

cuûa doøng thieàn AÁn ñoä.”—He always reminded his disciples: “One does not attain the Eye-

Treasure or self-realization by listening to the talks and discourses. On the contrary, practitioner

must practice and only through own experience, one can see intimately into the truth and reality of

all things in order to attain the Eye-Treasure or self-realization. Thus, the ancient Patriarchs talked

a lot about ‘Mind-to-mind special transmission’. It is to say, they passed on to the next generations

the teachings from mind to mind without writing. Practitioners should always remember that

intuition is relating to direct mental vision of the Zen School. According to a Buddhist legend, the

special transmission outside the orthodox teaching began with the famous discourse of Buddha

Sakyamuni on Vulture Peak Mountain (Gridhrakuta). At that time, surrounded by a crowd of

disciples who had assembled to hear him expound the teaching. The Buddha did not say anything

but holding up a lotus flower. Only Kashyapa understood and smiled. As a result of his master, he

suddenly experienced a break through to enlightened vision and grasped the essence of the

Buddha’s teaching on the spot. The Buddha confirmed Mahakashyapa as his enlightened student.

Mahakashyapa was also the first patriarch of the Indian Zen.”

Thaät vaäy, treân moät ngaøn naêm veà tröôùc, Thieàn sö Voâ Ngoân Thoâng ñaõ giaûng roõ raøng cho caùc ñeä töû

cuûa ngaøi veà ‘Baùt Caâu Nghóa’ hay taùm nguyeân taéc caên baûn, cuûa tröïc giaùc hay lieân heä tröïc tieáp vôùi

taâm linh cuûa tröôøng phaùi Thieàn Toâng: Chaùnh Phaùp Nhaõn Taïng, Nieát Baøn Dieäu Taâm, Thöïc Töôùng

Voâ Töôùng, Vi Dieäu Phaùp Moân, Baát Laäp Vaên Töï, Giaùo Ngoaïi Bieät Truyeàn, Tröïc Chæ Nhaân Taâm,

Kieán Taùnh Thaønh Phaät. ÔÛ ñaây, dieäu taâm laø taâm theå tuyeät dieäu khoâng theå nghó baøn, noù vöôït ra

ngoaøi söï suy töôûng cuûa nhaân thieân, khoâng coøn vöôùng maéc bôûi coù khoâng, trong ñoù taát caû nhöõng aûo

töôûng taø vaïy ñeàu bò loaïi boû—As a matter of fact, over a thousand years ago, Zen master Vo Ngon

Thong clearly explained to his disciples about ‘the eight fundamental intuitional principles,’ which

are relating to direct mental vision of the Zen School: Correct Law Eye-Treasury (treasury of the

eye of the true dharma), Nirvana of Wonderful and Profound Mind (the subtle mind of nirvana),

Reality is nullity (true marks are no marks), the Door of Abhidharma (the extremely subtle dharma

gate), no establishment of words and letters (it is not relying on books, or not established on

words), the distinct transmission outside of the teachings (it is a special transmission outside the

teachings), directly pointing to the mind of man (it points directly to the human mind), seeing the

nature is the attainment of Buddhahood (through it one sees one’s own nature and becomes a

1984

Buddha). Here, the wonderful and profound mind or heart which is beyond human thought. The

mind which clings to neither to nothingness nor to actuality. The mind in which all erronuous

imaginings have been removed.

Tröôùc khi thò tòch, ngaøi goïi Caûm Thaønh laïi caên daën: “Xöa Ñöùc Phaät xuaát hieän vì moät ñaïi söï nhaân

duyeân laø khai thò cho chuùng sanh ngoä nhaäp tri kieán Phaät. Tröôùc khi nhaäp Nieát Baøn, Ngaøi ñaõ ñem

Chaùnh Phaùp Nhaõn truyeàn trao laïi cho moät trong nhöõng ñaïi ñeä töû cuûa ngaøi laø Toân giaû Ma Ha Ca

Dieáp. Toå toå truyeàn nhau töø ñôøi naày sang ñôøi khaùc. Ñeán Toå Ñaït Ma töø AÁn Ñoä sang Trung Hoa

truyeàn taâm aán cho Toå Hueä Khaû, roài Toå Hueä Khaû truyeàn cho Toå Taêng Xaùn, Toå Taêng Xaùn truyeàn

cho Toå Ñaïo Tín, Toå Ñaïo Tín truyeàn cho Nguõ Toå Hoaèng Nhaãn, roài Luïc Toå Hueä Naêng, Toå Nam

Nhaïc Hoaøi Nhöôïng, Maõ Toå, Baùch Tröôïng. Toå Baùch Tröôïng ñaõ truyeàn taâm aán cho ta. Nay oâng phaûi

vì ñôøi sau maø hoaèng döông Chaùnh Phaùp cho theá heä noái tieáp.” Sö laïi noùi tieáp: Vaø oâng phaûi neân

luoân nhôù raèng ngaøy xöa, Toå ta laø Thieàn Sö Nam Nhaïc Hoaøi Nhöôïng ñaõ daïy nhö theá naøy khi ngaøi

saép thò tòch:

"Taát caû caùc phaùp

Ñeàu töø taâm sinh

Taâm khoâng choã sinh

Phaùp khoâng choã truï

Neáu ñaït ñaát taâm

Choã laøm khoâng ngaïi

Khoâng gaëp thieän caên

Caån thaän chôù noùi."

Daïy xong, Sö chaép tay maø thò tòch, ñoù laø vaøo ngaøy 12 thaùng gieâng naêm Bính Ngoï, döôùi trieàu

Ñöôøng Baûo Lòch thöù 2, naêm 826 sau Taây Lòch. Sö thoï saùu möôi taùm tuoåi—Before passing away,

he called Caûm Thaønh to his side and advised: “For the sake of a great cause, the Buddha

appeared, for the changing beings from illusion into enlightenment. Before entering into Nirvana,

he transmitted the right Dharma eye treasury (something that contains and preserves the right

experience of reality) to one of his great disciples, Maha-Kasyapa. Patriarchs continued to

transmit generation after generation. When Patriarch Bodhidharma came to China from India, he

transmitted the Mind-seal to Hui-K’o, from Hui-K’o to Seng-Ts’an, from Seng-Ts’an to T’ao-Hsin,

from T’ao-Hsin to Hung-Jung, from Hung-Jung to Hui-Neng, from Hui-Neng to Nan-Yueh-Huai-

Jang, from Nan-Yueh-Huai-Jang to Ma-Tsu, from Ma-Tsu to Pai-Chang. I received the mind-seal

from Pai-Chang, and now I just want to transmit it to you. Please keep expanding the Correct

Dharma to the next generation.” He continued to say: And you should always remember that in old

days our ancestral master Nan-yueh Huai-jang taught this when he passed away:

"All phenomena are born from mind

Once mind is uncreated

Phenomena have no place to abide.

If you realized the mind ground,

Your actions are unobstructed.

Unless you meet someone with goodroots,

Be careful when admitting anyone to the Dharma."

After finishing these words, he joined his palms together and passed away. That was on the twelfth

day of the first month of the year of the Horse, the second year of King T'ang Pao Li of the T'ang

dynasty, in 826 A.D.

1985

(C-3) CHÖ THIEÀN ÑÖÙC TRONG

THIEÀN PHAÙI VOÂ NGOÂN THOÂNG

VIETNAMESE ZEN VIRTUES OF THE WU-YEN-T'UNG ZEN SCHOOL

(C-3a) Ñôøi Thöù Nhaát Doøng Thieàn Voâ Ngoân Thoâng

The First Generation of the Wu-yen-t'ung Zen School

Moät ngöôøi: Ghi laïi ñöôïc tieåu söû—One person: With recorded biography

(I) Thieàn Sö Caûm Thaønh (?-860)

Zen Master Caûm Thaønh

Sö queâ ôû huyeän Tieân Du, tröôùc tu ôû chuøa Phaät Tích. Thieàn Sö Caûm Thaønh, ñôøi thöù nhaát cuûa doøng Voâ

Ngoân Thoâng. Khi môùi xuaát gia, sö laáy hieäu laø Laäp Ñöùc, chuyeân trì tuïng kinh ñieån—Zen Master Caûm

Thaønh, a Vietnamese monk from Tieân Du, North Vietnam. He previously practiced Buddhism at Phaät

Tích Temple. He was the first lineage of the Wu-Yun-T’ung Sect. When he left home to become a

monk, he focused in reciting sutras.

Luùc aáy coù ngöôøi hoï Nguyeãn ôû höông Phuø Ñoång hieán ñaát laäp chuøa. Thoaït tieân, oâng e ngaïi khoâng

nhaän vì oâng khoâng muoán vöôùng maéc vaøo baát cöù thöù gì; tuy nhieân, sau ñoù oâng naèm moäng coù ngöôøi

maùch baûo neân nhaän vì lôïi ích cuûa nhieàu ngöôøi khaùc. Quaû thaät, sau khi xaây chuøa Kieán Sô chaúng

bao laâu, vaøo naêm 820, döôùi thôøi nhaø Ñöôøng, coù Thieàn Sö Voâ Ngoân Thoâng, nguyeân truï trì chuøa

Hoøa An töø beân Taøu qua, gheù laïi chuøa vaø thieàn dieän bích taïi ñaây trong nhieàu naêm. Sö Caûm Thaønh

raát kính moä vaø toân Thieàn Sö laøm Thaày. Sau khi Thieàn Sö Voâ Ngoân Thoâng thò tòch thì Sö Caûm

Thaønh trôû thaønh nhò toå cuûa Thieàn phaùi Voâ Ngoân Thoâng. —There was a patron of Buddhism, whose

last name was Nguyeãn, a rich landlord from Phuø Ñoång hamlet, donated his land for him to build a

temple. First, he was reluctant to accept it because he did not want to be attached to anything;

however, later in his dream, he met someone who recommended him to accept the land to build a

temple for the benefits of other people. In fact, not long after the Kieán Sô Temple was built, in

820, under the T’ang dynasty in China, Zen Master Voâ Ngoân Thoâng, used to be Head of Hoøa An

Temple in China, arrived in Vietnam and stayed at Kieán Sô to practice “face-to-a-wall” meditation

for several years. Later he founded the Wu-Yun-T’ung (Voâ Ngoân Thoâng) Zen Sect right at the

Kieán Sô Temple and became the First Patriarch, and Caûm Thaønh became his disciple. When he

passed away, Zen Master Caûm Thaønh became the second Patriarch.

Moät hoâm, Thieàn sö Voâ Ngoân Thoâng goïi Caûm Thaûnh ñeán daïy: "Ngaøy xöa, ñöùc Theá Toân vì moät ñaïi

söï nhaân duyeân maø xuaát hieän nôi ñôøi, hoùa duyeân xong, ngaøi vaøo Nieát Baøn. Chaân taâm vi dieäu nhö

theá goïi laø Chaùnh Phaùp Nhaõn Taïng, thaät töôùng voâ töôùng, tam muoäi phaùp moân, chính ngaøi töï thaân

trao cho ñeä töû cuûa mình laø toân giaû Ma Ha Ca Dieáp laøm Sö toå, ñôøi ñôøi truyeàn nhau, ñeán vò toå thöù

hai möôi taùm laø Boà Ñeà Ñaït Ma töø AÁn Ñoä sang ñeå truyeàn phaùp naøy cho ñeán Luïc Toå Taøo Kheâ, ñaéc

phaùp vôùi Nguõ Toå. Khi Sô Toå Ñaït Ma môùi ñeán, vì ngöôøi ñôøi chöa bieát tin, neân laáy söï truyeàn y baùt

ñeå laøm roõ vieäc ñaéc phaùp. Nay ñöùc tin ñaõ chín muoài, thì y baùt chæ laø ñaàu moái cuûa tranh chaáp, phaûi

döøng laïi ôû nôi oâng, khoâng neân truyeàn nöõa. Töø ñoù, laáy taâm truyeàn taâm, khoâng truyeàn y baùt. Baáy giôø

Nam Nhaïc Hoaøi Nhöôïng ñaàu tieân ñöôïc taâm truyeàn, roài Hoaøi Nhöôïng trao laïi cho Maõ Toå, Maõ Toå

laïi trao cho Baùch Tröôïng Hoaøi Haûi. Laõo Taêng nhôø ôû Baùch Tröôïng maø ñöôïc taâm phaùp ñoù. Laâu

1986

nghe phöông naøy haâm moä Ñaïi Thöøa cuõng nhieàu, neân laõo Taêng xuoâi Nam ñeå tìm thieän tri thöùc.

Nay gaëp ñöôïc ngöôi, aáy bôûi duyeân xöa." Haõy laéng nghe ta noùi keä:

“Chö phöông haïo haïo

Voïng töï huyeân truyeàn

Vò ngoâ thuûy toå

Thaân töï Taây thieân

Truyeàn phaùp nhaõn taïng

Muïc vi chi thieàn

Nhaát hoa nguõ dieäp

Chuûng töû mieân mieân.

Tieàm phuø maät ngöõ

Thieân vaïn höõu duyeân

Haøm vò taâm toâng

Thanh tònh baûn nhieân.

Taây thieân thöû ñoä

Thöû ñoä Taây thieân

Coå kim nhaät nguyeät

Coå kim sôn xuyeân.

Xuùc ñoà thaønh treä

Phaät toå thaønh oan

Sai chi haøo ly

Thaát chi baùch thieân.

Nhöõ thieän quaùn saùt

Maïc traùm nhi toân

Tröïc nhieâu vaán ngaõ

Ngaõ boån voâ ngoân.”

(Caùc nôi ñoàn ñaïi, doái töï huyeân truyeàn, raèng Thuûy Toå ta, goác töø Taây thieân. Truyeàn phaùp Nhaõn taïng,

goïi ñoù laø Thieàn, moät hoa naêm caùnh, haït gioáng lieân mieân. Thaàm hôïp lôøi maät, muoân ngaøn coù duyeân,

ñeàu goïi taâm toâng, thanh tònh baûn nhieân. Taây thieân coõi naøy, coõi naøy Taây thieân, xöa nay nhaät

nguyeät, xöa nay nuùi soâng. Chaïm ñeán thaønh treä, Phaät toå thaønh oan, sai ñoù haøo ly, maát ñoù traêm

ngaøn. Ngöôi kheùo quaùn saùt, chôù löøa chaùu con, ngay nhö hoûi ta, ta voán khoâng lôøi). Thaät vaäy, töï caùi

teân cuûa Thieàn sö Voâ Ngoân Thoâng cuõng ñaõ mang yù nghóa ‘hieåu bieát khoâng qua lôøi noùi’. Haønh giaû

chaân thuaàn ñöøng noùi, ñöøng raèng, maø haõy töï tu vaø töï chöùng, theá thoâi!—One day, Zen master Wu-

yen-t'ung said to Cam Thanh: "In the old days, the Buddha appeared in the world for the sake of a

great cause. After finishing his teaching on the transformation of the living, he entered Nirvana.

Such wondrous mind is called treasury of the eye of the true dharma (correct law eye-treasury),

true marks are no marks (reality is nullity), the method of samadhi. The Buddha personally

entrusted it to Mahakasyapa, who became the first patriarch of Zen. It was handed on generation

after generation until it reached the twenty-eighth patriarch Bodhidharma. Bodhidharma, then,

went to China to transmit this Dharma. It was passed along until it reached the Sixth Patriarch Hui-

neng, who received it from the Fifth Patriarch. When Bodhidharma first came to China, people did

not recognize him, so he started the practice of transmitting the patriarchal robe and bowl to the

successor who had received the Dharma. Later, when people's faith had been solid, the robe and

bowl became an object of contention, so the Fifth Patriarch told the Sixth Patriarch to let it stop

with him and not to pass down robe and bowl any more. Thenceforth it became a direct

transmission from mind to mind without handling down the robe and bowl. Zen master Nan-yueh

Huai-jang (677-744) first got the Sixth Patriarch's transmission. Nan-yueh passed it along to Ma-tsu

Tao-i. Ma-tsu transmitted it to Pai-chang Huai-hai. I received this Mind-Dharma from my late

1987

master Pai-chang. I had long heard that in the South people respected the Great Vehicle.

Therefore, I came to the south to search for people who I could entrust and transmit the Dharma.

Now I have met you, this is due to previous conditioned kinks. Listen to my verse:

“People elsewhere rumor,

Falsely say our Patriarch came from the West.

To transmit the Eye-Treasure Dharma

And to name it Zen.

A flower with five petals,

And countless seeds.

People have fathomed the secret words,

With thousands of auspices,

Practiced the teachings of mind,

And realized the originally spontaneous purity.

The West is this land,

This land is the West,

Formerly and now, the sun and the moon;

Formerly and now, the mountain and the river.

It is wrong to touch the mind,

Thus the Buddha will be misunderstood,

Such a tiny mistake,

Leads to hundreds, thousands of losses.

You should observe skillfully,

Not to deceive future generations,

Even you ask me,

I originally have no words.”

As a matter of fact, the name ‘Vo Ngon Thong’ itself means ‘Understanding without any words’.

Devout practitioners try not to say anything, try not to say a word, but try to practice and try to

attain a self-realization. That’s all we need to do!

Moät hoâm, coù moät vò Taêng ñeán gaëp Thieàn sö Caûm Thaønh, phaùi Voâ Ngoân Thoâng ñeå hoûi Sö: "Phaät laø

gì?" Thieàn sö Caûm Thaønh ñaùp: "Moïi thöù." Vò Taêng hoûi tieáp: "Phaät Taâm laø gì?" Thieàn sö Caûm

Thaønh ñaùp: "Khoâng coù gì che daáu." Vò Taêng hoûi tieáp: "Ñeä töû khoâng hieåu gì caû." Thieàn sö Caûm

Thaønh noùi: "OÂng ñaõ lôõ cô hoäi." Haønh giaû tu Thieàn neân luoân nhôù raèng moãi khi ngöôøi ta ñöa ra cho

chuùng ta caây gaäy, hoaëc chuùng ta naém ñöôïc hoaëc chuùng ta ñeå vuoät maát. Khoâng theå khaùc hôn ñöôïc.

Do döï chöùng toû raèng chuùng ta chöa ñaït ñeán ñoä chín muoài. Nhöng moãi laàn thaát baïi, chuùng ta khoâng

neân nuoái tieác. Chuùng ta coù theå quay veà vôùi sinh hoaït haèng ngaøy, ñi laáy nöôùc, naáu aên vaø troàng troït,

vaø khi chuùng ta caøng ra söùc noå löïc môùi, chaùnh nieäm caøng lôùn hôn—A monk came to Zen master

Cam Thanh, a ninth-century monk of the Vo Ngon Thong Sect, and asked, 'What is Buddha?' Cam

Thanh said, 'Everything.' The monk continued, 'What is the mind of Buddha?' Cam Thanh replied,

'Nothing has been hidden.' The monk said, 'I don't understand.' Cam Thanh responded, 'You

missed!'" Zen practitioners should always remember that each time a staff is held out to us, we

either grab it or miss it. There is no alternative. Hesitation shows that we are not yet ripe. But each

time we fail, we must not regret. We can only go back to our daily work of carrying water,

cooking, and cultivating the earth, striving anew with increased mindfulness.

Vaøo naêm 860, Sö an nhieân thò tòch—In 860, Zen master Caûm Thaønh passed away quietly.

(C-3b) Ñôøi Thöù Nhì Doøng Thieàn Voâ Ngoân Thoâng

The Second Generation of the Wu-yen-t'ung Zen School

1988

Moät ngöôøi: Ghi laïi ñöôïc tieåu söû—One person: With recorded biography

(I) Thieàn Sö Thieän Hoäi (?-900)

Zen Master Shen-Hui

Thieàn Sö Thieän Hoäi (?-900), ñôøi thöù hai doøng Voâ Ngoân Thoâng. OÂng laø moät thieàn sö noåi tieáng cuûa Phaät

giaùo Vieät Nam vaøo theá kyû thöù 10. OÂng queâ taïi Ñieån Laõnh. Thuôû nhoû oâng theo sö Tieäm Nguyeân vôùi

Phaùp hieäu laø Toå Phong. Lôùn leân, sö vaân du khaép nôi ñeå tìm minh sö tham hoïc. Khi ñeán chuøa Kieán Sô,

sö gaëp Thieàn sö Caûm Thaønh vaø trôû thaønh moät trong nhöõng ñeä töû noåi tieáng cuûa sö Caûm Thaønh. Sö ôû laïi

chuøa Kieán Sô phuïc vuï Thaày treân möôøi naêm—Shen-Hui, second lineage of the Wu-Yun-T’ung Sect. He

was a famous Zen Master of the Vietnamese Buddhism in the tenth century. He was from Ñieån Laõnh.

When he was young, he studied with Master Tieäm Nguyeân at Ñoâng Laâm Temple with his Dharma

name Toå Phong. When he grew up, he wandered all over the country to seek the right master. When

he arrived at Kieán Sô Temple, he met Zen Master Caûm Thaønh and became one of the latter’s most

outstanding disciples. He stayed to serve his master for over ten years.

Moät hoâm sö hoûi Thaày: “Ñöùc Phaät Thích Ca Maâu Ni ñaõ töøng tu haønh traûi qua voâ löôïng kieáp môùi

thaønh Phaät. Nay thaày daïy ‘töùc taâm töùc Phaät.’ Con khoâng hieåu leõ ñoù. Xin thaày khai ngoä cho con.”

Sö Caûm Thaønh hoûi: “Trong kinh ngöôøi naøo noùi?” Thieän Hoäi thöa: “Neáu con khoâng laàm thì taát caû

kinh ñieån ñeàu do Phaät daïy.” Sö Caûm Thaønh noùi: “Neáu vaäy sao ngaøi Vaên Thuø Sö Lôïi laïi noùi raèng

Ñöùc Phaät trong suoát 49 naêm hoaèng hoùa chöa noùi moät lôøi? Con phaûi luoân nhôù raèng neáu con chaáp

vaøo vaên töï, con seõ phaûi ñi voøng voøng maõi chöù khoâng bao giôø thaáy Phaät. Ngöôøi khoå haïnh caàu Phaät

thì ñeàu laàm meâ. Ngöôøi lìa taâm caàu Phaät laø ngoaïi ñaïo. Ngöôøi chaáp taâm töùc Phaät laø ma.” Thieän Hoäi

hoûi: “Nhö vaäy thì taâm naøy laø caùi gì? Caùi chaúng phaûi Phaät laø caùi gì?” Thieän Hoäi tieáp: “Nhö vaäy taâm

naøy laø Phaät gì?” Thieàn sö Caûm Thaønh ñaùp: “Xöa coù ngöôøi hoûi Maõ Toå: 'Töùc taâm laø Phaät, caùi naøo laø

Phaät?' Maõ Toå daïy: 'OÂng nghó caùi naøo khoâng phaûi laø Phaät chæ ra xem?' Ngöôøi aáy khoâng traû lôøi ñöôïc.

Maõ Toå daïy: 'Hieåu ñöôïc khaép nôi coù, khoâng hieåu maõi maõi xa sai.' Chæ moät caâu thoaïi ñaàu naøy oâng

laïi hieåu chöa?” Nghe xong lôøi ñoù, Thieän Hoäi thöa: “Con ñaõ hieåu roài.” Caûm Thaønh hoûi: “OÂng hieåu

theá naøo?” Thieän Hoäi thöa: “Khaép caû moïi nôi, khoâng choã naøo laø chaúng phaûi taâm Phaät.” Qua ñoù

Thieän Hoäi ngoä vaø suïp laïy Thaày. Caûm Thaønh baûo: “Caàn phaûi laøm vaäy sao?” Nhaân ñoù Caûm Thaønh

ñaët teân cho Sö laø Thieän Hoäi—One day he asked his master: “Sakyamuni Buddha had cultivated

innumerable aeons to become a Buddha. Now you say that ‘Mind is Buddha.’ I really don’t

understand. Please awaken me so that I can be clear.” Zen Master Caûm Thaønh said: “Who said so

in the sutra?” Shen-Hui replied: “The Buddha teach in all the sutras, am I right?” Zen Master Caûm

Thaønh said: “But why Manjusri declared that the Buddha never teachs a word during 49 years.

You should always remember that if you attach to words, you will have to go around and around

forever, you will never find the Buddha. Those who seek Buddhahood through practicing

asceticism are all deluded. Those who seek Buddhahood apart from mind are heretics. Those who

seek Buddhahood by clinging to mind are deluded demons.” Shan-hui asked, “If so, what is there

in the mind that is not Buddha that becomes delusion?” Shan-hui continued to ask, “What is the

mind that is Buddha?” Cam Thanh said, “In former times, there was someone who asked Zen

master Ma-tsu, 'If mind itself is Buddha, which mind is Buddha?' Ma-tsu said, 'Point out to me

anything you think is not Buddha.' The man had no answer. Ma-tsu said, 'When you attain

enlightenment, all things are Buddha. Otherwise, you are forever at odds with everything.' Do you

understand this head phrase?” Hearing this, Shan-hui said, “I understand.” Zen master Cam Thanh

asked, “How do you understand it?” Shan-hui said, “There is nothing anywhere that is not Buddha-

mind.” Shan-hui bowed down to prostrate his Master. Zen Master Caûm Thaønh said, “This is how it

1989

must be.” Cam Thanh also gave his name Shen-Hui since that time (that means Good

Understanding).

Sau khi Thaày Caûm Thaønh thò tòch, Thieän Hoäi tieáp tuïc hoaèng hoùa ñeán khi vieân tòch vaøo naêm 900

sau Taây Lòch— After his Master passed away, Zen Master Shen-Hui continued to expand the

Buddha dharma until he died in 900.

(C-3c) Ñôøi Thöù Ba Doøng Thieàn Voâ Ngoân Thoâng

The Third Generation of the Wu-yen-t'ung Zen School

Moät ngöôøi: Ghi laïi ñöôïc tieåu söû—One person: With recorded biography

(I) Thieàn Sö Vaân Phong (?-956)

Zen Master Yun-Feng

Thieàn sö Vaân Phong, ñôøi thöù ba doøng Voâ Ngoân Thoâng, queâ ôû Töø Lieâm, huyeän Vónh Khöông. Sö xuaát

gia tu hoïc töø khi haõy coøn raát nhoû. Sau sö trôû thaønh moät trong nhöõng ñeä töû xuaát saéc nhaát cuûa Thieàn sö

Thieän Hoäi—A Vietnamese monk of the third lineage of the Wu-Yun-T’ung, from Töø Lieâm, Vónh

Khöông district. He left home to become a monk when he was very young. Later he became one of the

most outstanding disciples of Zen Master Thieän Hoäi.

Moät hoâm Thieàn sö Thieän Hoäi baûo sö: “Soáng cheát laø vieäc lôùn, caàn phaûi thaáu trieät.” Sö hoûi: “Khi

soáng cheát ñeán laøm sao traùnh ñöôïc?” Thieän Hoäi ñaùp: “Haõy naém laáy choã khoâng soáng khoâng cheát maø

traùnh.” Sö laïi hoûi: “Theá naøo laø choã khoâng soáng khoâng cheát?” Thieän Hoäi ñaùp: “Ngay trong soáng

cheát nhaän laáy môùi ñöôïc.” Sö hoûi: “Laøm sao maø hieåu?” Thieän Hoäi baûo: “Ngöôi haõy ñi ñi chieàu haún

laïi.” Chieàu ñeán sö laïi vaøo vaø hoûi nöõa. Thieän Hoäi baûo: “Ñôïi saùng mai, chuùng seõ chöùng minh cho

ngöôi.” Ngay ñoù sö lieàn ngoä. Thieàn sö Thieän Hoäi hoûi: “OÂng thaáy ñöôïc ñaïo lyù gì?” Sö ñaùp: “Ñeä töû

ñaõ laõnh hoäi ñöôïc roài!” Thieän Hoäi laïi hoûi: “OÂng ñaõ laõnh hoäi caùi gì?” Sö beøn ñöa naém tay leân noùi:

“Caùi naøy khoâng ñaùng.” Thieàn sö Thieän Hoäi khoâng hoûi nöõa—One day, Zen master Thieän Hoäi said

to him: “Life and death are great matters, you should thoroughly understand.” He asked: “When

life and death arrive, how can we avoid?” Thieän Hoäi replied: “To avoid life and death by relying

on the non-birth and non-death matters.” He asked: “What are the non-birth and non-death

matters?” Zen master Thieän Hoäi said: “You should do all these right in life and death.” He asked

again: “How can I understand?” Zen master Thieän Hoäi replied: “Go and come back in the

afternoon.” He came back in the afternoon and asked his master again. His master said to him:

“Wait until tomorrow morning, the assembly will prove them to you.” He suddenly awakened. Zen

master Shan-hui asked, “What truth have you seen?” Van Phong said, “I've comprehended.” Shan-

hui asked again, “What have you comprehended?” Van Phong held up a fist and said, “It's not

worth this one.” Shan-hui stopped asking him.

Sau khi Thaày Thieän Hoäi vieân tòch, Thieàn sö Vaân Phong veà truï taïi chuøa Khai Quoác taïi Thaêng Long

ñeå hoaèng hoùa Phaät Phaùp ñeán khi vieân tòch naêm 956 sau Taây Lòch—After his master passed away,

Zen master Van Phong stayed at Khai Quoác Temple in Thaêng Long to expand the Buddha Dharma

until he died in 956 A.D.

(C-3d) Ñôøi Thöù Tö Doøng Thieàn Voâ Ngoân Thoâng

The Fourth Generation of the Wu-yen-t'ung Zen School

Hai ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû—Two persons: One person with recorded biography

1990

(I) Thieàn Sö Khuoâng Vieät (933-1011)

Zen Master Khuoâng Vieät

Thieàn Sö Khuoâng Vieät, teân thaät laø Ngoâ Chaân Löu, ñôøi thöù tö doøng Voâ Ngoân Thoâng, queâ ôû Caùt Lôïi,

quaän Thöôøng Laïc. Sö laø haäu dueä cuûa Ngoâ Thuaän Ñeá. Luùc nhoû Sö coù daùng maïo khoâi ngoâ tuaán tuù, taùnh

tình quaûng ñaïi, chí khí cao xa—Zen Master Khuoâng Vieät, given name was Ngo Chan Luu, the fourth

dharma heir lineage of the Wu-Yun-T’ung Sect, a Vietnamese Zen master from Caùt Lôïi, Thöôøng Laïc

district. He was a descendant of Ngo Thuan De. He had an imposing appearance and a handsome face

with a generous nature and an untrammeled intent.

Luùc treû Sö theo Nho hoïc, nhöng khi lôùn leân Sö theo ñaïo Phaät. Sö ñeán chuøa Khai Quoác ñeå thoï cuï

tuùc giôùi vôùi Thieàn sö Vaân Phong vaø trôû thaønh moät trong nhöõng ñeä töû xuaát saéc nhaát cuûa vò Thieàn sö

naøy. Sö hoïc roäng veà kinh ñieån vaø thaâm hieåu yeáu chæ Thieàn. Khi oâng ñöôïc 40 tuoåi thì danh tieáng cuûa

Sö ñaõ truyeàn ñi khaép nôi. Vua Ñinh Tieân Hoaøng thöôøng môøi Sö vaøo trieàu baøn vieäc chính trò vaø

ngoaïi giao. Vua coøn phong cho Sö töôùc vò “Khuoâng Vieät Ñaïi Sö” vaø cuõng ñöôïc phong chöùc Taêng

Thoáng. Sö thöôøng ñi chôi nuùi Veä Linh, quaän Bình Loã vaø thích caûnhñeïp ñeõ thanh u, neân Sö muoán

döïng am ñeå truï laïi. Ban ñeâm Sö naèm moäng thaáy thaàn nhaân maëc aùo giaùp vaøng, tay tra ùi caàm giaùo

vaøng, tay phaûi ñôõ ngoïn baûo thaùp, theo sau coù haøng chuïc quaân haàu daùng maïo hung döõ. Vò thaàn ñeán

vaø baûo vôùi Sö raèng: “Ta laø Tyø Sa Moân Thieân Vöông, quaân haàu theo ta ñaây ñeàu laø quyû Daï Xoa.

Thieân ñeá coù saéc chæ sai ta ñeán nöôùc naøy giöõ gìn cöông giôùi ñeå cho Phaät phaùp ñöôïc höng thònh. Ta

coù duyeân vôùi ngöôi neân ñeán ñaây ñeå caäy ngöôi laøm vieäc naøy.” Sö giaät mình tænh daäy, nghe trong nuùi

coù tieáng gaøo theùt thì laáy laøm laï. Ñeán saùng, Sö ñi vaøo nuùi thaáy moät caây coå thuï cao möôøi tröôïng,

caønh laù xum xueâ, phía treân coù ñaùm maây laønh che boùng. Sö beøn thueâ thôï ñoán caây laáy goã taïc töôïng

Thaàn nhaân trong moäng. Töø ñoù töôïng ñöôïc ñaët trong chaùnh ñieän ñeå phuïng thôø—When he was

young, he studied Confucianism, but when he grew up he turned to Buddhism. He came to Khai

Quoc Temple to receive ordination from Zen master Van Phong and later became one of the most

outstanding disciples of Zen Master Vaân Phong. He studied widely in the Buddhist scriptures and

profoundly comprehended the essential teachings of Zen. When he was 40 years old, his

reputation spread all over the place. King Ñinh Tieân Hoaøng always invited him to the Royal

Palace to discuss the national political and foreign affairs. King Ñinh Tieân Hoaøng honoured him

with the title of “Khuoâng Vieät Great Master.” And he was also appointed the Supreme Patriarch of

the Sangha Council (Chief of the Buddhist Clergy). He often visited Mount Ve Linh in Binh Lo

District, and liked the magnificient and serene scenery there. He wanted to build a hermitage and

settle down there. One night he had a dream in which he saw a spirit wearing golden armor,

holding a golden lance in his right hand and a jewel stupa in his left hand. He was accompanied by

ten or more fearsome-looking guardians. The spirit came and told him: “I am the Vaisravana

(guardian of the north, king of Yaksa), and my guardians are all yaksas. The Lord of Heaven has

ordered us to come to this country to protect its border and enable the Buddha-dharma to flourish. I

have a conditioned link with you, so I have come to entrust this task to you.” He woke up in

astonishment, and was suprised when hearing the sound of shouting in the mountains. In the

morning, he went into the mountains and saw a great tree moät than a hundred feet high, with many

branches and luxuriant foliage. Above it was an auspicious cloud. He had some workmen cut the

tree down and had it carved into the image of the spirit that he had seen in his dream. Since then,

the statue was placed in the main shrine for worshipping.

Vaøo naêm 981, quaân nhaø Toáng sang xaâm laêng nöôùc Ñaïi Vieät. Tröôùc ñoù, vua ñaõ bieát chuyeän naøy,

beøn sai Sö ñeán caàu ñaûo xin Thaàn phuø hoä. Quaân Toáng kinh sôï lui veà giöõ soâng Höõu Ninh. Ñeán ñaây

quaân Toáng laïi thaáy soùng gioù noåi leân aàm aàm, roàng nhaûy tung treân naët nöôùc, quaân Toáng sôï haõi boû

chaïy. Döôùi thôøi Tieàn Leâ, Sö giuùp vua Leâ Ñaïi Haønh trong vai troø coá vaán ngoaïi giao trong vaán ñeà

bang giao vôùi nöôùc Toáng. Sö chính laø ngöôøi phaân tích caùc baøi thô vaên cuûa söù thaàn nhaø Toáng laø Lyù

1991

Giaùc sang phong vöông cho vua Leâ. Sö ñaõ ñaùp traû moät caùch taøi tình khieán söù thaàn nhaø Toáng phaûi

baùi phuïc ngöôøi nöôùc Nam. Ñaëc bieät, vaøo naêm 980, vua Leâ Ñaïi Haïnh sai oâng laøm baøi vaên haùt ñeå

tieãn chaân söù thaàn Lyù Giaùc nhö sau:

“Töôøng quang phong haûo caåm phaøm tröông

Dao voïng thaàn tieân phuïc ñeá höông

Vaïn truøng sôn thuûy thieäp thöông löông

Cöûu thieân qui loä tröôøng

Nhaân tình thoáng thieát ñoái ly tröôøng

Phan luyeän söû tinh lang

Nguyeän töông thaâm yù vò nam cöông

Phaân minh taáu ngaõ hoaøng.”

(Gioù xuaân ñaàm aám caùnh buoàm giöông

Troâng vò thaàn tieân veà ñeá höông

Muoân laàn non nöôùc vöôït truøng döông

Ñöôøng veà bao daëm tröôøng

Tình löu luyeán cheùn ñöa ñöôøng

Nhôù vò söù lang

Xin löu yù ñeán vieäc bieân cöông

Taâu roõ leân Thaùnh Hoaøng)

Sö ñaõ vaän duïng heát taøi naêng cuûa mình ñeå giuùp vua Leâ Ñaïi Haønh trong vieäc bang giao toát ñeïp vôùi

nhaø Toáng vaø ñöôïc nhaø Toáng khaâm phuïc veà caùch öùng phoù thoâng minh cuûa ngöôøi Vieät Nam—In 981,

the Sung army invaded Dai Viet. The emperor Le Dai Hanh had heard of the Vaisravana episode,

so the king ordered Khuong Viet to go to that shrine and pray for national salvation. The enemy

feared and fled to the Ninh River in Bao Huu. There, wild waves arose, raised by the wind, and

flood-dragons appeared leaping and prancing about. All the Sung army fled in fear. Under the Pre-

Le dynasty, he assisted king Le Dai Hanh in the role of consultant on diplomacy with the Sung

dynasty in China. In 980, he was asked by king Le Dai Hanh to write the farewell poem for the

ambassador as follows:

In a warm spring wind, hoists a sail.

I see my saint going back home,

An arduous journey would be ahead,

And your way would be long.

Being attached, giving a farewell drink,

I will miss you, my heavenly messenger.

For our relationship,

Please report skillfully to the king.

His remarkable talent was what he used to assist king Le Dai Hanh on diplomacy with the Sung

dynasty, and the Sung paid great compliments to the Vietnamese intellectual faculties.

Sö thöôøng nhaéc nhôû ñeä töû: “Phaät taùnh chæ cho caùc loaøi höõu tình, vaø Phaùp Taùnh chæ chung cho vaïn

höõu; tuy nhieân, treân thöïc teá cuõng chæ laø moät, nhö laø traïng thaùi cuûa giaùc ngoä (noùi theo quaû) hay laø

khaû naêng giaùc ngoä (noùi theo nhaân). Phaät taùnh laø baûn taùnh chaân thaät, khoâng lay chuyeån vaø thöôøng

haèng cuûa chuùng sanh moïi loaøi. Moïi sinh vaät ñeàu coù Phaät taùnh vaø caùi Phaät taùnh naøy thöôøng truï vaø

khoâng thay ñoåi trong moïi kieáp luaân hoài. Gioáng nhö ‘Trong caây saün coù löûa, coù löûa laïi sanh löûa. Neáu

baûo caây khoâng löûa, coï xaùt laøm gì sanh?’ Ñie àu naøy coù nghóa laø moïi sinh vaät ñeàu coù theå thaønh Phaät.

Tuy nhieân, chæ vì söï suy töôûng caáu ueá vaø nhöõng chaáp tröôùc maø chuùng sanh khoâng chöùng nghieäm

ñöôïc caùi Phaät taùnh aáy maø thoâi. Nhaân chaùnh nieäm vaø giaùc ngoä trong moïi chuùng sanh, tieâu bieåu cho

khaû naêng thaønh Phaät cuûa töøng caù nhaân. Chính choã moïi chuùng sanh ñeàu coù Phaät taùnh, neân ai cuõng coù

theå ñaït ñöôïc ñaïi giaùc vaø thaønh Phaät, baát keå chuùng sanh aáy ñang trong caûnh giôùi naøo. Moïi chuùng

1992

sanh ñeàu coù Phaät Taùnh, nhöng do bôûi tham, saân, si, hoï khoâng theå laøm cho Phaät Taùnh naày hieån loä

ñöôïc. Noùi caùch khaùc, taát caû chuùng sanh voán coù Phaät taùnh, vaø toaøn boä ñôøi soáng toân giaùo cuûa chuùng

ta baét ñaàu baèng söï theå nghieäm naøy. Tænh thöùc veà Phaät taùnh cuûa mình vaø mang noù ra aùnh saùng töø

chieàu saâu thaúm cuûa taâm thöùc, nuoâi döôõng vaø phaùt trieån noù moät caùch maïnh meû laø böôùc ñaàu cuûa ñôøi

soáng toân giaùo. Neáu moät ngöôøi coù Phaät taùnh thì nhöõng ngöôøi khaùc cuõng coù. Neáu moät ngöôøi coù theå

chöùng nghieäm baèng taát caû taâm mình veà Phaät taùnh, thì ngöôøi aáy phaûi töï nhieân hieåu raèng ngöôøi khaùc

cuõng coù Phaät taùnh gioáng nhö vaäy.”—He always reminded his disciples: “Buddha-nature, which

refers to living beings, and Dharma-nature, which concerns chiefly things in general, are

practically one as either the state of enlightenment (as a result) or the potentiality of becoming

enlightened (as a cause). Buddha-nature is the true, immutable, and eternal nature of all beings.

All living beings have the Buddha-nature. The Buddha-nature dwells permanently and unalterably

throughout all rebirths. It is similar to ‘Fire exists in the wood; the fire is there, but we must ignite

it to get fire. If you say the wood has no fire, how could you make fire by friction?’ That means all

can become Buddhas. However, because of their polluted thinking and attachments, they fail to

realize this very Buddha-nature. The seed of mindfulness and enlightenment in every person,

representing our potential to become fully awake. Since all beings possess this Buddha-nature, it is

possible for them to attain enlightenment and become a Buddha, regardless of what level of

existence they are. All living beings have the Buddha-Nature, but they are unable to make this

nature appear because of their desires, hatred, and ignorance. In other words, all sentient beings

have the Buddha-nature innately, and our entire religious life starts with this teaching. To become

aware of one’s own Buddha-nature, bringing it to light from the depths of the mind, nurturing it,

and developing it vigorously is the first step of one’s religious life. If one has the Buddha-nature

himself, others must also have it. If one can realize with his whole heart that he has the Buddha-

nature, he comes spontaneously to recognize that others equally possess it. Anyone who cannot

recognize this has not truly realized his own Buddha-nature.”

Veà giaø, Sö dôøi veà nuùi Du Hyù caát chuøa Phaät Ñaø ñeå chaán höng vaø hoaèng döông Phaät phaùp; tuy nhieân,

ngaøi vaãn tieáp tuïc phuïc vuï nhaø Ñinh cho ñeán khi thò tòch vaøo naêm 1011, luùc aáy sö ñaõ 79 tuoåi—When

he was old, he moved to Mount Du Hyù to build Phaät Ñaø Temple and stayed there to revive and

expand Buddhism; however, he continued to help the Ñinh Dynasty until he died in 1011, at the

age of 79.

(C-3e) Ñôøi Thöù Naêm Doøng Thieàn Voâ Ngoân Thoâng

The Fifth Generation of the Wu-yen-t'ung Zen School

Hai ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû—Two persons: One person with recorded biography

(I) Thieàn Sö Ña Baûo

Zen Master Ña Baûo

Moät vò sö Vieät Nam noåi tieáng vaøo theá kyû thöù möôøi moät, phaùp töû ñôøi thöù 11 doøng Thieàn Voâ Ngoân Thoâng.

Khoâng ai bieát queâ ngaøi ôû ñaâu. Khi ngaøi gaëp Thieàn sö Khuoâng Vieät vaø trôû thaønh moät trong nhöõng ñeä töû

xuaát saéc cuûa Thieàn Sö Khuoâng Vieät—A famous Vietnamese monk in the eleventh century, dharma

heir of the fifth lineage of the Wu-Yun-T’ung Zen Sect. His origin was unknown. He met Zen Master

Khuoâng Vieät at Khai Quoác Temple and became one of his most outstanding disciples.

Sau khi ñaéc phaùp, ngaøi trôû thaønh du Taêng khaát só. Sau Sö ñeán truï trì ôû chuøa Kieán Sô. Khi Lyù Coâng

Uaån haõy coøn laø moät caäu thieáu nieân, Thieàn sö Ña Baûo thaáy daùng maïo khoâi ngoâ, beøn noùi: “Caäu trai

treû naøy laø moät ngöôøi coù töôùng maïo khaùc thöôøng. Trong töông lai seõ laø moät vì vua.” Lyù Coâng Uaån

hoaûng sôï noùi: “Ñaïi sö, ngay luùc naøy ñaây vua ñang trò vì vaø caû xöù ñang thanh bình. Sao Ngaøi daùm

1993

noùi ra ñieàu nhö theá coù theå khieán caû nhaø toâi bò tru di tam toäc.” Thieàn sö Ña Baûo noùi: “Meänh trôøi ñaõ

ñònh nhö theá, daàu muoán troán traùnh cuõng khoâng ñöôïc. Neáu quaû ñuùng nhö vaäy, xin ngaøi ñöøng queân

laõo Taêng naøy”—After he became the Dharma heir of Khuoâng Vieät, he became a wandering monk

for several years. Later, he came to stay at Kien So Temple. When Ly Cong Uan was still a young

boy, Zen master Da Bao met him and saw his imposing appearance. He said, “This young man has

an uncommon physiognomy. In the future will be a king.” Ly Cong Uan was greatly scared and

said, “Great master, at the time, our sage king is still reigning and the whole country is in peace.

How dare you say something that could get my whole family be exterminated three generations?”

Zen master Da Bao said, “The Mandate of Heaven has already been decided. Even if you wish to

avoid it, it is impossible to do so. If these words prove correct, please do not forsake this old

monk.”

Sau ñoù vua Lyù Thaùi Toå leân ngoâi, nhaø vua cho truøng tu chuøa Kieán Sô vaø thænh ngaøi veà truï. Nhaø vua

thöôøng thænh Sö veà trieàu ñeå tham vaán yeáu chæ Thieàn toâng. Thieàn sö Ña Baûo cuõng thöôøng ñöôïc thænh

veà trieàu ñeå vua vaø trieàu thaàn tham khaûo nhöõng vaán ñeà chính söï troïng ñaïi. Tuy nhieân, ít laâu sau ñoù

ngaøi laïi ñi du phöông hoaèng hoùa vaø khoâng ai bieát ngaøi ñi ñaâu vaø thò tòch hoài naøo—After ascending

the throne, king Lyù Thaùi Toå ordered his mandarin to rebuild Kieán Sô Temple and invited him to

stay there. The king often invited Zen master Da Bao to court to ask about the essence of Zen

teachings. Zen master Da Bao was often invited to court for the king and the whole court to consult

in major political matters. However, a short time later he became a wandering monk again. His

whereabout and when he died were unknown.

(C-3f) Ñôøi Thöù Saùu Doøng Thieàn Voâ Ngoân Thoâng

The Sixth Generation of the Wu-yen-t'ung Zen School

Ba ngöôøi: Hai ngöôøi ghi laïi ñöôïc tieåu söû—Three persons: Two persons with recorded biographies

(I) Thieàn Sö Ñònh Höông (?-1051)

Zen Master Ñònh Höông

Teân cuûa moät Thieàn sö Vieät Nam, queâ ôû Chu Minh, Baéc Vieät. Ngaøi xuaát gia vaøo luùc haõy coøn raát treû vaø

trôû thaønh moät trong nhöõng ñeä töû xuaát saéc cuûa Thieàn Sö Ña Baûo. Sau khi Thieàn sö Ña Baûo thò tòch, ngaøi

trôû thaønh phaùp töû ñôøi thöù saùu cuûa doøng Thieàn Voâ Ngoân Thoâng—Name of a Vietnamese monk from

Chu Minh, North Vietnam. He left home when he was very young and became one of the most

outstanding disciples of Zen Master Ña Baûo. After the latter’s death, he became the Dharma heir of

the sixth lineage of the Wu-Yun-T’ung Zen Sect.

Moät hoâm Sö hoûi Thieàn sö Ña Baûo: “Laøm theá naøo thaáy ñöôïc chaân taâm?” Thieàn sö Ña Baûo ñaùp:

"OÂng phaûi töï mình khaùm laáy!" Ñònh Höông hoan hyû laõnh ngoä vaø noùi: “Heát thaûy ñeàu theá, ñaâu phaûi

chæ rieâng vôùi ñeä töû!” Thieàn sö Ña Baûo noùi: “OÂng ñaõ hieåu chöa?” Sö ñaùp: “Ñeä töû ñaõ hieåu roài, nhöng

cuõng gioáng nhö khi chöa hieåu.” Thieàn sö Ña Baûo noùi: “Phaûi laáy caùi taâm aáy maø baûo nhaäm.” Sö oâm

tai, ñöùng daäy quay löng ñi. Thieàn sö Ña Baûo beøn quaùt leân: “Ñi ñi!” Ñònh Höông suïp xuoáng laïy taï.

Thieàn sö Ña Baûo noùi: “Veà sau khi oâng giao tieáp vôùi ngöôøi ñôøi phaûi laøm nhö keû ñieác!”—One day,

he asked Zen master Da Bao, “How can I see the true mind?” The master said, “You have to

discover it for yourself.” Dinh Huong joyfully awakened and said, “Everything is like that, not just

me.” Master Da Bao said, “Do you understand or not?” Dinh Huong said, “Even when I have

understood”, it is no different from when I did not understand. Master Da Bao said, “You must

preserve this mind.” Dinh Huong covered his ears and went out with his back facing the Master.

Master Da Bao shouted: “Go away!” Dinh Huong bowed to prostrate the Master. Master Da Bao

said, “In the future when dealing with worldly people, you must be like deaf man.”

1994

Sau ñoù quan Ñoâ Töôùng Nguyeãn Tuaân thænh Sö dôøi veà truï taïi chuøa Caûm ÖÙng ôû Thieân Ñöùc ñeå tieáp

tuïc hoaèng döông Phaät phaùp. Sö truï trì taïi ñoù, vaø nhieàu ñeä töû ñaõ hoäi tuï taïi ñoù ñeå hoïc Thieàn vôùi Sö.

Thieàn Sö Ñònh Höông thöôøng nhaéc nhôû ñeä töû: “Taát caû nhöõng hieän töôïng khoâng thaät nhö ngöôøi ta

töôûng. Chuùng laø huyeãn, laø taïm bôï, voâ thöôøng vaø khoâng coù thöïc theå. Kyø thaät chuùng laø nhöõng boùng

ma aûo aûnh. Khi tu ñaïo ngöôøi ta coá gaéng döùt boû moïi huyeãn hoaëc, nghi hoaëc, meâ muoäi, tham, saân, si,

ñeå tieán ñeán giaùc ngoä. Tuy nhieân, haønh giaû neân luoân nhôù raèng xöa nay khoâng xöù sôû cho luïc caên truù

nguï, maø xöù sôû cuõng laø chaân phaùp. Roài chaân phaùp nhö theá huyeãn, huyeãn coù laø khoâng khoâng. Chæ coù

Chaùnh kieán môùi ñoaïn tröø nhöõng voïng töôûng ñieân ñaûo naày, vaø giuùp ngöôøi ta nhaän ra baûn chaát thaät

naèm trong moïi giaû töôûng. Chæ khi naøo con ngöôøi thoaùt ra khoûi ñaùm maây muø aûo töôûng vaø ñieân ñaûo

naày thì con ngöôøi môùi choùi saùng vôùi chaùnh trí, gioáng nhö aùnh traêng raèm thoaùt khoûi ñaùm maây ñen

vaäy.”—Later Commander General and Defense Commissioner Nguyen Tuan respectfully invited

him to Cam Ung Temple to continue to spread the Dharma. Dinh Huong settle there, and so many

students gathered to study Zen with him. He always reminded his disciples: “Things in the

phenomenal world are not real or substantial, as ordinary people regard them to be. They are

illusory, transient, momentary, indefinite, insubstantial, and subject to constant alteration. In

reality, they are like phantoms or hallucinations. In practice or performance that is in the process

of attaining enlightenment, practitioners are trying to get rid of illusion, such as desire, hate, etc.

However, originally, there is no place for the six senses dwelling. Any place is true dharma; then,

true dharma is thus illusory. Illusory existence is not nothing. Right understanding alone removes

these illusions and helps man to cognize the real nature that underlies all appearance. It is only

when man comes out of this cloud of illusions and perversions that he shines with true wisdom like

the full moon that emerges brilliant from behind a black cloud.”

Vaøo ngaøy moàng ba thaùng ba, nieân hieäu Suøng Höng Ñaïi Baûo (Lyù Thaùi Toâng), naêm 1051, Sö coù

beänh, neân hoïp ñoà chuùng laïi noùi lôøi töø bieät vaø noùi keä:

“Boån lai voâ xöù sôû

Xöù sôû thò chaân toâng

Chaân toâng nhö thò aûo,

AÛo höõu töùc khoâng khoâng.”

(Xöa nay khoâng xöù sôû. Xöù sôû aáy chaân toâng. Chaân toâng laø hö aûo. Coù aûo töùc khoâng khoâng). Noùi

xong baøi keä, Sö laëng leõ thò tòch—On the third day of the third month of the Sung Hung Dai Bao

(under the reign of king Ly Thai Tong), in 1051, he fell ill. So he convened his assembly to say

farewell and spoke a verse:

“Originally there is no abode,

Abode is the true school.

But the true school is illusory like this,

Illusory existence equals emptiness of emptiness.”

After finishing his verse, he silently passed away.

(II) Thieàn Sö Thieàn Laõo

Zen Master Thieàn Laõo

Teân cuûa moät nhaø sö Vieät Nam, coù leõ queâ ôû mieàn Baéc Vieät Nam; tuy nhieân, queâ quaùn cuûa ngaøi khoâng ai

bieát ôû ñaâu. Sö ñeán chuøa Kieán Sô gaëp vaø trôû thaønh moät trong nhöõng ñeä töû xuaát saéc nhaát cuûa Thieàn sö Ña

Baûo. Thieàn sö Thieàn Laõo laø phaùp töû ñôøi thöù saùu cuûa doøng Thieàn Voâ Ngoân Thoâng. Sau khi Thieàn sö Ña

Baûo thò tòch, ngaøi dôøi veà nuùi Thieân Phuùc taïi quaän Tieân Du vaø truï taïi chuøa Truøng Minh. Luùc aáy tieáng taêm

cuûa ngaøi traûi khaép töù phöông—Name of a Vietnamese monk, probably from North Vietnam; however,

his origin was unknown. He went to Kieán Sô Temple to meet and become one of the most outstanding

1995

disciples of Zen Master Ña Baûo. He was the dharma heir of the sixth lineage of the Wu-Yun-T’ung

Zen Sect. After Zen master Ña Baûo passed away he moved to Mount Thieân Phuùc in Tieân Du district to

stay at Trung Minh Temple. His reputation spread all over the place.

Khoaûng nhöõng naêm cuûa nieân hieäu Thoâng Thuïy (1034-1038), vua Lyù Thaùi Toâng töøng ñeán thaêm

chuøa. Moät hoâm, vua hoûi: “Hoøa Thöôïng truï trì treân nuùi naøy bao laâu roài?” Sö ñaùp: “Laõo Taêng chæ bieát

ngaøy hoâm nay, ai bieát thaùng naêm xöa! (Ñaûn tri kim nhaät nguyeät, thuøy thöùc cöïu xuaân thu!)” Vua laïi

hoûi: “Haøng ngaøy Hoøa Thöôïng laøm gì?” Sö ñaùp: “Truùc bieát hoa vaøng ñaâu ngoaò caûnh; traêng trong

maây traéng hieän toaøn chaân (Thuùy truùc hoaøng hoa phi ngoaïi caûnh, baïch vaân minh nguyeät loä toaøn

chaân).” Vua laïi hoûi: “Coù yù chæ gì?” Sö ñaùp: “Nhieàu lôøi chaúng coù lôïi ích gì!” Nhaø vua lieàn nhaän ra

choã sôû ñaéc—During the years of the Thong Thuy Era, King Ly Thai Tong often visited Trung Minh

Temple. One day, Ly Thai Tong asked the master, “Master, how long have you been dwelling on

this mountain?” The master said: “This old monk only know the sun and the moon of today. Who

knows about past springs and summers?” The king asked, “How do you pass the days?” The

master replied: “The green bamboos and yellow flowers are not external things (external world).

White clouds and bright moon reveal the whole truth.” The king asked again, “What does this

mean?” The master replied, “There is no use to say too much!” The king suddenly attained some

insight.

Ít laâu sau ñoù, vua Lyù Thaùi Toâng chieáu saéc chæ trieäu ngaøi veà kinh ñoâ laøm coá vaán, nhöng khi saéc chæ

vöøa ñeán thì ngaøi ñaõ thò tòch. Ñeå toân vinh ngaøi vua ñaõ cho truøng tu laïi ngoâi chuøa sö ôû, xaây thaùp thôø

sö taïi phía tröôùc chuøa—Some time later, king Lyù Thaùi Toå sent an Imperial Order to recall him to

the capital to be the king’s advisor, but when the Imperial Order arrived he had already passed

away. To honour him, the king ordered his local mandarin to build a stupa right at the foot of the

mountain and to rebuild the temple where he used to stay.

(C-3g) Ñôøi Thöù Baûy Doøng Thieàn Voâ Ngoân Thoâng

The Seventh Generation of the Wu-yen-t'ung Zen School

Baûy ngöôøi: Saùu ngöôøi ghi laïi ñöôïc tieåu söû—Seven persons: Six persons with recorded biographies

(I) Thieàn Sö Vieân Chieáu (999-1090)

Zen Master Vieân Chieáu

Thieàn Sö Vieân Chieáu laø moät trong nhöõng thieàn sö noåi tieáng cuûa Vieät Nam thôøi nhaø Lyù, queâ ôû Long

Ñaøm, Baéc Vieät. Theá danh cuûa Sö laø Mai Tröïc. Sö laø con cuûa moät trong nhöõng ngöôøi anh trai cuûa Thaùi

haäu Linh Caûm. Luùc coøn nhoû Sö ñaõ laø moät caäu beù raát thoâng minh vaø caàn maãn. Sö xuaát gia vaø trôû thaønh

ñeä töû cuûa Thieàn sö Ñònh Höông taïi aáp Tieâu Sôn. Sö ôû laïi aáp naày phuïc vuï Thaày trong nhieàu naêm—Zen

master Yien-Zhao was one of the most famous Vietnamese Zen masters during the Ly dynasty. He

was from Long Ñaøm, North Vietnam. His worldly name was Mai Truc. He was the son of one of elder

brothers of Empress Linh Cam. As a young boy, he was very intelligent and industrious. He left home

and became a disciple of Zen Master Ñònh Höông in Tieâu Sôn hamlet. He stayed there to serve his

master for several years.

Trong khoaûng thôøi gian naøy, Sö nghieân cöùu Thieàn hoïc. Sö thöôøng trì tuïng kinh Vieân Giaùc, vaø thoâng

hieåu Tam Phaùp Quaùn (chæ, ñònh vaø tueä). Moät ñeâm Sö ñang toïa thieàn, thaáy Boà Taùt Vaên Thuø caàm

dao moå buïng loâi ruoät cuûa Sö ra, roài laïi trao cho dieäu döôïc ñeå trò thöông. Sau chuyeän naøy nhöõng

ñieàu Sö tu taäp vaø quaùn chieáu ñeàu haøi hoøa vôùi chaân lyù toái haäu. Sö am hieåu saâu saéc veà pheùp Tam

Muoäi vaø thuyeát giaûng voâ ngaïi—During this time, he investigated Zen studies. He always recited

the Sutra Of Perfect Enlightenment, and he thoroughly understood the Three Methods of

Contemplation (contemplation through calming, contemplation through concentration, and

1996

contemplation through meditation). One night, while he was in deep meditation he saw Manjusri

Bodhisattva cut open his stomach with a knife and dragged out his guts. Then Manjusri gave him

wonderful medicine to treat the wound. After this incident, whatever he practiced and whatever he

contemplated in his mind seemed harmonious with reality. He had deep understanding in the

Samadhi, and he expounded the Dharma most eloquently.

Sau ñoù ngaøi ñi Thaêng Long khai sôn chuøa Caùt Töôøng, toïa laïc beân traùi hoaøng thaønh. Raát nhieàu ñeä töû

hoäi tuï veà ñoù ñeå tu Thieàn vôùi Sö. Sö truï taïi Caùt Töôøng ñeå chaán höng vaø hoaèng döông Phaät giaùo

trong nhieàu naêm. Moät hoâm, coù moät vò Taêng hoûi: “Phaät vaø thaùnh yù nghóa laø theá naøo?” Sö ñaùp “Cuùc

truøng döông döôùi giaäu, Oanh thuïc khí ñaàu caønh (Ly haï truøng döông cuùc, chi ñaàu thuïc khí oanh).” Vò

Taêng laïi hoûi: “Ña taï Hoøa Thöôïng, nhöng keû hoïc naøy chöa hieåu, xin thaày daïy laïi.” Sö ñaùp: “Ngaøy

qua vaàng oâ chieáu, ñeâm veà boùng thoû soi (Truù taéc kim oâ chieáu, daï lai ngoïc thoá minh).” Vò Taêng laïi

noùi: “YÙ cuûa thaày thì ñeä töû hieåu, nhöng huyeàn cô ra sao?” Sö ñaùp: “Nöôùc ñöïng ñaày thau böng baát

caån, moät phen vaáp ngaõ hoái laøm chi (Baát thaän thuûy baøn kình maõn khöù, nhaát tao ta ñieät hoái haø chi)?”

Vò Taêng laïi noùi: “Ña taï Hoøa Thöôïng chæ giaùo.” Sö nhaéc nhôû vò Taêng: “Soùng soâng chìm chôù taùt,

böôùc xuoáng thaân töï chìm (Maïc traïc giang ba nòch, thaân lai khöôùc töï traàm).”—Later he went to

Thaêng Long Citadel to build a temple named Caùt Töôøng, which was located on the east side of the

Citadel. So many students gathered there to study Zen with him. He stayed there to expand the

Buddha Dharma for many years. One day, a monk asked Zen master Vien Chieu, “What is the

meaning of Buddha and Sage?” The master replied, “At the autumn festival, chrysanthemums are

blooming under the hedge. In the pure air of spring, orioles are singing in the branches.” The monk

continued to ask, “Master, thank you much for your answer, but I don't understand. Please instruct

me again.” The master said, “By day the sun shines, by night the moon is bright.” The monk said,

“I already grasped your idea, but how does the mystic mentality work?” The master said, “You

bring a full wash-bowl of water without being careful, what is the use of being sorry when you

slip?” The monk said again, “Master, thank you much for your instructions.” The master reminded

the monk, “Don't jump into the river and drown, you come in and sink yourself.”

Vò Taêng laïi hoûi: “Thieáu Thaát, Ma Kieät raát huyeàn dieäu, ñeán nay ai keû ñaùng ñöùng ñaàu (Thieáu Thaát,

Ma Kieät huyeàn töï coå, Vu kim thuøy keá töông vi chuû).” Sö ñaùp: “Saùng toái töôïng trôøi do quaï thoû, loõm

loài hình ñaát noï nuùi soâng (U minh kieàn töôïng nhaân oâ thoá, khuaát khuùc khoân duy vò Nhaïc Hoaøi).” Vò

Taêng laïi hoûi: “Theá naøo laø Ñaïi Ñaïo vaø con ñöôøng daãn thaúng ñeán nguoàn goác cuûa Ñaïo (Nhö haø thò ñaïi

ñaïo caên nguyeân nha át loä haønh)?” Sö ñaùp: “Gioù döõ bôø cao hay coû cöùng, nöôùc nhaø trò loaïn bieát trung

löông (Cao ngaïn taät phong tri kính thaûo, bang gia baûn ñaõng thöùc trung löông).” Vò Taêng laïi hoûi:

“Heát thaûy chuùng sanh töø ñaâu tôùi, sau khi cheát ñi veà ñaâu?” Sö ñaùp: “Ruøa muø chui vaùch nuùi, traïch

queø treøo nuùi cao (Manh qui xuyeân thaïch bích, bì mieát thöôùng cao sôn).” Vò Taêng laïi hoûi: “Xanh

xanh truùc bieác cuõng laø chaân nhö. Nhö vaäy caùi 'duïng' cuûa chaân nhö laø gì?” Sö ñaùp: “Taëng ngöôøi

ngaøn daëm xa, cöôøi mang moät aám traø (Taëng quaân thieân lyù vieãn, tieáu baû nhaát aâu traø).” Vò Taêng laïi

hoûi: “Theá naøo laø 'Ñeán xuoâng coù ích gì laø sao?'” Sö noùi: “Ai bieát ñi Ñoâng a, nöûa ñöôøng ñaàu ñaõ baïc

(Thuøy thöùc ñoâng a khöù, ñoà trung taùi baïch ñaàu).”—A monk asked, “Bodhidharma and the Sage of

Magadha (Sakyamuni) are the supreme adepts, until now who have succeeded to them as

masters?” The master said, “Day and night, the aspects of heaven, depend on sun and moon,

convex and concave, the lines of earth become muontains and rivers.” The monk asked again,

“What is the Great Path, the road that leads to the source?” The master replied, “In the strong

wind, we know which plants are sturdy on high cliffs. When the country is in chaotic times, we

know which mandarins are loyal.” The monk asked, “Where do all sentient beings come from and

where will they go after they die?” The master replied, “A blind turtle pierces a rock wall; a lame

tortoise climbs a high mountain.” The monk asked again, “The greenish bamboo are all Thusness.

What is the function of True Thusness?” The master replied, “I offer to you a thousand miles

away, as I smile and hold a cup of tea.” The monk continued to ask, “What have I come here in

1997

vain for?” The master said, “Who knew that on the way to the eastern mound, just half way

through, one's hair would already turn white.”

Moät hoâm, coù moät vò Taêng ñeán hoûi Thieàn sö Vieân Chieáu: “Nhaø quaïnh hieân vaéng veû, thong thaû goõ ai

hay (Daõ hieân nhaát thaâm hoä, thuøy thöùc ñaúng nhaøn xao)?” Sö ñaùp: “Kim coác ñìu hiu hoa coû roái, maø

nay hoâm sôùm thaû traâu deâ (Kim coác tieâu sô hoa thaûo loaïn, nhi kim hoân hieåu nhaäm ngöu döông).” Vò

Taêng thöa: “Vì sao laïi nhö vaäy?” Sö ñaùp: “Giaøu sang maø xa xæ, laàu chôï khieán tan hoang (Phuù quí

kieâm kieâu thaùi, phieân linh baïi thò laâu).” Vò Taêng laïi hoûi: “Long nöõ daâng chaâu thaønh Phaät quaû, ñaøn

na boá thí phöôùc ra sao (Long nöõ hieán chaâu thaønh Phaät quaû, ñaøn na xaû thí phuùc nhö haø)?” Sö ñaùp:

“Trong traêng queá muoân thuôû, raäm thöa vaãn moät vaønh (Vaïn coå nguyeät trung queá, phuø sô taïi nhaát

luaân).” Vò Taêng laïi hoûi: “Nhoïc maø voâ ích thì sao?” Sö ñaùp: “Nhö göông treo treân trôøi, nhaân gian soi

khaép nôi (Thieân thöôïng nhö huyeàn kính, nhaân gian xöù xöù thoâng).” Vò Taêng laïi hoûi: “Qua soâng phaûi

duøng beø, ñeán beán heát caàn ghe (Ñoä haø tu duïng phieät, ñaùo ngaïn baát tu thuyeàn). Khi khoâng qua soâng

thì sao?” Sö ñaùp: “Ao khoâ caù leân caïn, soáng caû vaïn naêm xuaân (Haïc trì ngö taïi luïc, hoaïch hoaït vaïn

nieân xuaân).”—One day, a monk asked Zen master Vien Chieu, “The house is deep in the

wilderness and the penthouse is empty. Who knows someone would come knocking at its door in a

free and easy way?” The master said, “The Golden Valley is deserted, and flowers and weeds

grow wild; day and night cows and goats are free to enter it.” The monk asked, “Why is it like

this?” The master said, “Those who are rich but luxury should know that richness collapses and

completely destroyed.” The monk asked, “The Dragon-maid offered her pearl and attained

Buddhahood. What would be the blessing of an almsgiver?” The master said, “Cinnamon trees in

the moonlight forever, thick and thin in the light of a single disc.” The monk asked, “What does it

mean by 'labor without effect'?” The master said, “Just as when we hang a mirror in the sky, every

people will reflect in it (we can see every place in the world).” The monk asked, “To cross a river

we must use a raft, when we reach the shore, it is no longer needed. What if we don't cross the

river?” The master said, “When the pond dries up, the fish are exposed on dry land, but they would

survive for ten thousand springtimes.”

Vaøo hoâm khaùc, coù moät vò Taêng hoûi: “Theá naøo laø theo doøng môùi ñaït dieäu lyù?” Sö ñaùp: “Nghe noùi

baïn Kinh Kha, moät ñi khoâng trôû veà (Kieán thuyeát Kinh Kha löõ, nhaát haønh caùnh baát hoài).” Vò Taêng

laïi hoûi: “Vaøng thau laãn loän nhöng nguyeân lai cuøng moät chaát, xin Thaày phöông tieän luyeän tinh roøng

(Kim khoaùng hoãn giao nguyeân nhaát khí, thænh Sö phöông tieän luyeän tinh hình).” Sö ñaùp: “Chaúng

phaûi khaùch Teà Quaân, sao bieát caù bieån lôùn! (Baát thò Teà Quaân khaùch, Na tri haûi ñaïi ngö).” Vò Taêng

laïi hoûi: “Quaùch coâng neáu chaúng nhaän, can giaùn coù laøm chi (Quaùch quaân nhöôïc baát naïp, giaùn ngöõ

dieäc heà vi)?” Sö ñaùp: “Neáu muoán böng uoáng tröôùc, ñöøng veõ raén theâm chaân (Nhöôïc duïc tieân ñeà aåm,

höu vi xaûo hoïa xaø).” Vò Taêng laïi noùi: “Raén saép cheát giöõa ñöôøng, xin Thaày cöùu soáng?” Sö hoûi: “OÂng

laø ngöôøi phöông naøo?” Vò Taêng ñaùp: “Voán ngöôøi ôû nuùi.” Sö daïy: “Mau veà nuùi xöa ôû, chôù gaëp Höùa

Chaân Quaân (Caáp hoài cöïu nham aån, maïc kieán Höùa chaân quaân).” Vò Taêng laïi hoûi: “Haûi taïng meânh

moâng khoâng neân hoûi Taøo Kheâ töøng gioït nghóa ra sao (Haûi taïng thao thao öng baát vaán, Taøo Kheâ

trích trích thò nhö haø)? ” Sö ñaùp: “Röøng tuøng tieáng gioù theâ löông thoåi, möa taïnh buøn dô ngaäp loái ñi

(Phong tieàn tuøng haï theâ löông vaän, Vuõ haäu ñoà trung thieån troïc neâ).” Vò Taêng laïi hoûi: “Khoâng khaùc

vôùi ngaøy nay laø theá naøo?” Sö ñaùp: “Cuùc truøng döông döôùi giaäu, oanh ngaøy naéng ñaàu caønh (Ly haï

truøng döông cuùc, chi ñaàu noaõn nhaät oanh).” Vò Taêng laïi hoûi: “Sôø sôø ôû khoaûng maét taâm, raønh raønh

trong choáng saéc thaân (Chieâu chieâu taâm muïc chi gian, laõng laõng saéc thaân chi noäi). Nhöng lyù khoâng

theå phaân, töôûng khoâng theå thaáy. Vì sao khoâng thaáy ñöôïc?” Sö ñaùp: “Trong vöôøn hoa röïc rôõ, treân bôø

coû traøn lan (Uyeån trung hoa laïn maïn, ngaïn thöôïng thaûo li phi).” Vò Taêng hoûi: “Naêm laïnh maàm non

ruïng, laáy gì ñeå thöôûng coâng (Tueá haøn quaàn mieâu laïc, haø dó khaû tuyeân döông)?” Sö ñaùp: “Möøng cho

oâng töï roõ, sung söôùng bieát chö øng naøo (Hyû quaân lai töï ñaït, baát dieät thaû hoan ngu)!” Vò Taêng thöa:

“Hoâm nay, may nghe giaûi, töø ñaây heát hoang mang (Haïnh vaên kim nhaät quyeát, toøng thöû mieãn hoát

voâ).” Sö daïy: “Ñaém caïn vöøa vôùt ra, nghoaûnh ñaàu ñaàm muoân tröôïng (Thieån nòch taøi ñeà xuaát, hoài

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ñaàu vaïn tröôïng ñaøm).”—On another day, a monk asked, “What does it mean by 'following the

stream to attain the wondrous principle'?” The master said, “I've heard that once Ching-k'e left for

Chin, he never returned again.” The monk asked, “Gold and ore are mixing together, but originally

they are one single matter. Master, please utilize your skilful means to make them just one pure

form.” The master said, “If you've never been the guest of the King of Chi, how could you know of

a giant fish in the ocean?” The monk asked, “What happens if Kuo Kung does not take the

advice?” The master said, “If you first wish to drink, try not to draw feet on a snake.” The monk

asked, “The snake is going to die on the road, Master, please save it.” The master said, “Where

are you from?” The monk said, “I am originally from the mountains.” The master said, “Go back

your old mountain to live in seclusion, and try not to meet Mister Hsu-Jen.” The monk asked, “We

don't ask about the immense water in the ocean store, but what about drop by drop from the stream

of Tsao-Chi?” The master said, “A cool rhythm of the blowing wind under the pine forest. After

the rain, the road is soaked with mud.” The monk asked, “What does it mean by 'it is no different

from nowadays?'” The master said, “The chrysanthmums under the hedge. On the ends of the

branches, orioles in the shining sun.”

Vò Taêng laïi hoûi: “Sôø sôø ôû khoaûng maét taâm, raønh raønh trong choáng saéc thaân. Nhöng lyù khoâng theå

phaân, töôûng khoâng theå thaáy. Vì sao khoâng thaáy ñöôïc?” Sö ñaùp: “Trong vöôøn hoa röïc rôõ, treân bôø coû

traøn lan.” Vò Taêng hoûi: “Naêm laïnh maàm non ruïng, laáy gì ñeå thöôûng coâng?” Sö ñaùp: “Möøng cho oâng

töï roõ, sung söôùng bieát chöøng naøo!” Vò Taêng thöa: “Hoâm nay, may nghe giaûi, töø ñaây heát hoang

mang.” Sö daïy: “Ñaém caïn vöøa vôùt ra, nghoaûnh ñaàu ñaàm muoân tröôïng.”—The monk asked, “It is

obvious in the mind's eye and clear in the form-body. But principle cannot be discriminated and

perception cannot be seen. Why can't it be seen?” The master said, “The flowers in the garden are

gorgeous, the grass is spreading on the bank.” The monk asked, “When it turns cold, the young

sprouts fall, what can we show?” The master replied, “I am pleased that you realize it yourself.

How happy it is!” The monk said, “Today, I'm fortunate to hear your interpretations. So, from now

on I'll be no more confused.” The master said, “I've just pulled you out of the shallow water, but

you turn right back and jumped into a bottomless pond.”

Moät laàn noï, coù moät vò Taêng hoûi: “Trong thaønh Nieát Baøn vaãn coøn nguy hieåm. Theá naøo laø choã khoâng

nguy hieåm?” Sö ñaùp: “Reøm naõo che laøm toå, caønh lau xoõa toùc raâu (Doanh saùo lieâm phieàn thöôïng,

maán phaùt vi thieàu kinh).” Vò Taêng thöa: “Neáu gaëp luùc caáp baùch, ñoâi ñöôøng xöû leõ naøo (Nhöôïc tao thì

baùch caän, löôõng cöù thò haø vi)?” Sö ñaùp: “Tröôïng phu theo phoùng khoaùng, traêng gioù haõy vui chôi

(Tröôïng phu tuøy phoùng ñaõng, phong nguyeät thaû tieâu dao).”—Once, a monk asked Zen master Vien

Chieu, “Even in the Nirvana city it is still perilous. Is there anywhere that is not perilous?” The

master replied, “Build your nest on a curtain of affliction, your hair and beard are like reed

flowers.” The monk asked, “When it is urging at the juncture of two roads, which direction should I

take?” The master said, “A zealous disciple should go along with circumstances, and freely

wander under the moon and wind.”

Vò Taêng laïi hoûi: “Heát thaûy chuùng sanh ñeàu baûo laø Phaät, leõ aáy chöa töôøng, mong thaày chæ daïy.” Sö

ñaùp: “Noâng trang haõy gaéng khuyeân anh theá, ñôïi thoû ngöôøi kia chôù nhoïc theo (Khuyeán quaân thaû vuï

noâng tang khöù, maïc hoïc tha nhaân ñaõi thoá lao).” Vò Taêng noùi: “May ñöôïc tha ày chæ roõ, troïn chaúng

ñeán ai tìm (Haïnh moâng sö hieån quyeát, chung baát höôùng tha caàu).” Sö daïy: “Khaù thöông moät laàn

ngheïn, ngoài ñoùi troùt queân aên (Khaû laân tao nhaát eá, cô toïa khöôùc vong xan).” Vò Taêng laïi hoûi: “Bao

nhieâu naêm doàn chöùa ngoïc trong tuùi maø chaúng thaáy, taän maët hoâm nay thaáy roõ raønh (Kyû nieân cöûu tích

nang trung baûo, kim nhaät ñöông tröôøng ñòch dieän khan).” Sö ñaùp: “Traêng trung thu chôø maõi, gaëp

phaûi maây möa xoâng (Chi ñaõi trung thu nguyeät, khöô ùc tao vaân vuõ xaâm).” Vò Taêng thöa: “Tuy nghe

thaày daïy baûo, lyù ñoù vaãn chöa thoâng.” Sö daïy: “Cöôøi ngöôøi suoâng oâm coät, cheát ñuoái nhaém giöõa doøng

(Tieáu tha ñoà baõo truï, nòch töû höôùng trung löu)!”—A monk asked, “It is said that all sentient beings

are Buddhas, but I'm not clear about this teaching. Master, please instruct me.” The master said, “I

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advise you to farm your own farmland. Do not imitate others, it's only a waste of your energy and

time waiting for a rabbit.” The monk asked, “I'm fortunate to receive your clear interpretations.

Master, I will not ever again seek from anyone else.” The master said, “What a pity! with just one

choking, you sit here hungry but forget to eat.” The monk asked, “Master, I have stored the

precious jewel in my pocket for many years, but have never seen it. Today, I see it clearly right

before my eyes.” The master said, “I have been waiting for the mid-autumn moon, but instead I

get caught in clouds and rain.” The monk asked, “Master, though I hear your teaching, but I'm not

clear about its principle.” The master said, “I laugh at someone who uselessly holds on to the

bridge pillar, then drowned in midstream!”

Coù moät vò Taêng hoûi: “Theá naøo laø moät phaùp?” Sö ñaùp: “Vöøa thaáy xuaân gieo vaø haï lôùn, gaëp ngay thu

chín vôùi ñoâng thaâu (Thoán kieán xuaân sinh kieâm haï tröôûng, höïu phuøng thu thuïc caäp ñoâng taøng).” Vò

Taêng thöa: “Thaønh Phaät nhieàu theá laø sao?” Sö ñaùp: “Toå Long (bieät hieäu cuûa Taàn Thuûy Hoaøng) thoâi

nghó chaïy, Töø Phu ùc luoáng ñöôøng xa (Toå Long khu töï chæ, Töø Phuùc vieãn ñoà lao).” Vò Taêng laïi hoûi:

“Kieán taùnh thaønh Phaät, nghóa aáy theá naøo?” Sö ñaùp: “Xuaân ñeán caây khoâ hoa ñua nôû, gioù ñöa ngaøn

daëm nöùc höông thaàn (Khoâ moäc phuøng xuaân hoa caïnh phaùt, phong suy thieân lyù phöùc thaàn höông).”

Vò Taêng thöa: “Hoïc nhaân khoâng hieåu, xin thaày daïy laïi.” Sö ñaùp: “Muoân naêm caây caø aáy, xanh ngaùt

taän chaân maây (Vaïn nieân giaø töû thuï, thöông thuùy tuûng vaân ñoan).”—A monk asked, “What is the

One Dharma?” The master said, “Autumn ripening and winter harvest come right after spring

sowing and summer growth.” The monk asked, “Many people become Buddha, what does it

mean?” The master said, “Let Tzu-lung (special name for king Chin-Sui-Huang) stop bustling

around, because Tsu-fu worked hard in vain in far away places.” The monk asked, “Seeing one’s

own nature and becoming a Buddha, what does it mean?” The master replied, “When spring

comes the withered trees are blossoming with flowers, the wind blows divine fragrance to a

thousand miles far off.” The monk asked, “I don't comprehend. Master, please instruct me again.”

The master said, “This egg-fruit plant has been around for ten thousand years; its greenish

branches reach to the sky-line clouds.”

Moät vò Taêng hoûi: “Mani cuøng chö saéc, chaúng hôïp chaúng phaân ly (Ma-ni döõ chuùng saéc, baát hôïp baát

phaân ly).” Sö ñaùp: “Hoa xuaân cuøng böôm böôùm, luùc luyeán luùc ruoàng nhau (Xuaân hoa döõ hoà ñieäp,

kyû luyeán kyû töông vi).” Vò Taêng hoûi: “Theo ngöôøi xen laãn laø sao (Tuøy tha hoãn taïp)?” Sö ñaùp:

“Chaúng phaûi maét Hoà Taêng, uoång coâng daâng ngoïc Bieän (Baát thò Hoà taêng nhaõn, Ñoà lao sính Bieän

Chaâu. Bieän Hoøa laø ngöôøi nöôùc Sôû, hai laàn daâng Ngoïc Phaùc leân hai vò vua nöôùc Sôû, moãi laàn oâng ta

ñeàu bò chaët moät chaân).” Vò Taêng laïi hoûi: “Theá naøo laø chaïm maét laø Boà Ñeà?” Sö ñaùp: “Caây cong

chim maõi sôï, rau nguoäi ngöôøi thoåi hoaøi (Kyû kinh khuùc muïc ñieåu, taàn suy laõnh teâ nhaân).” Vò Taêng

thöa: “Hoïc nhaân khoâng hieåu, xin thaày cho thí duï khaùc.” Sö ñaùp: “Keû ñieác nghe tieáng ñaøn, ngöôøi muø

ngaém boùng traêng (Tuûng nhaân thính caàm höôûng, manh giaû voïng thieàm thöø).”—A monk asked, “The

mani pearl and all colors are neither together nor apart.” The master said, “Spring flowers and

butterflies, sometimes are fond of each other, sometimes are not.” The monk asked, “To follow

people and mix in, what does it mean?” The master replied, “If you do not have the eyes of the

Barbarian Monk (Bodhidharma), you work in vain offering the pearl of Pien (a person of Ch'u Kuo

who offered 'Fo' Pearl to two Ch'u kings and each time he was cut off one leg).” The monk asked,

“To touch the Eye of Bodhi, what does it mean?” The master said, “The bird once shot by a bow

will forever fear, the man who was once burned by hot soup will keep blowing on his cold

vegetable.” The monk asked, “I don't comprehend. Master, please give another metaphorical

example.” The master said, “A deaf man listens to the sound of the musical instrument and a blind

man looks up at the moon.”

Vò Taêng hoûi: “Voán ñaõ coù hình theâm coù aûnh, coù luùc aûnh cuõng lìa hình sao (Baûn töï höõu hình kieâm

höõu aûnh, höõu thôøi aûnh daõ ly hình phaàu)?” Sö ñaùp: “Traêm soâng ñoå veà ñoâng kìa, muoân do øng ñua

chaûy. Ngaøn sao chaàu Baéc Ñaåu kìa, thieân coå quy taâm (Chuùng thuûy trieàu ñoâng heà, vaïn phaùi tranh löu;

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quaàn tinh cuûng baéc heà, thieân coå quy taâm).” Vò Taêng laïi hoûi: “Theá naøo laø moät caâu toû ngoä, vöôït muoân

ngaøn?” Sö ñaùp: “Xa keïp Thaùi sôn qua bieån Baéc, ngöûa quaêng gaäy choáng vaøo cung traêng (Vieãn hieäp

Thaùi Sôn sieâu baéc haûi, ngöôõng phao truï tröôïng nhaäp thieàm cung).” Vò Taêng laïi hoûi: “Chæ moät söï

naøy thaät, coøn hai chaúng phaûi chaân (Duy thöû nhaát söï thöïc, dö nhò töùc phi chaân). Theá thì, chaân laø gì?”

Sö ñaùp: “Gioù deã lay ñaàu gaäy, möa laøm laày treân ñöôøng (Tröôïng ñaàu phong dò ñoäng, loä thöôïng vuõ

thaønh neâ).” Vò Taêng laïi hoûi: “Khoâng nhaém Nhö Lai xin Dieäu taïng, khoâng mong löûa toå noái ñeøn

chong (Baát höôùng Nhö Lai thì dieäu taïng, baát caàu toå dieäm tuïc ñaêng chi). YÙ chæ theá naøo?” Sö ñaùp:

“Trôøi thu luùa xaøo xaït, caûnh tuyeát maãu ñôn cöôøi (Thu thieân ñoaøn thöû leä, tuyeát caûnh maãu ñôn

khai).”—A monk asked Zen master Vien Chieu, “Inherently what has form also has shadow. Is the

shadow sometimes separate from the form?” The master replied, “Hundreds of rivers flow to the

East Ocean, where ten thousand currents flow together. Thousands of stars bow to the North Star,

where for a thousand ages all turn to the mind.” The monk asked, “What is a single phrase of

'Clear realization' that transcends thousands of millions of other phrases?” The master replied,

“From afar, one tucks Mount T'ai under his arm and steps across the North Sea. Then turning his

face upward, he throws his staff up to the moon.” The monk asked, “Only this one is real, the rest

are not. What is real?” The master replied, “The wind moves easily on the tip of the staff; rain

causes mud on the road.” The monk asked, “Do not aim at the wondrous treasury to the Tathagata;

do not ask fire from the patriarchs to keep the lamp lit. What is the purpose?” The master replied,

“The paddy makes noise in autumn; in a snowy scene, red peonies blossom.”

Vò Taêng hoûi: “Theá naøo laø caâu toái dieäu?” Sö ñaùp: “Moät ngöôøi ngoaûnh maët vaøo goùc, caû tieäc uoáng

khoâng vui (Nhaát nhaân höôùng ngung laäp, maõn toïa aåm voâ hoan).” Vò Taêng laïi hoûi: “Xöa nay vieäc lôùn

xin khoâng hoûi, ñieåm laï Taây lai yù theá naøo (Coå kim ñaïi söï öng voâ vaán, ñaëc ñòa Taây lai yù nhöôïc haø)?”

Sö ñaùp: “Keû kheùo lôøi ñeïp maët, phöôøng ñaäp ngoùi hong ruøa (Xaûo ngoân leänh saéc giaû, toaøn quy ñaû

ngoõa nhaân).” Vò Taêng laïi hoûi: “Taâm, phaùp ñeàu queân, thì tính töùc chaân. Theá naøo laø chaân?” Sö ñaùp:

“Ñaøn Baù Nha gioù khua saân truùc, leä Nöõ Thaàn möa raéc hoa non (Vuõ trích nham hoa thaàn nöõ leä, phong

xao ñình truùc Baù Nha caàm).”—A monk asked, “What is the most wondrous phrase?” The master

replied, “One person turns to face the corner, the whole feast has no joy.” The monk asked, “I

don't ask about the great events of the past and present; I only want to know the meaning of

coming out of the west?” The master replied, “Some are with clever speech and pretty

appearance; some are drrilling turtle shell and striking tiles.” The monk asked, “When mind and

dharma are both forgotten, nature is real. What is real?” The master said, “The wind hit the

bamboo in the courtyard is the sound of Po-ya's lute; the raindrops on the cliffside flowers are the

tears of a goddess.”

Vò Taêng khaùc hoûi: “Theá naøo laø caâu toái dieäu?” Sö ñaùp: “Yeát haàu coøn maéc ngheïn, yeân ôû chaúng vui gì

(Haàu lyù do toàn ngaïnh, thöôøng cö baát khoaùi nhieân).” Vò Taêng laïi hoûi: “Coù tu coù chöùng, khôi boán

beänh. Loù ñaàu sao ñöôïc thoaùt hoàng traàn (Höõu tu höõu chöùng khai töù beänh, xuaát ñaàu haø khaû thoaùt traàn

lung)?” Sö ñaùp: “Nuùi cao chaát ngaát dung muoân vaät, bieån roäng bao la chöùa vaïn soâng (Sôn cao caùnh

ñaïi dung traàn tröõ, haûi khoaùt naêng thaâm naïp teá löu).” Vò Taêng hoûi: “Chæ coù Phaät vôùi Phaät môùi bieát

vieäc ñoù. Theá thì vieäc ñoù laø theá naøo?” Sö ñaùp: “Ñöôøng heïp chi chít truùc, gioù thoåi nhaïc töï thaønh

(Hieäp kính sum sum truùc, phong suy khuùc töï thaønh).” Vò Taêng hoûi: “Chaúng caàn bình thöôøng, chaúng

caàn thieân nhieân, chaúng caàn taùc duïng, thì nay laøm gì ñaây?” Sö ñaùp: “Coû boàng eùn ñaäu thaáp, bieån roäng

aån caù laân (Boàng thaûo theâ ñeâ yeán, thöông minh aån cöï laân).”—Another monk asked, “What is the

most wondrous phrase?” The master replied, “You will not live very happily while your throat is

still chocking.” The monk asked, “With cultivation and realization, the four kinds of illness are

revealed. Transcending them, is one able to be free from the red dust (world)?” The master said,

“The extremely high mountain is able to contain all things; the immense ocean is able to

accommodate ten thousand rivers.” The monk asked, “Only Buddhas understand that. What does

'that' mean?” The master said, “In a narrow road with thick bamboos, a tune forms by itself when

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the wind blows.” The monk asked, “No need for ordinariness, no need for naturalness, no need for

function, what are we supposed to do now?” The master said, “In the thick grass the swallows

build nest, in the immense ocean the whale hides.”

Vò Taêng laïi hoûi: “Töù ñaïi mang veà töø nhieàu kieáp, xin thaày phöông tieän thoaùt luaân hoài (Töù ñaïi ñaùi lai

do khoaùng kieáp, thænh sö phöông tieän xuaát luaân hoài).” Sö ñaùp: “Loaøi thuù treân ñôøi Teâ laø quí, noù aên

gai goùc nguû buøn dô (Cöû theá suùc ñoà teâ thò baûo, xan ö kinh cöùc ngoïa ö neâ).” Vò Taêng hoûi: “Moïi thöù

thuû, xaû ñeàu luaân hoài, khoâng thuû khoâng xaû thôøi theá naøo?” Sö ñaùp: “Gieàng hoàng ñeïp ñeõ xöa nay vaäy,

coù laù sum sueâ chaúng coù hoa (Toøng lai hoàng hieän thuø thöôøng saéc, höõu dieäp saâm si baát höõu hoa).”—A

monk asked, “I have carried along the four elements for immeasurable kalpas. Master, please

skilfully show me the means to get of of the cycle of birth and death.” The master said, “Among

the animals in the world, the rhinoceros is most precious, it feeds on thorns and sleeps in mud.”

The monk asked, “All attachments and detachments still lie within the cycle of birth and death,

what is it like when there is neither?” The master said, “The purple plant has always been

beautiful in its color, it has uneven leaves but no flowers.”

Vò Taêng laïi hoûi: “Döùt heát noùi naêng (Ngoân ngöõ ñoaïn ñaïo), yù aáy theá naøo?” Sö ñaùp: “Theo gioù tieáng

coøi luoàn buïi truùc, vaàng traêng traùi nuùi quaù ñaàu töôøng (Gioác höôûng tuøy phong xuyeân truùc ñaùo, sôn

nham ñaùi nguyeät quaù töôøng lai).” Vò Taêng hoûi: “Chö Phaät thuyeát phaùp laø ñeå giaùo hoùa chuùng sanh

moïi loaøi, neáu hieåu ñöôïc boån yù thì goïi laø xuaát theá, boån yù laø gì?” Sö ñaùp: “Xuaân deät hoa nhö gaám,

thu sang laù töïa vaøng (Xuaân chöùc hoa nhö caåm, thu lai dieäp töï hoaøng).”—A monk asked, “Cutting

off the route of speech, what does it mean?” The master replied, “Following the wind the sound of

the horn comes through the bamboo groves, the moon atop the mountain ridge comes over the

wall.” The monk asked, “The Buddhas preach in order to teach and to convert beings. If

comprehending to their original intention is called transcending the world. What does 'original

intention' mean?” The master replied, “Spring weaves flowers like brocades, when autumn comes

the leaves look like gold.”

Vò Taêng hoûi: “Theá naøo laø moät ñöôøng nhaém thaúng?” Sö ñaùp: “Ñoâng taây xe ngöïa ruoãi, hoâm sôùm buïi

môø bay (Ñoâng taây xa maõ taåu, traàn thoå hieåu hoân phi).” Vò Taêng hoûi: “Coù phaùp, coù taâm, sinh voïng

thöùc. Laøm sao taâm, phaùp thaûy tieâu vong (Höõu phaùp, höõu taâm khai voõng thöùc, nhö haø taâm phaùp ñaõng

caâu tieâu)?” Sö ñaùp: “Ví ñöô ïc laù tuøng xanh cao ngaát, saù gì söông tuyeát laû taû rôi (Khaû ñoaït tuøng sao

tröôøng uaát uaát, khôûi öu söông tuyeát laïc phaân phaân).”—A monk asked, “What is the one direct

path?” The master replied, “Horses and carriages travel east and west, dust flies in the morning

and evening.” The monk asked, “When there exist dharma and mind, false consciousness arises.

How do I eliminate both dharma and mind (object and subject)?” The master replied, “When you

are equal to lofty green towering pine, how can you still be worrying about heavy falling snow and

frost?”

Vò Taêng hoûi: “YÙ toå vaø kinh theá naøo?” Sö ñaùp: “Choáng tröôïng leân maây khi thích chí, meät buoâng reøm

truùc nguû giöôøng tre (Höùng lai hueà tröôïng du vaân kính, khoán töùc thuøy lieâm ngoïa truùc saøng).” Vò

Taêng hoûi: “Toå toå truyeàn nhau laø truyeàn nhöõng gì?” Sö ñaùp: “Ñoùi ñeán tìm thöùc aên, reùt thôøi xin aùo

maëc (Cô lai tu taàm thöïc, haøn töùc höôùng caàu y).” Vò Taêng hoûi: “Theá nhaân ñeàu thueâ nhaø, ngöôøi doät ôû

ñaâu ta?” Sö ñaùp: “Vaàng oâ cuøng ngoïc thoá, troøn khuyeát ñoái nhoïc chia (Kim oâ kieâm ngoïc thoá, doanh

traéc maïn lao phaân).” Vò Taêng hoûi: “Theá naøo laø con ñöôøng duy nhaát ñeán Taøo Kheâ?” Sö ñaùp: “Khaù

thöông keû khaéc thuyeàn, roát cuoäc yù hoang mang (Khaû laân khaéc chu khaùch, ñaùo xöù yù thoâng

thoâng).”—A monk asked, “What is the relationship between the patriarch's intention and the

meaning of the scriptural teaching?” The master said, “When I like, I lean on my staff to

promenade to the clouds; when I'm tired, I let down the blinds and sleep on my bamboo bed.” The

monk asked, “Patriarchs transmit to patriarchs. What do they transmit?” The master said, “When

you're hungry, find something to eat; when you're cold, look for clothes.” The monk asked,

“Everyone rents a house, where does a leaking man stay?” The master said, “It is difficult to tell

2002

the fullness and the wane of both the sun and the moon.” The monk asked, “What is the one path

to Tsao-Chi?” The master replied, “How pitiable the man who makes a mark on the boat (where

things dropped in the sea), he has been confused all the times.”

Sö ñaõ soaïn quyeån “Döôïc Sö Thaäp Nhò Nguyeän” vaø daâng leân vua Lyù Nhaân Toâng. Nhaø vua laáy baûn

thaûo cuûa Sö, laïi sai söù ñem sang Trieát Toâng. Trieát Toân cho môøi phaùp sö Cao toøa chuøa Töôùng quoác

ñeán xem, xem xong lieàn chaép tay laïy, maø noùi raèng: “Phöông Nam coù baäc Ñaïi só nhuïc thaân ra ñôøi,

aáy laø vò phaùp sö kheùo giaûng kinh ñieån vaäy. Baàn ñaïo ñaâu coù theå daùm theâm bôùt. Nhaân ñoù cheùp laïi

moät baûn, roài giao traû baûn cuõ. Söù giaû veà thuaät laïi cho vua nghe, vua raát khen thöôûng”—He

composed “Bhaishajya-Guru’s Twelve Vows” and presented to king Ly Nhan Tong. The king gave

a copy to the envoy from the Sung Court, who sent it along to the Chinese Emperor Sung Je-tsung

(1086-1100). Emperor Je-tsung summoned the Abbot of Hsiang-kuo Temple to interpret the text.

After reading the text, the Abbot joined his palms and bowed im homage, saying: “In the south a

flesh and blood body of a Bodhisattva has been born in the world, and he is well able to expound

the Dharma. How dare this poor monk add or substract anything?” The Chinese Emperor then had

his court to rewrite another copy and returned the original. When the envoy to Chinese returned to

Dai Viet and reported this to king Ly Nhan Tong, the king was very pleased with master Vien

Chieu and rewarded him richly.

Vaøo moät ngaøy thaùng chín naêm 1090, Sö khoâng beänh, goïi chuùng ñeán daïy raèng: “Trong thaân ta ñaây,

thòt xöông gaân coát, töù ñaïi giaû hôïp, ñeàu laø voâ thöôøng, ví nhö ngoâi nhaø kia khi saép ñoå, coät keøo ñeàu

ñoå. Nay cuøng caùc con töø giaõ. Haõy nghe baøi keä cuûa laõo Taêng ñaây:

Thaân nhö töôøng bích dó ñoài thì,

Cöû theá thoâng thoâng thuïc baát bi.

Nhöôïc ñaït taâm khoâng voâ saéc töôùng,

Saéc khoâng aån hieän nhaäm suy vi.”

(thaân nhö töôøng vaùch ñaõ lung lay

Theá tuïc thöôøng nhaân luoáng xoùt thay

Neáu ñöôïc taâm khoâng, khoâng töôùng saéc

Saéc khoâng aån hieän, maëc vaàn xoay).

Sau khi noùi keä xong, Sö ngoài thaúng vaø thò tòch. Sö thoï 92 tuoåi ñôøi, 56 tuoåi haï. Nhöõng baøi vieát cuûa

Sö vaãn coøn löu haønh trong moät quyeån goàm Taùn Vieân Giaùc Kinh, Thaäp Nhò Boà Taùt Haønh Tu Chöùng

Ñaïo Traøng, vaø Tham Ñoà Hieån Quyeát. Thieàn sö muoán nhaén vôùi ñoà ñeä raèng taát caû saéc töôùng maø hoï

thaáy, taát caû aâm thanh maø hoï nghe, taát caû höông vò maø hoï neám, taát caû caûm thoï maø hoï nhaän, taát caû

nieäm khôûi hoï coù ñeàu ñang bieán ñoåi mau choùng. Khoâng coù phaùp naøo thöïc coù töï ngaõ caû. Haõy nhìn veà

thaân naøy, noù gioáng nhö boùng, nhö chôùp, khoâng thaät, coù ñoù roài maát ñoù. Haønh giaû tu thieàn phaûi baèng

moïi caùch ñaït ñöôïc taâm khoâng saéc töôùng. Maø thaät vaäy, taùnh cuûa taâm laø taùnh khoâng vaø voâ töôùng.

Moïi thöù treân ñôøi naày xuaát hieän vaø bieán maát trong taâm mình y heät nhö maây hôïp roài tan treân baàu trôøi

hay aûnh hieän roài bieán maát trong göông vaäy thoâi. Haønh giaû tu thieàn phaûi luoân neân nhôù raèng moïi thöù

ñeán roài ñi theo ñuùng luaät nhaân duyeân, khoâng coù ngoaïi leä. Moät khi thöïc chöùng ñöôïc ñieàu naày, chuùng

ta seõ giaûi thoaùt ra ngoaøi theá giôùi ñeán vaø ñi naày—On one day of the ninth month of the year of

Quang Huu Era, in 1090, without any illness, Zen master Vien Chieu convened his assembly to bid

farewell, saying: “In my body, bones, joints, sinews and veins are a combination of the four

elements; all are impermanent. It is just like a house that is about to collapse, when all the beams

tumble down. I bid you all farewell. Now listen to my verse:

Our body is like a shaking old wall,

Pitiful people worried about it days in and days out.

If they could hold a mindless atitude of no form and no sign.

They would no longer worry about form and

no form, appearance and disappearance.”

2003

After finishing the verse, the master sat upright and passed away. He was ninety-two years old and

had been a monk for fifty-six years. His writings now in circulation and were put in one volume,

include in the Praising of the Sutra Of Perfect Enlightenment, Enlightenment Attained by the

Twelve Bodhisattva Practices, and Revelation of the Decisive Secret for Students. The Zen master

wants to remind his disciples that all the forms that they see, all the sounds that they hear, all the

odors they smell, all the flavors they taste, all the senses they feel, all thoughts they have are

changing so fast and nothing has a self. Look at the body, it is only a shadow, an image, an illusion;

as a it's there one moment and disappears in no time. Zen practitioners, by all means, must attain

the mind of emptiness and formlessness. As a matter of fact, the mind essence is empty and

formless. Everything in this world appears and disappears in the mind just like the clouds formed

and dissolved in the sky, or just like the images emerged and vanished in a mirror. Zen

practitioners should always remember that all things that come and go are governed by the

principle of dependent arising without any exceptions. Practitioners who are able to realize this

will be freed from the world of coming and going.

(II) Thieàn Sö Cöùu Chæ

Zen Master Cöùu Chæ

Thieàn sö Vieät Nam, queâ ôû Chu Minh, Baéc Vieät. Khi haõy coøn nhoû, ngaøi ñaõ laøu thoâng Khoång Laõo, nhöng

ngaøi than phieàn raèng Khoång chaáp “höõu,” Laõo chaáp “voâ,” chæ coù ñaïo Phaät laø khoâng chaáp vaøo ñaâu caû—

A Vietnamese Zen Master from Chu Minh, North Vietnam. When he was still young, he was good in

both Tao and Confucian, but complaining that Confucian attached to the “existing” and Tao attached to

the “non-existing.” Only Buddhism attached to none.

Sö rôøi boû gia ñình ñi xuaát gia laøm ñeä töû cuûa Thieàn sö Ñònh Höông taïi chuøa Caûm ÖÙng, vaø trôû thaønh

Phaùp töû ñôøi thöù 7 doøng Voâ Ngoân Thoâng. Moät hoâm, trong ngaøy tham vaán, Thieàn sö Ñònh Höông

hoûi: “Theá naøo laø nghóa cuûa cöùu caùnh?” Cöùu Chæ ñaùp: “Con chöa bieát.” Ñònh Höông noùi: “Laõo Taêng

vaø oâng laø nghóa cuûa cö ùu caùnh roài!” Sö ngaãm nghó. Ñònh Höông noùi: “Qua maát roài.” Nhôø lôøi noùi naøy

maø Sö roõ ñöôïc yeáu chæ. Sau ñoù Ñònh Höông laáy teân cho Sö laø Cöùu Chæ—He left home and became

a disciple of Ñònh Höông at Caûm ÖÙng Temple, and became the Dharma heir of the seventh

generation of the Wu-Yun-T’ung Zen Sect. One day, during the period of “Daily Consultation”,

Zen master Dinh Huong asked him, “What is the ultimate truth?” Cuu Chi replied, “I don't know

yet.” The master said, “This old monk and you were the ultimate truth.” As Cuu Chi hesitated and

tried to think on what to say. Zen master Dinh Huong said, “You've missed it already.” At these

words, Cuu Chi discovered the essential meaning of buddha-dharma. After this incident, master

Dinh Huong named him Cuu Chi, which means “Investigating the Gist”

Veà sau, ngaøi dôøi veà chuøa Töø Quang treân nuùi Tieân Du ñeå tu khoå haïnh. Ngaøi thöôøng daïy ñoà ñeä veà

caùi taâm tòch laëng: “Caùc oâng phaûi neân luoân giaùc ngoä thaân taâm voán laëng yeân, nhöng roài caùc töôùng

hieån hieän, vaø höõu vi voâ vi ñeàu töø ñaây maø coù. Theo Phaät giaùo noùi chung, vaø ñaëc bieät laø theo nhaø

Thieàn, taát caû chuùng ta ñeàu coù saün Phaät taùnh phaùt sinh Baùt Nhaõ, soi saùng moïi sinh hoaït tinh thaàn vaø

theå xaùc cuûa chuùng ta. Phaät taùnh cuõng taùc ñoäng nhö maët trôøi phaùt sinh ra aùnh saùng vaø söùc noùng, hay

nhö taám göông phaûn aûnh taát caû nhöõng gì xuaát hieän tröôùc noù, nghóa laø moät caùch voâ thöùc, vôùi ‘voâ

taâm’ theo nghóa traïng töø. Vì vaäy ngöôøi ta noùi raèng ‘Phaät voâ taâm’ hay ‘nhôø thaønh Phaät ngöôøi ta

hieåu voâ nieäm.’ Do ñoù, khoâng caàn baát cöù moät noã löïc coù yù thöùc naøo caû, kyø thaät chuùng chæ laø nhöõng

chöôùng ngaïi cho söï thaønh Phaät maø thoâi. Chuùng ta voán laø nhöõng vò Phaät. Noùi thaønh moät caùi gì ñoù laø

phaïm Thaùnh vaø theo lyù luaän hoïc, laø moät söï truøng laäp. Do ñoù ‘khoâng coù taâm’ hay ‘yeâu thích voâ

nieäm,’ do vaäy noù coù nghóa laø khoâng coù taát caû moïi noã löïc xaûo dieäu, töï taïo hay giaû doái beân ngoaøi,

taát caû ñeàu traùi ngöôïc vôùi taâm khoâng. Caùc oâng chæ caàn giaùc ngoä raèng thaân mình ñang bieán ñoåi, vaø

2004

taâm mình ñang nhaûy nhoùt loaïn ñoäng nhö con vöôïn, yù ñang chaïy lung tung nhö con ngöïa. Sau moät

thôøi gian coâng phu tu taäp, caùc oâng seõ töï nhieân thaáy raèng taâm naày voán tòch laëng, cuõng nhö nöôùc voán

tòch laëng, baát bieán vaø baát ñoäng, cho daàu soùng cöù traøo leân vaø laën xuoáng, hay cho daàu boït soùng cöù

thaønh hình vaø vôõ tan nhö theá naøo ñi nöõa thì nöôùc vaãn vaäy. Khi taâm caùc oâng nhaän thöùc ñöôïc nhö

vaäy, laø thaân caùc oâng cuõng töï nhieân thaät söï tónh laëng trong moïi oai nghi, töø ñi, ñöùng, naèm, ngoài. Roài

caùc oâng cuõng seõ thaáy raèng khoâng coù caùi gì coù theå ñöôïc goïi laø thaân vaø taâm cuûa caùc oâng caû. Luùc ñoù

thì thaân taâm caùc oâng môùi thaät söï tónh laëng vaø baát ñoäng. Roài sau ñoù, caùc oâng cuõng nhaän thöùc ñöôïc

söï baát ñoäng cuûa vaïn phaùp. Vaïn phaùp luoân chieáu saùng trong taâm caùc oâng, thaât söï tónh laëng vaø baát

bieán.”—Later, he moved to Töø Quang Temple on Mount Tieân Du to practise ascetics. He always

taught his disciples about a ‘serene mind’: “You should always realize that your body and mind

are originally serene, but then you see all kinds of form manifest in fron of you, and from there

emerge all the conditioned and the unconditioned. According to Buddhism, in general, and

specifically according to Zen, we are all endowed with the Buddha-nature from which Prajna

issues, illumining all our activities, mental and physical. The Buddha-nature does this in the same

way as the sun radiates heat and light, or as the mirror reflects everything coming before it, that is

to say, unconsciously, with ‘no-mind’, in its adverbial sense. Hence it is declared that ‘Buddha is

unconscious’ or ‘By Buddhahood is meant the unconscious.’ Therefore, no special conscious

strivings are necessary; in fact they are a hindrance to the attainment of Buddhahood. We are

already Buddhas. To talk about any sort of attainment is a desecration, and logically a tautology

(moân Laäp Thöøa). ‘Having no-mind,’ or ‘cherishing the unconscious,’ therefore means to be free

from all these artificial, self-created, double-roofing efforts. Even this ‘having’, this ‘cherishing’,

goes against “Mind of No-Existence. You only need to realize that your body is changing, and

your mind is like a monkey, the thought is like a horse. After some times of practicing, you will

naturally realize that the mind is originally serene, unchanging, unmoving, despite the waves keep

rising and falling, and despite the bubbles keep forming and vanishing. When your mind is able to

realize as such, your body will naturally quiet and unmoving while you are walking, standing,

lying and sitting. Then, you will see that nothing could be called as your body and mind at all. At

that time, both your body and mind are truly quiet and unmoving. You, then, will also realize that

everything is truly qiuet and unmoving. Everything is luminous in your mind and truly quiet and

unmoving.”

Ngaøi thöôøng daïy ñoà ñeä veà ‘Taâm vaø Phaùp Khoâng Hai’: “Phaøm taát caû caùc phaùp moân voán töø chính

taùnh cuûa caùc ngöôøi, taùnh cuûa taát caû phaùp voán töø chính taâm cuûa caùc ngöôøi. Taâm phaùp nhaát nhö, voán

khoâng hai phaùp. Phieàn naõo troùi buo äc, taát caû ñeàu khoâng. Toäi phöôùc phaûi quaáy, taát caû ñeàu huyeããn.”

Thaät vaäy, haønh giaû tu Thieàn neân luoân nhôù lôøi daïy cuûa ngaøi laø ñöøng nghó ngôïi, ñöôøng bieän luaän; maø

haõy caûm nhaän vaø haõy soáng vôùi Thieàn. Haõy thöû soáng vôùi Thieàn roài seõ coù ñöôïc kinh nghieäm tuyeät

dieäu cuûa Thieàn trong ñôøi soáng haèng ngaøy cuûa mình—He always taught his disciples about ‘Mind

and Dharma are not Two Things’: “All Dharma doors are from your won essence, and all the

essence of all things are from your own mind. Your mind and all things are just one, not two

things. The afflictions and fetters of this samsara are all void. Sins and merits, right and wrong, all

are illusions.” As a matter of fact, Zen praticiotners should always remember his teaching by not

thinking, not reasoning; but feeling Zen and living with Zen. Let’s try to feel Zen, even in a short

moment everyday, we will have wonderful experience in our daily life.

Vaøo thôøi ñoù, Teå Töôùng Döông Ñaïo xaây chuøa Dieân Linh vaø thænh ngaøi veà truï. Khoâng theå töø choái,

ngaøi veà truï trì taïi ñaây vaø vieân tòch ba naêm sau ñoù. Khi saép thò tòch, Sö hoïp moân ñoà laïi daïy raèng:

“Taát caû phaùp moân, voán töø tính ngöôøi. Taát caû phaùp tính, voán töø taâm ngöôøi. Taâm phaùp nhö moät, voán

chaúng hai phaùp. Phieàn naõo troùi buoäc, taát caû ñeàu khoâng. Thò phi toäi phöôùc, taát caû ñeàu huyeãn. Khoâng

ñaâu chaúng quaû chaúng nhaân. ÔÛ trong nghieäp khoâng phaân bieät, ôû trong baùo khoâng phaân bieät. Neáu coù

phaân bieät ñoái vôùi nghieäp thì khoâng töï taïi. Tuy thaáy taát caû phaùp, maø khoâng choã thaáy. Tuy bieát taát caû

2005

phaùp, maø khoâng choã bieát. Bieát taát caû phaùp, nhaân duyeân laøm goác. Thaáy taát caû phaùp, chính taâm laøm

toân. Tuy nhieãm thöïc teá, hieåu roõ theá gian ñeàu nhö bieán hoùa. Thaáu roõ chuùng sanh chæ laø moät phaùp,

khoâng coù hai phaùp. Khoâng boû nghieäp caûnh. Phöông tieän thieän xaûo ñoái vôùi höõu vi, baøy phaùp höõu vi

maø khoâng phaân bieät töôùng cuûa voâ vi vaø höõu vi ñeå döùt tröø duïc voïng, ngaõ chaáp, vaø loaïi boû nhöõng

nieäm so ño cuûa ta aáy vaäy.”—At that time, prime minister Döông Ñaïo built Dieân Linh Temple on

Mount Long Ñoäi and invited him to stay there. He could not refuse the order. He stayed there for

thee years and passed away. When he was about to pass away, Zen master Cuu Chi convened all

his disciples and said, “All Dharma doors originally come from human nature. The Dharma-nature

(the true nature of all phenomena) originally comes from human mind. Mind and Dharma are just

one, basically not two. All afflictions that bind you are empty. Right and wrong, sinfulness and

blessedness are all illusions. There is nothing but cause and effect. In the realm of karma, do not

differentiate; if you do you will not find freedom. You see all dharmas, but without any objects of

seeing. You know all dharmas, but without nay objects of knowing. You know that all phenomena

have dependent origination as their basis. You see that all phenomena have true reality as their

source. Even though you live in the realm of defilements, understand that the world is like a

magical apparition. You thoroughly comprehend that the true nature of sentient beings is only One

Thusness, not two. You do not abandon the karmic realm; however, you use the skilful means to

present the Uncreated Dharma in the realm of the created, but without differentiating the marks of

non-creation and creation so that desire is ended, ego is forgotten, and conceptual elaborations

are eliminated.”

Döôùi ñaây laø baøi keä maø Sö ñeå laïi cho ñeä töû cuûa mình tröôùc khi thò tòch, moät trong nhöõng baøi keä

thieàn noåi tieáng veà ‘thaân vaø taâm’ cuûa Sö:

“Giaùc lieãu thaân taâm baûn ngöng tòch

Thaàn thoâng bieán hoùa hieän chö töôùng

Höõu vi voâ vi tuøng thöû xuaát

Haø sa theá giôùi baát khaû löôïng

Tuy nhieân bieán maõn hö khoâng giôùi

Nhaát nhaát quan lai moät hình traïng

Thieân coå vaïn coå nan tyû huoáng

Giôùi giôùi xöù xöù thöôøng laõng laõng.”

(Giaùc ngoä thaân taâm voán laëng yeân,

Thaàn thoâng caùc töôùng bieán hieän tieàn.

Höõu vi voâ vi töø ñaây coù,

Theá giôùi haø sa khoâng theå löôøng,

Moãi moãi xem ra chaúng töôùng hình.

Muoân ñôøi ngaøn ñôøi naøo saùnh ñöôïc,

Choán choán nôi nôi thöôøng raïng ngôøi).

Below is a verse that he left behind for his students at the time of his death, a famous Zen poems

about the ‘body and mind’:

“After realizing that your body and mind are originally non-arising,

From it manifests wondrously all phenomena.

From there emerge all the conditioned and the unconditioned,

Countless universes appear immeasurably.

Though everything fully revealed,

None of them really has shape or form,

Thousands or even ten thousands of your old lives in the past,

Cannot be compared with what you have today.

Always being luminious at anywhere and at any place.”

2006

(III) Thieàn Sö Minh Taâm (?-1034)

Zen Master Minh Taâm

Teân cuûa moät vò Thieàn sö Vieät Nam vaøo theá kyû thöù XI, theá heä thöù 7, thuoäc doøng Thieàn Voâ Ngoân Thoâng

(Thieàn phaùi Voâ Ngoân Thoâng ñöôïc Thieàn sö Voâ Ngoân Thoâng (?-826) saùng laäp taïi Vieät Nam vaøo khoaûng

giöõa theá kyû thöù IX). Sö hoï Phaïm, queâ vuøng Chu Minh. Caû hai vò Thieàn sö Baûo Tính vaø Minh Taâm ñeàu

truï taïi chuøa Caûm ÖÙng, treân nuùi Baø Sôn, trong quaän haït Thieân Phuùc—Name of a Vietnamese Zen

master in the eleventh century, of the 7th lineage, Wu Yuen T'ung Zen Sect (founded by Zen master

Voâ Ngoân Thoâng in Vietnam in the middle of the ninth century). His family name was Pham, and he

was from Chu Minh. Both Zen masters Bao Tinh and Minh Tam dwelt at Cam Ung Temple on Mount

Ba Son in Thien Phuc District—See Thieàn Sö Baûo Tính.

(IV) Thieàn Sö Baûo Tính (?-1034)

Zen Master Baûo Tính

Baûo Tính laø teân cuûa moät vò Thieàn sö Vieät Nam ñôøi thöù baûy toâng Voâ Ngoân Thoâng. Sö hoï Nghieâm, queâ ôû

Chaâu Minh, Baéc Vieät. Thieàn sö Minh Taâm vaø Sö laø baïn chí thaân luùc nhoû vaø veà sau naøy trôû thaønh baïn

ñaïo khi hoï xuaát gia laøm Taêng. Cuøng vôùi Vieân Chieáu vaø Minh Taâm, Baûo Tính theo hoïc Thieàn vôùi Thieàn

sö Ñònh Höông vaø ñaït ñöôïc coát tuûy Thieàn cuûa vò Thieàn sö naøy—Bao Tinh, name of a Vietnamese Zen

master, of the seventh Wu-Yuan-T'ung lineage. His family name was Nghiem and he came from Chou-

Ming, North Vietnam. Zen master Minh Tam and him were very close friends when they were young

and later became spiritual companions when they left home to become monks. Together with Vien

Chieu and Minh Taâm, Bao Tinh studied Zen with Zen master Dinh Huong and got the marrow of his

teaching.

Veà sau, Sö du phöông khaép xöù ñeå hoaèng hoùa Phaät phaùp. Sö laø moät trong nhöõng nhaân vaät noåi troäi

nhaát trong caùc coäng ñoàng Phaät giaùo Vieät Nam thôøi baáy giôø. Trong khi Thieàn sö Vieân Chieáu ñaõ ñeå

laïi nhieàu taùc phaåm veà Thieàn vaø thi keä Thieàn, caû hai vò Minh Taâm vaø Baûo Tính laïi chuyeân trì tuïng

kinh Phaùp Hoa treân möôøi laêm naêm. Moãi khi hai vò tuïng ñeán phaåm Döôïc Vöông thì caû hai ñeàu rôi leä

baûo nhau: “Nhaân ñòa cuûa Boà Taùt ña õ nhieàu ñôøi huaân tu, ñoái vôùi taâm ñòa chaúng tieác thaân maïng. Coøn

nhö chuùng ta ôû trong ñôøi Maït Phaùp, laø ngöôøi sô phaùt taâm, neáu khoâng coù loøng chí thaønh nhö theá, thì

ñoái vôùi ñaïi Boà Ñeà taâm chaân Ñaïi Thöøa laøm sao coù theå troâng mong?” —Afterward, he traveled

around the country to teach the Dharma. He was one of the eminent figures in Vietnamese

Buddhist communities at the time. While Zen master Vien Chieu left behind many works on Zen

and Zen poems, both Minh Tam and Bao Tinh, both masters Minh Tam and Bao Tinh devoted

themselves in chanting the Lotus Sutra for more than fifteen years. Each time they came to

chapter on the Medicine King, they would shed tears and tell each other: “This Bodhisattva in his

Causal Ground has been cultivating the mind of the Mahayana for many aeons, but he still

generates great vigor and advances energetically without regreting his own life. As for us, those

with beginner's mind, who live in the Age of Extinct Dharma, if we are not utterly sincere like this,

how can we hope to glimpse at the true mind of the Mahayana?”

Thaùng 4, nieân hieäu Thieân Thaønh thöù baûy, naêm 1034, caû Thieàn sö Minh Taâm vaø Sö ñeàu muoán hoûa

thieâu thaân mình, vua Lyù Thaùi Toâng ñöôïc tin, cho söù ñeán cung thænh hai Sö veà trieàu giaûng kinh.

Ngay khi giaûng kinh xong, hai Sö ñoàng nhaäp hoûa quang tam muoäi (moät pheùp Thieàn ñònh khieán thaân

ngöôøi phaùt ra löûa, cuõng laø ñeä töù thieàn ñònh). Tro coát coøn cuûa hoï laïi ñeàu laäp thaønh baûy baùu. Nhaø vua

ra chieáu löu giöõ tro coát taïi chuøa Tröôøng Khaùnh ñeå moïi ngöôøi ñeán cuùng döôøng. Do coù söï linh dieäu

2007

naøy, vua Lyù Thaùi Toâng cho ñoåi nieân hieäu cuûa mình laø Thoâng Thuïy vaø xaây thaùp löu giöõ xaù lôïi cuûa

hai vò—In the fourth month of the seventh year of Thien Thanh Era, 1034, both masters Minh Tam

and Bao Tinh wanted to immolate themselves. Hearing this news, king Ly Thai Tong sent an

envoy to come to respectfully invite them to the court to preach the sutras. Right after preaching

the sutras, they entered the flame samadhi (also styled the fourth dhyana). Their relics were all

transformed into kinds of jewel. King Ly Thai Tong ordered that the relics be kept at Truong

Khanh Temple so people could come to make offerings. Because of this extraordinary incident,

the king changed his dynasty title to Thong Thuïy and built the stupa to keep their relics.

(V) Thieàn Sö Quaûng Trí

Zen Master Quaûng Trí

Thieàn sö Vieät Nam, queâ ôû Thaêng Long, Baéc Vieät. Naêm 1059, ngaøi xuaát gia laøm ñeä töû cuûa Thieàn sö

Thieàn Laõo taïi nuùi Tieân Du. Ngaøi trôû thaønh Phaùp töû ñôøi thöù baûy doøng Thieàn Voâ Ngoân Thoâng. Chaúng

bao laâu sau tieáng taêm cuûa ngaøi lan roäng vaø nhieàu ñeä töû ñeán vôùi ngaøi—A Vietnamese Zen master from

Thaêng Long, North Vietnam. He left home in 1059 to become a disciple of Zen master Thieàn Laõo in

Tieân Du. He became the Dharma heir of the seventh generation of the Wu-Yun-T’ung Zen Sect. His

reputation soon spread all over North Vietnam and he had a lot of followers.

Theo Truyeàn thoáng Thieàn Vieät Nam, Sö töø boû theá tuïc, ñeán tham vaán vôùi Thieàn sö Thieàn Laõo ôû

Tieân Du. Ngay chæ moät caâu noùi cuûa thaày, Sö nhaän ñöôïc yeáu chæ. Töø ñoù, Sö doác heát yù chí vaø naêng

löïc vaøo Thieàn hoïc. Veà sau ngaøi truï taïi chuøa Quaùn Ñaûnh treân nuùi Khoâng Loä. Sö thöôøng maëc moät y

naïp, aên haït thoâng. Sö cuøng Thieàn sö Minh Hueä keát baïn ñoàng tu. Ngöôøi ñöông thôøi cho laø Haøn Sôn

vaø Thaäp Ñaéc taùi theá. Quan Thöôïng thö Coâng boä Ñoaøn vaên Khaâm raát toân kính Sö, neân coù laøm baøi

thô taëng:

“Choáng gaäy non cao boû saùu traàn,

ÔÛ yeân huyeãn moäng hoûi phuø vaân.

AÂn caàn khoân ngoû tham Tröøng, Thaäp

Troùt vöôùng baày coø lôùp muõ caân.”

(Quaûi tích nguy phong baõi luïc traàn. Maëc cö huyeãn moäng vaán phuù vaân. AÂn caàn voâ keá tham Tröøng,

Thaäp. Saùch baùn traâm anh taïi loä quaàn)—According to Vietnamese Zen Buddhist tradition, he left

home and went to study with Zen master Thien Lao on Mount Tien Du. With just one phrase from

the master, he comprehended the essential meaning of Zen. From that time on, he devoted all will

and energy in studying Zen. Later, he stayed at Quaùn Ñænh Temple on Mount Khoâng Loä. He

always wore a patched robe, and he fed himself on pine nuts. He became a spiritual companion of

Zen master Minh Hue. People of his time said that they were the reincarnations of Han-shan and

Shih-te. The Minister of Public Works Doan Van Kham greatly admired him, and offered him a

poem as follows:

“Leaning on his staff on high mountain,

He left behind the six sense objects.

Dwelling peacefully amidst a vain dream

Asking the floating clouds.

I am earnest, but no way that I could study

with Buddhasimha and Kumarajiva.

For I have entangled myself with the flock of storks

with mandarin's hat, turban and belt.”

Sö thöôøng ví haønh giaû tu Thieàn vôùi ngöôøi chaên traâu, nhöùt cöû nhöùt ñoäng nieäm nieäm ñeàu khoâng taùch

xa con traâu naày. Ngaøi daïy: “Beân ngoaøi ngöng caùc duyeân, beân trong döùt caùc voïng. Kieåm soaùt caùi

2008

nhìn cuûa maét, caùi nghe cuûa tai, caùi ngöûi cuûa muõi, caùi neám cuûa löôõi. Suoát ngaøy, luùc naøo cuõng caàn

noäi quaùn söï rong chaïy cuûa con traâu, tai luoân laéng nghe tung tích cuûa con traâu. Cho ñeán nhöùt cöû

nhöùt ñoäng, nieäm nieäm ñeàu khoâng taùch xa con traâu. Ngöôïc laïi, naèm, ngoài, ñi, ñöùng ñeàu ñeå taâm vaøo

con traâu naày. Khoâng ñeå cho moät giaây phuùt naøo laø khoâng chieáu roïi vaøo. Heã lôi loûng laø traùi phaïm

ngay.” Haønh giaû phaûi bieát khôûi ñaàu laø con traâu ñen, roài töø töø trôû thaønh traéng, vaø roài hoaøn toaøn

traéng. Sau ñoù thì traâu cuõng bieán maát. Söï lieân tuïc cuûa nhöõng böùc tranh chaên traâu naày tieâu bieåu cho

söï thaønh thaïo töø töø cuûa Thieàn sinh trong thieàn taäp, trong ñoù taâm ñöôïc kieåm soaùt hay huaán luyeän töø

töø. Ñeå roài cuoái cuøng khoâng caàn phaûi hoïc nöõa maø vaãn thong dong ñi vaøo keû chôï—He spent most of

his life to revive and expand Buddhism in North Vietnam. He passed away in 1091. He always

compared Zen practitioners with ox-keepers, in any movement, never keep our eyes away from

this very ox. He taught: “Outwardly, stop all involvement; inwardly, stop all fabrication. Be alert,

have a mind unmoved by the form we see, by the sound we hear, by the odor we smell, by the

flavor we taste. Constantly watch the ox moving, listen to its hoofbeats. In any movement, never

keep our eyes away from this very ox. On the contrary, keep our mind on the ox while lying,

sitting, standing, and walking. Keep watching inwardly for it goes wrong right away if we let it

wander wildly.” Zen practitioners should know that from the beginning, the ox is black at the

beginning, becomes gradually whiter, and then becomes pure white. After this the ox disappears.

The sequence symbolizes the student’s gradual mastery of meditation practice, in which the mind

is progressively brought under control and trained. Eventually the training is left behind, and one is

able to function in the world with a changed perspective.

Sö luoân nhaán maïnh ñeán vai troø cuûa ngöôøi baïn ñaïo, chaúng nhöõng laø ngöôøi baïn, maø coøn laø ngöôøi

thaày göông maãu, soáng ñôøi ñaïo haïnh, cuõng nhö giuùp ñôõ khuyeán taán ngöôøi khaùc soáng ñôøi ñaïo haïnh.

Ngöôøi baïn ñaïo toát, thöïc thaø, chaân thaät, coù kieán thöùc thaâm haäu veà Phaät phaùp vaø ñang tu taäp Phaät

phaùp. Ngaøi ñaõ daïy veà möôøi loaïi baïn ñaïo nhö sau: “Tu haønh caàn coù baïn, môùi phaân bieät roõ raøng

saïch vaø dô. Moät laø baïn beø ôû choán röøng nuùi an nhaøn thì coù theå giuùp mình laøm ngöng caùi taâm noùng

naûy. Hai laø baïn nghieâm trì giôùi luaät thì coù theå giuùp mình phai laït vôùi nguõ duïc. Ba laø baïn coù trí tueä

roäng lôùn môùi coù theå giuùp mình ra khoûi beán meâ. Boán laø baïn hoïc haønh uyeân baùc môùi coù theå giuùp

mình giaûi quyeát nhöõng ñieàu khoù khaên nghi ngaïi. Naêm laø baïn traàm tónh, maëc nhieân môùi giuùp mình

thanh thaûn, tieán thuû ñöôïc. Saùu laø baïn khieâm toán nhaãn nhuïc ñeå giuùp mình tieâu tröø ngaõ maïn coáng

cao. Baûy laø baïn aên ngay noùi thaúng môùi giuùp mình öùc cheá ñöôïc loãi laàm. Taùm laø baïn duõng maõnh vaø

tinh taán môùi giuùp mình thaønh ñöôïc ñaïo quaû. Chín laø baïn xem thöôøng cuûa caûi, thích boá thí môùi giuùp

mình phaù ñöôïc tính boûn xeûn keo kieät. Möôøi laø baïn nhaân töø, che chôû cho muoân vaät môùi giuùp mình

phaù tröø ñöôïc taùnh chaáp ta chaáp ngöôøi.” Beân caïnh ñoù, haønh giaû tu Thieàn cuõng neân luoân nhôù lôøi

Phaät daïy trong kinh Phaùp Cuù: “Neáu gaëp ñöôïc ngöôøi hieàn trí thöôøng chæ baøy laàm loãi vaø khie ån traùch

mình nhöõng choã baát toaøn, haõy neân keát thaân cuøng hoï vaø xem nhö baäâc trí thöùc ñaõ chæ kho taøng baûo

vaät. Keát thaân vôùi ngöôøi trí thì laønh maø khoâng döõ (76). Nhöõng ngöôøi hay khuyeân raên daïy doã, caûn

ngaên toäi loãi keû khaùc, ñöôïc ngöôøi laønh kính yeâu bao nhieâu thì bò ngöôøi döõ gheùt boû baáy nhieâu (77).

Chôù neân laøm baïn vôùi ngöôøi aùc, chôù neân laøm baïn vôùi ngöôøi keùm heøn, haõy neân laøm baïn vôùi ngöôøi

laønh, vôùi ngöôøi chí khí cao thöôïng (78). Ñöôïc uoáng nöôùc Chaùnh phaùp thì taâm thanh tònh an laïc,

neân ngöôøi trí thöôøng vui möøng, öa nghe Thaùnh nhôn thuyeát phaùp (79). Neáu gaëp baïn ñoàng haønh

hieàn löông caån troïng, giaøu trí löï, haøng phuïc ñöôïc gian nguy, thì haõy vui möøng maø ñi cuøng hoï (328).

Neáu khoâng gaëp ñöôïc baïn ñoàng haønh hieàn löông, giaøu trí löï, thì haõy nhö vua traùnh nöôùc loaïn nhö

voi boû veà röøng (329). Thaø ôû rieâng moät mình hôn cuøng ngöôøi ngu keát baïn. ÔÛ moät mình coøn raûnh

rang khoûi ñieàu aùc duïc nhö voi moät mình theânh thang giöõa röøng saâu (330). Tuy nhieân, haønh giaû tu

Thieàn phaûi neân luoân nhôù raèng cho daàu chuùng ta raát caàn söï hoã trôï cuûa Phaät phaùp, cuûa thaày toå, baïn

ñaïo hay kinh saùch treân böôùc ñöôøng tu taäp giaûi thoaùt; nhöng chæ rieâng chuùng ta môùi coù theå nhìn vaøo

chính taâm cuûa mình, vaø chæ coù chuùng ta môùi coù theå xoùa ñöôïc tham saân si ñaõ troùi buoäc mình vaøo

voøng luaân hoài sanh töû töø voâ thæ maø thoâi—He always emphasized the role of a good dharma friend,

2009

not only a friend, but also a teacher who exemplifies the virtuous life and helps and inspires other

to live a virtuous life too. A good friend who has a good and deep knowledge of the Buddha’s

teaching and who is currently practicing the law. Someone with knowledge, wisdom and

experience in Buddha’s teaching and practicing. A wise counsel, spiritual guide, or honest and

pure friend in cultivation. He taught about ten kinds of dharma friends as follows: “Practitioners

need dharma friends, who help us distinguish clearly between the clean and the unclean. First,

dharma friends who live at will in the forests and mountains can help us wipe out the mind of

anger. Second, dharma friends who keep precepts seriously can help us fade away the five desires.

Third, dharma friends who have profound wisdom can help us escape from the shore of delusion.

Fourth, dharma friends who have vast knowledge can help us solve the hard and doubtful issues.

Fifth, dharma friends who have peace and serenity can help us easily advance. Sixth, dharma

friends who have patience and modesty can help us remove arrogance. Seventh, dharma friends

who have sincerity and frankness can help us avoid mistakes. Eighth, dharma friends who have

vigor and zeal can help us attain the fruits of the Way. Ninth, dharma friends who are unattached

to possessions, eager to donate, can help us destroy miserliness. Tenth, dharma friends who are

merciful and caring for all beings can help us liberate from the clinging to self and others.”

Besides, Zen practitioners should also always remember the Buddha’s teachings in the

Dharmapada Sutra: “Should you see an intelligent man who points out faults and blames what is

blame-worthy, you should associate with such a wise person. It should be better, not worse for you

to associate such a person (Dharmapada 76). Those who advise, teach or dissuade one from evil-

doing, will be beloved and admired by the good, but they will be hated by the bad (Dharmapada

77). Do not associate or make friends with evil friends; do not associate with mean men. Associate

with good friends; associate with noble men (Dharmapada 78). Those who drink the Dharma, live

in happiness with a pacified mind; the wise man ever rejoices in the Dharma expounded by the

sages (Dharmapada 79). If you get a prudent and good companion who is pure, wise and

overcoming all dangers to walk with, let nothing hold you back. Let find delight and instruction in

his companion (Dharmapada 328). If you do not get a prudent and good companion who is pure,

wise and overcoming all dangers to walk with; then like a king who has renounced a conquered

kingdom, you should walk alone as an elephant does in the elephant forest (Dharmapada 329). It is

better to live alone than to be fellowship with the ignorant (the fool). To live alone doing no evil,

just like an elephant roaming in the elephant forest (Dharmapada (330). However, Zen

practitioners should always remember that even though we need a lot of help on the way to

liberation, especially from the Buddha dharmas, from our master and dharma friends, or from

books; but only us us can watch our mind, and only us can wipe out the three poisoins of desire,

hatred and ignorance that have been binding us in the cycle of birth and death from the

begininglessness.

Khoaûng nieân hieäu Quaûng Höïu (1085-1091), ñôøi vua Lyù Nhaân Toâng, Sö thò tòch. Ñoaøn Vaên Khaâm

thöông tieác laøm baøi thô ñieáu vaên:

“Laùnh chôï vaøo röøng toùc baïc phô,

Non cao ruõ aùo ngaùt höông thöøa

Nhöõng muoán khaên soàng haàu chieáu giaûng

Boãng nghe cöûa vieän kheùp daøy trô

Saân chuøa chim vaúng trang suoâng doõi

Thaùp khoâng bia chöõ, moä thôø ô

Baïn Thieàn thoâi cuõng ñöøng thöông xoùt

Non nöôùc ngoaøi am ñoù daùng xöa.”

(Laâm man baïch thuû ñoän kinh thaønh. Phaát tuï cao sôn vieãn caùnh hinh. Kyû nguyeän tònh trung xu tröôïng

tòch. Hoát vaên di lyù yeåm thieàn quynh. Trai ñình u ñieåu khoâng ñeà nguyeät. Cô thaùp thuøy nhaân vi taùc minh.

2010

Ñaïo löõ baát tu thöông vónh bieät. Vieän tieàn sôn thuûy thò chaân hình)—Zen master Quang Tri passed away

during the dynasty title of Quang Huu, under the reign of king Ly Nhan Tong. The Minister of Public

Works Doan Van Kham again composed another poem of mourning:

“He escaped the market and dwelt in the forest

Still his hair turned white.

He shook out his sleeves for the high mountains

But the higher the mountains,

the higher his reputation.

He only wished to have simple garb and go to his side

Suddenly comes the news of his departure

And his Zen Temple is closed.

The birds in the courtyard cry hopelessly to the moon.

Who can compose the inscription for his tomb?

Zen companions should not be sad

His true portrait is wafted around

The mountains and rivers outside of his hut.”

Haàu heát cuoäc ñôøi ngaøi, ngaøi ñaõ chaán höng vaø hoaèng hoùa Phaät giaùo taïi Baéc Vieät. Ngaøi thò tòch naêm

1091—He spent most of his life to spread the Buddha-dharma in north Vietnam. He passed away

in 1091.

(VI) Thieàn Sö Lyù Thaùi Toâng (1001-1054)

Zen Master Ly Thai Tong

(A) Cuoäc Ñôøi vaø Söï Nghieäp cuûa Vua Lyù Thaùi Toâng—Zen Master Ly Thai Tong's Life and Work: Khi

vua Lyù Thaùi Toå baêng haø vaøo naêm 1028, caùc vò hoaøng töû tranh giaønh ngoâi baùu. Cuoái cuøng, Thaùi Töû

Phaät Maõ thaéng theá vaø trôû thaønh vua Lyù Thaùi Toâng. Maëc daàu nhaø vua ñaõ xaù toäi cho caùc hoaøng

huynh vaø hoaøng ñeä cuûa mình, nhöng nhaø vua ñaõ ñaët ra leä môùi baét buoäc haøng naêm taát caû quan chöùc

ñeàu phaûi veà Thaêng Long chaàu vua ñeå toû baøy loøng trung thaønh cuûa mình. Ai khoâng ñeán chaàu seõ bò

ñaùnh 50 tröôïng. Vua Lyù Thaùi Toâng toû ra laø moät vò vua taøi gioûi veà chieán tranh. Treân löng chieán maõ,

nhaø vua ñaõ ñaùnh Nam deïp Baéc. Nhaø vua cuõng ñaõ deïp tan nhieàu cuoäc noåi loaïn. Nhaø vua cho moãi

ñòa phöông coù quyeàn haïn rieâng cuûa mình, nhöng ñieàu naøy chæ ñöa ñeán nhieàu raéc roái, ña phaàn laø taïi

nhöõng boä toäc ngöôøi Möôøng vaø ngöôøi Nuøng trong caùc vuøng nuùi non. Caùc xöù Chaêm Pa vaø Laõo Qua

cuõng duy trì aùp löïc treân Vieät Nam. Vaøo naêm 1038, vieân tuø tröôûng boä toäc ngöôøi Nuøng teân laø Nuøng

Toàn Phuùc, töï xöng laø Chieâu Thaùnh Hoaøng Ñeá, vaø phong cho vôï laø Minh Ñöùc Hoaøng Haäu, vaø ñaët

teân nöôùc laø vöông quoác Tröôøng Sinh. Sang naêm sau, vua Lyù Thaùi Toâng söû cheát Nuøng Toàn Phuùc.

Nhöng moät trong nhöõng ngöôøi con trai cuûa Toàn Phuùc laø Nuøng Trí Cao cuøng meï chaïy thoaùt. Vaøo

naêm 1041, Nuøng Trí Cao trôû laïi chieám tænh Quaûng Nguyeân. Roài sau ñoù xöng laø xöù Ñaïi Lòch. Tuy

nhieân, chaúng bao laâu sau ñoù, Nuøng Trí Cao bò baét, nhöng ñöôïc vua Lyù Thaùi Toâng tha vì thöông tình

doøng hoï Nuøng chæ coøn moät mình Trí Cao. Hôn theá nöõa, chaúng nhöõng nhaø vua tha maïng, maø coøn ñeå

cho Nuøng Trí Cao tieáp tuïc traán giöõ chaâu Quaûng Nguyeân. Naêm 1048, Nuøng Trí Cao laïi noåi leân laàn

nöõa, laàn naày töï xöng laø Nhaân Hueä cuûa xöù Ñaïi Nam. Xin caàu phong vôùi nhaø Toáng, nhöng khoâng

ñöôïc chaáp thuaän, neân Trí Cao khôûi chieám 8 quaän cuûa Trung Hoa ñeå traû thuø. Khoâng ñaùnh ñuoåi ñöôïc

Trí Cao, vua nhaø Toáng ñaõ coù yù muoán nhôø Ñaïi Vieät giuùp söùc, nhöng töôùng Ñòch Thanh ñaõ can ngaên

vì töï haøo daân toäc, töôùng Ñòch Thanh muoán ñöa quaân ñoäi cuûa mình ñi ñaùnh deïp. Cuoái cuøng Nuøng

Trí Cao bò ñaùnh baïi vaø troán qua nöôùc Ñaïi Lyù (baây giôø laø vuøng Vaân Nam), taïi ñoù Trí Cao bò daân baûn

ñòa gieát cheát. Kyø thaät, haønh ñoäng cuûa Trí Cao khoâng phaûi laø tuyeân boá ñoäc laäp maø laø xöng vöông.

Nhöõng boä toäc Möôøng vaø Nuøng tin raèng hoï coù cuøng toå tieân vôùi ngöôøi Vieät Nam vaø vì theá Vieät Nam

2011

cuõng thuoäc veà hoï. Coøn veà xöù Chaêm Pa, chaúng nhöõng hoï khoâng trieàu coáng cho Ñaïi Vieät haøng naêm,

maø hoï coøn baét ñaàu nhöõng cuoäc coâng kích gieát haïi nhaân daân Ñaïi Vieät. Vua Lyù Thaùi Toâng traû thuø

baèng nhöõng moät cuoäc caøn queùt, baét giöõ treân 5.000 tuø binh vaø 30 thôùt voi. Vò chæ huy quaân Chaêm Pa

ñaàu haøng vaø xin daâng ñaàu vua Chaêm Pa. Nhöng quaân Ñaïi Vieät ñaõ phaù naùt Kinh Ñoâ Phaät Theä, baây

giôø laø tænh Thöøa Thieân, vaø baét giöõ hoaøng phi Mò EÂ. Treân ñöôøng ñöa veà Ñaïi Vieät thì hoaøng phi Mò EÂ

ñaõ nhaûy xuoáng soâng töï vaån. Ngoaøi chuyeän chieán thaéng trong caùc traän ñaùnh, vua Lyù Thaùi Toâng coøn

toå chöùc böu traïm. Nhaø vua coøn mieãn thueá cho caùc cöïu chieán binh vaø ngöôøi ngheøo. Nhaø vua ngaên

caám chuyeän mua baùn noâ nhöõng boä toäc thieåu soá vaø söûa laïi cho hôïp vôùi nhaân tính hôn boä luaät veà baét

giöõ vaø nhöõng phöông thöùc tra taán. Hình phaït phaûi töông hôïp vôùi baûn chaát cuûa toäi phaïm. Coøn veà noäi

ñieän, nhaø vua giôùi haïn soá phi taàn toái ña laø 13, ngöôøi haàu toái ña laø 18, vaø nhaïc coâng vaø vuõ coâng toái

ña laø moät traêm. Hôn nöõa, ñeå traùnh caûnh ngoài leâ ñoâi maùch cuûa cung phi myõ nöõ trong cung, nha ø vua

ra leänh cho hoï phaûi luoân baän roän trong coâng vieäc nuoâi taèm deät luïa—When king Ly Thai To died in

1028, his sons started fighting for the crown. Eventually, Prince Phat Ma came out victorious and

became Emperor Ly Thai Tong. Although he pardoned his brothers, he set a new rule to force all

official to come to Thanh Long every year to renew their allegian to the throne. Those who failed

to attend the ceremony were subjected to fifty strokes of the cane. Ly Thai Tong appears to have a

good warrior-king. On the fighting horse's back, the king fought in the south and facified in the

north. He also spent his time repressing many revolts. Power was decentralized and each region

was under a local chief, a situation that invited nothing but troubles, mostly among the tribes of

Muong and Nung in the mountaineous areas. Champa and Laos also maintained pressure on

Vietnam. In 1038, the chief of the Nung Tribe, Nung Ton Phuc, called himself Emperor Chieu

Thanh Hoang De, his wife Queen Minh Duc Hoang Hau, and their region the kingdom of Truong

Sinh Quoc. The following year, he was put to death by Ly Thai Tong. But one of his sons, Nung

Tri Cao, escaped with his mother. In 1041, Nung Tri Cao came back to seize the district of Quang

Nguyen Province. He then proclaimed it the state of Dai Lich. However, not too long later, he was

captured, but was pardoned because he was the only survivor of the family. Furthermore, king Ly

Thai Tong not only decided to preserve his lineage, but also appointed him prince of Quang

Nguyen. In 1048, Nung Tri Cao revolted again, this time calling himself Emperor Nhan Hue of Dai

Nam. Having petitioned in vain for recognition from the Sung, he set out with a vengeance to

invade China and succeeded in seizing eight districts. Unable to dislodge him, the Sung emperor

was prepared to ask Vietnam for help, but was dissuaded from doing so by his general, Dich

Thanh, who, as a matter of national pride, preferred to send in his own troops. Nung Tri Cao was

finally defeated and took refuge in Ta Li (Yunnan), where he was murdered by the natives.

Actually, the action of the Nung was not a claim to independence but a claim to the throne. They

believed they shared a common ancestor with the Vietnamese and therefore Vietnam also

belonged to them. As for Champa, not only had it ceased to pay annual tribute but also it had

resumed its murderous raids. Ly Thai Tong retaliated with a sweeping operation, taking over 5,000

men prisoner and capturing thirty elephants. The Champa commander surrendered by offering the

head of his king. But the Viet had stormed the Champa capital of Phat The in Thua Thien Province

and captured the Champa consort Mi-E. On the way back to Vietnam, Mi-E drowned herself in the

river. Beside winning wars, Ly Thai Tong also credited for having created the postal service. He

gave tax break to veterans and the poor. He forbade the sale of minor slaves and humanized the

penal code by regulating arrest and interrogation procedures. Penalties had to match the nature

and magnitude of the crimes committed. As for the inner palace, he limited the number of

concubines and consorts to thirteen, attendants to eighteen, and musicians and dancers to one

hundred. Furthermore, to make sure the ladies had no time to devote to palace intrigue, he ordered

them to keep busy practicing the art of silk-culture and silk weaving.

2012

(B) Söï Laõnh Ngoä Yeáu Nghóa Thieàn cuûa Thieàn Sö Lyù Thaùi Toâng—Zen Master Ly Thai Tong's

Comprehension of the Essential Meaning of Zen:

Luùc baáy giôø vua Lyù Thaùi Toâng thöôøng ñeán tham vaán hoïc thieàn vôùi Thieàn sö Thieàn Laõo treân nuùi

Thieân Phuùc. Chæ sau moät caâu noùi maø ñaàu oùc cuûa vua lieàn laõnh ngoä yeáu nghóa Thieàn. Nhöõng luùc

raûnh roãi, nhaø vua thöôøng laáy thieàn duyeät laøm vui. Nhaân tieän, vua cuøng caùc baäc kyø tuùc khaép nôi

giaûng cöùu choã dò ñoàng. Vua baûo tröôùc: “Traãm nghó ñeán nguoàn taâm cuûa Phaät Toå, töø xöa thaùnh hieàn

chöa khoûi bò cheâ bai. Haøng haäu boái chuùng ta laøm sao traùnh ñöôïc tieáng cöôøi cheâ? Nay, Traãm chæ

muoán cuøng vôùi taát caû caùc ñaïi ñöùc ôû ñaây, sô toû yù mình, vaø moãi vò thuaät moät baøi keä, ñeå xem choã duïng

taâm ra laøm sao.” Taát caû ñeàu baùi taï nhaän leänh. Trong luùc moïi ngöôøi coøn ñang tìm yù, vua ñaõ laøm

xong baøi keä, noùi raèng:

“Baùt Nhaõ thaät khoâng toâng,

Nhaân khoâng, ngaõ cuõng khoâng.

Quaù, hieän vò lai Phaät,

Phaùp tính baûn lai ñoàng.”

Moïi ngöôøi ñeàu thaùn phuïc söï nhanh trí cuûa nhaø vua—At that time, king Ly Thai Tong often came to

seek to study Zen with Zen master Thien Lao on Mount Thien Phuc. Only after on phrase, the king

comprehended the essential meaning of Zen. When he had free times, he often took the joy of the

mystic trance. At the same time, the king and extraordinarily honored monks from all over the

country gathered together to inpterpret the differences in their comprehension. The king went

ahead to say first, “I think of the source of mind of the Buddha and Patriarchs, from ancient times,

the sages still could not prevent from being ridiculed. How can we, younger generations, avoid any

kind of ridicule? Now, I, together with all great virtues here, preliminarily show our own thought,

and each one of us will submit a verse that shows the function of the mind.” All of the great virtues

bowed to receive the order. While everyone was still thinking, the king presented his verse:

“Prajna is the Sunya Sect (Sunyavadin),

Person is empty, ego is empty too.

Buddhas of past, present and future times,

The Dharma-nature of everything originally the same.”

Everybody praised and admired the king's quick-witted mind.

Vaøo naêm 1054, nhaø vua an nhieân thò tòch. Lyù Thaùi Toâng chaúng nhöõng laø moät vì vua gioûi vieäc trò

quoác an daân, maø oâng coøn laø moät haønh giaû nhieät taâm tu Thieàn. Nhôø taøi naêng quaân söï cuûa mình maø

vua Lyù Thaùi Toâng ñaõ coù ñöôïc söï kính neã cuûa vua nhaø Toáng. Vua Lyù Thaùi Toâng ñaõ mang laò cho

ñaát nöôùc Vieät Nam moät thôøi kyø töông ñoái höng thònh trong lòch söû—In 1054, he peacefully passed

away at the age of 54. He was not only a good king in administration and ruling of the country, but

he was also a devoted Zen practitioner. Thanks to his military skills, he succeeded in gaining the

respect of the Sung emperor. In general, king Ly Thai Tong gave Vietnam a period of relative

prosperity in the history.

(C-3h) Ñôøi Thöù Taùm Doøng Thieàn Voâ Ngoân Thoâng

The Eighth Generation of the Wu-yen-t'ung Zen School

Saùu ngöôøi: Ba ngöôøi ghi laïi ñöôïc tieåu söû—Six persons: Three persons with recorded biographies

(I) Thieàn Sö Ngoä AÁn (1019-1088)

Zen Master Ngoä AÁn

2013

Teân cuûa moät thieàn sö Vieät Nam vaøo theá kyû thöù XI. Ngöôøi ta noùi raèng meï Sö boû Sö töø khi coøn laø moät

ñöùa treû. Moät nhaø sö Chieâm Thaønh löôïm Sö ñem veà nuoâi. Naêm leân möôøi tuoåi, Sö baét ñaàu hoïc Khoång

giaùo. Kieán thöùc cuûa Sö ngaøy caøng tieán boä. Sö tinh thoâng caû Haùn vaø Phaïn ngöõ. Naêm 19 tuoåi Sö thoï cuï

tuùc giôùi. Luùc ñaàu Sö taäp trung hoïc hai boä kinh Vieân Giaùc vaø Phaùp Hoa vaø thoâng suoát nghóa lyù—Name

of a Vietnamese Zen master in the 11th century. It is said that he was abandoned by his mother when

he was child. A Champa monk picked him up and raised him in his temple. At the age of ten, he started

studying Confucianism. His knowledge became better and better. He was knowledgeable in both

Chinese and Sanskrit. He received complete precepts at the age of 19. At first, he focused in studying

two sutras: the Perfect Enlightenment and the Lotus Sutras, and thoroughly comprehended their

menaings.

Veà sau Sö hoïc thieàn vôùi Thieàn sö Quaûng Trí vaø trôû thaønh Phaùp töû ñôøi thöù taùm doøng Voâ Ngoân

Thoâng. Sau khi nhaän taâm aán töø Thieàn sö Quaûng Trí taïi chuøa Quaùn Ñaûnh, Sö ñi vaøo nuùi Ninh Sôn,

caát thaûo am vaø truï laïi ñoù ñeå tu haønh, vaø töï sau laáy hieäu laø Ngoä AÁn—Later he studied meditation

with Zen master Quaûng Trí at Quaùn Ñaûnh Temple. The latter transmitted Dharma to him to be the

Dharma heir of the eighth generation of the Wu-Yun-T’ung Zen Sect. After receiving the mind-

seal from Zen master Quang Tri at Quan Danh Temple, he entered Mount Ninh Son, built a

thatched hut, and dwelt there to practice meditation. He gave himself the special name of “Seal of

Enlightenment.”

Moät hoâm coù moät vò Taêng hoûi: “Theá naøo laø ñaïi ñaïo?” Sö ñaùp: “Laø ñöôøng caùi.” Vò Taêng laëp laïi: “Con

hoûi ñaïi ñaïo, Hoøa Thöôïng laïi ñaùp laø ñöôøng caùi, chöa bieát bao giôø ñaït ñöôïc ñaïi ñaïo?” Sö noùi: “Con

meøo chöa bieát baét chuoät.” Vò Taêng hoûi: “Con meøo coù Phaät taùnh chaêng?” Sö ñaùp: “Khoâng.” Vò Taêng

laïi hoûi: “Hoøa Thöôïng coù Phaät taùnh chaêng?” Sö ñaùp: “Khoâng.” Vò Taêng laïi hoûi: “Taát caû haøm linh

ñeàu coù Phaät taùnh, vì sao rieâng Hoøa Thöôïng khoâng coù?” Sö ñaùp: “Vì laõo Taêng chaúng phaûi haøm

linh.” Vò Taêng laïi tieáp tuïc hoûi: “Ñaõ chaúng phaûi haøm linh töùc laø Phaät chaêng?” Sö ñaùp: “Laõo Taêng

chaúng phaûi Phaät, cuõng chaúng phaûi haøm linh.”—One day, a monk asked, “What is the great Path?”

The master said, “The great road.” The monk repeated, “I was asking about the great Path and you

responded to me the great road. I don't know until when I can attain the great Path.” The master

said, “A kitten doesn't know how to catch mice yet.” The monk asked, “Does a kitten have

Buddha-nature?” The master said, “No!” The monk asked again, “Master, do you have Buddha-

nature?” The master said, “No!” The monk asked, “All sentient beings have Buddha-nature, why

only you do not?” The master said, “Because I'm not a sentient being.” The monk continued to ask,

“If you are not a sentient being, then, are you a Buddha?”The master said, “I'm neither a Buddha

nor a sentient being.”

Hoâm khaùc, coù moät vò Taêng hoûi: “Theá naøo laø Phaät, Phaùp, vaø Thieàn?” Sö ñaùp: “Ñaáng Phaùp Vöông

Voâ Thöôïng, ôû thaân laø Phaät, ôû mieäng laø Phaùp, ôû taâm laø Thieàn. Tuy coù ba thöù, kyø thaät laø moät. Ví nhö

nöôùc trong ba con soâng tuøy choã ñaët teân tuy chaúng ñoàng, maø taùnh nöôùc chæ moät khoâng khaùc.”—

Another day, a monk asked, “What is Buddha? What is Dharma? What is Zen?” The master

replied, “As for the Ultimate King of All Dharmas, his body is Buddha, his speech is Dharma, and

his mind is Zen. Although they are three, their fundamental nature is just one. For instance, the

water of the three rivers has different names according to their places; although names are

different, the nature of water is one.”

Sö thöôøng nhaán maïnh ñeán caâu: ‘Dieäu taùnh roãng khoâng chaúng theå vin’ (Dieäu taùnh hö voâ baát khaû

phan). YÙ ngaøi muoán baûo haønh giaû tu thieàn phaûi tu vôùi caùi ‘Taâm voâ sôû truï’. Taâm voâ sôû truï laø taâm

chaúng chaáp vaøo khoâng gian hay thôøi gian. Caùi taâm quaù khöù töï noù seõ döùt, töùc goïi laø voâ quaù khöù söï,

vôùi hieän taïi vaø vò lai laïi cuõng nhö vaäy (taâm hieän taïi roài seõ töï döùt, töùc goïi laø voâ hieän taïi söï; taâm vò lai

roài cuõng seõ töï döùt, töùc goïi laø voâ vò lai söï), nhaän bieát chö phaùp khoâng thaät neân khoâng chaáp tröôùc.

Taâm ñoù goïi laø taâm voâ sôû truï hay taâm giaûi thoaùt, taâm Phaät, taâm Boà Ñeà; taâm khoâng vöôùng maéc vaøo yù

töôûng sanh dieät (voâ sinh taâm), ñaàu ñuoâi, vaân vaân. Laøm ñöôïc nhö vaäy thì Phaät taùnh luoân haèng truï vaø

2014

Nieát Baøn khoâng bao giôø rôøi xa daàu cho chuùng ta ñang soáng trong theá giôùi khoå ñau naày—He always

emphasized on the verse ‘The true nature is empty, nowhere to grasp.’ He wanted to tell Zen

practitioners that they should practice with the mind that abides nowhere. The mind without resting

place, detached from time and space, the past being past may be considered as a non-past or non-

existent, so with present and future, thus realizing their unreality. The result is detachment, or the

liberated mind, which is the Buddha-mind, the bodhi-mind, the mind free from ideas or creation

and extinction, of beginning and end, recognizing that all forms and natures are of the Void, or

Absolute, and so on. If we are able to do this, even though we are living in this suffering world, the

Buddha nature is always within ourselves and the Nirvana is never away from us.

Haàu heát cuoäc ñôøi ngaøi, ngaøi chaán höng vaø hoaèng hoùa Phaät giaùo ôû Baéc Vieät. Nieân hieäu Quaûng Höïu

thöù tö, naêm 1088, ngaøy 14 thaùng 6, khi saép thò tòch Sö trieäu taäp hoäi chuùng laïi vaø noùi cho hoï nghe baøi

keä naøy:

“Dieäu taùnh hö voâ baát khaû phan,

Hö voâ taâm ngoä ñaéc haø nan.

Ngoïc phaàn sôn thöôïng saéc thöôøng nhuaän,

Lieân phaùt loâ trung thaáp vò caøn.”

(Dieäu taùnh roãng khoâng chaúng theå vin,

Roãng khoâng taâm ngoä vieäc deã tin.

Töôi nhuaàn saéc ngoïc trong nuùi chaùy,

Loø löûa hoa sen nôû thaät xinh).

Noùi xong baøi keä, Sö yeân laønh thò tòch, thoï 69 tuoåi—He spent most of his life to revive and expand

Buddhism in the North. During the fourth year of the reign of Quang Huu, on the fourteenth day of

the sixth month, 1088, when he was about to pass away, he convened his assembly and spoke this

verse to them:

“The true nature is empty,

Nowhere to grasp.

With an empty mind,

You will see the self-nature easily.

In the mountain burning,

The color of jewel is shining bright.

In the censer firing,

The lotus blossoms beautifully.”

After finishing the verse, he peacefully passed away, at the age of 69.

(II) Thieàn Sö Maõn Giaùc (1052-1096)

Zen Master Maõn Giaùc

Thieàn sö noåi tieáng Vieät Nam, queâ ôû Thaêng Long, Haø Noäi, Baéc Vieät. Theá danh cuûa Sö laø Nguyeãn

Tröôøng. Luùc vua Lyù Nhaân Toâng coøn laø Thaùi töû, trieàu ñình coù choïn con em cuûa caùc danh gia vaøo haàu.

Sö laø ngöôøi hoïc roäng hieåu nhieàu laïi tinh thoâng caû Nho, Laõo vaø Phaät neân ñöôïc tuyeån vaøo. Nhöõng luùc

raûnh roãi, Sö thöôøng chuù taâm vaøo Thieàn ñònh. Sau khi vua Lyù Nhaân Toâng leân ngoâi, vì meán moä Sö neân

ban hieäu laø “Hoaøi Tín.”—Man Giac, a Famous Vietnamese Zen master from Thaêng Long, Hanoi,

North Vietnam. His worldly name was Nguyen Truong. He was a disciple of Quaûng Trí. When king Ly

Nhan Tong was still a prince, the court selected children of notable families to come to the royal court

to attend upon the prince. Since Nguyen Truong (later became monk Man Giac) was broadly learned

and thoroughly comprehended Confucianism, Taoism, and Buddhism, so he was among those who

were selected to participate. Whenever he had free times, he often concentrate his mind in meditation.

2015

After Ly Nhan Tong ascended the throne, he bestowed Nguyen Truong with a special name “Full of

Faith.”

Trong khoaûng nieân hieäu Anh Vuõ Chieâu Thaéng (1076-1084), Nguyeãn Tröôøng daâng bieåu xin vua

ñöôïc cho xuaát gia, roài theo hoïc vôùi Thieàn sö Quaûng Trí. Sau khi ñöôïc truyeàn taâm aán laøm Phaùp töû

ñôøi thöù taùm doøng Thieàn Voâ Ngoân Thoâng, Sö thöôøng choáng gaäy oâm baùt ñi vaân du khaép nôi ñeå tìm

thieän tri thöùc. Nôi naøo Sö ñeán ñeàu thöôøng coù ngöôøi hoïc Thieàn vaân taäp ñoâng ñaûo. Veà sau, Sö ñoïc

Ñaïi Taïng Kinh vaø ñöôïc trí voâ sö. Töø ñoù Sö trôû thaønh moät trong nhöõng ngöôøi laõnh ñaïo Phaät giaùo

noåi tieáng thôøi baáy giôø—During the reign of Anh Vu Chieu Thang, Nguyen Truong asked the king

for permission to become a monk, then he studied Zen with Zen master Quang Tri. After receiving

the mind seal to become the Dharma heir of the eighth generation of the Wu-Yun-T’ung Zen Sect,

he often wandered everywhere with just his bowl and staff in order to look for good-knowing

advisors. Wherever he went, students gathered around him. Later, he read the Great Collection of

Buddhist Sutras and attained the teacherless wisdom. Since then, he became one of the most

famous Buddhist leaders of his time.

Vua Lyù Nhaân Toâng vaø Hoaøng Thaùi Haäu YÛ Lan (Caûm Linh Nhaân) ñang coá gaéng tu hoïc Thieàn, neân

döïng chuøa Giaùo Nguyeân caïnh cung Caûnh Höng, roài thænh Sö truï trì ñeå tieän vieäc tôùi lui hoïc taäp—

King Ly Nhan Tong and the Empress Dowager Y Lan (Cam Linh Nhan) were trying to practice

meditation, so the king built Giac Nguyen Temple next to Canh Hung Palace, and invited Monk

Man Giac to dwell there, so that they can easily come to see him for questions and answers on

Zen.

Moät hoâm, Sö baûo vua Lyù Nhaân Toâng: “Baäc chí nhaân thò hieän, coát cöùu vôùt chuùng sanh, khoâng haïnh

naøo chaúng ñuû, khoâng vieäc naøo chaúng tu, chaúng phaûi chæ söùc ñònh hueä, maø cuõng coù coâng giuùp ích,

neân phaûi kính nhaän ñoù.” Nhaân ñoù nhaø vua beøn phong Sö chöùc Nhaäp Noäi Ñaïo Traøng, Töù Töû Ñaïi Sa

Moân, Ñoàng Tam Ty Coâng Söï, ñöôïc quyeân 50 hoä—One day, he told king Ly Nhan Tong, “When

extremely benevolent people appear themselves, they aim at saving beings. There is no conduct

for which they are not fully practiced, nothing that they do not cultivate. Not only do they have the

power of concentration and wisdom, but they also have the merits that are beneficial. So we

should respectfully acknowledge.” Then he gave the king the teachings of his school and the mind-

seal of the patriarchs beyond cultivation and realization. After this conversation, king Ly Nhan

Tong summoned him to the court palace and conferred him the rank of “Inner Palace Teacher of

Enlightenment” and the special title of “Purple Robed Great Sramana.” He was also given the

rank of “Advisor of the Three Bureaus” with tax exemption for fifty family members.

Haàu heát cuoäc ñôøi ngaøi hoaèng hoùa taïi Thaêng Long. Nieân hieäu Hoäi Phong thöù naêm, naêm 1096, Sö

caùo beänh neân laøm keä daïy chuùng. Ñaây laø moät trong nhöõng baøi thô Thieàn noåi tieáng cuûa Sö, baøi

‘Caønh Hoa Mai’:

“Xuaân ñi traêm hoa ruïng,

Xuaân ñeán traêm hoa cöôøi.

Tröôùc maét vieäc ñi maõi,

Treân ñaàu giaø ñeán roài.

Chôù baûo xuaân taøn hoa ruïng heát,

Ñeâm qua, saân tröôùc moät caønh mai.”

(Xuaân khöù baùch hoa laïc,

Xuaân ñaùo baùch hoa khai.

Söï truïc nhaõn tieàn quaù,

Laõo tuøng ñaàu thöôïng lai.

Maïc vò xuaân taøn hoa laïc taän,

Ñình tieàn taïc daï nhaát chi mai).

2016

Haønh giaû tu Thieàn neân luoân nhìn vaøo taâm cuûa chính mình ñeå thaáy raèng nieäm ñeán roài ñi, sanh roài

dieät. Taâm cuûa chuùng gioáng nhö moät taám göông, cho chuùng ta thaáy ñöôïc hình aûnh vaïn phaùp ñöôïc

phaûn chieáu. Taát caû hình aûnh ñeán roài ñi, nhöng taùnh phaûn chieáu vaãn ôû ñoù, baát ñoäng vaø baát dieät—He

spent most of his life to expand Buddhism in Thaêng Long. At the end of the eleventh month of the

fifth year of the reign of Hoi Phong, in 1096, he told his assembly that he was ill, so he composed a

verse for his disciples. This is one of his famous Zen poems, “A Branch of Mai Flowers”:

“When spring goes, all flowers die.

When spring comes, all flowers smile.

Before the eyes, all things flow endlessly.

Over the head, old age comes already.

Do not say that with the spring gone, all flowers fall.

Last night, in the front yard,

A branch of mai flowers was still there.”

Zen practitioners should always look at our own mind to see that thoughts coming and going, arising

and vanishing. The mind is just like a mirror that shows us the images of all things reflected. All

images come and go, but the reflectivity of the mind is still there, unmoving and undying.

Sö thò tòch naêm 1096, vaøo tuoåi 45 tuoåi ñôøi vaø möôøi chín tuoåi haï. Nhaø vua kính leã raát long troïng. Taát

caû quaàn thaàn trong trieàu ñeàu daâng höông töôûng nieäm. Leã hoûa taùng thaâu xaù lôïi vaø xaây thaùp thôø taïi

chuøa Suøng Nghieâm trong laøng An Caùch. Vua ban cho Sö thuïy hieäu laø Maõn Giaùc—He passed away

in 1096, at the age of 45 with nineteen years as a monk. The king provided a solemnly ceremony,

and all the court mandarins came to offer incense. After the cremation cenremony, his relics

gathered in a stupa at Sung Nghiem Temple in An Cach Village. The emperor granted him the

posthumous title “Perfect Enlightenment.”

(III) Thieàn Sö Thoâng Bieän (?-1134)

Zen Master Thoâng Bieän

Thieàn sö Vieät Nam, queâ ôû Baéc Vieät. Sö hoï Ngoâ, queâ ôû Ñan Phöôïng, voán laø con trong moät gia ñình theo

ñaïo Phaät. Thuôû nhoû taùnh raát thoâng minh laïi thoâng hieåu Phaät giaùo—A Vietnamese Zen master from

North Vietnam. His family name was Ngo, and he was the son of a Buddhist family. He was intelligent

and thoroughly understood Buddhist teachings.

Sö laø ñeä töû cuûa Thieàn sö Vieân Chieáu, vaø laø Phaùp töû ñôøi thöù taùm doøng Thieàn Voâ Ngoân Thoâng. Veà

sau, Sö tôùi Thaêng Long vaø truï taïi chuøa Quoác Töï vôùi teân Trí Khoâng. Naêm thöù naêm nieân hieäu Hoäi

Phong (1096), vaøo ngaøy raèm thaùng hai, baø Hoaøng Thaùi Haäu Phuø Thaùnh Caûm Linh Nhaân (YÛ Lan)

ñeán chuøa Quoác Töï thieát leã trai taêng. Baø thænh caàu caùc vò laõo sö thuyeát giaûng chuû ñeà: “Nghóa Phaät,

Toå coù gì hôn keùm? Phaät ôû phöông naøo? Toå ôû ñaâu? Ñeán nöôùc Nam töø bao giôø? Truyeàn trao ñaïo naøy,

ai tröôùc ai sau? Ngöôøi nieäm danh hieäu Phaät, ngöôøi ñaït taâm aán Toå, chöa roõ yù chæ theá naøo?” Khoâng ai

trong chuùng hoäi ñaùp ñöôïc. Sö beøn taâu: “Thöôøng truï theá gian, khoâng sanh khoâng dieät goïi laø Phaät. Roõ

bieát taâm toâng cuûa Phaät, haïnh vaø giaûi töông öng goïi laø Toå. Phaät vaø Toå chæ laø moät, bôûi nhöõng keû laïm

hoïc noùi sai raèng coù hôn coù keùm maø thoâi. Vaû laïi, Phaät laø giaùc. Caùi giaùc naøy xöa nay laëng leõ thöôøng

truï. Taát caû chuùng sanh ñeàu ñoàng coù lyù naøy, chæ vì duïc voïng nhieãm traàn che laáp neân theo nghieäp troâi

laên trong luaân hoài sanh töû, chuyeån thaønh caùc coõi ta baø. Phaät do loøng töø bi voâ haïn maø thò hieän sanh

ra ôû AÁn Ñoä, möôøi chín tuoåi xuaát gia, ba möôi tuoåi thaønh ñaïo, ôû ñôøi thuyeát phaùp boán möôi chín naêm,

môû baøy phaùp phöông tieän khieán ngöôøi ngoä ñaïo. Ñaây laø moät thôøi ñaïi höng thònh giaùo vaäy. Luùc ngaøi

saép nhaäp Nieát Baøn, sôï raèng ngöôøi ñôøi laàm maéc keït, neân Ñöùc Phaät baûo ngaøi Vaên Thuø raèng: 'Ta boán

möôi chín naêm chöa töøng noùi moät lôøi, seõ baûo laø coù noùi ö?' Nhaân ñoù ñöùc Phaät ñöa caønh hoa sen leân,

trong hoäi chuùng ñeàu môø mòt, chæ coù toân giaø Ma Ha Ca Dieáp mæm mieäng cöôøi, Phaät bieát Ca Dieáp ñaõ

2017

ngoä, beøn ñem Chaùnh Phaùp Nhaõn Taïng trao cho, ñoù laø vò Toå thöù nhaát. Ñaây goïi laø Taâm Toâng giaùo

ngoaïi bieät truyeàn vaäy. Veà sau, noái tieáp ngaøi Ca Dieáp mang giaùo phaùp vaøo Löu Toáng, Toå Boà Ñeà

Ñaït Ma ñem yù chæ naøy vaøo nöôùc Nguïy, nöôùc Löông. Ngöôøi truyeàn giaùo phaùp ñeán ngaøi trí Giaû ôû nuùi

Thieân Thai laø höng thònh, goïi laø Giaùo Toâng. Ngöôøi ñöôïc toâng chæ nhaø Thieàn ñeán Toå Hueä Naêng ôû

Taøo Kheâ laø saùng toû, goïi laø Thieàn toâng. Caû hai toâng phaùi naøy ñaõ ñöôïc truyeàn vaøo nöôùc ta töø laâu. Veà

Giaùo toâng, laáy ngaøi Maâu Baùc vaø Khöông Taêng Hoäi laøm ñaàu. Veà Thieàn toâng laáy ngaøi Tyø Ni Ña Löu

Chi laøm tröôùc, ngaøi Voâ Ngoân Thoâng laø sau. Ñaây goïi laø Toå cuûa hai phaùi Thieàn vaäy.”—He was a

disciple of Zen master Vieân Chieáu. He became the Dharma heir of the eighth generation of the

Wu-Yun-T’ung Zen Sect. Later, he went to Thaêng Long and stayed at Quoác Töï Temple with the

name Trí Khoâng. In the fifth year of the dynasty title of Hoi Phong, on the fifteenth day of the

second month, Empress Dowager Phu Thanh Cam Linh Nhan offered a vegetarian feast for the

monks at the National Temple. She respectfully requested the elder masters to preach on the

subject: “What is the meaning of the Buddha and the patriarchs? Which is superior? Where does

the Buddha abide? Where do the patriarchs dwell? When did they come to this country to pass on

the Path? Who came first, the Buddha or the patriarchs? A person who recites the Buddha's name

and a person who attains the patriarch's mind seal, what is the meaning?” No one in the assembly

could reply. Zen master Thong Bien then replied to the Empress Dowager: “Eternally dwelling in

all worlds, unborn and undying, that is called Buddha. Understanding the mind teachings of

Buddha, attaining enlightenment along interpreting scriptures, those are called Patriarchs. Buddha

and Patriarchs are just one. Only bookworm wrongly says they have high and low levels.

Moreover, Buddha is enlightened. Quiet since infinite time, dwelling eternally, this is awareness.

All sentient beings also have it, but because their passion defilements cover this awareness, so all

sentient beings follow the karma and fall into the cycle of rebirth, then all the realms of samsara

exist. Out of unlimited compassion, the Buddha made manifest and was born in India, at nineteen

he left home, at thirty he attained enlightenment, he stayed in the world for forty-nine years

preaching the Dharma and opening the skilful means to enable sentient beings to awaken the Way.

This period was a prosperous period of Buddhism. When he was about to enter Nirvana, he was

afraid that people would make a mistake in getting stuck on his words, so he told Majusri, 'In forty-

nine years I have not spoken a single word. Will people say that I really preach something?' By

that opportunity, the Buddha held up a flower in front of the assembly on Vulture Peak. No one in

the assembly knew what to say, only Most Venerable Mahakasyapa, who made a smile. The

Buddha knew Kasyapa had comprehended the truth, so He entrusted the Correct Law Eye-

Treasury (Treasury of the eye of the true dharma) to him, and since then, Kasyapa became the

First Patriarch of Zen. This is what is called the special transmission outside the orthodox teaching

(the transmission of the Buddha-dharma from 'mind-to-mind') of the intuitive sect. Later, in order

to continue the teaching of Patriarch Mahakasyapa, Bodhidharma traveled to Liu Tsung (Kingdom

of China at that time), to the reigns of Liang and Wei with this message. The transmission of the

teaching flourished with T'ien T'ia Chih Che Taishi; it is called the school of the scriptural

teachings. The main thesis of Zen became clear with the Sixth Patriarch Hui-neng at Tsao-Chi: this

is called the Zen school. Both these two school were spread to our country a long time ago. The

scriptural teachings began with Mau-Po and Sanghapala (K'ang Seng-hui). The first sect of Zen

school began with Zen master Vinitaruci; the second sect with Zen master Wu-yen-t'ung.

Vinitaruci and Wu-yen-t'ung are the ancestral masters of these two sects of Zen.”

Thaùi Haäu YÛ Lan laïi hoûi: “Phaàn Giaùo toâng thì gaùc laïi, coøn hai phaùi Thieàn toâng coù hieäu nghieäm gì?”

Thieàn sö Thoâng Bieän taâu: “Xeùt theo truyeän Phaùp Sö Ñaøm Thieân (542-607), moät vò danh Taêng

Trung Hoa vaøo cuoái thôøi nhaø Tuøy (581-618), coù noùi, vua Tuøy Cao Toå (580-611) baûo caùc Phaùp sö

raèng: 'Traãm nghó aân töø bi daïy doã cuûa ñaáng Ñieàu Ngöï, aân ñöùc ñoù khoâng bieát laáy gì ñaùp ñeàn. Traãm

laáy laøm theïn ôû ngoâi nhaân vöông, muoán hoä trì Tam Baûo roäng khaép, cho goùp heát xaù lôïi treân toaøn xöù,

2018

xaây döïng boán möôi chín ngoâi thaùp toân thôø, ñeå tieâu bieåu cho ñôøi vaø söûa sang xaây caát moät traêm naêm

möôi ngoâi chuøa. Nhöõng coõi ngoaøi nhö xöù Giao Chaâu, cuõng muoán xaây döïng caùc ngoâi chuøa thaùp ñeå

cho ñaïo ñöùc thaám nhuaàn khaép coõi ñaïi thieân. Daàu xöù Giao Chaâu tuy chæ noäi thuoäc nöôùc Taøu, chuùng

ta vaãn muoán coù söï lieân heä raøng buoäc vôùi mình. Vì vaäy Phaùp sö neân choïn nhöõng vò Sa moân danh ñöùc

sang xöù aáy giaùo hoùa hoï, khieán taát caû ñeàu ñöôïc ñaïo Boà Ñeà.' Phaùp sö taâu: 'Coõi Giao Chaâu coù ñöôøng

thoâng Thieân Truùc gaàn hôn nöôùc Taøu, luùc Phaät phaùp môùi du nhaäp Giang Ñoâng chöa truyeàn khaép, maø

xöù naøy ñaõ xaây döïng treân hai möôi ngoâi baûo thaùp, ñoä hôn naêm traêm vò Taêng, phieân dòch ñöôïc möôøi

laêm quyeån kinh, do ñoù ôû beân aáy coù moái lieân heä vôùi Phaät phaùp tröôùc ta vaäy. Thuôû aáy ñaõ coù caùc Tyø

kheo Ma Ha Kyø vöïc, Khöông Taêng Hoäi, Chi Cöông Löông vaø Maâu Baùc ñeán ñoù truyeàn ñaïo. Hieän

nay laïi coù Thieàn sö Phaùp Hieàn, thöôïng só ñaéc phaùp nôi ngaøi Tyø Ni Ña Löu Chi, keá thöøa truyeàn baù

toâng phaùi cuûa Tam Toå, laø haøng Boà Taùt trong loaøi ngöôøi, hieän truï trì chuøa Chuùng Thieän, thu nhaän

moân ñoà giaùo hoùa trong hoäi khoâng döôùi ba traêm vò, cuøng Trung Hoa khoâng khaùc. Beä haï laø cha laønh

khaép trôøi, muoán bình ñaúng boá thí neân muoán phaùi chö Taêng ñeán ñoù giaùo hoùa, song hoï ñaõ coù ñuû

ngöôøi roài, ta chaúng caàn phaûi sang.'”—The empress dowager asked, “Now, putting aside the school

founded on the principles (scriptural teachings), what has been affected by the other two sects of

Zen?” Zen master Thong Bien said, “According to the biography of Dharma Master Tan-T'ien, a

Chinese famous monk who lived in the Sui Dynasty in China, the Chinese Emperor Sui Kao Tzu

said, 'I think of the compassionate teaching of the Buddha (a master who tame and control the

passions of men), whose benevolence I cannot repay. In a position of a king, I feel ashamed, so I

wish to support the Three Jewels on a wide scale. I have had all the relics to be collected from all

over the country, and I have built forty-nine precious stupas for them. To show the world the way

to the enlightenment, I have built more than one hundred fifty temples and stupas. I also wish to

build temples and stupas in remote place such as Jiao-chou, so morality and virtue can be

impregnated and extended everywhere. Although Jiao-chou only belongs to China, we still need to

bind it to us. So, Dharma Master (Tan T'ien) should select and send there monks who are

renowned for their virtues, so they can convert and let all people there attain enlightenment.'

Dharma Master Tan T'ien said, 'The area of Jiao-chou has route to India, which is closer than from

China to India. In early times, when Buddhism came to China and still had not been spread out to

everyone, yet in Luy Lau more than twenty precious temples were built, more than five hundred

monks were ordained, and fifteen volumes of sciptures were translated. So Jiao-chou had a

connection with Buddhism before we did. At that early time, there were monks like Ma-ha Chi-yu,

Sanghapala, Chih-Chiang-Liang, and Mou-po who came there to spread the Dharma. In our time,

there is Zen master Phap Hien, who received the dharma transmission from master Vinitaruci and

who is now continuing the school of the Third Patriarch Seng Ts'an. Phap Hien is a Bodhisattva in

the human realm. He currently receives disciples and teaches the Dharma at Chung Thien Temple,

and the congregation there numbers over three hundred. Thus, Jiao-chou is no different than

China. Your Majesty are the compassionate father of all the world, and you wish to bestow your

grace everywhere equally by sending emissary to Jiao-chou, but there are Buddhist masters there,

we do not have to go there to covert them.'”

Thieàn sö Thoâng Bieän noùi tieáp: “Laïi coù quan Töôùc quoác nhaø Ñöôøng hieäu Quyeàn Ñöùc Dö, laøm baøi

töïa truyeàn phaùp raèng: 'Sau khi Toå Taøo Kheâ maát, phaùp Thieàn ñöôïc thònh haønh, moãi nôi ñeàu coù doøng

doõi: Thieàn sö Chöông Kænh Uaån (756-815) mang taâm yeáu Maõ Toå giaùo hoùa thònh haønh ôû xöù Ngoâ

Vieät. Ñaïi só Voâ Ngoân Thoâng truyeàn toâng chæ cuûa Toå Baù Tröôïng khai ngoä ôû ñaát Giao Chaâu.' Laáy

ñaây ñeå nghieäm xeùt bieát vaäy.”—Zen master Thong Bien continued, “Moreover, the T'ang Minister

Chuan te-yu composed a preface to transmit the Dharma which says, 'After Patriarch Ts'ao-chi

passed away, the teaching of Zen flourished and spread, there were Zen sects everywhere. Zen

master Chang-ching Yun carried Ma-tsu's essential dharma to spread in Wu-Yueh. The

Mahasattva Wu-yen T'ung transmitted the essential message of Master Pai-chang to open up the

2019

intelligence and bring enlightenment in Jiao-chou.' This is what has been accomplished by the Zen

Schools.”

Thaùi Haäu laïi hoûi: “Söï truyeàn thöøa cuûa hai toâng thöù töï theá naøo?” Thieàn sö Thoâng Bieän ñaùp: “Ngöôøi

keá thöøa phaùi Tyø Ni Ña Löu Chi hieän nay chính laø Thieàn sö Hueä Sinh, Thieàn sö Chaân Khoâng vaäy.

Ngöôøi keá thöøa phaùi Voâ Ngoân Thoâng hieän laø Thieàn sö Vieân Chieáu, Thieàn sö Quaûng Trí. Beân phaùi

Khöông Taêng Hoäi hieän nay coù Loâi Haø Traïch aáy vaäy. Ngoaøi ra nhöõng vò keá thöøa phuï nhieàu khoâng

theå keå xieát.”—The Empress Dowager Y Lan also asked, “What is the handed-down tradition of the

two Zen Schools?” Zen Master Thong Bien replied, “The representatives of the Vinitaruci sect

include Zen masters Hue Sinh and Vuong Chan Khong. For the Wu-yen T'ung sect, there are Zen

masters Mai Vien Chieu and Nhan Quang Tri. While the successor of Sanghapala (Chiang Seng-

hui) is Loi Ha Trach. Besides, the transmissions from outside of these two sects are numerous to

mention them all.”

Thaùi Haäu raát hoan hyû leã baùi phong Sö chöùc Taêng Luïc, ban töû y vaø hieäu laø Thoâng Bieän Ñaïi Sö cuøng

troïng thöôûng raát haäu. Bôûi kính troïng Sö, Thaùi Haäu thöôøng trieäu thænh vaøo noäi cung vaø leã baùi phong

laøm Quoác Sö. Do söï giaùo hoùa cuûa Sö, Thaùi Haäu nhaän ñöôïc yeáu chæ Thieàn phaùp. Chính Thaùi Haäu

laøm baøi keä ngoä ñaïo raèng:

“Saéc töùc laø khoâng, khoâng töùc laø saéc,

Khoâng laø saéc, saéc töùc khoâng.

Saéc khoâng ñeàu chaúng quaûn,

Môùi ñöôïc hôïp chaân toâng.”

(Saéc thò khoâng, khoâng töùc saéc. Khoâng thò saéc, saéc töùc khoâng. Saéc khoâng caâu baát quaûn, phöôgn ñaéc

kheá chaân toâng)—The Empress Dowager Y Lan was very pleased with Master Thong Bien's

replies, so she honored him with the title “Monk of the Clergy” and bestowed him with a purple

robe and the special title (sobriquet) “National Teacher Thong Bien” which means “National

Preceptor with Consummate Eloquence” and rewarded him generously. The Empress Dowager Y

Lan often summoned Zen Master Thong Bien to the Inner Court to pay reverence (homage) to him

and consecrated him the National Teacher. Due to his instruction and transformation, the Empress

Dowager Y Lan comprehended the essential meaning of Zen. The Empress herself once

composed a verse of enlightenment:

“Form is emptiness and the very emptiness is form,

Emptiness is form; form is emptiness.

When one attaches to neither form nor emptiness,

One is in accordance with the True sect.”

Luùc veà giaø, Sö trôû veà Töø Lieâm vaø truï taïi chuøa Phoå Minh thuyeát phaùp ôû Töø Lieâm môû ñaøn thuyeát

phaùp. Ngaøi thöôøng khuyeán taán ñeä töû tuïng kinh Phaùp Hoa. Sö daïy ngöôøi tu thöôøng laáy kinh Phaùp

Hoa laøm duïng. Theá neân thôøi nhaân goïi Sö laø Ngoâ Phaùp Hoa. Theo Sö, baäc giaùc ngoä laø baäc ñaõ ñaït

ñöôïc giaùc ngoä, hay laø baäc ñaõ ñaït ñöôïc cuoäc soáng haøi hoøa vôùi chaân lyù. Tö töôûng vaø haønh vi cuûa

ngöôøi aáy thích hôïp moät caùch töï nhieân vôùi muïc ñích. Ngöôøi aáy cuõng choïn moät loái soáng luoân luoân haøi

hoøa vôùi moïi söï treân ñôøi naøy. Moät baäc giaùc ngoä nhìn söï vaät vôùi chaùnh kieán, nghóa laø nhìn söï vaät moät

caùch ñuùng ñaén, baäc aáy noùi lôøi ñuùng ñaén, haønh ñoäng moät caùch ñuùng ñaén, soáng moät cuoäc soáng ñuùng

ñaén, noã löïc moät caùch ñuùng ñaén, luoân höôùng taâm vaøo chieàu höôùng ñuùng ñaén vaø kieân trì taâm moät

caùch ñuùng ñaén vaø khoâng bao giôø bò giao ñoäng vì baát cöù vieäc gì. Moät baäc Giaùc Ngoä luoân nhaém ñeán

lôïi ích cho ngöôøi khaùc trong khaép caùc phaùp giôùi, baäc aáy boá thí hay phuïc vuï ngöôøi khaùc töø tinh thaàn,

vaät chaát ñeán theå chaát. Ñeå thaùo boû söï meâ môø cuûa taâm mình, baäc aáy tu taäp ñuùng theo giôùi luaät maø

Ñöùc Phaät ñaõ daïy, soáng moät cuoäc soáng ñöùng ñaén vaø ñaït ñöôïc naêng löïc ñeå cöùu ñoä ngöôøi khaùc baèng

caùch toaøn thieän chính mình, baäc aáy luoân nhaãn nhuïc baèng caùch chòu ñöïng nhöõng khoù khaên vaø duy trì

tònh taâm maø khoâng kieâu maïn. Baäc aáy luoân tinh taán tieán thaúng ñeán muïc ñích quan troïng maø khoâng

bò nhöõng söï vieäc taàm thöôøng laøm leäch höôùng. Baäc aáy luoân tu taäp thieàn ñònh ñeå giöõ cho mình caùi

2020

taâm ñieàm ñaïm vaø khoâng bò dao ñoäng trong moïi tröôøng hôïp. Baäc aáy luoân ñieàm ñaïm vaø taâm khoâng

bò. Vaø cuoái cuøng ñaït ñöôïc trí tueä coù naêng löïc nhaän thöùc thaáu ñaùo moïi khía caïnh chaân thaät cuûa vaïn

höõu—When he was old, he returned to Töø Lieâm to stay at Phoå Minh Temple to preach Buddha

Dharma. He always encouraged his disciples to recite the Lotus Sutra. So people of the time

called him “Ngo Lotus Sutra.” According to the Zen master, the enlightened one is the person who

has really attained enlightenment, or one who attains a way of life that is in accord with the truth.

An enlightened one is the one who looks at things rightly (right view), thinks about things rightly

(right thinking), speaks the right words (right speech), performs right conduct (right action), leads a

right human life (right living), endeavors to live rightly (right endeavor), constantly aims the mind

in the right direction (right memory), and constantly keeps the right mind and never be agitated by

anything (right meditation). An Enlightened One always renders service to others in all spheres,

spiritual, material, and physical, is donation. To remove illusion from one’s own mind in

accordance the precepts taught by the Buddha, leading a right life and gaining the power to save

others by endeavoring to perfect oneself, enduring any difficulty and maintaining a tranquil mind

without arrogance even at the height of prosperity, is perseverance. To proceed straight toward an

important goal without being sidetracked by trivial things is assiduity. To maintain a cool and un-

agitated mind under all circumstances is meditation. And eventually to have the power of

discerning the real aspect of all things is wisdom.

Haàu heát cuoäc ñôøi, ngaøi chaán höng vaø hoaèng hoùa taïi Baéc Vieät. Ngaøy raèm thaùng hai naêm Giaùp Daàn,

nhaèm nieân hieäu Thieân Chöông Baûo Töï thöù hai (1134), ñôøi vua Lyù Thaàn Toâng, Sö cho hay coù beänh

roài tòch—He spent most of his life to revive and expand Buddhism in North Vietnam. One the

fifteenth day of the second month in the year of Thien Chuong Bao Tu, in 1134, he passed away.

(C-3i) Ñôøi Thöù Chín Doøng Thieàn Voâ Ngoân Thoâng

The Ninth Generation of the Wu-yen-t'ung Zen School

Taùm ngöôøi: Naêm ngöôøi ghi laïi ñöôïc tieåu söû—Eight persons: Five persons with recorded biographies

(I) Thieàn Sö Baûo Giaùm (?-1173)

Zen Master Baûo Giaùm

Thieàn sö Vieät Nam, queâ ôû Trung Thuïy, Baéc Vieät. Ngaøi laøm quan döôùi trieàu vua Lyù Anh Toâng tôùi chöùc

“Cung Haäu Xaù.” Naêm 30 tuoåi, ngaøi xuaát gia laøm ñeä töû cuûa Thieàn sö Ña Vaân taïi chuøa Baûo Phöôùc. Ngaøi

trôû thaønh phaùp töû ñôøi thöù 9 doøng Thieàn Voâ Ngoân Thoâng—A Vietnamese Zen master from Trung Thuïy,

North Vietnam. He was an official in the royal palace with the rank of “Cung Haäu Xaù” during the reign

of king Lyù Anh Toâng. When he was 30 years old, he left home and became a disciple of Zen master

Ña Vaân at Baûo Phöôùc Temple. He became the dharma heir of the ninth generation of the Wu-yen

T'ung Zen School.

Taïi chuøa Baûo Phöôùc ngaøi ñaõ sao cheùp taát caû kinh ñieån cho chuøa. Theo boä ‘Thieàn Sö Vieät Nam’ cuûa

Hoøa Thöôïng Thích Thanh Töø, Thieàn sö Baûo Giaùm luoân nhaéc nhôû haønh giaû tu thieàn raèng: “Muoán

tieán ñeán toâng thöøa cuûa Phaät laø phaûi sieâng naêng, song thaønh Phaät chaùnh giaùc phaûi nhôø trí tueä. Ví nhö

nhaém baén caùi ñích ngoaøi traêm böôùc, muõi teân ñeán ñöôïc laø nhôø söùc maïnh, song truùng ñöôïc ñích hay

khoâng thì khoâng phaûi do söùc nöõa.” Khi thaày cuûa ngaøi thò tòch, ngaøi tieáp tuïc truï taïi chuøa Baûo Phöôùc

ñeå hoaèng phaùp cho ñeán khi thò tòch vaøo naêm 1173. Ngaøi thöôøng daïy ñeä töû: “Tu taäp trí tueä laø keát quaû

cuûa giôùi vaø ñònh. Duø trí hueä quan heä tôùi nhaân quaû. Nhöõng ai ñaõ töøng tu taäp vaø vun troàng thieän caên

trong nhöõng ñôøi quaù khöù seõ coù ñöôïc trí tueä toát hôn. Tuy nhieân, ngay trong kieáp naøy, neáu muoán

ñoaïn tröø tam ñoäc tham lam, saân haän vaø si meâ, khoâng coù con ñöôøng naøo khaùc hôn laø phaûi tu giôùi vaø

ñònh haàu ñaït ñöôïc trí tueä ba la maät. Vôùi trí hueä ba la maät, haønh giaû coù theå tieâu dieät nhöõng teân troäm

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naày vaø chaám döùt khoå ñau phieàn naõo. Trí tueä laø moät trong ba phaùp tu hoïc quan troïng trong Phaät

giaùo. Hai phaùp kia laø Giôùi vaø ñònh. Taâm ñònh ôû möùc ñoä cao laø phöông tieän ñeå thaønh ñaït trí tueä. Tueä

bao goàm chaùnh kieán vaø chaùnh tö duy, töùc laø hai chi ñaàu trong Baùt Chaùnh Ñaïo. Trí tueä giuùp chuùng

ta phaù tan lôùp maây môø si meâ bao phuû söï vaät vaø thöïc chöùng thöïc töôùng cuûa vaïn phaùp, thaáy ñôøi soáng

ñuùng nhö thaät söï, nghóa laø thaáy roõ söï sanh dieät cuûa vaïn höõu. Haønh giaû naøo coù hueä trí, ñaày ñuû sanh

dieät trí, höôùng ñeán söï quye át traïch caùc baäc Thaùnh, chôn chaùnh dieät tröø moïi ñau khoå.” Theo ngaøi

ñöôïc thaønh chaùnh quaû khoâng caàn phaûi ngoài söûng maõi ñoù maø ñöôïc. Caùch hay nhaát laø phaûi ñaït cho

baèng ñöôïc trí tueä, coøn baát cöù thöù gì khaùc chæ laø hoaøi coâng voâ ích. Vì trí hueä coù theå giuùp haønh giaû veït

ñöôïc böùc maøn voâ minh. Töông töï nhö vaäy, baäc giaùc ngoä cuõng gioáng nhö aùnh traêng chieáu saùng khaép

caùc coõi ñeán voâ taän—At Bao Phuoc Temple, he spent time to copy all sutras for this temple.

According to Zen master Thích Thanh Töø in ‘Thieàn Sö Vieät Nam’, Zen master Baûo Giaùm always

reminded Zen practitioners that: “Learning the way of Buddha, we must have zeal; to become a

Buddha, we need wisdom. Shooting an arrow to a target more than a hundred paces away, we

must be strong; however, to hit the target, we need more than strength.” After his master passed

away, he continued to stay at Baûo Phöôùc temple to expand Buddhism until he passed away in

1173. He always taught his disciples: “Wisdom is the result from cultivating in precepts and

concentration or training in wisdom. Even though wisdom involves cause and effect. Those who

cultivated and planted good roots in their past lives would have a better wisdom. However, in this

very life, if you want to get rid of greed, anger, and ignorance, you have no choice but cultivating

discipline and samadhi so that you can obtain wisdom paramita. With wisdom paramita, you can

destroy these thieves and terminate all afflictions. Wisdom is one of the three studies in Buddhism.

The other two are precepts and meditation. High concentration is the means to the acquisition of

wisdom or insight. Wisdom consists of right understanding and right thought, the first two factors of

the path. This is called the training in wisdom. Wisdom helps us get rid of the clouded view of

things, and to see life as it really is, that is to see life and things pertaining to life as arising and

passing. Here a practitioner who is wise, with wise perception of arising and passing away, that

Ariyan perception that leads to the complete destruction of suffering.” According to him, we do not

need to sit still for long periods of time to attain the complete enlightenment. The best way is to

gain wisdom; anything else is only useless effort. For wisdom can help practitioners to eliminate

the curtain of ignorance. Similarly, an enlightened one is just like the moon shinning above,

lightening all the realms endlessly.

Vaøo naêm thöù möôøi moät, nieân hieäu Chính Long Baûo ÖÙng, vaøo ngaøy baûy thaùng naêm, naêm 1173,

Thieàn Sö Baûo Giaùm bieát mình saép vieân tòch neân Sö trieäu taäp ñoà chuùng laïi, daïy raèng: “Taâm yù Nhö

Lai ñeàu khoâng theå nghó baøn, chæ coù theå goïi laø Voâ löôïng trí. Cho neân bieát Taâm Nhö Lai nhö hö

khoâng, laø choã nöông töïa cuûa taát caû, trí tueä cuûa Nhö Lai laïi cuõng nhö theá.” Daïy xong Sö laïi noùi keä,

moät baøi keä coù theå toùm goïn heát ngöõ luïc cuûa Sö sau ñaây:

“Ñaéc thaønh chaùnh giaùc haõn baèng tu,

Chæ vò lao lung, trí hueä öu.

Nhaän ñaéc ma ni huyeàn dieäu lyù,

Chæ nhö thieân thöôïng hieån kim oâ.

Trí giaû du nhö nguyeät chieáu thieân,

Quang haøm traàn saùt chieáu voâ bieân.

Nhöôïc nhaân yeáu thöùc tu phaân bieät,

Laõnh thöôïng phuø sô toûa moä yeân.”

(Ñöôïc thaønh chaùnh giaùc ít nhôø tu, aáy chæ nhoïc nhaèn trí hueä öu. Nhaän ñöôïc ma ni lyù huyeàn dieäu, ví

theå treân khoâng hieän vaàng hoàng. Ngöôøi trí khaùc naøo khaùc naøo traêng roïi khoâng, chieáu soi khaép coõi

saùng khoân ngaàn. Neáu ngöôøi caàn bieát, neân phaân bieät, khoùi chieàu man maùc phuû non chieàu)—In the

eleventh year of the dynasty title of Chinh Long Bao Ung, on the seventh day of the fifth month,

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knowing he was about to pass away, so he convened his assembly and taught, “The Tathagata's

mind and intent are inconceivable, can only called the immeasurable wisdom. Therefore,

practitioners should know that the Tathagata's mind is like space, which is the support of

everything; and so is the Tathagat's wisdom.” Then, Zen master Bao Giam also spoke a verse,

which summarized his teachings:

“You do not need much time for practice,

to attain the complete enlightenment.

Gaining wisdom is the best way; anything else,

the useless effort.

Having the jewel, the profound truth,

is just like seeing the sun in the sky.

The enlightened one is just like the moon shinning above,

Lightening all the realms endlessly.

If you need to know, just need to distinguish this:

Heavy fog blankets the high mountain in the afternoon.”

(II) Thieàn Sö Ñaïo Hueää (?-1172)

Zen Master Ñaïo Hueä

Thieàn sö Vieät Nam, queâ ôû Nhö Nguyeät, Baéc Vieät. Sö coù töôùng maïo trang nghieâm vaø tieáng noùi raát trong

treûo. Naêm 25 tuoåi Sö xuaát gia laøm ñeä töû cuûa Thieàn sö Thoâng Bieän ôû chuøa Phoå Ninh. ÔÛ ñaây Sö thaâm

ñaéc giaùo phaùp uyeân aùo cuûa nhaø Thieàn vaø trôû thaønh phaùp töû ñôøi thöù 9 cuûa doøng Thieàn Voâ Ngoân

Thoâng—A Vietnamese Zen master from Nhö Nguyeät, North Vietnam. He had a solemn appearance

and a very clear voice. He left home at the age of 25 and became a disciple of Zen master Thoâng Bieän

at Pho Ninh Temple. Here he profoundly attained the mysterious teaching of Zen and became the

dharma heir of the ninth generation of the Wu-Yun-T’ung Zen Sect.

Veà sau, Sö ñi ñeán nuùi Thieân Phuùc trong huyeän Tieân Du vaø truï laïi taïi chuøa Quang Minh. Taïi ñaây Sö

kheùp mình trong giôùi luaät vaø taäp trung tu Thieàn ñònh, suoát ngaøy ñeâm khoâng naèm roøng raõ saùu naêm

lieàn. Sö thaâm ñaéc Tam ma ñòa, vaø haøng ngaøn ñeä töû khaép nôi tuï veà tu hoïc Thieàn vôùi Sö, ngay caû

ñeán caùc loaøi khæ vöôïn trong nuùi cuõng caûm thaáu neân cuøng hoïp laïi nghe phaùp. Do ñoù, cuoái cuøng tieáng

taêm cuûa Sö vang daäy ñeán taän trieàu ñình—Later, he came to Mount Thien Phuc in Tien Di District

to rest his staff at Quang Minh Temple. Here, he placed himself under the vinaya (discipline) and

vigorously practiced meditation without lying for six years. He profoundly attained the three-

contemplation samadhis. Thousands of disciples gathered around him to study Zen, and even apes

and monkeys in the mountains were moved, so they came to him to hear the dharma. His

reputation finally reached the royal court.

Naêm 1159, vua Lyù Anh Toâng göûi chieáu chæ trieäu Sö veà kinh trò beänh cho Hoaøng Coâ Thuïy Minh.

Khi ngaøi vöøa ñeán nôi thì Hoaøng Coâ Thuïy Minh cuõng vöøa laønh beänh. Töø ñoù danh tieáng cuûa Sö lan

roäng ñeán noåi raát nhieàu ngöôøi tìm tôùi caàu phaùp vôùi ngaøi. Nhaân ñoù Sö quyeát ñònh khoâng trôû veà nu ùi,

maø laøm du Taêng ñoä ngöôøi—In 1159, king Lyù Anh Toâng sent an Imperial Order to summon him to

the royal palace to treat a disease of Hoaøng Coâ Thuïy Minh. When he just arrived at the great

citadel, Hoaøng Coâ Thuïy Minh was just cured too. Since then, his reputation spread so quickly that

so many people arrived to study Dharma with him. At that time, he decided not to return to the

mountain any more. He became a wandering monk traveling along the country to save people.

Sö thöôøng daïy chuùng ñeä tö û raèng: “Vaïn söï vaïn vaät khoâng ngöøng thay ñoåi, chöù khoâng bao giôø chòu ôû

yeân moät choã. Cuoäc ñôøi nay coøn mai maát, bieán chuyeån khoâng ngöøng nghæ. Thaân con ngöôøi cuõng

vaäy, noù cuõng laø voâ thöôøng, noù cuõng naèm trong ñònh luaät ‘Thaønh Truï Hoaïi Khoâng.’ Haønh giaû tu

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thieàn neân luoân nhôù raèng thaân taâm naày ñöôïc thaønh hình töø ñaát, nöôùc, löûa, gioù vaø thöùc. Chuùng voán

ñeàu laø khoâng. Vì chuùng voán khoâng neân chuùng coù luoân theå bieán ñoåi vaø luoân chuyeån hoùa. Thaân ta

phuùt tröôùc khoâng phaûi laø thaân ta phuùt sau. Söï thay ñoåi laøm cho chuùng ta mau lôùn, mau giaø vaø mau

cheát. Caøng muoán soáng bao nhieâu chuùng ta laïi caøng sôï cheát baáy nhieâu. Töø toùc xanh ñeán toùc baïc, ñôøi

ngöôøi nhö moät giaác mô. Theá nhöng coù nhieàu ngöôøi khoâng chòu nhaän bieát ra ñieàu naày, neân hoï cöù

lao ñaàu vaøo caùi thoøng loïng tham aùi; ñeå roài khoå vì tham duïc, coøn khoå hôn nöõa vì tham lam oâm aáp

baùm víu maõi vaøo söï vaät, ñoâi khi ñeán cheát maø vaãn chöa chòu buoâng boû. Ñeán khi bieát saép truùt hôi

thôû cuoái cuøng maø vaãn coøn luyeán tieác tìm caùch naém laïi moät caùch tuyeät voïng. Thaân ta voâ thöôøng,

taâm ta cuõng voâ thöôøng. Taâm voâ thöôøng coøn mau leï hôn caû thaân. Taâm chuùng ta thay ñoåi töøng giaây,

töøng phuùt theo vôùi ngoaïi caûnh, vui ñoù roài buoàn ñoù, cöôøi ñoù roài khoùc ñoù, haïnh phuùc ñoù roài khoå ñau

ñoù.”—He always reminded his disciples: “All things have changed and will never cease to

change. The human body is changeable, thus governed by the law of impermanence. Zen

practitioners should always remember that our body and mind are made from earth, water, fire,

air, and consciousness. They are originally empty. Because they are empty, they can always

change and transform. Our body is different from the minute before to that of the minute after.

These changes help us quickly grow up, age and die. The longer we want to live, the more we

fear death. From childhood to aging, human life is exactly like a dream, but there are many

people who do not realize; therefore, they continue to launch into the noose of desire; as a result,

they suffer from greed and will suffer more if they become attached to their possessions.

Sometimes at time of death they still don’t want to let go anything. There are some who know that

they will die soon, but they still strive desperately to keep what they cherish most. Not only our

body is changeable, but also our mind. It changes more rapidly than the body, it changes every

second, every minute according to the environment. We are cheerful a few minutes before and

sad a few minutes later, laughing then crying, happiness then sorrow.”

Ñeán nieân hieäu Chính Long Baûo ÖÙng thöù möôøi, naêm 1172, vaøo ngaøy moàng moät thaùng taùm, Sö coù

chuùt beänh, than ra èng “Loaïn ly lan roäng, do ñaâu maø ñeán?” Xong Sö laïi noùi keä, moät baøi keä coù theå

toùm goïn heát ngöõ luïc cuûa Sö sau ñaây:

“Ñòa thuûy hoûa phong thöùc,

Nguyeân lai nhaát thieát khoâng.

Nhö vaân hoaøi tuï taùn,

Phaät nhaät chieáu voâ cuøng.

Saéc thaân döõ dieäu theå,

Baát hieäp baát phaân ly.

Nhöôïc nhaân yeáu chaân bieät,

Loä trung hoa nhaát chi.”

(Ñaát nöôùc löûa gioù thöùc, nguyeân lai thaûy ñeàu khoâng. Nhö maây tan laïi hôïp, Phaät nhaät chieáu khoâng

cuøng. Saéc thaân cuøng dieäu theå, chaúng hôïp chaúng chia lìa. Neáu ngöôøi caàn phaân bieät, trong loø moät

caønh hoa). Noùi xong keä, Sö an laønh thò tòch—During the tenth year of the dynasty title of Chinh Long

Bao Ung, on the first day of the eighth month, in 1172, the master fell a little ill. He lamented,

“Chaos widely spreads, where does it come from?” He then spoke a verse, which summarized his

teachings:

“Earth, water, fire, wind, consciousness,

those are originally empty.

The clouds form and dissolve,

but the Buddha Light shines endlessly.

The worldly body and the wonderful nature

can be said neither forming nor dissolving.

If you need to distinguish,

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just see the flower in the firing censer.”

After finishing the verse, he peacefully passed away.

(III) Thieàn Sö Bieän Taøi

Zen Master Bien Tai

Thieàn Sö Bieän Taøi goác ngöôøi Quaûng Chaâu, Trung Hoa. Coù leõ Sö sang Chieâm Thaønh ñeå hoaèng phaùp vaøo

khoaûng giöõa theá kyû thöù XI. Vaøo naêm 1069, trong cuoäc ñaùnh chieám Chieâm Thaønh, Sö laø moät trong haøng

traêm ngaøn tuø binh bò vua Lyù Thaùnh Toâng baét ñöôïc. Veà sau ngöôøi ta bieát ñöôïc Sö laø moät trong nhöõng

cao Taêng ñöông thôøi. Vua Lyù Thaùnh Toâng cho pheùp Sö veà kinh thaønh giaûng daïy Phaät phaùp cho daân

chuùng. Sau ñoù, Sö gaëp Thieàn sö Thoâng Bieän vaø quyeát ñònh löu laïi hoïc Thieàn vôùi vò thaày naøy. Sau khi

laõnh ngoä yeáu nghóa Thieàn, Sö trôû thaønh phaùp töû noái phaùp ñôøi thöù 9 cuûa doøng Thieàn Voâ Ngoân Thoâng.

Haàu heát cuoäc ñôøi cuûa Sö ñeàu hoaèng hoùa taïi mieàn Baéc Vieät Nam. Khoâng ai bieát Sö thò tòch hoài naøo vaø ôû

ñaâu—Zen master Bien Tai was from Quang Chau, China. He probably went to Champa to expand the

Buddha Dharma in the middle of the eleventh century. In 1069, king Lyù Thaùnh Toâng invaded Champa.

Bien Tai was among hundreds of thousands of prisoners of wars seized by king Lyù Thaùnh Toâng. Later,

they found out that he was one of the famous monks at that time. So the king allowed him to go to the

capital to preach the Buddha-dharma for people. Later on, he met Zen master Thong Bien and decided

to stay with this master to study Zen. After attaining the essential meaning of Zen, he became the

dharma heir of the ninth generation of the Wu-yen-T'ung Zen School. Most of his life, he preached

Buddhism in North Vietnam. No one knows time and place of his passing away.

(IV) Thieàn Sö Khoâng Loä (?-1119)

Zen Master Khoâng Loä

Thieàn sö Vieät Nam, queâ ôû Haûi Thanh, Baéc Vieät. Gia ñình laøm ngheà chaøi löôùi, nhöng ñeán ñôøi Sö quyeát

ñònh boû ngheà ñi tu theo ñaïo Phaät, Sö theo Thieàn sö Loâi Haø Traïch xuaát gia, vaø trôû thanh phaùp töû ñôøi thöù

9 doøng Thieàn Voâ Ngoân Thoâng. Cuøng vôùi caùc baïn ñaïo laø Thieàn sö Giaùc Haûi vaø Töø Ñaïo Haïnh, hoï du

haønh khaép nôi truyeàn baù Phaät phaùp—A Vietnamese Zen master from Haûi Thanh, North Vietnam. His

family had been fishermen, but he left home and became a disciple of Zen master Haø Traïch. He was

the dharma heir of the ninth generation of the Wu-Yun-T’ung Zen Sect. Together with his Dharma

friends Giac Hai and Tu Dao Hanh, they traveled everywhere to spread the Buddha dharma.

Sö coù phong caùch sieâu vieät. Theo truyeàn thoáng Thieàn Phaät giaùo Vieät Nam, Sö maëc y coû, aên traùi

moïc hoang tôùi ñoä queân caû thaân mình. Ngoaøi caét ñöùt heát moïi ham muoán, beân trong taäp trung tu taäp

Thieàn ñònh. Sau khi ñaéc ñaïo, Sö coù theå bay treân khoâng, hoaëc ñi treân maët nöôùc, thuaàn hoùa roàng coïp.

Söùc maïnh sieâu nhieân cuûa Sö khoâng theå naøo ño löôøng ñöôïc—Eventually, they settled at Ha Trach

Temple. His manner was supernatural. According to Vietnamese Zen Buddhist tradition, he would

wear grass clothes and feed himself with wild fruits to the point that he forgot his own body.

Externally, he cut off all desires; internally, he focused in practicing meditation. After attaining the

Way, he could fly in the air and walk on water, tame tigers and conquer dragons. His supernatural

powers are immeasurable.

Veà sau naøy, Sö quay veà quaän nhaø cuûa mình laäp chuøa. Moät hoâm, vò thò giaû thöa raèng: “Töø ngaøy con

ñeán ñaây, chöa ñöôïc thaày daïy baûo choã taâm yeáu, nhöng hoâm nay con maïn pheùp xin trình moät baøi keä:

Reøn luyeän thaân taâm môùi ñöôïc trong

Sum sueâ caây thaúng ngoù saân khoâng

Coù ngöôøi ñeán hoûi khoâng vöông phaùp

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AÛnh raäp hình ngoài caïnh chaán phong.”

Sö xem keä xong baûo: “Thò giaû, oâng ñem kinh ñeán, laõo Taêng seõ vì oâng nhaän; oâng mang nöôùc ñeán,

laõo Taêng vì oâng maø uoáng, thì coù choã naøo maø laõo Taêng khoâng cho oâng taâm yeáu?” Noùi xong Sö beøn

caát tieáng cöôøi ha haû. Sö thöôûng noùi keä raèng:

“Choïn choã ñaùng nöông, ñaát raén roàng,

Tình queâ suoát buoåi maõi vui rong

Coù khi leân thaúng ñaàu non quaïnh

Huyùt moät hôi daøi laïnh coõi khoâng.”

Later, he returned to his home district and built a temple. One day, his attendant said, “Since the

time I came here till now, I haven't been instructed about the essence of the mind. But today, I

venture to present to you a verse:

The mind and the body need be purified,

The straight tree grows luxuriantly in the empty yard

Someone comes to ask the Dharma of the

King of Emptiness (Bhismagarjitasvara raja).

The sitting body reflects its shadow and image on the wall”

After reading the verse, master Khong Lo said, “Attendant, when you brought the sutras, I took

them; you brought the water, I drank. There has never been any moment that I wasn't instructing

you about the essence of the mind.” After saying, he burst out laughing. Then, the master

continued to make a verse:

“I've selected a land of dragons and snakes to settle down,

The rustic pleasure brings joy all day long.

Sometimes I'd climb to the solitary mountain top,

And utter a long whistle that chills the space.”

Khoaûng nieân hieäu Hoäi Töôøng Ñaïi Khaùnh naêm thöù möôøi, ngaøy moàng ba thaùng saùu, naêm 1119, moân

ñeä thu thaäp xaù lôïi taùng tröôùc cuûa chuøa—During the tenth year of the dynasty title of Hoi Tuong

Dai Khanh, on the third day of the sixth month, in 1119, he peacefully passed away. His disciples

collected his remains and interred them in front of the temple.

(V) Thieàn Sö Boån Tònh (1100-1176)

Zen Master Boån Tònh

Thieàn sö Vieät Nam vaøo theá kyû thöù XII, queâ ôû Vónh Khöông, Baéc Vieät. Luùc coøn nhoû, Sö raát hieáu hoïc;

thaáu trieät leõ sanh töû cuûa ñaïo Phaät; vaø thoâng suoát thuyeát nhaân nghóa trong ñaoï Nho. Sö xuaát gia laøm ñeä

töû cuûa Thieàn sö Maõn Giaùc taïi chuøa Giaùo Nguyeän. Sö ñaït ñöôïc yeáu chæ Thieàn vaø trôû thaønh phaùp töû ñôøi

thöù 9 cuûa doøng Thieàn Voâ Ngoân Thoâng—A Vietnamese Zen master in the 12th century. He was from

Vónh Khöông, North Vietnam. As a child, he was studious; he penetrated the Buddhist teaching on birth

and death; and understood thoroughly the Confucian teaching on humaneness. He left home and

became a disciple of Zen master Maõn Giaùc at Giaùo Nguyeân Temple. He received the essence of Zen

and became the dharma heir of the ninth generation of the Wu-Yun-T’ung Zen Sect.

Khoaûng nieân hieäu Ñaïi Ñònh naêm thöù hai, naêm 1141, Sö leân nuùi Chí Linh vaø truï taïi am Bình Döông

ñeå tu thieàn. Quan Höõu Baät Nguïy Quoác Baûo kính phuïc ñöùc haïnh cuûa Sö, neân toân laøm thaày—During

the second year of the dynasty title of Dai Dinh, in 1141, he went to Mount Chí Linh to stay at a

small temple named Bình Döông to practise meditation. The official Nguy Quoc Bao admired his

virtue and honored him as a teacher.

Veà sau Sö nhaän lôøi thænh caàu cuûa moät ngöôøi teân Döông ôû kinh ñoâ, ñeán laøm truï trì chuøa Kieán An. Sö

thöôøng phaùt ñaïi nguyeän: “Nguyeän con ñôøi ñôøi chaúng laàm toâng chæ cuûa Phaät; nguyeän töï giaùc giaùc

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tha khoâng bao giôø giaùn caùch; nguyeän coù theå duøng phöông tieän daãn daét chuùng sinh ñoàng vaøo moät

Ñaïo cuûa Phaät.”—Afterward he accepted the invitation of a gentleman named Duong in the capital

to become the abbot of Kien An Temple. He often made this great vow, saying, “Life after

life,may I never misunderstand the main thesis of the Buddha; may I attain self-enlightenment and

enlighten others; may I be able to utilize skilful means to lead sentient beings into the same Path

of Buddhism.”

Moät hoâm, Sö thöôïng ñöôøng daïy chuùng ñeä töû: “Thaân naøy khoâng thaät maø chæ laø huyeãn giaû. Taát caû

nhöõng hieän töôïng khoâng thaät nhö ngöôøi ta töôûng. Chuùng taïm bôï, voâ thöôøng vaø khoâng coù thöïc theå.

Kyø thaät chuùng laø nhöõng boùng ma aûo aûnh. Haønh giaû neân nhôù chæ coù chaùnh kieán môùi ñoaïn tröø nhöõng

voïng töôûng ñieân ñaûo naày, vaø giuùp ngöôøi ta nhaän ra baûn chaát thaät naèm trong moïi giaû töôûng. Chæ khi

naøo con ngöôøi thoaùt ra khoûi ñaùm maây muø aûo töôûng vaø ñieân ñaûo naày thì con ngöôøi môùi choùi saùng

vôùi chaùnh trí, gioáng nhö aùnh traêng raèm thoaùt khoûi ñaùm maây ñen vaäy.”—One day, he entered the

hall and addressed his disciples: “This body is not real but an illusion. Things in the phenomenal

world are not real or substantial, as ordinary people regard them to be. They are transient,

momentary, indefinite, insubstantial, and subject to constant alteration. In reality, they are like

phantoms or hallucinations. Zen practitioners should remember right understanding alone can

remove these illusions and helps man to cognize the real nature that underlies all appearance. It is

only when man comes out of this cloud of illusions and perversions that he shines with true

wisdom like the full moon that emerges brilliant from behind a black cloud.”

Khoaûng nieân hieäu Trinh Phuø nguyeân nieân, vaøo ngaøy moàng moät thaùng gieâng, naêm 1176, Sö khoâng

coù daáu hieäu beänh hoaïn, nhöng taäp hoïp chuùng laïi daïy baûo:

“Moät Ñaïo, moät Ñaïo

Meøo ñaù vaãy ñuoâi

Nhaåy boå chuïp chuoät

Laïi hoùa thaønh quæ

Neáu caàn raønh roõ

Vaøng sanh soâng leä.”

(Nhaát quyõ nhaát quyõ. Thaïch mieâu dieâu vó. Tròch thaân troùc thöû. Hoaøn hoùa vi quæ. Nhöôïc yeáu phaân

minh. Kim sanh leä thuûy)—During the first year of the dynasty title of Trinh Phu, on the first day of

the first month, in 1176, without any sign of illness, but he convened his assembly to instruct as

follows:

“One Path, on Path,

The stone cat wags its tail,

And jump to catch a mouce.

Then it turns into a ghost,

If you wish to discern clearly,

Gold is produced in the Le River”

Daïy xong, Sö laïi noùi keä, moät baøi keä coù theå toùm goïn heát ngöõ luïc cuûa Sö sau ñaây:

“Huyeãn thaân boån töï khoâng tòch sanh,

Du nhö caûnh trung xuaát hình töôïng.

Hình töôïng giaùc lieãu nhaát thieát khoâng,

Huyeãn thaân tu du chöùng thaät töôùng.”

(Thaân huyeãn voán töø khoâng tòch sanh,

Döôøng tôï trong göông hieän boùng hình.

Boùng hình giaùc roõ khoâng taát caû,

Thaân huyeãn chôùp maét chöùng töôùng chaân).

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Noùi xong Sö yeân bình thò tòch, thoï 77 tuoåi—After teaching, he then spoke a verse, which

summarized his teachings:

“This illusory body was originally born

from emptiness and stillness,

Just like images appearing in a mirror.

Realizing that all forms are all empty,

Instantly in this illusory body, you realize

the true form.”

After speaking the verse, he peacefully passed away, at the age of 77.

(C-3j) Ñôøi Thöù Möôøi Doøng Thieàn Voâ Ngoân Thoâng

The Tenth Generation of the Wu-yen-t'ung Zen School

Möôøi Hai ngöôøi: Möôøi ngöôøi ghi laïi ñöôïc tieåu söû

Twelve persons: Ten persons with recorded biographies

(I) Thieàn Sö Giaùc Haûi

Zen Master Giaùc Haûi

Thieàn sö Vieät Nam, queâ taïi Baéc Vieät. Ngaøi xuaát gia naêm 25 tuoåi, cuøng vôùi Khoâng Loä trôû thaønh ñeä töû

cuûa Thieàn sö Haø Traïch taïi chuøa Dieân Phöôùc. Ngaøi laø phaùp töû ñôøi thöù 10 doøng Thieàn Voâ Ngoân Thoâng.

Veà sau, Sö cuõng tieáp tuïc daïy thieàn vaø keá thöøa doøng Thieàn Khoâng Loä, do Thieàn sö Khoâng Loä saùng laäp—

A Vietnamese Zen master from North Vietnam. He left home at the age of 25. First, he and Khoâng Loä

became disciples of Zen master Haø Traïch at Dieân Phöôùc Temple. He was the Dharma heir of the tenth

generation of the Wu-Yun-T’ung Zen Sect. Later, he continued to teach Zen of the Khoâng Loä Zen

Sect, which was founded by Zen master Khoâng Loä.

Ñôøi vua Lyù Nhaân Toâng, Sö vaø Ñaïo gia Thoâng Huyeàn thöôøng ñöôïc vua trieäu vaøo trieàu. Moät hoâm,

hai vò ñang haàu vua. Khi ñoù coù hai con taéc keø baét ñaàu caát tieáng keâu chaùt tai. Vua Lyù Nhaân Toâng

baûo Thoâng Huyeàn laøm cho noù ñöøng keâu. Thoâng Huyeàn thaàm nieäm chuù, moät con rôi xuoáng. Thoâng

Huyeàn nhìn Sö cöôøi vaø baûo: “Ñeå moät con laïi cho Sa moân Giaùc Haûi.” Sö chaêm chuù maét nhìn con taéc

keø, sau moät luùc, noù cuõng rôi xuoáng. Vieäc naøy laøm cho nhaø vua laáy laøm kinh ngaïc, beøn laøm thô

taëng:

“Giaùc Haûi taâm nhö bieån,

Thoâng Huyeàn ñaïo laïi huyeàn.

Thaàn thoâng cuøng bieán hoùa,

Moät Phaät, moät thaàn tieân.”

During the reign of king Ly Nhan Tong, he and the Taoist Thong Huyen were often invited to the

imperial palace. One day, they were sitting in attendance on the king when two lizards started to

shriek, making a deafening noise. King Ly Nhan Tong told Thong Huyen to stop them. Thong

Huyen silently recited the mantras, and one of the lizards fell down. Then Thong Huyen looked at

the master and smiled, saying, “I leave one of them for you, Master Giac Hai.” The master gazed

at the second lizard for a short while, it also fell down. King Ly Nhan Tong was so surprised on

this incident and wrote a poem to praise them:

“Giac Hai's mind is like the ocean,

Thong Huyen's way is mysterious.

Supernatural powers and skills of transformation,

One is Buddha, another an immortal.”

Moät hoâm, coù moät vò Taêng hoûi: “Phaät vaø chuùng sanh, ai khaùch ai chuû?” Sö ñaùp laïi baèng baøi keä:

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“Gaùi ñeå choûm ñaàu baïc,

Baûo oâng, taùc giaû bieát.

Neáu hoûi caûnh giôùi Phaät,

Long moân bò ñieåm traùn.”

(A giaùc nöõ ñaàu baïch, baùo nhó taùc giaû thöùc. Nhöôïc vaán Phaät caûnh giôùi, long moân tao ñieåm ngaïch)—

One day, a monk asked, “Buddha and sentient beings, who is the host and who is the guest?” The

master used a verse to reply:

“The girl's hair is already white,

I inform you, practitioner.

If you ask about the Buddha Realm,

At Dragon Gate, your forehead is marked

(like a carp in its contest).”

Sö thöôøng nhaán maïnh ñeán söï kieåm soaùt taâm vaø taùnh khoâng cuûa vaïn höõu: “Töï kieåm soaùt mình laø

yeáu toá chính daãn ñeán haïnh phuùc. Ñoù chính laø naêng löïc naèm sau taát caû moïi thaønh töïu chaân chính.

Nhaát cöû nhaát ñoäng maø thieáu söï töï kieåm soaùt mình seõ khoâng ñöa mình ñeán muïc ñích naøo caû. Chæ vì

khoâng töï kieåm ñöôïc mình maø bao nhieâu xung ñoät xaûy ra trong taâm. Vaø neáu nhöõng xung ñoät phaûi

ñöôïc kieåm soaùt, neáu khoâng noùi laø phaûi loaïi tröø, ngöôøi ta phaûi keàm cheá nhöõng tham voïng vaø sôû thích

cuûa mình, vaø coá gaéng soáng ñôøi töï cheá vaø thanh tònh. Ai trong chuùng ta cuõng ñeàu bieát söï lôïi ích cuûa

vieäc luyeän taäp thaân theå. Tuy nhieân, chuùng ta phaûi luoân nhôù raèng chuùng ta khoâng chæ coù moät phaàn

thaân theå maø thoâi, chuùng ta coøn coù caùi taâm, vaø taâm cuõng caàn phaûi ñöôïc reøn luyeän. Reøn luyeän taâm

hay thieàn taäp laø yeáu toá chaùnh ñöa ñeán söï töï chuû laáy mình, cuõng nhö söï thoaûi maùi vaø cuoái cuøng

mang laïi haïnh phuùc. Ñöùc Phaät daïy: “Daàu chuùng ta coù chinh phuïc caû ngaøn laàn, caû ngaøn ngöôøi ôû

chieán tröôøng, tuy vaäy ngöôøi chinh phuïc vó ñaïi nhaát laø ngöôøi töï chinh phuïc ñöôïc laáy mình.” Chinh

phuïc chính mình khoâng gì khaùc hôn laø töï chuû, töï laøm chuû laáy mình hay töï kieåm soaùt taâm mình. Noùi

caùch khaùc, chinh phuïc laáy mình coù nghóa laø naém vöõng phaàn taâm linh cuûa mình, la øm chuû nhöõng kích

ñoäng, nhöõng tình caûm, nhöõng öa thích vaø gheùt boû, vaân vaân, cuûa chính mình. Vì vaäy, töï ñieàu khieån

mình laø moät vöông quoác maø ai cuõng ao öôùc ñi tôùi, vaø teä haïi nhaát laø töï bieán mình thaønh noâ leä cuûa

duïc voïng. Moät trong nhöõng ñieàu quan troïng maø haønh giaû neân nhôù laø ñöøng tìm caùch xoùa ñi baát cöù

thöù gì trong taâm mình, vì ñieàu naày khoâng ai coù theå laøm ñöôïc vaø khoâng bao giôø thích hôïp vôùi haønh

giaû. Chæ caàn thoâng suoát ñònh luaät duyeân khôûi, bieát raèng taát caû moïi hình aûnh ñeàu laø troáng khoâng, vaø

luoân giöõ cho taâm mình beàn chaët. Ñoù laø con ñöôøng ñi vaøo Thieàn!”—He always emphasized on

‘control of mind’ and ‘emptiness of all things’: “Control of the self or of one’s own mind is the key

to happiness. It is the force behind all true achievement. The movement of a man void of control

are purposeless. It is owing to lack of control that conflicts of diverse kinds arise in man’s mind.

And if conflicts are to be controlled, if not eliminated, man must give less rein to his longings and

inclinations and endeavor to live a life self-governed and pure. Everyone is aware of the benefits

of physical training. However, we should always remember that we are not merely bodies, we also

possess a mind which needs training. Mind training or meditation is the key to self-mastery and to

that contentment which finally brings happiness. The Buddha once said: “Though one conquers in

battle thousand times thousand men, yet he is the greatest conqueror who conquers himself.” This

is nothing other than “training of your own monkey mind,” or “self-mastery,” or “control your own

mind.” In other words, it means mastering our own mental contents, our emotions, likes and

dislikes, and so forth. Thus, “self-mastery” is the greatest kingdom a man can aspire unto, and to

be subject to oue own passions is the most grievous slavery. One of the most important things is

that practitioners should not try to empty any images from their mind, for this is impossible and

unsuitable. Zen practitioners just need to understand thoroughly the law of dependent origination,

know the emptiness nature of all things, and always keep their mind unmoved. That is the way of

entering Zen!”

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Vua Lyù Thaàn Toâng nhieàu laàn thænh Sö vaøo cung, nhöng Sö ñeàu töø choái. Luùc saép thò tòch, Sö noùi moät

baøi keä cho ñeä töû. Ñaây cuõng laø moät trong nhöõng baøi keä thieàn noåi tieáng cuûa Sö:

“Xuaân ñeán hoa böôùm gaëp nhau ñaây,

Hoa böôùm phaûi caàn hoïp luùc naày.

Hoa böôùm xöa nay ñeàu laø huyeãn,

Giöõ taâm beàn chaët böôùm hoa thaây.”

(Xuaân lai hoa ñieäp thieän tri thì, hoa ñieäp öng tu coäng öùng kyø. Hoa ñieäp boån lai giai thò huyeãn, maïc

tu hoa ñieäp höôùng taâm trì). Ñeâm hoâm ñoù, coù moät vì sao baêng lôùn veà phía ñoâng nam phöông tröôïng

cuûa Sö. Ngay luùc ñoù, Sö ngoài thaúng vaø thò tòch—King Lyù Thaàn Toâng invited him to the Royal

Palace so many times, but he refused to go. When he was about to pass away, he spoke a verse to

his disciples. This is also one of his famous Zen poems:

“When the spring arrives, butterflies and flowers meet here.

Butterflies and flowers need to unite by timely passions.

But butterflies and flowers have originally been illusions.

Keep your mind unoccupied with butterflies and flowers.”

That night, there was a big shooting star to the southeast side of his quarters. Right at that moment,

the master sat upright and passed away.

(II) Thieàn Sö Tònh Khoâng (?-1170)

Zen Master Tònh Khoâng

Thieàn sö Vieät Nam, hoï Ngoâ, queâ ôû Phuùc Xuyeân, Baéc Vieät. Ñaàu tieân ngaøi tôùi chuøa Suøng Phöôùc thoï cuï

tuùc giôùi. Ngaøi laø Phaùp töû ñôøi thöù 10 doøng Thieàn Voâ Ngoân Thoâng—A Vietnamese Zen master, his

family name was Ngo, and he was from Phuùc Xuyeân, North Vietnam. First, he came to Suøng Phöôùc

Temple to receive complete precepts. He was the Dharma heir of the tenth generation of Wu-Yun-

T’ung Zen Sect.

Ñeán naêm 30 tuoåi Sö du phöông veà Nam vaø gheù laïi chuøa Khai Quoác ôû Thieân Ñöùc tu taäp khoå haïnh

vaøi naêm. Moãi ngaøy Sö chæ aên moät ít ñaäu, moä ít meø. Sö ngoài thieàn ñònh chöù khoâng nguû. Khi Sö nhaäp

ñònh, Sö seõ ôû trong ñònh nhieàu ngaøy môùi xuaát. Ñaøn na tín thí ñem tôùi cuùng döôøng haøng nuùi quaø vaät.

Coù moät soá ngöôøi coá ñeán ñeå aên caép nhöõng vaät cuùng naøy, nhöng Sö chæ cho hoï bieát choå ñeå laáy—

When he was thirty years old, he wandered to the South and stopped by Khai Quoác Temple in

Thieân Ñöùc and stayed there to practice ascetics for several years. Each day he only ate a few

grains of bean and sesame. He would sit in meditation all night without sleeping. When he entered

samashi, he would go on for a few days before he arose from it. Donors from all over brought him

mountains of gifts. Some came to try to steal things, but the master would tell them where to get

what they want.

Moät hoâm, coù moät vò Thieàn Taêng choáng tích tröôïng ñeán chuøa hoûi Sö: “Theá naøo laø phaùp thaân?” Sö

ñaùp: “Phaùp thaân voán voâ hình?” Vò Thieàn Taêng laïi hoûi: “Theá naøo laø phaùp nhaõn?” Sö ñaùp: “Phaùp

nhaõn voán khoâng bò che môø.” Roài Sö noùi tieáp: “Tröôùc maét khoâng phaùp, chæ coù yù ôû tröôùc maët. Phaùp

chaúng laø choã cuûa tai maét.” Vò Thieàn Taêng baät leân cöôøi ha haû. Sö hoûi: “Thaày cöôøi caùi gì?” Vò Thieàn

Taêng ñaùp: “Hoøa Thöôïng laø baäc xuaát theá soá moät, nhöng chöa ñaït yeáu chæ, phaûi ñeán tham vaán Ñaïo

Hueä môùi ñöôïc!” Ngay söï vieäc naøy, Sö beøn rôøi chuøa roài ñi thaúng ñeán nuùi Tieân Du. Ñeán nôi, Sö hoûi

Thieàn sö Ñaïo Hueä: “Nôi naøy coù toâng chæ Thieàn toâng chaêng?” Ñaïo Hueä ñaùp: “Nôi ñaây toâng chæ

chaúng phaûi khoâng, nhöng Xaø leâ laøm sao ñaûm nhaän?” Sö suy nghó tìm caâu traû lôøi. Thieàn sö Ñaïo Hueä

naït lôùn: “Ngay tröôùc maët ñaõ laàm qua roài!” Ngay nhöõng lôøi naøy Sö lieàn laõnh hoäi yeáu chæ vaø ôû laïi

ñaây haàu haï thaày ba naêm—One day, a Zen monk came to the temple with a staff came and asked,

“What is the body of dharma (dharmakaya)?” Tinh Khong replied, “The Dharma-Body is

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originally without form.” The Zen monk asked, “What is the Eye of the dharma (Dharmacaksus)?”

Tinh Khong replied, “The Eye of Truth is originally without obstruction.” The Tinh Khong

continued, “There is no dharma in front of the eye, only consciousness in front of the eye. The

Dharma is not within the range of ear and eye.” The Zen monk burst out laughing. Tinh Khong

asked, “What are you laughing about?” The Zen monk said, “Venerable, you renounced the world

to become a monk but has not grasped the essence of Zen. You should go to see Zen master Dao

Hue.” Right after this incident, Tinh Khong left the temple and went directly to Mount Tien Du.

When he arrived, he asked Zen master Dao Hue, “Is there any truth of Zen here?” Zen master Dao

Hue said, “It's not that there's no truth here, but how could you, Acarya, preserve it?” Tinh Khong

was thinking of the answer, when Dao Hue shouted loudly, “It's right in front of youand you

stumbled past it.” Right at these words, Tinh Khong understood the essential meaning, and he

stayed there to serve as Dao Hue's attendant for three years.

Veà sau, Sö trôû veà chuøa Suøng Phöôùc vaø truï taïi ñaây hoaèng hoùa. Moät hoâm Sö thöôïng ñöôøng noùi keä:

“Treân khoâng mieáng ngoùi che,

Döôùi khoâng ñaát caém duøi.

Hoaëc ñoåi aùo thaúng ñeán,

Hoaëc xaùch tröôïng maø ñi.

Khoaûng chuyeån ñoäng xuùc chaïm,

Tôï roàng vaãy ñôùp moài.”

(Thöôïng voâ phieán ngoõa giaù. Haï voâ traùch chuøy ñòa. Hoaëc dòch phuïc tröïc ngheä. Hoaëc saùch tröôïng nhi

chí. Chuyeån ñoäng xuùc xöù gian. Tôï long döôùc thoân nhó)—Later, he went back to Suøng Phöôùc

Temple and stayed there to expand Buddhism. One day, he entered the hall to recite a verse,

saying:

“Above not a roof tile to cover us,

Below not enough ground to stick an awl into.

Some change their clothes and come directly

Some go with their staffs.

When they move and turn at contact point,

They are like dragons jumping up to swallow the bait”

Moät hoâm, coù moät vò Taêng ñeán hoûi: “Töø xöa, tröïc chæ laø yù gì?” Sö ñaùp: “Ngaøy ngaøy ñi gaët luùa, giôø

giôø kho laãm khoâng (Nhaät nhaät khöù hoaïch hoøa, thì thì khoâng thöông laãm).” Vò Taêng thöa: “Con

chaúng hoäi.” Sö ñaùp: “Trôøi traêng luoân saùng, maây noåi phuû che (Nhaät nguyeät tröôøng minh, phuø vaân caùi

aám).” Sau ñoù, Sö beøn ñoïc baøi keä. Ñaây cuõng laø moät trong nhöõng baøi thô thieàn noåi tieáng cuûa Sö:

“Ngöôøi trí khoâng ngoä ñaïo,

Ngoä ñaïo töùc keû ngu.

Khaùch naèm thaúng duoãi chaân,

Naøo bieát nguïy vaø chôn.”

(Trí nhaân voâ ngoä ñaïo, Ngoä ñaïo töùc ngu nhaân. Thaân cöôùc cao ngoïa khaùch, Heà thöùc nguïy kieâm

chaân)—One day, a monk came and asked, “Since antiquity, what is the meaning of the direct

pointing in Zen teaching?” The master replied, “People harvest everyday, yet the granary is

always empty.” The monk said, “I don't understand.” The master said, “The sun and the moon

constantly shine, yet they are covered by floating clouds.” Then, the master recited a verse. This is

also one of his famous Zen poems:

“Wise men do not realize the Way,

Those who attain the Way are the fool.

Leisurely lay straight and stretch your legs.

How could one discriminate between the true and false?”

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Moät hoâm, coù moät vò Taêng hoûi: “Theá naøo laø Phaät?” Sö ñaùp: “Nhaät nguyeät saùng trôøi truøm öùc coõi. Ai

bieát maây muø rôi nuùi soâng (Nhaät nguyeät leä thieân haøm öùc saùt. Thuøy tri vaân vuï laïc sôn haø).” Vò Taêng

laïi hoûi: “Theá naøo hoäi ñöôïc?” Sö ñaùp: “Muïc ñoàng chæ thích naèm löng traâu. Chæ coù anh huøng môùi vöôït

ñöôïc y (Muïc ñoàng chí quaùn ngoïa ngöu boái. Thoå höõu anh huøng khoùa ñaéc y).” Vò Taêng hoûi: “YÙ Toå vaø

yù kinh laø ñoàng hay laø khaùc?” Sö ñaùp: “Muoân daëm taøu thuyeàn ñeàu ñeán trieàu vua.” Vò Taêng laïi hoûi:

“Hoøa Thöôïng coù vieäc kyø ñaëc, taïi sao khoâng noùi cho con?” Sö ñaùp: “OÂng thoåi löûa, laõo Taêng hoát gaïo.

OÂng khaát thöïc, laõo Taêng giöõ baùt. Ai maø coâ phuï oâng?” Nghe nhöõng lôøi naøy vò Taêng lieàn ñaït ngoä—

One day, a monk asked, “What is Buddha?” The master said, “The sun and the moon have been

shining in the sky for innumerable aeons. Who knows the cloud and mist that fall on mountains and

rivers?” The monk asked, “How can one comprehend it?” The master said, “The herd-boy is fond

of lying on the back of a buffalo, but only the brave can sit astride him.” The monk asked, “Are the

meaning of the patriarchs and the meaning of the sutras the same or different?” The master said,

“All ships and boats from tens of thousands of miles arrive at the imperial citadel.” The monk

asked, “Master, if you have something special, why don't you explain it to me?” The master said,

“You blow on the fire, I'll cook the rice; you beg for alms, I'll take the bowl. Who ever lets you

down?” Hearing these words, the monk attained awakening.

Khi Coâng chuùa Nam Khöông coù yù muoán xuaát gia, saép soaïn leã vaät xin Sö chuû trì leã xuoáng toùc. Trieàu

ñình hay ñöôïc haï leänh baét Sö vaøo trieàu. Tuy nhieân, khi vaøo ñeán trieàu thaàn saéc cuûa Sö vaãn bình

thöôøng, vua thaáy theá caøng kính neå, vinh danh Sö laø baäc ñaïi Taêng thaïc ñöùc—When Princess Nam

Khuong wanted to renounce the world, she prepared offerings and invited Master Tinh Khong to

preside over her ordination cenremony. The court heard about this and ordered to arrest the

master. However, when Master Tinh Khong arrived at the gate of the court, his counternance was

so calm that the king had even more respect for him, and honored him as a great Monk of eminent

virtue.

Sö thöôøng so saùnh ‘Thieàn’ vôùi haønh traïng cuûa loaøi roàng: “Treân khoâng moät mieáng ngoùi che, döôùi

khoâng ñaát caém duøi. Hoaëc ñoåi aùo thaúng ñeán, hoaëc xaùch tröôïng maø ñi. Khoaûng chuyeån ñoäng xuùc

chaïm, tôï roàng vaãy ñôùp moài.” (Thöôïng voâ phieán ngoõa giaù, haï voâ traùc chuøy ñòa. Hoaëc dòch phuïc tröïc

ngheä, hoaëc saùch tröôïng nhi chí. Chuyeån ñoäng xuùc xöù gian, tôï long döôùc thoân nhó). Thaät vaäy, theo

truyeàn thuyeát, roàng luoân luoân taán coâng muïc tieâu raát chính xaùc; trong khi Thieàn cuõng coù muïc tieâu

chính xaùc ñeå nhaém vaøo, ñoù laø lieân tuïc quaùn saùt taâm ñuùng theo chaùnh phaùp. Sö thöôøng nhaán maïnh

ñeán nhöõng chaáp tröôùc meâ muoäi veà söï ngoä ñaïo: “Söï chaáp tröôùc cuûa ngöôøi ta vaøo töï tính cuûa caùc thöïc

tính xaõy ra do bôûi ngöôøi ta khoâng bieát chaân lyù veà nhöõng gì ñöôïc hieån baøy ra theá giôùi beân ngoaøi chæ

laø chính caùi taâm cuûa mình maø thoâi. Khi caùc oâng thaáy taùnh khoâng trong vaïn phaùp, caùc oâng bieát raèng

ñaïo khoâng theå dieãn ñaït baèng lôøi. Chính vì theá maø ngöôøi trí khoâng bao giôø noùi mình ngoä ñaïo, trong

khi keû ngu laïi luoân khoe khoang veà ngoä naày ngoä noï. Trong tu taäp thieàn quaùn, haønh giaû khoâng neân

phaân bieät nguïy chôn. Haønh giaû khoâng bao giôø chôø ñôïi cho caùi goïi laø ‘töông lai’; cuõng khoâng oâm aáp

caùi goïi laø ‘quaù khöù’. Taát caû nhöõng gì hoï caàn laøm laø chæ taäp trung vaøo ngay luùc naày maø thoâi!”—He

always compared ‘Zen’ with the performace of a dragon “Above, there is not a tile to cover the

head; below, there is no ground to thrust a stick into. You either change clothes and come straight;

or carry the staff and go. At all times, you turn, move and touch; just be like a dragon leaping and

hitting the target.” As a matter of fact, according to the legends, the dragon always hits the exact

target; while Zen also has a target to hit: contemplating the mind correctly and in accordance with

the correct dharmas. He always emphasized on deluded attachments of the realization of the Way:

“One’s attachment to the self-nature of realities takes place owing to one’s not knowing hat the

truth that what is presented as an external world is no more than the mind itself. When you see the

nature of emptiness of all things, you know that the Way could not be described by words.

Therefore, wise men never talk about their realization of the Way; while the foolish always boast

about this realization or that realization. In Zen, practitioners should not distinguish truth and

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untruth; should not wait for a so called ‘realization of the Way’. Zen practitioners should never

wait for a so called ‘future’; nor should they cherish a so-called ‘past’. All they need to do is to

focus only in the very moment!”

Vaøo moät ngaøy vaøo naêm thöù taùm nieân hieäu Chính Long Baûo Öng, thôøi vua Lyù Anh Toâng, naêm 1170,

bieát mình saép thò tòch neân Sö hoïp ñoà chuùng laïi caên daën: “Maáy oâng töï kheùo gìn giöõ nhö luùc laõo Taêng

coøn, chôù nhieãm theá gian sanh ra quyeán luyeán.” Ñeán nöûa ñeâm, Sö ngoài kieát giaø vaø an nhieân thò tòch,

thoï hôn 80 tuoåi—On an unknown date during the dynasty title of Chinh Long Bao Ung, under king

Ly Nhan Tong, in 1170, the master knew that he was about to pass away, so he convened his

disciples and reminded them: “You all should take care of yourselves just as when I was still with

you. Do not get involved with worldly things.” At midnight, he sat cross-legged and peacefully

passed away, over 80 years of age.

(III) Thieàn Sö Ñaïi Xaû (1120-1180)

Zen Master Ñaïi Xaû

Thieàn sö Vieät Nam, queâ ôû phöôøng Ñoâng Taùc, huyeän Hoaøng Long, tænh Haø Ñoâng, Baéc Vieät. Sö hoï Höùa,

xuaát gia luùc tuoåi haõy coøn raát treû vaø trôû thaønh ñeä töû cuûa Thieàn sö Ñaïo Hueä. Sau khi nhaän ñöôïc caên baûn

yeáu chæ Thieàn, Sö trôû thaønh phaùp töû ñôøi thöù 10 doøng Thieàn Voâ Ngoân Thoâng. Sö thöôøng trì tuïng kinh

Hoa Nghieâm vaø chuù Phoå Hieàn tröôùc caùc thôøi tu taäp Thieàn cuûa mình. Coù luùc Sö chaúng maøng ñeán vieäc

caïo toùc vaø queân aên. Sö chaúng truï laïi nôi naøo coá ñònh. Caùc vöông toân coâng chuùa ñeàu kính troïng Sö—A

Vietnamese Zen master from Dong Tac Ward, Hoang Long District, Haø Ñoâng Province, North

Vietnam. His family name was Hua. He left home and became a disciple of Ñaïo Hueä since he was

very young. After receiving the basically essential meaning of Zen, he became the Dharma heir of the

tenth generation of the Wu-Yun-T’ung Zen Sect. He often recited the Flower Ornament Sutra

(Avatamsaka Sutra) and the mantra of the Universal Worthy Bodhisattva (Samantabhadra) before Zen

practice sessions. Sometimes he did not mind to shave his head and neglected his meals. He did not

have any fixed abode. Princes and princesses had special admiration for him.

Sö thöôøng ôû Tuyeân Minh Hoã Nham laäp chuøa giaùo hoùa ñoä sanh. Moät vò Taêng Trung Hoa soáng döôùi

trieàu nhaø Toáng, kính phuïc vaø meán moä khi nghe tieáng Sö, neân ñoát moät ngoùn tay ñeå cuùng döôøng Sö.

Coù ngöôøi nghi Sö söû duïng yeâu thuaät, neân ñaõ baùo caùo leân trieàu ñình. Khoaûng nieân hieäu Thieân Caûm

Chí Baûo (1174-1175), quan Thaùi uùy Ñoã Anh Vuõ ñaõ haï leänh baét giöõ Sö. Vôùi nhöõng hình phaït naëng

neà maø Sö vaãn toû veû khoâng sôï haõi. Sau ñoù, Coâng Chuùa Thieân Cöïc ñaõ ñeä ñaït xin thaû Sö—He always

stayed at Tuyeân Minh Hoã Nham to build temples to save people. A Chinese monk who lived

during the Sung dynasty, admired and adored when heard of him, so he burned off a finger to

make an offering to Zen master Dai Xa. Someone suspected him used sorcery and made reports to

the court. During the reign of Thien Cam Chí Baûo (1174-1175), General Commander Do Anh Vu

ordered to imprison him. Though severely tortured, Zen master Dai Xa showed no sign of fear.

Later on, Princess Thien Cuc submitted a petition asking for his release.

Moät hoâm vua Lyù Anh Toâng cho trieäu Sö vaøo trieàu ñeå hoûi xem sö coù phaùp naøo trò ñöôïc chöùng phieàn

muoän cuûa vua hay khoâng. Sö baûo: “Ñöùc vua neân thöïc taäp quaùn 'Thaäp Nhò Nhaân Duyeân' vì Phaùp

möôøi hai nhaân duyeân laø caên baûn tieáp noái söï soáng cheát, caàn laáy ñoù ñeå trò, nhöõng nhaân duyeân naøy

thaät laø phöông thuoác hay vaäy.” Vua Lyù Anh Toâng hoûi: “YÙ nghóa theá naøo?” Sö ñaùp: “Möôøi hai nhaân

duyeân goàm coù: voâ minh, haønh, thöùc, danh saéc, luïc nhaäp, xuùc, thoï, aùi, thuû, höõu, sanh, vaø laõo töû. Voâ

minh laø nhaân duyeân cuûa Haønh cho ñeán lo buoàn khoå naõo. Vì voâ minh maø taâm naày voïng ñoäng. Voïng

ñoäng laø maéc xích thöù hai. Neáu taâm voïng ñoäng, moïi thöù voïng ñoäng töø töø sinh khôûi laø Haønh. Do

Haønh maø coù Taâm Thöùc, maéc xích thöù ba. Do Thöùc maø coù Caûnh, laø maéc xích thöù tö. Do caûnh maø

khôûi leân maéc xích thöù naêm laø Danh Saéc. Danh saéc hôïp nhau laïi ñeå thaønh laäp moïi thöù khaùc vaø dó

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nhieân trong thaân chuùng sanh khôûi leân saùu caên. Khi saùu caên naày tieáp xuùc vôùi noäi vaø ngoaïi traàn thì

maéc xích thöù saùu laø Xuùc khôûi daäy. Sau Xuùc laø maéc xích thöù baûy Caûm Thoï. Khi nhöõng vui, buoàn,

thöông, giaän, ganh gheùt, vaân vaân ñaõ ñöôïc caûm thoï thì maéc xích thöù taùm laø AÙi seõ khôûi sinh. Khi

luyeán aùi chuùng ta coù khuynh höôùng giöõ hay Thuû nhöõng thöù mình coù, maéc xích thöù chín ñang troãi

daäy. Chuùng ta luoân luoân naém giöõ sôû höõu chöù khoâng chòu buoâng boû, maéc xích thöù möôøi ñang coät

chaët chuùng ta vaøo luaân hoài sanh töû. Do Höõu maø coù Sanh (maéc xích thöù möôøi moät), Laõo, Bònh, Töû

(laø maéc xích thöù möôøi hai). Muoán caàu quaû Bích Chi Phaät neân noùi Möôøi hai nhaân duyeân. Ñem trò

trong thaân naøy thì khoâng coøn phieàn naõo. Neáu muoán caàu quaû Bích Chi Phaät thì neân noùi möôøi hai

nhaân duyeân. Ñem trò trong thaân naøy thì khoâng coøn phieàn naõo.” Vua Lyù Anh Toâng hoûi: “Nhö vaäy thì

tra ãm phaûi tu taäp tónh taâm?” Sö ñaùp: “Khi Beä Haï giöõ ñöôïc nghieäp thöùc yeân tònh, töùc laø loùng trong

phieàn naõo, khoâng coøn phaùp naøo khaùc ñaùng tu taäp caû. ÔÛ Trung Hoa ngaøy tröôùc vua Löông Vuõ Ñeá

thöôøng ñem vaán ñeà naøy hoûi Chí Coâng Hoøa Thöôïng (418-514), thì Hoøa Thöôïng Chí Coâng cuõng ñaùp

nhö theá. Hoâm nay troäm vì Beä Haï ñöa ra ñieàu töông töï aáy.”—One day, king Lyù Anh Toâng

summoned him to the capital to ask if he had any Dharma to control the king’s afflictions and

depression. He told the king: “Your Majesty should practice the contemplation of the twelve

conditions of cause-and-effect (nidana) because these links are the root of the continuation of birth

and death. If Your Majesty wants to cure your afflictions and depression, these links are the best

medicine.” King Ly Anh Tong asked, “What is the meaning?” Master Dai Xa said, “The twelve

links of “Cause and Effect” or “Karmic Causality” include: ignorance (unenlightenment), action

(moving, activity, conception, disposition), consciousness, name and form, six organs (maét,tai muõi,

löôõi, thaân, yù/eye, ear, nose, tongue, body, mind, contact (touch), feeling or perception (sensation),

thirst (desire or craving or attachment), grasping (laying hold of), being (existing or owning or

possessing), birth, old age, illness and death. Ignorance is the cause and condition for all actions

that lead to grief, sadness and sufferings. Because of ignorance, the mind is moved. This Moving is

the second link. If the mind is moved, it will move everything. So everything else comes into being

due to that initial Moving. Subsequent to this Moving, the third link of Consciousness arises.

Owing to the consciousness wrong views arise, that’s the fourth link. Because of the wrong views,

arising the fifth link of Form and Name. Form (visible), Name (invisible) combine themselves

together to form everything else and of course there arises the Six Roots or Six Senses. When the

six senses come into contact with the internal and external, the sixth link of Contact arises. After

the arising of Contact, Perception or Feeling is brought forth. When happiness, unhappiness, anger,

love, jealousy, etc are all perceived, the eighth link of attachment arises. When we attached to

our perceptions, we have a tendency to grasp on whatever we have. It’s very difficult to detach

ourselves from them, the ninth link of Grasping arises. We always grasp our feelings very strongly

and never let go what we grasp in hands, the tenth link of Owning or Possessing arises to bind us

tightly with the samsara. Subsequent to Owning, there will arise Birth (the eleventh link), Old Age,

Illness and Death (the twelfth link). If one wishes to attain the fruit of Solitary Buddhas (Pratyeka-

buddha), one should contemplate on the principle of Dependent Origination. If one wishes to treat

this body by contemplating on the twelve links, then there will be no afflictions.” King Ly Anh

Tong asked, “If so, Do I have to practice to calm my mind?” The master replied, “When Your

Majesty are able to control your karmic consciousness, then your afflictions are calm. No other

method is worth to be practiced. China in ancient times, king Liang-wu-ti often asked Most

Venerable Chih-kung the same matter, and master Chih-kung also replied like this. I

temerariously present this to Your Majesty.”

Moät hoâm Sö thöôïng ñöôøng daïy chuùng: Ñaïi chuùng, haõy so saùnh ‘Taâm’ naøy vôùi thaùi ñoä moät cuûa con

ngöïa ñaù. Ngay khi mình laøm ñuû thöù chuyeän ñieân khuøng, taâm mình vaãn baát ñoäng nhö ñaù. Haønh giaû

haõy coá giöõ sao cho taâm mình khoâng khôûi nieäm gioáng nhö con ngöïa ñaù baát ñoäng kia vaäy: “Thaïch maõ

xæ cuoàng nanh, thöïc mieâu nhaät nguyeät minh. Ñoà trung nhaân coäng quaù, maõ thöôïng nhaân baát haønh.”

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(Ngöïa ñaù nhe raêng cuoàng, aên maï ngaøy thaùnh keâu. Ñöôøng caùi ngöôøi ñoàng qua, treân ngöïa khoâng

ngöôøi ñi). Ngaøi luoân nhaéc nhôû ñeä töû veà töù ñaïi vaø nguõ uaån nhö sau: “Töù ñaïi laø boán yeáu toá lôùn caáu

taïo neân vaïn höõu, chæ laø boán con raén. Boán thaønh phaàn naày khoâng taùch rôøi nhau maø lieân quan chaët

cheõ laãn nhau. Tuy nhieân, thaønh phaàn naày coù theå coù öu theá hôn thaønh phaàn kia. Chuùng luoân thay ñoåi

chöù khoâng bao giôø ñöùng yeân moät choã trong hai khoaûnh khaéc lieân tieáp. Theo Phaät giaùo thì vaät chaát

chæ toàn taïi ñöôïc trong khoaûng thôøi gian cuûa 17 chaäp tö töôûng. Noùi gì thì noùi, thaân theå cuûa chuùng ta

chæ laø taïm bôï, chæ do nôi töù ñaïi hoøa hôïp giaû taïm laïi maø haønh, neân moät khi cheát ñi roài thì thaân tan veà

caùt buïi, caùc chaát nöôùc thì töø töø khoâ caïn ñeå traû veà cho thuûy ñaïi, hôi noùng taét maát, vaø hôi thôû hoaøn laïi

cho gioù. Chöøng ñoù thì thaàn thöùc seõ phaûi theo caùc nghieäp löïc ñaõ gaây taïo luùc coøn sanh tieàn maø

chuyeån vaøo trong saùu neûo, caûi hình, ñoåi xaùc, tieáp tuïc luaân hoài khoâng döùt. Haønh giaû neân luoân nhôù

caùi maø chuùng ta goïi laø töù ñaïi naày chæ laø boán con raén ôû chung trong thaân voán troáng roãng xöa nay.

Trong khi ñoù, nguõ uaån laø naêm thöù laøm thaønh moät chuùng sanh con ngöôøi. Nguõ uaån laø caên ñeá cuûa moïi

si meâ laøm cho chuùng sanh xa rôøi Phaät Taùnh haèng höõu cuûa mình. Nguõ uaån ñöôïc coi nhö laø nhöõng ma

quaân choáng laïi vôùi Phaät tính nôi moãi con ngöôøi. Saéc cuøng boán yeáu toá tinh thaàn cuøng nhau keát hôïp

thaønh ñôøi soáng. Baûn chaát thöïc söï cuûa naêm uaån naày ñöôïc giaûi thích trong giaùo lyù cuûa nhaø Phaät nhö

sau: “Saéc töông ñoàng vôùi moät ñoáng boït bieån, thoï nhö boït nöôùc, töôûng moâ taû nhö aûo aûnh, haønh nhö

caây chuoái vaø thöùc nhö moät aûo töôûng. Haønh giaû tu thieàn cuõng neân luoân nhôù raèng nuùi cao naêm uaån

naày cuõng khoâng coù ñaâu laø oâng chuû, cuõng chæ laø troáng khoâng maø thoâi.” Sau khi giaûng xong, Sö laøm

moät baøi keä:

“Nhe raêng cuoàng ngöïa ñaù,

Thaùng ngaøy keâu aên maï.

Ñöôøng caùi ngöôøi ñoàng qua,

Khoâng ñi ngöôøi treân ngöïa.”

(Thaïch maõ xæ cuoàng nanh. Thöïc mieâu nhaät nguyeät minh. Ñoà trung nhaân coäng quaù. Maõ thöôïng nhaân

baát haønh)—One day, Zen master Dai Xa entered the hall and addressed the assembly: Everyone,

let compare this ‘Mind’ with the attitudes of a stone horse. Even when we do all kinds of crazy

things, our mind is always unmoved like stone. Zen practitioners should try to keep their mind

without any thoughts rising just like that unmoved stone horse: “The stone horse shows crazy

teeth, eat young rice leaves, and neighs all day long. It lopes along with people on the road, On the

back of the stone horse, the man does not have to walk.” He always reminded hid disciples on the

four elements and five aggregates as follow: “Four great elements are four things of which all

things are made (produce and maintain life). These four elements are interrelated and inseparable.

However, one element may preponderate over another. They constantly change, not remaining the

same even for two consecutive moments. According to Buddhism, matter endures only for 17

thought-moments. No matter what we say, a human body is temporary; it is created artificially

through the accumulation of the four elements. Once death arrives, the body deteriorates to return

to the soil, water-based substances will gradually dry up and return to the great water, the element

of fire is lost and the body becomes cold, and the great wind no longer works within the body. At

that time, the spirit must follow the karma each person has created while living to change lives and

be reincarnated into the six realms, altering image, exchange body, etc in the cylce of births and

deaths. Zen practitioners should always remember that the four elements or four snakes residing in

your luggage are originally empty. While the aggregates which make up a so called ‘human

being.’ The five skandhas are the roots of all ignorance. They keep sentient beings from realizing

their always-existing Buddha-Nature. The five aggregates are considered as maras or demons

fighting against the Buddha-nature of men. In accordance with the Dharma, life is comprised of

five aggregates (form, feeling, perception, mental formation, consciousness). Matter plus the four

mental factors classified below as feeling, perception, mental formation and consciousness

combined together from life. The real nature of these five aggregates is explained in the Teaching

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of the Buddha as follows: “Matter is equated to a heap of foam, feeling is like a bubble, perception

is described as a mirage, mental formations are like a banana tree and consciousness is just an

illusion. Zen practitioners should always remember that the five aggregates forming this high

mountain are also empty.” After preaching, the master composed a verse:

“The stone horse shows his fearsome teeth,

It eats grass and neighs all day long.

People pass by on the main street,

Yet the man on the horse does not go.”

Vaøo khoaûng naêm thöù naêm nieân hieäu Trinh Phuø, naêm 1180, Sö goïi chuùng ñeä töû laïi ñeå daën doø vôùi baøi

keä, moät trong nhöõng baøi thô thieàn noåi tieáng cuûa Sö:

“Töù xaø ñoàng khieáp boån lai khoâng,

Nguõ uaån sôn cao dieäc baát toâng.

Chaân taùnh linh minh voâ quaùi ngaïi,

Nieát baøn sanh töû nhaäm giaø lung.”

(Boán raén chung röông tröôùc giôø khoâng, Nuùi cao naêm uaån ñaâu chuû oâng. Chaân taùnh saùng ngôøi khoâng

chöôùng ngaïi, Nieát baøn sanh töû maëc che loàng). Noùi keä xong, Sö yeân laønh thò tòch. Qua ba øi keä naày,

thieàn sö Ñaïi Xaû muoán nhaén nhuû vôùi chuùng ta raèng boán con raén ñang laøm vieäc trong thaân naày. Haõy

caån troïng vôùi chuùng vì chuùng coù theå laøm cho chuùng ta beänh hoaïn. Haønh giaû tu Thieàn neân luoân nhôù

lôøi Phaät daïy trong Kinh Sati Patthana: “Neáu chòu nhaãn naïi vaø coù yù chí, baïn seõ thaáy ñöôïc boä maët

thaät cuûa söï vaät. Neáu baïn chòu quay vaøo noäi taâm vaø quaùn chieáu beà saâu cuûa taâm khaûm, chuù taâm nhaän

xeùt moät caùch khaùch quan, khoâng lieân töôûng ñeán baûn ngaõ, vaø chòu trau doài nhö vaäy trong moät thôøi

gian, baïn seõ thaáy nguõ uaån khoâng phaûi laø moät thöïc theå maø laø moät loaït caùc tieán trình vaät chaát vaø tinh

thaàn. Roài baïn seõ khoâng coøn laàm laãn caùi beà ngoaøi vôùi caùi thöïc. Baïn seõ thaáy nguõ uaån phaùt sinh vaø

bieán ñi moät caùch lieân tuïc vaø nhanh choùng. Chuùng luoân luoân bieán ñoåi töøng phuùt töøng giaây, khoâng

bao giôø tónh maø luoân ñoäng, khoâng bao giôø laø thöïc theå maø luoân bieán hieän. Vaø Ñöùc Phaät daïy tieáp

trong Kinh Laêng Giaø: “Nhö Lai khoâng khaùc cuõng khoâng phaûi khoâng khaùc vôùi caùc uaån.”—During

the fifth year of the dynasty title Tring Phu, in 1180, on the fifth day of the second month, after

giving instructions to his disciples, the master spoke a verse, which is one of his famous Zen

poems:

“The four snakes residing in your luggage are originally empty.

The five aggregates forming this high mountain are also empty.

See the true nature illuminating unhinderedly,

And don’t mind about the Nirvana and birth and death.”

After reciting the verse, he peacefully passed away. Through this verse, Zen master Ñaïi Xaû

wanted to advise us that the four snakes are working in our body. We should be very careful with

them; if not, they can make us sick. Zen practitioners should always remember the Buddha’s

teachings in the Sati Patthana Sutra: “If you have patience and the will to see things as they truly

are. If you would turn inwards to the recesses of your own minds and note with just bare attention

(sati), not objectively without projecting an ego into the process, then cultivate this practice for a

sufficient length of time, then you will see these five aggregates not as an entity but as a series of

physical and mental processes. Then you wil not mistake the superficial for the real. You will then

see that these aggregates arise and disappear in rapid succession, never being the same for two

consecutive moments, never static but always in a state of flux, never being but always

becoming.” And the Buddha continued to teach in the Lankavatara Sutra: “The Tathatagata is

neither different nor not-different from the Skandhas.” (Skandhebhyo-nanyo-nanayas-tathagata).”

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(IV) Thieàn Sö Tín Hoïc (?-1190)

Zen Master Tín Hoïc

Thieàn sö Vieät Nam, queâ ôû laøng Chu Minh, huyeän Thieân Ñöùc, Baéc Vieät. Trong nhieàu theá heä, gia ñình

cuûa Sö chuyeân khaéc baûn in kinh Phaät. Luùc ñaàu xuaát gia, Sö laø ñeä töû cuûa Thieàn sö Thaønh Giôùi—A

Vietnamese Zen master from Chu Minh Village, Thieân Ñöùc District, North Vietnam. For many

generations, his family specialized in carving blocks for printing Buddhist scriptures. When he first left

home, he was a disciple of Zen Master Thaønh Giôùi.

Naêm 32 tuoåi, Sö vieáng Thieàn sö Ñaïo Hueä vaø trôû thaønh moät trong nhöõng ñeä töû xuaát saéc nhaát cuûa vò

Thieàn sö naøy. Sö ôû laïi ba naêm ñeå tu taäp vôùi Thieàn sö Ñaïo Hueä, vaø sau khi nhaän ñöôïc yeáu chæ Thieàn

toâng moät caùch saâu saéc, Sö trôû thaønh Phaùp töû ñôøi thöù 10 doøng Thieàn Voâ Ngoân Thoâng. Roài Sö moät

mình moät thaân du phöông haønh cöôùc khaép nôi. Sau ñoù, Sö truï laïi taïi chuøa Quaùn Ñaûnh treân nuùi

Khoâng Loä, huyeän Thaïch Thaát, tænh Sôn Taây—When he was thirty-two years old, he visited Zen

Master Ñaïo Hueä and became one of Dao Hue's most outstanding disciples. He stayed to practice

with Master Dao Hue for three years and after receiving the profoundly essential meaning of Zen,

he became the Dharma heir of the tenth generation of Wu-Yun-T’ung Zen Sect. Then he

wandered by himself everywhere. Later on, he settled down and dwelt at Quan Danh Temple on

Mount Khong Lo in Thach That District, Son Tay Province.

Sö thöôøng ôû tröôùc töôïng Phaät ñoát ngoùn tay cuùng döôøng vaø phaùt ñaïi nguyeän: “Con ñaõ nhieàu kieáp laên

troâi trong traàn lao, nay nguyeän döùt haún khoâng coøn taïo laïi.” Sö chuyeân tu Tam Quaùn trong kinh

Vieân Giaùc, ngaøy chæ aên moät böõa, ñeán hình daùng tieàu tuïy, traûi qua nhieàu naêm nhö vaäy maø chaúng

thoái chí. Do ñoù maø ñaéc ñöôïc Chaùnh Ñònh Tam Quaùn. Ngöôøi ngöôøi khaép nôi trong xöù raát kính moä

phong thaùi cao nhaõ cuûa Sö neân tìm ñeán tu hoïc Thieàn vôùi Sö raát ñoâng. Sö thöôøng nhaéc nhôû ñeä töû:

“Coù lôïi aét coù nhieãm, coù nhieãm aét coù lôïi. Coù lôïi coù nhieãm Boà Taùt chaúng laøm; khoâng lôïi khoâng

nhieãm, Boà Taùt môùi laøm.” Sö laïi nhaán maïnh: “Moät vò Boà Taùt muoán thöïc haønh Boà Taùt Haïnh phaûi

luoân phaùt taâm Boà Ñeà, thöïc haønh Töù Voâ Löôïng Taâm, thöïc haønh Luïc Ñoä Ba La Maät, thöïc haønh Töù

Nhieáp Phaùp, vaø Töù Hoaèng Theä Nguyeän. Moät vò Boà Taùt phaûi nguyeän cöùu ñoä heát thaûy chuùng sanh,

phaûi nguyeän ñoaïn taän heát thaûy phieàn naõo duïc voïng, phaûi nguyeän hoïc heát voâ löôïng phaùp moân, phaûi

nguyeän chöùng thaønh Phaät ñaïo voâ thöôïng.”—Zen master Tin Hoc would often burned his fingers in

front of the Buddha statue and make a great vow: “I have been wandering about in the secular and

defiled world for innumerable aeons. I vow not to create any karma and bind myself to it again.”

He devoted himself to the practice of the Three Contemplations mentioned in the Perfect

Enlightenment Sutra. He ate only one meal a day so that his body broke down in so many years,

but he showed no sign of wearing of it. He profoundly attained the true essence of the three

contemplations. People from all over the country admired his lofty countenance and so many of

them came to study Zen with him. He always reminded his disciples: “To try to have profit leads to

tainted desires; to have desire leads to want a profit. A Bodhisattva does not do anything for profit

or for desire; a Bodhisattva only performs acts without seeking profit and desire.” He also

emphasized: “Bodhisattva practice should always vow to devote the mind to bodhi (bodhicita),

vow to practise the four immeasurables, vow to practise the six Paramitas, vow to practise the four

all-embracing virtues, and vow to complete the four universal vows. A Bodhisattva should vow to

save all living beings without limits; vow to put an end to all passions and delusions, though

inumerous; vow to study and learn all methods and means without end; vow to become perfect in

the supreme Buddha-law.”

Khoaûng nieân hieäu Thieân Töï Gia Thuïy, ngaøy moàng 9 thaùng gieâng, naêm 1190, Sö coù beänh neân noùi

keä vôùi ñoà chuùng:

“Nuùi röøng coïp beo,

Vaèn veän laãn loän.

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Neáu muoán phaân raønh,

Con keâu meï moå.”

(Sôn laâm hoå baùo. Hoaønh vaên ban baùc. Nhöôïc duïc chaân bieät. Töû thoát maãu traùc). Haàu heát cuoäc ñôøi

cuûa Sö, ngaøi chaán höng vaø hoaèng hoùa Phaät giaùo taïi Baéc Vieät. Sö thò tòch naêm 61 tuoåi—During the

dynasty title of Thien Tu Gia Thuy, on the ninth day of the first month, in 1190, he felt ill and

spoke a verse to his disciples:

“Tigers and panthers in mountains and forests,

With different kinds of stripes on their bodies.

If you wish to tell them apart,

The chicks peck from inside of the egg,

And the hen peck from outside.”

He spent most of his life to revive and expand Buddhism in North Vietnam. He passed away at the

age of 61.

(V) Thieàn Sö Tröôøng Nguyeân (1110-1165)

Zen Master Tröôøng Nguyeân

Thieàn sö Vieät Nam, queâ ôû quaän Tröôøng Nguyeân, Tieân Du, Baéc Vieät. Sö hoï Phan vaø Sö thuoäc gia ñình

coù lòch söû truyeàn thoáng Phaät giaùo laâu ñôøi. Sö xuaát gia laøm ñeä töû cuûa Thieàn sö Ñaïo Hueä taïi chuøa Quang

Minh—A Vietnamese Zen master from Truong Nguyen District, Tieân Du Prefecture, North Vietnam.

His last name was Phan and he belonged to a family with a long history of Buddhist tradition. He left

home and became a disciple of Zen master Ñaïo Hueä at Quang Minh Temple.

Sau khi ñöôïc Ñaïo Hueä aán chöùng ñeå trôû thaønh phaùp töû ñôøi thöù 10 doøng Thieàn Voâ Ngoân Thoâng, Sö ñi

thaúng vaøo nuùi Töø Sôn aån tích. ÔÛ ñaây haøng ngaøy Sö maëc aùo coû, aên haït deû, laøm ba ïn cuøng suoái, ñaù,

khæ, vöôïn. Suoát ngaøy trì tuïng kinh ñieån, Sö coá gaéng nhoài naën thaân taâm laëng leõ thaønh moät khoái. Traûi

qua naêm, saùu naêm, ngöôøi ñôøi khoâng ai xem thaáy choã aûnh höôûng cuûa Sö—After receiving the mind

seal from Dao Hue to become the Dharma heir of the tenth generation of Wu-Yun-T’ung Zen

Sect, he then went directly to Mount Tu Son to live in seclusion. Here, he wore straw garments,

ate chestnuts, made friends with only streams, rocks, monkeys, and apes. He sat all day long,

devoted himself to chanting the sutras, and to cultivating body and mind, stuffing everything into

one mass. For five or six years, people never had a glimpse of him.

Vua Lyù Anh Toâng nghe tieáng, aùi moä ñaïo ñöùc cuûa Sö, neân muoán gaëp Sö, nhöng Sö töø choái. Vua sai

baïn cuõ cuûa Sö laø moät vò quan teân Leâ Hoái trong trieàu ñình kheùo thuyeát phuïc Sö veà trieàu. Treân ñöôøng

veà kinh, khi nghæ qua ñeâm taïi nhaø troï cuûa chuøa Höông Saùt, Sö hoái haän, lieàn troán veà nuùi xöa. Sau

khi veà laïi nuùi xöa, Sö baûo caùc ñeä töû: “Haïng ngöôøi coù thaân khoâ taâm nguoäi nhö ta, khoâng phaûi nhöõng

vaät phuø nguïy theá gian coù theå caùm doã ñöôïc. Bôûi vì chí haïnh cuûa ta chöa thuaàn neân bò caùc thöù baãy

loàng vaây khoán.” Noùi xong Sö baûo ñeä töû haõy laéng nghe baøi keä:

“Khæ vöôïn boàng con laïi nuùi xanh,

Hieàn thaùnh ngaøn xöa chaúng theå ghi

Oanh hoùt xuaân veà hoa nôû roä,

Cuùc cöôøi thu ñeán daùng hình chi.”

(Vieân haàu baõo töû qui thanh chöôùng. Töï coå thaùnh hieàn moät khaû löôïng. Xuaân lai oanh chuyeån baùch

hoa thaâm. Thu chí cuùc khai moät moâ daïng)—King Ly Anh Tong heard about his reputation, admired

his virtue, and wanted to meet him, but he refused. So, the king order his old friend, Le Hoi, to try

to convince him to come to the Citadel. One the way to the capital, when they stayed overnight at

the guest house of Huong Sat Temple, he regretted his decision and escaped back to his old

mountain. After returning to his old mountain, he tole his disciples: “Those, like I, who have a

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whithered body and a cold mind, are not to be moved by ephemera and impermanent things of the

world. Because my resolve and conduct were not tamed enough, I was almost caught by traps and

cages.” Now, everyone, listen to my verse:

“Monkeys and apes carry their babies

Back to the green mountain,

From ancient times the sages have been beyond records.

Spring comes orioles sing among flowers,

Autumn comes, chrysanthemum blooms

Other flowers have vanished without any trace.”

Sö thöôøng nhaéc nhôû ñeä töû: “Haønh giaû phaûi thaáy ñöôïc söï töông töùc cuûa vaïn höõu, nhö soùng töùc laø

nöôùc, nöôùc töùc laø soùng, hay saéc töùc laø khoâng khoâng töùc laø saéc (hai göông chieáu vaøo nhau vaø hoøa

nhaäp vaøo nhau thì khoâng phaûi laø töông töùc). Khi chuùng ta noùi: “OÂng haõy thaáy töï taùnh mình,” caùi

thaáy naøy coù theå xem nhö moät nhaän thöùc ñôn giaûn, moät caùi bieát ñôn giaûn, moät phaûn aûnh töï taùnh ñôn

giaûn, thanh tònh khoâng oâ nhieãm, noù giöõ gìn phaåm tính naøy nôi taát caû chuùng sanh cuõng nhö nôi taát caû

chö Phaät. Haønh giaû tu thieàn phaûi ôû nôi boùng traàn maø thöôøng lìa boùng traàn. Khi taâm hoaøn toaøn yeân

tònh, noù coù theå giuùp cho chuùng ta quaùn chieáu vaïn höõu nhö thöïc, chöù khoâng thieân vò.”—He always

reminded hid disciples: “Practitioners should be able to see phenomenal identity, i.e. the wave is

water and water is the wave; or matter is just the immaterial, the immaterial is just matter. When

we say, ‘see into your self-nature’, the seeing is apt to be regarded as mere perceiving, mere

knowing, mere statically reflecting on self-nature, which is pure and undefiled, and which retains

this quality in all beings as well as in all the Buddhas. Zen practitioners should remember even

though we are in the world of light and dust, we are always free from light and dust. When the

mind is completely still, it can help us reflect all things impartially and as they are.”

Sö thöôøng baûo chuùng ñeä töû: “Laï thay! Laï thay! Taïi sao caùc chuùng sanh naøy coù ñuû trí tueä Nhö Lai,

maø laïi ngu si meâ hoaëc chaúng thaáy chaúng bieát. Ta thöôøng ñem ñaïo lyù daïy doã, khieán hoï lìa haún voïng

töôûng chaáp tröôùc trong töï thaân, ñeå thaáy ñöôïc trí tueä roäng lôùn Nhö Lai cuûa mình, ñöôïc lôïi ích an

laïc.”—He often told his disciples, “How strange! How strange! Why are sentient beings endowed

with the Tathagata's wisdom deluded by ignorance, and do not see and know the Way? I often

teach them with the Buddha-Dharma so that they can be free from false (erroneous) thinkings and

attachments in themselves, so that they can realize and benefit the peace and bliss of the

Tathagata's vast wisdom.”

Nieân hieäu Chính Long Baûo ÖÙng thöù ba, naêm 1165, ngaøy 7 thaùng 6, Sö coù chuùt beänh, neân trieäu taäp

hoäi chuùng laïi vaø noùi cho hoï nghe baøi keä, ñaây laø moät trong nhöõng baøi keä thieàn noåi tieáng cuûa Sö:

“Taïi quang taïi traàn,

Thöôøng ly quang traàn,

Taâm phuû tröøng trieät,

Döõ vaät voâ thaân.

Theå ö töï nhieân,

ÖÙng vaät voâ ngaân,

Toâng töôïng nhò nghi,

Ñaøo thaûi nhaân luaân.

Ñình ñoäc vaïn vaät,

Döõ vaät vi xuaân,

Taùc vuõ thieát nöõ,

Ñaû coå moäc nhaân.”

(ÔÛ choã boùng traàn, thöôøng lìa boùng traàn, taâm phuû loùng toät, cuøng vaät khoâng thaân. Theå voán töï nhieân, hieån

vaät khoâng thieân, taøi baèng trôøi ñaát, vöôït caû nhaân luaân. Döôõng nuoâi muoân vaät, cuøng vaät laøm xuaân, ñöùng

muùa gaùi saét, ñaùnh troáng ngöôøi caây). Noùi xong keä, Sö yeân laønh thò tòch, thoï 56 tuoåi—During the third

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year of the dynasty title of Chinh Long Bao Ung, on the seventh day of the sixth month, 1165, he felt

ill, so he convened his assembly and spoke this verse to them. This verse is one of his famous Zen

verses:

“In this world of light and dust,

But the mind is constantly free from light and dust,

When the mind is completely still,

It has no bondage to anything in this world.

Its essence is originally spontaneous,

It reflects all things impartially,

It holds all unverse,

And reaches far beyond humankind.

It nurtures all things,

It helps all things bring forth the spring,

It makes iron girl dance,

And leads the wooden man to play a drum.”

After speaking the verse, he peacefully passed away at the age of 56.

(VI) Thieàn Sö Tònh Löïc (1112-1175)

Zen Master Tònh Löïc

Thieàn sö Vieät Nam, queâ ôû Caùt Laêng, Vuõ Bình, Baéc Vieät. Thuôû nhoû, Sö raát thoâng minh vaø tinh thoâng

vaên chöông, ngheä thuaät, vaø thö phaùp. Sö xuaát gia laøm ñeä töû cuûa Thieàn sö Ñaïo Hueä, thaày troø raát taâm ñaéc

vôùi nhau. Sö laø Phaùp töû ñôøi thöù 10 doøng Thieàn Voâ Ngoân Thoâng—A Vietnamese Zen master from Caùt

Laêng, Vuõ Bình, North Vietnam. When he was young, he was very intelligent and well versed in

literature, art and calligraphy. He left home and became a disciple of Ñaïo Hueä, and they got along

very well. He was the Dharma heir of the tenth generation of Wu-Yun-T’ung Zen Sect.

Luùc ñaàu, Sö thöôøng truï trong röøng saâu tu haønh khoå haïnh vaø thieàn ñònh. Taâm Sö luoân döøng nôi Phaät

caûnh, maëc coû aên caây, phöôùc hueä song tu. Traûi qua nhieàu naêm giöõ taâm ngaøy caøng vöõng chaéc. Moät

hoâm, Thieàn sö Ñaïo Hueä baûo: “Taâm aán cuûa chö Phaät, oâng töï coù ñoù, chaúng phaûi töø nôi ngöôøi maø

ñöôïc.” Sö thöa, “Ñaõ nhôø thaày chæ daïy, con phaûi ñi truï nôi naøo?” Ñaïo Hueä noùi: “Chaúng caàn ñi xa,

neân ôû Vuõ Ninh laø toát.” nghe nhöõng lôøi naøy, Sö leân nuùi Vuõ Ninh caát am tu haønh. Suoát ngaøy, Sö leã

Phaät saùm hoái, ñöôïc nieäm Phaät Tam Muoäi. Baáy giôø tieáng noùi cuûa Sö trong vaét nhö tieáng cuûa Phaïm

Thieân (vò thaàn chính cuûa AÁn giaùo, thöôøng ñöôïc dieãn taû nhö ngöôùi saùng taïo heä thoáng theá giôùi). Sö

thöôøng giaûng kinh Vieân Giaùc, nghóa lyù choã naøo khoâng oån, ñích thaân Sö caûi chính—First, he always

stayed in the deep forest to practise ascetics and meditation. His mind always dwelt on the

attainment of Buddhahood. He always dressed straw coats and ate wild fruits. He cultivated both

blessing and wisdom. For many years his mind was firmer and firmer. One day, Zen master Dao

Hue told him, “You naturally possess the mind seal of the Buddhas; it's not received from others.”

Tinh Luc said, “You have guided me. Now please tell me where I should go to dwell.” The master

said, “You don't have to go to any remote place, staying in Vu Ninh is fine.” Hearing these words,

he went to Mount Vu Ninh to build a thatched small temple named Vöông Trì. All day long, he

spent time paying homage to Buddha and practicing repentance, and he profoundly attained the

Buddha recollection samadhi. His voice became as clear as the voice of Brahma (a chief of Hindu

gods often described as the creator of world system). He often expounded the Sutra of Perfect

Enlightenment. Wherever the meaning was not clear, he corrected it himself.

Nieân hieäu Thieân Caûm Chí Baûo thöù hai, naêm 1175, moät hoâm, Sö caùo beänh, neân trieäu taäp hoäi chuùng

laïi vaø daïy veà “Hoïc Ñaïo Nhaân” nhö sau: “Taát caû maáy oâng, nhöõng ngöôøi hoïc ñaïo, haõy laáy taâm sieâng

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naêng cuùng döôøng Phaät, khoâng gì toát hôn chæ caàu döùt ñöôïc aùc nghieäp. Taâm mieäng nieäm tuïng, tin

hieåu nghe nhaän, ôû choã vaéng veû yeân laëng, gaàn thieän tri thöùc. Noùi ra lôøi hoøa nhaõ, noùi phaûi thôøi ñuùng

luùc, trong taâm khoâng khieáp nhöôïc. Lieãu ñaït nghóa lyù, xa lìa ngu meâ, an truï choã baát ñoäng. Quaùn taát

caû phaùp voâ thöôøng, voâ ngaõ, voâ taùc, voâ vi. Nôi nôi lìa phaân bieät, aáy laø ngöôøi hoïc ñaïo. Nay phaàn hoùa

duyeân cuûa laõo Taêng ñaõ xong.” Xong Sö laïi ñoïc cho hoï nghe baøi keä:

“Tröôùc tuy noùi kieát, sau goïi hung,

Töø ñôøi Thaùi Toå kieâng chaúng tuøng.

Vì thaáy roàng leân laøm Phaät töû,

Chôït troâng chuoät hieän laëng voâ cuøng.”

(Tieân tuy ngoân kieát, haäu ngoân hung. Töï thò Thaùi Toå huùy baát tuøng. Vi ngoä kieán long vi Phaät töû. Hoát

tao thöû xuaát tòch voâ cuøng). Noùi xong, Sö ngoài ngay thaúng an nhieân thò tòch, thoï 64 tuoåi—During the

second year of the dynasty title of Thien Cam Chi Bao, in 1175, one day, he felt ill, so he

convened his assembly and reminded them on “Students of the Way” as follows: “All of you,

students of the Way or Dharma, should earnestly make offering to Buddha. To do this, there is

nothing better than trying to eliminate your bad karmas. Contemplate with your minds and reciting

with your mouths, faith, listening, understanding, and receiving. Always stay in seclusion and

make acquaintance with good-knowing advisors. Your words should be affable, your talk should

be at the right time, your minds should not harbor any fear. You should have a clear understanding

of the Dharma; you should stay away from ignorance, and at the same time dwell in firmness. You

should observe that all phenomena are impermanent, without a self, uncreated, non-active.

Always be free from discrimination. This is the attitude of Students of the Way. Now, my mission

of transformation of the living is ended.” Then, the master spoke this verse to the disciples:

“At first, it's said to be auspicious;

But later it's said to be evil.

From the time of the dynasty founder

We no longer follow the inherited taboo.

Since seeing a dragon you become a Buddhist,

Suddenly you see a rat,

But the calmness is never ending.”

After reciting the verse, he sat upright and passed away, at the age of 64.

(VII) Thieàn Sö Trí Baûo (?-1190)

Zen Master Trí Baûo

Thieàn sö Vieät Nam, queâ ôû OÂ Dieân, Vónh Khöông, Baéc Vieät. Sö hoï Nguyeãn, laø caäu ruoät cuûa Toâ Hieán

Thaønh, moät coâng thaàn döôùi trieàu vua Lyù Anh Toâng—A Vietnamese Zen master from OÂ Dieân, Vinh

Khuong, North Vietnam. His family name was Nguyen, and he was an uncle of To Hien Thanh, a

mandarin under the reign of king Ly Anh Tong (1138-1175).

Sö xuaát gia taïi chuøa Thanh Töôùc treân nuùi Du Hyù ôû Thöôøng Laïc. Sö thöôøng maëc aùo vaù baù naïp, aên

côm haåm. Trong möôøi naêm trôøi, Sö chaúng bao giôø ñoåi moät caùi y khaùc, vaø thöôøng thì ba ngaøy chaúng

naáu côm. Tay chaân Sö chai coùp, toaøn thaân theå khoâ khan. Moãi khi thaáy coù ngöôøi ñeán thì khoanh tay

ñöùng qua moät beân nhöôøng ñöôøng cho hoï ñi; gaëp baäc Sa moân thì quì goái leã baùi. Sö chuyeân tu nhö

vaäy ñeán saùu naêm môùi xuoáng nuùi—He left home to become a monk at Thanh Töôùc Temple on

Mount Du Hyù in Thöôøng Laïc. He often wore broken patched robe and ate inferior quality rice and

coarse food. For ten years, he never changed his ragged robe, and usually for three days without

cooking his meals. His hands and feet were calloused, and his whole body was very dry.

Whenever he saw people, he would fole his arms and make way for them to pass through;

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whenever he saw a Sramana (monk), he would kneel down to pay reverence. He devoted himself

to cultivate in this way for six years before he left the mountain.

Sau khi xuoáng nuùi, Sö chuyeân tu phöôùc baèng caùch baéc caàu boài loä ôû nhöõng vuøng thoân daõ. Sö tuøy

duyeân khuyeán khích ngöôøi, khoâng vì lôïi döôõng—After leaving the mountain, he focused in

cultivating merits by building bridges, fixing roads in rural areas. He acted in accordance with

conditions to encourage people to follow the Dharma, and never acted for his benefit.

Moät hoâm, coù moät vò Taêng ñeán hoûi: “Sanh Thò Tuøng Haø Xöù? Töû Khöù Ñaùo Haø Xöù? (Sanh töø ñaâu

ñeán? Cheát ñi veà ñaâu?)” Sö lieàn suy nghó moät luùc. Vò Taêng aáy baûo: “Trong luùc oâng suy nghó, maây

traéng bay ngaøn daëm.” Sö khoâng ñaùp ñöôïc. Vò Taêng aáy quaùt: “Chuøa toát maø khoâng coù Phaät.” Noùi

xong nhöõng lôøi naøy, vò Taêng aáy beøn boû ñi. Sö töï than traùch mình: “Ta tuy coù taâm xuaát gia, nhöng

chöa ñöôïc yeáu chæ cuûa ngöôøi xuaát gia, ví nhö keû ñaøo gieáng, daàu ñaøo ñeán chín, möôøi thöôùc maø chöa

coù nöôùc, vaãn phaûi boû maø ñi tìm choã khaùc. Huoáng laø tu thaân maø chaúng ngoä ñaïo thì coù lôïi ích gì?

Thaät laø tu haønh trong voâ voïng.”—One day, a monk came and asked, “Whence is birth? Whither is

death? (Where does the birth come from? Where does death go?)” He was pondering for a

moment. The monk said, “While you were thinking, the white clouds have traveled ten thousand

miles.” He could not respond to this. The monk shouted, “A good temple without a Buddha.” After

saying these words, the monk left. Tri Bao blamed himself: “Although I have the intention to

renounce the world, but I have not attained the important meaning of a renunciant. It's like digging

a well, even though it's nine or ten feet deep, but if one doesn't see the water, one still has to leave

the place and look for another one. How much more useless is cultivation without attaining

enlightenment? It is really cultivating in vain.”

Töø ñoù, Sö daïo khaép boán phöông, tham tìm baäc thieän tri thöùc. Khi nghe Thieàn sö Ñaïo Hueä ñang

giaùo hoùa ôû Tieân Du, Sö lieàn ñi ñeán ñoù ñeå gaëp Ñaïo Hueä. Khi ñeán nôi, Sö hoûi Ñaïo Hueä: “Sanh töø

ñaâu ñeán? Cheát ñi veà ñaâu?” Ñaïo Hueä baûo: “Sanh khoâng töø ñaâu laïi, töû chaúng ñi veà ñaâu.” Sö hoûi Ñaïo

Hueä: “Caùi naøy coù rôi vaøo choã khoâng hay khoâng?” Thieàn sö Ñaïo Hueä baûo: “Chaân taùnh dieäu vieân,

theå töï khoâng tòch, vaän duïng töï taïi, chaúng ñoàng vôùi sanh töû. Theá neân, sanh khoâng töø ñaâu ñeán, töû

chaúng ñi veà ñaâu.” Ngay nhöõng lôøi naøy, Sö lieàn laõnh ngoä, noùi:

“Chaúng nhaân gioù cuoán maây troâi heát,

Ñaâu thaáy trôøi xanh muoân daëm thu.”

(Baát nhaân phong quyeån phuø vaân taän. Tranh kieán thanh thieân vaïn lyù thu). Thieàn sö Ñaïo Hueä hoûi:

“Noùi cho laõo Taêng bieát oâng thaáy caùi gì?” Sö thöa:

“Bieát nhau khaép thieân haï,

Tri aâm coù maáy ngöôøi.”

(Töông thöùc maõn thieân haï. Tri aâm naêng kyû nhaân). Töø ñoù, ngöôøi ta xem Sö laø phaùp töû ñôøi thöù 10

doøng Thieàn Voâ Ngoân Thoâng. Ít laâu sau ñoù Sö töø taï Thieàn sö Ñaïo Hueä vaø trôû veà nuùi—Since then,

he traveled everywhere to seek for a good-knowing advisor. When he heard that Zen master Dao

Hue was teaching at Tien Du, he decided to come there to see the master. When he arrived at Dao

Hue's temple, he asked Dao Hue: “Where does the birth come from? Where does death go?” The

master said, “Birth comes from nowhere and death goes to nowhere.” He asked Dao Hue, “Does

this fall into annihilation?” The master said, “The true nature is wonderfully complete; it is

naturally empty and tranquil; it functions freely; and it's not the same as birth and death.

Therefore, birth comes from nowhere and death goes nowhere.” At these words, he attained

awakening, and said:

“Were it not because of the wind

Which blows away all floating clouds,

How can one see the blue sky

Of the ten thousand autumns?”

Zen master Dao Hue asked, “Tell me, what have you seen?” He said,

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“You might know all the people in the world,

But how many of them are your intimate friends?”

Since then, people considered him as the Dharma heir of the tenth generation of Wu-Yun-T’ung

Zen Sect. He stayed with the master for some time, then bid farewell to Dao Hue and returned to

his mountain.

Töø luùc ñoù, Sö bieän taøi thuyeát giaûng, vaø lôøi cuûa Sö nhö choïi ñaù nhaùng löûa. Moät hoâm, Sö thöôïng

ñöôøng daïy chuùng, taêng tuïc vaây quanh, coù ngöôøi hoûi: “Theá naøo laø tri tuùc?” Sö ñaùp: “Phaøm ngöôøi

xuaát gia vaø taïi gia ñeàu phaûi bieát tri tuùc. Neáu ngöôøi bieát tri tuùc thì ngoaøi chaúng laán ngöôøi, trong

khoâng toån mình. Vaät nhoû nhít nhö rau coû, ngöôøi khoâng cho, mình chaúng neân laáy. Huoáng laø nhöõng

vaät lôùn khaùc cuûa ngöôøi, khôûi töôûng laø vaät cuûa ngöôøi, troïn khoâng do ñaây maø sanh taâm troäm caép. Cho

ñeán theâ thieáp cuûa ngöôøi, khôûi töôûng laø theâ thieáp cuûa ngöôøi, cuõng khoâng do ñaây maø sanh taâm daâm.”

Maáy oâng nghe laõo Taêng noùi keä ñaây:

“Cuûa duøng Boà Ta ùt bieát vöøa ñuû,

Ñoái ngöôøi thöông xoùt chaúng laán tham.

Vaät moïn khoâng cho ta chaúng laáy,

Chaúng quaûn cuûa ngöôøi ñöùc ngoïc laønh.

Boà Taùt vôï nhaø coøn bieát ñuû,

Taïi sao vôï ngöôøi laïi khôûi tham?

Theâ thieáp cuûa ngöôøi ngöôøi baûo hoä,

Ñaâu nôõ loøng mình khôûi vaïy taø.”

(Boà Taùt tö taøi tri chæ tuùc. Ö tha töø bi baát daâm duïc. Thaûo dieäp baát döõ ngaõ baát thuû. Baát töôûng tha vaät

ñöùc nhö ngoïc. Boà Taùt töï theâ phöông tri tuùc. Nhö haø tha theâ khôûi tham duïc? Ö tha theâ, thieáp, tha sôû

hoä. An nhaãn töï taâm khôûi taâm khuùc)—From that time on, he preached eloquently, and his words

were like sparks struck from stone. One day, he entered the hall to address the assembly, both

monks and lay people gathered around him. Someone in the group asked, “What does it mean

'contentment with few desires' (satisfy with what we have at this very moment)?” The master said,

“It is important for both both monks, nuns, and laypeople to know how to be content. If you know

how to be content, then externally you do not bully others; internally you do not harm yourself. If a

thing is not given to you, you should not take it no matter it is as trivial as a blade of grass, let

alone things that belong to others. If you start thinking of things that belong to others, you may end

up generating the thought of stealing. The same with regard to others' wives. if you start thinking

of other people's wives, it wouldn't stop there; on the contrary, you would end up generating the

thought of adultery.” Now, all of you should listen to my verse:

“In regard of things, a Bodhisattva should know

How to stop and how to be content

Be merciful toward others

And not to violate their rights.

You should not take a trivial thing

When it's not given to you.

When you do not covert others' possessions,

Your virtue will be like a good pearl.

When practicing Bodhisattva Way,

Lay people should be content with own wives.

Why do you start thinking of others' wives?

Let other people protect their own wives,

How would you have the heart to generate devious thoughts?”

Nieân hieäu Thieân Tö Gia Thuïy thöù naêm, thôøi vua Lyù Anh Toâng, ngaøy 14 thaùng 4, naêm 1190, Sö coù

chuùt beänh roài an nhieân thò tòch. Ñeä töû laøm leã traø tyø, thaâu goùp tro coát, xaây thaùp thôø tröôùc sôn moân—

2043

During the fifth year of the dynasty title of Thien Tu Gia Thuy, under the reign of King Ly Anh

Tong, on the fourteenth day of the fourth month, in 1190, he felt ill and peacefully passed away.

His disciples prepared the cremation ceremony, collected the relics and built a stupa in front of the

temple to house them.

(VIII) Thieàn Sö Minh Trí (?-1196)

Zen Master Minh Trí

Thieàn sö Vieät Nam, queâ ôû Phuø Caàm, Baéc Vieät. Luùc haõy coøn treû, Sö gaëp vaø trôû thaønh ñeä töû cuûa Thieàn sö

Ñaïo Hueä. Sau khi ñaït ngoä, Sö trôû thaønh phaùp töû ñôøi thöù 10 doøng Thieàn Voâ Ngoân Thoâng. Sö thoâng hieåu

yeáu nghóa cuûa caùc boä kinh Vieân Giaùc, kinh Nhôn Vöông Baùt Nhaõ Ba La Maät, kinh Phaùp Hoa, vaø Caûnh

Ñöùc Truyeàn Ñaêng Luïc. Sö giaûng daïy ñoà chuùng khoâng meät moûi, neân ñöôïc ban hieäu laø Minh Trí. He

tirelessly taught disciples; therefore, the king bestowed him the title of “Minh Tri (Illuminating

Wisdom).”—A Vietnamese Zen master from Phuø Caàm, North Vietnam. When he was young, he met

and became a disciple of Zen master Ñaïo Hueä. After attaining the awakening, he became the dharma

heir of the tenth generation of the Wu-Yun-T’ung Zen Sect. He clearly understood the essential

meanings of the Sutra of Perfect Enlightenment, the Benevolent king sutra (Karunikaraja-

Prajnaparamita-Sutra), the Lotus Sutra, and the Records of the Transmission of the Lamp

Veà sau, Sö truï taïi chuøa Phuùc Thaùnh ñeå hoaèng hoùa cho ñeán khi ngaøi thò tòch vaøo naêm 1196. Sö

thöôøng nhaéc nhôû caùc ñeä töû: “Toâng phaùi khoâng truyeàn baèng nhöõng lôøi daïy trong kinh ñieån, maø laø

taâm truyeàn taâm. Ñaây ñöôïc goïi laø bieät truyeàn. Coå ñöùc daïy raèng ‘Chöõ khoâng theå chôû ñöôïc caùi khoâng

chöõ, cho neân Thieàn ñöôïc truyeàn ngoaøi kinh ñieån.’ Tuy nhieân, haønh giaû sô cô vaãn caàn tôùi kinh ñieån,

bôûi vì caùc oâng caàn ngoùn tay chæ vaøo maët traêng, ñeå töø ñoù caùc oâng coù theå nöông theo maø ñeán ñöôïc

traêng.”—Later, he stayed at Phuùc Thaùnh Temple to expand Buddhism until he passed away in

1196. He always reminded his disciples: “The intuitive school which does not rely on texts or

writings, but on personal communication of its tenets, either oral or otherwise. This is called a

special transmission outside of the teachings in the scriptures. Ancient virtues teach that ‘Words

cannot carry the wordless, so Zen is transmitted outside the scriptures.’ However, practitioners still

need scriptures because you need a finger pointing to the moon, so that you can follow that

direction to reach the moon.”

Moät hoâm, Sö caét coû, coù moät vò Taêng ngöng vieäc vaø khoanh tay ñöùng beân traùi. Sö neùm caùi lieàm ñeán

tröôùc maët vò Taêng, caét ñöùt moät goác coû. Vò Taêng thöa, “Coå ñöùc daïy Hoøa Thöôïng chæ caét ñöôïc moät

caùi ñoù sao?” Sö caàm caùi lieàm ñöa leân, vò Taêng nhaän laáy, beøn ñöùng theá caét coû. Sö noùi: “Laïi nhôù

ñöôïc caâu sau ñoù chaêng? OÂng chæ caét ñöôïc caùi kia maø khoâng caét ñöôïc caùi naøy sao?” Vò Taêng suy

nghó, roài boû ñi—One day, while Zen master Minh Tri and his disciples were cutting grass, a monk

stopped laboring and stood to his left with arms entwined. Master Minh tri threw the sickle down in

front of the monk, cutting a blade of grass. The monk said, “Master, did ancient virtues teach you

just only one like that?” The master held up the sickle. The monk took it and made a gesture as if

he were cutting grass. Zen master Minh Tri said, “Do you still remember what has just said, that

'you can only cut that one, not this one'?” The monk thought for an instant, then left.

Hoâm khaùc, Sö ñang noùi chuyeän moät vò Taêng, beân caïnh coù moät vò Taêng khaùc noùi: “Noùi heát söù töùc laø

Vaên Thuø, im laëng heát söùc töùc laø Duy Ma.” Sö baûo: “Khoâng noùi, khoâng im, chaúng phaûi laø oâng sao?”

Vò Taêng gaät ñaàu. Sö baûo: “Sao chaúng hieän thaàn thoâng?” Vò Taêng thöa: “Chaúng töø choái vieäc hieän

thaàn thoâng, chæ sôï Hoøa Thöôïng thaâu vaøo giaùo.” Sö baûo: “OÂng chöa phaûi laø con maét ôû ngoaøi giaùo

ñieån.” Xong Sö noùi baøi keä:

“Ngoaøi giaùo khaù rieâng truyeàn,

Cao saâu vöïc Toå Phaät.

2044

Neáu oâng caàu phaân bieät,

Tìm khoùi giöõa dieäm döông.”

(Giaùo ngoaïi khaû bieät truyeàn, Hy di Toå Phaät uyeân. Nhöôïc nhaân duïc bieän ñích, Döông dieäm mích

caàu yeân)—On another day, Zen master Minh Tri was talking to a monk when another monk stood

next to them said, “Talking with all one's might is Manijusri; keeping silent with might and main is

Vimalakirti.” Master Minh Tri said, “Neither talking nor keeping silent, isn't that you?” The monk

agreed. Master Minh Tri said, “Why haven't you shown your supernatural powers?” The monk

said, “I'm not declining, I'm only afraid that the Master will include me among those who are

adherent to scriptural teachings.” Master Minh Tri said, “You are not the eye of the transmission

outside the teaching yet.” Then, Master Minh Tri recited a verse:

“Special tradition outside the orthodox teaching,

The Way of the Buddha and Patriarchs is so

Profound, subtle, and inconceivable.

If one wants to discern it,

It is like looking for smoke in the sunlight.”

Nieân hieäu Thieân Tö Gia Thuïy thöù möôøi moät, naêm 1196, moät hoâm, Sö coù chuùt beänh, neân trieäu taäp

hoäi chuùng laïi vaø noùi cho hoï nghe baøi keä:

“Gioù tuøng traêng nöôùc toû,

Khoâng aûnh cuõng khoâng hình.

Saéc thaân laø caùi ñoù,

Khoâng khoâng tieáng voïng tìm.”

Noùi keä xong, Sö an laønh thò tòch—During the eleventh year of the dynasty title of Thien Tu Gia

Thuy, one day, in the year 1196, he felt ill, so he convened his assembly and spoke this verse to

them:

“Wind in the pines, moon bright in the water,

It has neither image nor shape.

The form body is this one,

Amidst vast emptiness, searching for an echo.”

After reciting the verse, he peacefully passed away.

(IX) Thieàn Sö Tònh Giôùi (?-1207)

Zen Master Tònh Giôùi

Thieàn sö Vieät Nam, queâ ôû Giang Maõo, Baéc Vieät. Sö xuaát thaân trong gia ñình ngheøo, nhöng taùnh tình raát

quaûng ñaïi vaø thuaàn haäu, luùc nhoû theo Nho hoïc. Sö xuaát gia naêm 26 tuoåi. Luùc ñaàu Sö hoïc Luaät—A

Vietnamese Zen master from Giang Maõo, North Vietnam. He came from a poor family, but his nature

was generous, sincere and earnest. At young age, he studied Confucianism. He left home to become a

monk at the age of 26 after a serious illness. First, he studied Vinaya.

Veà sau, Sö nghe vuøng Laõng Sôn thanh u vaéng veû, tieän cho vieäc tu taäp. Sö beøn laäp töùc mang bò vaø

choáng gaäy ñi veà phöông ñoâng. Traûi qua baûy naêm, Sö gaëp ñöôïc nhieàu baäc Thieàn ñöùc; cuoái cuøng Sö

gaëp Thieàn sö Baûo Giaùc ôû chuøa Vieân Minh. Qua moät caâu noùi, Sö kheá ngoä vaø roài trôû thaønh Phaùp töû

ñôøi thöù 10 doøng Thieàn Voâ Ngoân Thoâng—Later, he heard that Lang Son region was a tranquil

place, which was convenient for cultivation. He immediately set out a long journey eastward, with

only a staff and a bag. After wandering for seven years, he met and consulted with a lot of Zen

virtues; eventually he met Zen master Bao Giac of Vien Minh Temple. With just one phrase from

the master, Tinh Gioi attained awakening. Then, he became the Dharma heir of the tenth

generation of Wu-Yun-T’ung Zen Sect.

2045

Nieân hieäu Chính Long Baûo ÖÙng, naêm 1207, moät hoâm, bieát mình saép thò tòch, neân Thieàn Sö Baûo

Giaùc trieäu taäp hoäi chuùng laïi daën doø: “Sanh laõo beänh töû laø vieäc thöôøng vaø khoâng traùnh khoûi cuûa

ngöôøi ñôøi, rieâng ta haù laïi khoûi sao?” Tònh Giôùi lieàn hoûi: “Ngaøy nay Toân ñöùc theá naøo?” Thieàn sö

Baûo Giaùc lieàn noùi baøi keä:

“Muoân phaùp veà khoâng khoâng theå nöông

Chaân nhö laëng leõ hieän toû töôøng.

Thaáu toät nguoàn taâm khoâng choã chæ,

Nöôùc taâm boùng nguyeät baët nghó löôøng.”

(Vaïn phaùp qui khoâng voâ khaû y. Qui tòch chaân nhö muïc tieàn ky. Ñaït ngoä taâm vieân voâ sôû chæ. Thuûy

taâm thuûy nguyeät daãn taâm nghì). Noùi keä xong, Thieàn sö Baûo Giaùc truyeàn taâm aán cho Sö. Sau ñoù, Sö

ñeán truï taïi chuøa Quoác Thanh treân nuùi Linh Bí ôû An Phuû. Sö löu laïi ñaây saùu naêm, chuyeân tu haïnh

ñaàu ñaø. Quan Chaâu Muïc teân Phaïm Töø nghe danh ñöùc raát quí meán, ñeán ra maét vaø kænh leã. Vò quan

naøy phaùt taâm thænh Sö ñuùc hoàng chung ñeå taïi chuøa—During the dynasty title of Chinh Long Bao

Ung, in 1207, one day, Zen master Bao Giac felt that he was about to pass away, so he convened

his assembly to advise them: “Birth, old age, illness, and death are usual and inevitable events in

this world, how can I alone avoid them?” Tinh Gioi asked, “Master, how are you today?” Zen

master Bao Giac spoke this verse:

“All phenomena return to emptiness,

There is nothing to rely on,

When they return to quiescence,

Thusness clearly appears before our eyes

When you attain enlightenment.

Nothing can be pointed out in the source of mind

When thinking is stopped,

The mind is as the moon reflecting in water.”

Later, Tinh Gioi traveled to Mount Linh Bi in An Phu and dwelt at Quoc Thanh Temple for six

years. Here he devoted in practicing austerities. Provincial Governor Pham Tu heard of his

reputation, resp ected and admired him so much. The Governor, then, came to see master Tinh

Gioi and offered to cast a big bell and placed it in front of the temple

Sau khi Thaày cuûa Sö thò tòch, Sö trôû veà laøng truøng tu chuøa Quaûng Thaùnh vaø truï taïi ñaây hoaèng hoùa

Phaät giaùo cho ñeán khi Sö thò tòch vaøo naêm 1207. Moät hoâm, coù moät vò Taêng ñeán hoûi Sö veà Phaät lyù,

Sö ñaùp: “Chính laõo Taêng vaø oâng ñoù.” Sö laïi thöôøng nhaéc nhôû chuùng ñeä töû: “Taùnh cuûa taâm chính laø

taùnh cuûa Nhö Lai Taïng taâm. Taâm töùc laø taùnh, theá neân töï taùnh taâm thanh tònh vaäy.”—After his

master, Zen master Bao Giac, passed away, Tinh Gioi returned to his home village to rebuild

Quaûng Thaùnh Temple and stayed there to expand Buddhism until he passed away in 1207). One

day, a monk came and asked about the principle of Buddhism, the master replied, “It's exactly you

and I.” The master often reminded his disciples: “The nature of the mind is the nature of

Tathagatagarbha (the Tathagata treasure house). Mind is nature; therefore, the nature of the mind

is pure.”

Muøa heø naêm Trinh Phuø thöù hai (1177), coù moät traän haïn haùn, vua ban chieáu trieäu caùc danh Taêng töø

khaép xöù veà kinh ñeå caàu möa, nhöng khoâng öùng nghieäm. Vua Lyù Cao Toâng nghe danh Sö ñaõ laâu,

neân vua sai moät ñaëc söù ñoùn Sö veà chuøa Baûo Thieân ôû kinh ñoâ. Nöûa ñeâm, Sö ñöùng ôû giöõa saân tröôùc,

ñoát nhang, trôøi lieàn ñoå möa. Vieäc naøy laøm cho nhaø vua raát kính moä Sö hôn. Töø ñoù, nhaø vua luoân

goïi Sö laø “Thaày Möa.” Ngay sau ñoù, nhaø vua trieäu Sö vaøo cung ñeå tham vaán yeáu chæ Phaät phaùp vaø

khen thöôûng raát haäu—In the summer of the second year of the dynasty title of Trinh Phu, there

was a drought. The king summoned all the eminent monks from all over the country to come to the

capital to pray for rain, but it was not working (efficient). King Ly Cao Tong had heard about

Master Tinh Gioi's reputation for a long time, so he sent a special envoy to bring him to Bao Thien

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Temple in the capital. At midnight, master Tinh Gioi stood in the middle of the front yard and

burned incense, and immediately the rain fell. That made the king admire and esteem the master

even more. From that time on, the king always called him the “Rain Master.” Right after that

incident, the king invited the master to the royal court to ask about the essence of Buddhism and

rewarded him generously.

Moät hoâm, Sö thöôïng ñöôøng daïy chuùng vôùi moät baøi keä:

“Thôøi nay giaûng ñaïo hieám tri aâm,

Chæ bôûi vì ngöôøi maát ñaïo taâm.

Naøo gioáng Töû Kyø nghe nhaïc gioûi,

Nghe qua suoát caû Baù Nha caàm.”

(Thöû thôøi thuyeát ñaïo haõn tri aâm. Chæ vò nhö tö taùn ñaïo taâm. Heà tôï Töû Kyø ña saûng saám. Thính lai

nhaát ñaït Baù Nha caàm)—One day, Zen master Tinh Gioi entered the hall and addressed the

assembly with a verse:

“These days, adepts who can discuss Buddhism are rare,

Only because the magga-citta (path of mind) has been lost.

People can't be like Tzu-Chi, a good listener of music,

Who could comprehend all Po-ya's pieces of music.”

Nieân hieäu Trò Bình Long ÖÙng thöù ba, ngaøy 7 thaùng 7, naêm 1207, bieát mình saép thò tòch, neân Sö trieäu

taäp hoäi chuùng laïi vaø noùi cho hoï nghe baøi keä cuoái cuøng cuûa mình:

“Thu veà maùt meû thích trong loøng,

Taùm ñaáu taøi cao haùt thong dong.

Cöûa Thieàn nhöõng theïn ngöôøi si ñoän,

Bieát laáy caâu gì ñeå truyeàn taâm?”

(Thu lai löông khí saûng hung khaâm. Baùt ñaáu taøi cao ñoái nguyeät ngaâm. Kham tieáu Thieàn gia si ñoän

khaùch. Vi haø töông ngöõ dó truyeàn taâm). Khi muøa thu tôùi, tieát thu maùt meõ laøm ñeïp loøng ngöôøi.

Nhöõng ngöôøi taøi gioûi maø chæ thích ‘nhaøn ñaøm hyù luaän.’ Moät Thieàn Taêng nhö Sö caûm thaáy hoå theïn,

vì khoâng coù lôøi naøo cho ‘taâm truyeàn taâm.’ Chính vì theá maø Sö thöôøng nhaéc nhôû chuùng ñeä töû: “Chæ

khi naøo trong taâm khoâng coøn moät vaät, aáy laø voâ taâm. Phaät daïy, trong tu taäp phaûi laáy phaùp voâ taâm ñeå

cheá ngöï voïng taâm. ÔÛ ñaây voâ taâm khoâng coù nghóa laø khoâng coù taâm, voâ taâm coù nghóa laø caùi taâm

khoâng vöôùng maéc. ÔÛ ñaây ‘voâ taâm’ dieãn taû traïng thaùi taâm thöùc tröôùc khi nhò nguyeân bò phaân chia

bôûi tö töôûng. Toå Boà Ñeà Ñaït Ma mang sang Trung Quoác quan ñieåm cuûa ngöôøi AÁn veà chö phaùp ñeán

töø taâm. Caùi maø chuùng ta goïi laø taâm sieâu vieät vì noù vöôït qua giôùi haïn, nhö maët trôøi khoâng bò maây

che. Taát caû caùc vò noái phaùp cuûa Ngaøi, cho ñeán toå thöù naêm, ñeàu ñoàng yù raèng thieàn laø giöõ cho taâm

naøy khoâng bò nhieãm oâ. Taâm nhö minh kính ñaøi, khoâng ñeå cho buïi ñoùng khi soi noù, nghóa laø ngöôøi tu

phaûi giöõ taâm mình nhö ngöôøi soi göông giöõ kieáng vaäy. Maõi ñeán khi tieáng seùt Hueä Naêng noå leân thì

thuyeát ‘Voâ Taâm’ môùi thöïc söï ra ñôøi.” Haønh giaû tu haønh tinh chuyeân cöù chæ nhìn vaøo maët traêng, chöù

khoâng caàn caát buùt leân laøm baøi thô naøo caû. Maø thaät vaäy, laøm sao mình coù theå vöøa nhìn traêng vaø vöøa

laøm thô ñöôïc? Sau khi noùi xong baøi keä cuoái cuøng naøy, Sö ngoài kieát giaø vaø an nhieân thò tòch—

During the third year of the dynasty title of Tri Binh Long Ung, on the seventh day of the seventh

month, 1207, he knew that he was about to pass away, so he convened his assembly and spoke his

last verse to them:

“Fall arrives with cool air, I feel good in my heart,

Talented poets with eight bushels of skills would chant freely.

How ashamed when the dull come to the Zen door,

I don't know what phrase can be used for a mind-transmission?”

When autumn comes with cool air to please people. Talented people who just like vain talk or

diffusive trivial reasoning. As a Zen monk, he feels ashamed for being foolish, and have no words

for the mind transmission. For this reason, he always reminded his disciples: “Only when the mind

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is empty (does not have anything); thus it is called “mind of non-existence.” The Buddha taught

that in cultivation, practictioners should take this mind to tame the deluded mind. Here, no-mind

does not mean that we don’t have a mind or have no mind, it does mean that we have a mind

which is free from attachment to thoughts (free from self-consciousness). Here ‘no-mind’

describes a state consciousness before the division into duality created by thought takes place.

Patriarch Bodhidharma brought with him to China the Indian view that all this world comes from

mind. What we may call Divine Mind, since it is beyond all limitations, just as the sun is beyond

all clouds. His successors, up to the Fifth Patriarch, agreed that meditation should be such as to

favor the reception of this pure light without stain or dust. The monk’s mind was to be “a mirror

bright” and must not ‘gather dust while it reflects,’ which means that he must be on guard. It was

only upon the Hui-Neng’s lightning that the doctrine of ‘no-mind’ came forward.” Diligent

practitioners just look at the moon, and not to lift the pen to compose any poems. As a matter of

fact, how can you look at the moon and make poems at the same time? After speaking these his

last verse, Tinh Gioi sat cross-legged and peacefully passed away.

(X) Thieàn Sö Nguyeän Hoïc (?-1174)

Zen master Nguyeän Hoïc

Thieàn sö Vieät Nam, queâ ôû Phuø Caàm, Baéc Vieät. Luùc coøn raát treû, Sö xuaát gia laøm ñeä töû Thieàn sö Vieân Trí

taïi chuøa Maät Nghieâm. Sau khi laõnh hoäi yeáu chæ, Sö trôû thaønh phaùp töû ñôøi thöù 10 doøng Thieàn Voâ Ngoân

Thoâng—A Vietnamese Zen master from Phuø Caàm, North Vietnam. When he was very young, he was a

disciple of Zen master Vieân Trí at Maät Nghieâm Temple. After attaining the essential teaching, he

became the tenth generation of the Wu-Yun-T’ung Zen Sect.

Sö truï taïi nuùi Veä Linh tu taäp khoå haïnh vaø thieàn ñònh. Moãi khi nhaäp Thieàn quaùn, Sö thöôïng truï ñònh

ñeán hôn ba ngaøy môùi xuaát. Sö thöôøng trì Höông Haûi Ñaø La Ni neân coù khaû naêng trò caùc thöù beänh vaø

caàu möa raát linh nghieäm. Vua Lyù Anh Toâng (1138-1175) ngöôõng moä söï linh nghieäm veà thaàn thoâng

cuûa Sö, neân ban saéc duï cho pheùp Sö töï do ra vaøo cung ñieän ñeå giaûng phaùp cho hoaøng gia—He

stayed at Mount Veä Linh to practice ascetics and meditation for two years. Whenever he enter

meditation, he usually stayed in samadhi for more than three days. He often recited the Dharani of

“Sea of perfume,” so he was capable of curing illnesses and praying for the rain. King Ly Anh

Tong admired the effectiveness of his supernatural powers, so the king issued an Imperial Order

granting him a free access to the royal palace to preach Dharma to the royal family.

Veà sau, Sö vieän côù giaø yeáu ñeå ruùt lui veà truï trì taïi chuøa Quaûng Baùo trong laøng Chaân Hoä, thuoäc

vuøng Nhö Nguyeät. Taêng chuùng luoân qui tuï quanh Sö tu taäp khoâng döôùi moät traêm vò. Sö thöôøng

nhaán maïnh: “Haønh giaû neân luoân nhôù raèng khoâng coù moät lôøi naøo coù theå xöùng ñaùng ñeå ñöôïc duøng

cho ñaïo naày. Ñoù laø lyù do taïi sao nhieàu Thieàn sö khoâng duøng vaên töï hay ngoân ngöõ. Haønh giaû khoâng

bao giôø neân chuù troïng vaøo ngoân ngöõ vaên töï, vì taâm mình khoâng coù hình töôùng thì laøm sao coù theå

duøng lôøi noùi ñeå dieãn ñaït caùi khoâng hình töôùng aáy ñöôïc. Chính vì vaäy maø nhaø Thieàn döïa vaøo thöïc

taäp vaø tröïc giaùc hôn laø vaên töï saùch vôû hay söï trôï giuùp beân ngoaøi. Vaäy thì haõy cöù ñeå taâm mình hieån

loäng trong caùi maø mình thaáy. Hoùa thaân öùng hieän khoâng tính ñöôïc, ñaày daãy trong hö khoâng, nhöng

treân thöïc teá, roát laïi khoâng coù caùi naøo coù hình töôùng caû.”—Later on, due to his old age, he requested

the king to allow him to return to be the abbot of his original temple, Quang Bao, in Nhu Nguyet

region. Monks, nuns, and lay disciples always gathered around him to study Zen, numbered not

less than a hundred. He always emphasized: “Zen practitioners should always remember there is

not a word deserved to use to describe this ‘Tao’. This is the reason why many Zen masters do not

use words or speech. You should never focus on words and speech because your mind has no

form, and how can you describe such a no-form thing? For this reason, the Zen or intuitive school

2048

does ‘not set up scriptures.’ It lays stress on meditation and intuition rather than on books and other

external aids. Let your mind manifest in the form of things that you see. Although things manifest

and transform in countless forms; but in reality, they have no form to be identified at all.”

Sö thöôøng nhaéc nhôû ñeä töû veà ‘Ñaïo’ nhö sau: “Ñöùc phaät noùi taâm ñaõ thaønh hình ra vuõ truï vaø taát caû

caùc theá giôùi. Vaïn phaùp chính laø taâm hieån loäng. Noùi caùch khaùc, caùc oâng thaáy taâm aán treân vaïn phaùp.

Nhö vaäy, moãi ngöôøi phaûi töï quan saùt vaø töï tænh thöùc; moãi ngöôøi phaûi quay veà töï taâm cuûa chính

mình, trong thì ñieàu hoøa taâm taùnh, ngoaøi thì cung kính moïi ngöôøi, aáy laø thöïc tu vaäy. Haønh gia û phaûi

töø boû aùi duïc, bieát ñöôïc nguoàn taâm, thaáu trieät giaùo phaùp cuûa Phaät, hieåu phaùp voâ vi. Beân trong khoâng

coù caùi ñeå ñöôïc, beân ngoaøi khoâng coù choã ñeå caàu. Taâm khoâng chaáp thuû nôi ñaïo, cuõng khoâng heä luïy

bôûi nghieäp, khoâng coù suy töôûng, khoâng coù taïo taùc, khoâng coù tu, khoâng coù chöùng, chaúng caàn traûi qua

caùc Thaùnh vò maø töï thaønh cao toät, ñoù goïi laø Ñaïo.”—He always reminded his disciples about the

‘Way’ as follow: “The Buddha said the mind created the universe and all the worlds. All things are

exactly manifested by the mind. In other words, the mind seals on all things. Thus, you should each

observe and be self-awakened; you should each turn into your own mind. Within yourself, regulate

your mind and nature; outside yourself, respect others. That is the real meaning of cultivation.

Practitioners should renounce love, cut (uproot) desire and recognize the source of their minds.

They penetrate the Buddha’s Wonderful Dharmas and awaken to unconditioned dharmas. They do

not seek to obtain anything internal; nor do they seek anything external. Their minds are not bound

by the Way nor are they tied up in Karma. They are without thoughts and without actions; they

neither cultivate nor achieve (certify); they do not need to pass through the various stages and yet

are respected and revered. This is what is meant by the Way.”

Nieân hieäu Thieân Caûm Chí Baûo nguyeân nieân, ngaøy 11 thaùng 6, naêm 1174, bieát mình saép thò tòch,

neân Sö trieäu taäp hoäi chuùng laïi vaø noùi cho hoï nghe baøi keä. Ñaây cuõng laø moät trong nhöõng baøi keä thieàn

noåi tieáng veà ‘Ñaïo’ cuûa Sö:

“Ñaïo khoâng hình töôùng, tröôùc maét chaúng xa,

Xoay laïi tìm kieám, chôù caàu nôi khaùc.

Duø cho caàu ñöôïc, ñöôïc töùc chaúng chaân.

Ví coù ñöôïc chaân, chaân aáy vaät gì?

Vì theá, chö Phaät ba ñôøi, lòch ñaïi Toå sö,

AÁn thoï truyeàn taâm, cuõng noùi nhö theá.”

(Ñaïo voâ aûnh töôïng, Xuùc muïc phi dieâu, Töï phaûn suy caàu, Maïc caàu tha ñaéc. Tuùng nhieâu caàu ñaéc,

Ñaéc töùc baát chaân, Thieát söû ñaéc chaân, Chaân thò haø vaät. Sôû dó, tam theá chö Phaät, Lòch ñaïi Toå sö, AÁn

thoï truyeàn taâm, Dieäc nhö thò thuyeát)—During the first year of the dynasty title of Thien Cam Chi

Bao, on the eleventh day of the sixth month, 1174, he felt he was about to pass away, so he

convened his assembly and spoke this verse to them. This is also one of his famous Zen poems on

the ‘Way’:

“The Way has no image or shape

It's in front of your eyes, not far away.

Reflect on yourself, and find the Way,

Do not look for it elsewhere.

Even if you could find it elsewhere,

The one you found must be untrue.

If you think you have found the truth,

Then ask yourself what kind of truth is it?

Therefore, the Buddhas of three periods,

And the Patriarchs of successive generations,

Who transmitted the mind seal, all said like that.”

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Noùi xong baøi keä veà ‘Ñaïo’ cuûa Sö, Sö laïi noùi theâm moät baøi keä veà ‘Voâ Ngoân’. Ña ây cuõng laø moät

trong nhöõng baøi keä Thieàn noåi tieáng cuûa Sö vaãn coøn coù giaù trò noi theo cho haønh giaû tu Thieàn hoâm

nay:

“Thaân taâm lieãu ngoä maét tueä môû,

bieán hoùa linh thoâng baøy töôùng baùu.

Ñi ñöùng ngoài naèm rieâng vöõng vaøng,

hoùa thaân öùng hieän ñaâu tính ñöôïc.

Maëc daàu ñaày daãy caû hö khoâng,

xem ra naøo thaáy coù töôùng gì?

Theá gian khoâng coù vaät ñeå saùnh,

Thöôøng hieän linh quang saùng khaép nôi.

Luoân luoân dieãn noùi khoâng nghó baøn,

Khoâng coù moät lôøi cho thoûa ñaùng.”

(Lieãu ngoä thaân taâm khai tueä nhaõn, Bieán hoùa linh thoâng hieän baûo töôùng. Haønh truï ngoïa toïa ñoäc traùc

nhieân, ÖÙng hieän hoùa thaân baát khaû löôïng. Tuy nhieân sung taéc bieán hö khoâng, Quan lai baát kieán nhö

höõu töôùng. Theá gian voâ vaät khaû tyû huoáng, Tröôøng hieän linh quang, minh laõng laõng. Thöôøng thôøi

dieãn thuyeát baát tö nghì, Voâ ñaéc nhaát ngoân dó vi ñaùng)—After finishing the verse on the ‘Way’, the

master continued to recited another verse on ‘No Words’. This is also one of Zen master Nguyen

Hoc's famous Zen poems, which is still worthy to be followed by Zen practitioners nowadays:

“Comprehending the mind and body completely,

You will open the eye of wisdom,

Transforming marvelously and revealing the auspicious appearances.

You should stay firmly while walking, standing, sitting and lying

Although things manifest and transform in countless forms;

But in reality, they have no form to be identified at all.

There is nothing in the world that can be compared to

This sacred light that illuminates everywhere.

Of which the unthinkable meaning is preaching constantly,

Nevertheless, there is not a words deserving.”

(C-3k) Ñôøi Thöù Möôøi Moät Doøng Thieàn Voâ Ngoân Thoâng

The Eleventh Generation of the Wu-yen-t'ung Zen School

Chín ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû—Nine persons: One person with recorded biography

(I) Thieàn Sö Quaûng Nghieâm (1121-1190)

Zen Master Quaûng Nghieâm

Thieàn sö Vieät Nam, queâ ôû Ñan Phöôïng, Baéc Vieät. Sö hoï Nguyeãn, moà coâi cha meï töø luùc nhoû. Sau khi

cha meï maát, Sö theo hoïc Phaät phaùp vôùi caäu laø thaày Baûo Nhaïc. Khi thaày Baûo Nhaïc thò tòch, Sö gaëp vaø

trôû thaønh ñeä töû cuûa Thieàn sö Trí Thieàn. Sö laø phaùp töû ñôøi thöù 11 doøng Thieàn Voâ Ngoân Thoâng—A

Vietnamese Zen master from Ñan Phöôïng, North Vietnam. His family name was Nguyen; he lost his

parents when he was very young. After his parents passed away, he studied Buddha Dharma with

master Baûo Nhaïc, his uncle on the mother side. After his master passed away, he met and became a

disciple of Zen master Trí Thieàn. He was the dharma heir of the eleventh generation of the Wu-Yun-

T’ung Zen Sect.

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Moät hoâm, nhaân nghe Thieàn sö Trí Thieàn giaûng ngöõ luïc cuûa ngaøi Tuyeát Ñaäu, ñeán choã Ñaïo Ngoâ vaø

Tieäm Nguyeân ñeán nhaø ngöôøi ñieáu tang ñoái ñaùp veà vaán ñeà sanh töû, Sö coù sôû ñaéc lieàn hoûi: “Moät caâu

thoaïi aáy, coå ñöùc noùi ôû trong sanh töû, laïi coù lyù hay khoâng?” Thieàn sö Trí Thieàn ñaùp: “OÂng nhaän ñöôïc

lyù naøy chaêng?” Sö hoûi: “Theá naøo laø lyù khoâng sanh töû?” Thieàn sö Trí Thieàn ñaùp: “Chæ ôû trong sanh

töû kheùo nhaän laáy.” Sö noùi: “Ñaït voâ sanh roài.” Thieàn sö Trí Thieàn noùi: “Vaäy thì töï lieãu.” Ngay caâu

noùi naøy, Sö caøng thaáu suoát, laïi hoûi: “Laøm sao baûo nhaäm (gìn giöõ)?” Thieàn sö Trí Thieàn ñaùp: “Nhôù

raèng ñaõ lieãu ngoä laïi ñoàng chöa lieãu.” Sö suïp xuoáng leã baùi Thieàn sö trí Thieàn—One day, while

listening to Zen master Tri Thien's explanation on the Records of Teachings of Zen master Hsueh-

tou Chung-hsien, when he reached the section where two Zen masters Tao-wu and Chien-yuan

talk about birth and death at a funeral ceremony for lay people, Quang Nghiem appeared to be

awakened, so he asked: “Is it reasonably in this one phrase that ancient virtues used to discuss

birth and death?” Zen master Tri Thien said, “Do you comprehend this?” Quang Nghiem asked,

“What is the truth of no-birth and no-death?” Zen master Tri Thien said, “Only in birth and death,

you can skilfully comprehend it.” Quang Nghiem said, “I have attained birthlessness.” Master Tri

Thien said, “Then, comprehend it by yourself.” At these words, Quang Nghiem experience a

penetrating awakening, he asked master Tri Thien, “How can I preserve it?” Master Tri Thien

said, “Remember that having comprehended is the same as having not yet comprehended.” Quang

Nghiem, then, bowed to prostrate master Tri Thien.

Töø ñaây tieáng taêm cuûa Sö vang khaép tuøng laâm. Tröôùc Sö ñeán truï taïi chuøa Thaùnh AÂn ôû laøng Sieâu

Loaïi. Quan Binh Boä Thöôïng Thö Phuøng Giaùng Töôøng nghe danh kính moä, neân thænh Sö veà chuøa

Tònh Quaû do chính gia ñình cuûa vò quan naøy xaây döïng. Nôi ñaây Sö xieån döông toâng chæ Thieàn.

Nhieàu ngöôøi hoäi tuï quanh Sö hoïc taäp Thieàn vaø ñeàu ñöôïc lôïi ích. Moät hoâm, ñeä töû nhaäp thaát (vò ñeä töû

thaân caän vôùi thieàn sö, ñöôïc ra vaøo buoàng thaày ñeå hoûi ñaïo hay ñöôïc söï chæ daãn) laø Thöôøng Chieáu

ñem kinh Kim Cang laïi hoûi: “Phaùp Nhö Lai ñaõ ñöôïc, phaùp naøy khoâng thaät khoâng hö, aáy laø loaïi

phaùp gì?” Sö ñaùp: “OÂng chôù huûy baùng Nhö Lai.” Thöôøng Chieáu noùi laïi: “Hoøa Thöôïng cuõng vaäy,

chôù huûy baùng kinh ñieån.” Sö hoûi: “Kinh naøy do ai noùi?” Thöôøng Chieáu noùi: “Hoøa Thöôïng chôù ñuøa

vôùi con, ñaâu chaúng phaûi laø do Phaät noùi hay sao?” Sö noùi: “Neáu laø Phaät noùi, vì sao trong kinh laïi

noùi: 'Neáu noùi Nhö Lai coù noùi phaùp töùc laø huûy baùng Phaät!'” Thöôøng Chieáu khoâng ñaùp ñöôïc—From

that time on, his reputation spread in Zen forests. First, he came to dwell at Thanh An Temple at

Sieu Loai Village. The Minister of Defense Phung Giang Tuong heard of his fame and admired

him a lot, so he invited Master Quang Nghiem to dwell at Tinh Quan Temple, a temple built by

this mandarin's family. Here he elucidated and spread out widely the teaching of the Zen school.

Many people gathered around him to study and benefit from Zen practices. One day, his dear and

close disciple disciple (a disciple who is permitted to enter the master’s room for examination or

instruction) Thuong Chieu quoted a sentence from the Diamond Sutra: “The Dharma that the

Tathagata has attained is neither real nor unreal, what is that kind of dharma?” The master said,

“You'd better stop slandering the Thus-Come One.” Thuong Chieu said, “You too, better stop

slandering the scriptures, Master!” Master Quang Nghiem asked, “Who teaches this sutra?”

Thuong Chieu said, “Master, please do not joke with me. It's the Buddha who teaches it, isn't it?”

Master Quang Nghiem said, “If the Buddha teaches it, why is it said in the sutra itself that 'if you

say that the Thus-Come-One has taught the Dharma, you are slandering the Buddha'?” Thuong

Chieu could not give any answer.

Moät hoâm, coù vò Taêng hoûi: “Theá naøo laø phaùp thaân?” Sö ñaùp: “Phaùp thaân voán khoâng töôùng.” Vò Taêng

laïi hoûi: “Theá naøo laø Baùt Nhaõ?” Sö ñaùp: “Baùt Nhaõ khoâng hình.” Vò Taêng laïi hoûi: “Theá naøo laø Tònh

Quaû?” Sö ñaùp: “Caây thoâng beân ngoâi coå moä.” Vò Taêng tieáp tuïc hoûi: “Theá naøo laø ngöôøi trong caûnh?”

Sö ñaùp: “Moät mình ngoài bòt mieäng bình.” Vò Taêng hoûi: “Chôït gaëp tri aâm laøm sao tieáp?” Sö ñaùp:

“Tuøy duyeân nhöôùng ñoâi maøy.” Vò Taêng noùi: “Vaäy thì ai laø doøng doõi Kieán Sô, laø chaùu chaét AÂu

Toâng?” Sö noùi: “Ngöôøi ngu nöôùc Sôû.” Vò Taêng khoâng ñaùp ñöôïc—One day, a monk asked, “What is

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the Dharmakaya (the Dharma Body)?” The master said, “The Dharma Body originally has no

form.” The monk asked, “What is wisdom?” The master replied, “Wisdom has no shape.” The

monk asked, “What is the scene of Jing-kuo?” The master replied, “The pine by an old grave.”

The monk continued to ask, “What is the person in the scene?” The master replied, “Sitting alone

to cover the mouth of a pot.” The monk asked, “Suddenly, encountering an intimate friend, how do

I receive him?” The master said, “Raise your eyebrow according to the situations.” The monk

continued to ask, “So, who are the offspring of Kien Son and the grandchildren of Au Tong?” Tha

master said, “The fool from the country of Chu.” The monk was speechless.

Nieân hieäu Thieân Tö Gia Thuïy naêm thöù naêm, ngaøy 15 thaùng 2, naêm 1190, Sö bieát mình saép thò tòch

neân trieäu taäp hoäi chuùng laïi vaø noùi cho hoï nghe baøi keä:

“Lìa tòch môùi baøn caâu tòch dieät,

Ñöôïc voâ sanh, sau noùi voâ sanh.

Laøm trai coù chí xoâng trôøi thaúm,

Chôù daãm Nhö Lai veát ñaõ qua.”

(Ly tòch phöông ngoân tòch dieät khöù. Sanh voâ sanh haäu thuyeát voâ sanh. Nam nhi töï höõu xung thieân

chí. Höu höôùng Nhö Lai haønh xöù haønh). Noùi xong keä, Sö chaép tay an nhieân thò tòch, thoï 69 tuoåi

During the fifth year of the dynasty title of Thien Tu Gia Thuy, on the fifteenth day of the second

month, 1190, he knew that he was about to pass away, so he convened his assembly and spoke this

verse to them:

“To talk about peace, you must be free from peace,

To talk about birthlessness,

After you're born in the realm of birthlessness.

To be a man, you have to have a sky-high will.

Stop treading on the footsteps of the Thus-Come-One.”

After finishing the verse, he peacefully passed away, at the age of 69.

(C-3l) Ñôøi Thöù Möôøi Hai Doøng Thieàn Voâ Ngoân Thoâng

The Twelfth Generation of the Wu-yen-t'ung Zen School

Baûy ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû—Seven persons: One person with recorded biography

(I) Thieàn Sö Thöôøng Chieáu (?-1203)

Zen Master Thöôøng Chieáu

Thieàn Sö Thöôøng Chieáu hoï Phaïm, queâ ôû Phuø Ninh, Baéc Vieät. Sö laø moät vieân quan cuûa trieàu ñình,

nhöng xuaát gia vaø trôû thaønh ñeä töû cuûa Thieàn sö Quaûng Nghieâm taïi chuøa Tònh Quaû. Sau nhieàu naêm hoïc

taäp Thieàn vôùi thaày, Sö ñöôïc truyeàn taâm aán laøm phaùp töû ñôøi thöù 12 doøng Thieàn Voâ Ngoân Thoâng—Zen

master Thuong Chieu's last name was Pham, he was from Phuø Ninh, North Vietnam. He was a

mandarin of the royal court before he left home and became a disicple of Zen master Quaûng Nghieâm

at Tònh Quaû Temple. After many years of studying Zen under master Quang Nghiem, Thuong Chieu

received the mind seal and became the dharma heir of the twelfth generation of the Wu-Yun-T’ung

Zen Sect.

Veà sau, Sö ñeán laøng OÂng Maïc vaø truï taïi moät ngoâi chuøa coå. Phaàn ñôøi coøn laïi cuûa mình, Sö dôøi veà

chuøa Luïc Toå ôû Dòch Baûng ñeå hoaèng hoùa Phaät giaùo. Moät hoâm, coù vò Taêng hoûi: “Khi vaät ngaõ duyeân

nhau thì laøm theá naøo?” Sö ñaùp:

“Ta vaät ñeàu queân,

Taâm tính voâ thöôøng.

Deã sinh deã dieät,

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Giaây phuùt khoâng ngöøng.

Ai keû duyeân baét,

Sinh thì vaät sinh,

Dieät thì vaät dieät.

Phaùp kia coù ñöôïc,

Thöôøng khoâng sinh dieät.”

(veà taâm taùnh thì vaät ngaõ caû hai ñeàu queân, vì noù voâ thöôøng deã sanh deã dieät, saùt na khoâng döøng thì coù

caùi gì duyeân nhau? Sanh laø vaät sanh, dieät laø vaät dieät, phaùp ñaõ ñöôïc kia, thöôøng khoâng sanh dieät). Vò

Taêng thöa: “Con vaãn chöa hieåu, xin Thaày thöông xoùt chæ daïy.” Sö baûo: “Roõ ñöôïc taâm maø tu haønh

thì tónh löïc deã thaønh, khoâng roõ taâm maø tu haønh thì phí coâng voâ ích.”—Later, he went to OÂng Maïc

village and stayed at an old temple for some years. He spent the rest of his life to expand

Buddhism at Luïc Toå (Sixth Patriach) Temple in Dich Bang Village, Thieân Ñöùc District. One day, a

monk asked, “What is it like when subject and object condition each other?” The master replied

with a verse:

“Forget both subject and object

For the nature of mind is impermanent.

Easily arises and easily extincts.

Never ceasing for a ksana,

So which conditions which?

Arising is things arise,

Extinction is things extinct.

The Dharma one attains

Never has arising and extinction.”

The monk said, “Master, I still don't understand, please instruct me.” The master said, “Once you

have realized the nature of mind, it's easy to succeed in the power of abstract meditation. If you

have not completely realized the nature of mind, you only waste your energy for nothing.”

Vò Taêng hoûi: “Theá naøo laø phaùp thaân khaép taát caû choã?” Sö ñaùp: “Nhö moät loã chaân loâng khaép caû

phaùp giôùi, taát caû loã chaân loâng thaûy ñeàu nhö theá. Neân bieát, neáu taâm khoâng thì khoâng coù moät tí keõ hôû

naøo khoâng phaûi thaân Phaät. Vì sao? Vì phaùp thaân öùng hoùa thaønh Phaät khoâng choã naøo chaúng ñeán?

Theá neân, phaûi bieát ñuùng nhö theá. Nhö Lai duøng söùc taâm töï taïi; trong choã khoâng khôûi chuyeån maø

chuyeån phaùp luaân; bieát taát caû phaùp thöôøng khoâng khôûi, duøng ba thöù phaùp noùi ñoaïn, nhöng thaät

khoâng ñoaïn maø chuyeån phaùp luaân, bieát taát caû caùc phaùp lìa bieân kieán neân ôû meù ly duïc, nhöng khoâng

phaûi tröø maø chuyeån phaùp luaân, Vaøo meù hö khoâng cuûa taát caû phaùp, neân khoâng coù ngoân thuyeát maø

chuyeån phaùp luaân; bieát taát caû phaùp taùnh laø taùnh Nieát Baøn, neân noùi raèng: 'Taùnh khoâng töôùng, taùnh

khoâng taän, taùnh khoâng sanh, taùnh khoâng dieät, taùnh khoâng ngaõ, taùnh chaúng phaûi chaúng ngaõ, taùnh

khoâng chuùng sanh, taùnh chaúng phaûi chaúng chuùng sanh, taùnh khoâng Boà Taùt, taùnh khoâng phaùp giôùi,

taùnh khoâng hö khoâng, cuõng khoâng coù taùnh thaønh Phaät.'” Noùi xong, Sö beøn laøm moät baøi keä:

“ÔÛ ñôøi laøm thaân ngöôøi,

Nôi taâm Nhö Lai taïng.

Chieáu soi cuøng khaép nôi,

Tìm ñoù laïi caøng khoâng.”

(Taïi theá vi nhaân thaân. Taâm vi Nhö Lai taïng. Chieáu dieäu thaû voâ phöông. Taàm chi caùnh taøi

khoaùng)—The monk asked, “What is the Dharmakaya that pervades everywhere?” The master

replied, “Just as one pore contains the whole dharma realm (Dhammadhatu), so do all pores. You

should know that when the mind is empty, there is not a smallest place is not Buddha-body. Why is

that? Because there is no place that the Dharmakaya does not reach (responsive incarnation or

manifestation into Buddha-body everywhere in accordance with the nature or needs of different

beings). Thus, you should know exactly like that. The Tathagata, through the power of unimpeded

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mind without revolution, turns the Dharma Wheel. The Tathagata knows that all dharmas are not

originated, so he uses three dharmas to preach annihilation; yet without relying on annihilation, He

turns the Dharma Wheel. The Tathagata knows that all phenomena are free from one-sided views,

so He dwells in the realm that is free from desire, not its annihilation, but to turn the Dharma

Wheel. The Tathagata enters the realm of emptiness of all phenomena; so without relying on

words, He turns the Dharma Wheel. The Tathagata knows that all Dharma-natures are the nature

of Nirvana. So, it is called 'The formless true nature, inexhaustible true nature, unborn,

undestroyed, egoless, not an egoless true nature, not sentient beings, not non-sentient beings, not

Bodhisattva true nature, not dharma realm, not emptiness, and nature in which no Buddhahood is

attained.” After speaking, the master recited a verse:

“To become a human being in this world,

In the mind, it is Tathagatagarbha (Store)

It is luminescent everywhere,

Searching for it, seeing the vast and empty space.”

Vôùi Thieàn Sö Thöôøng Chieáu, ôû ñôøi laøm thaân ngöôøi, nôi taâm laø Nhö Lai taïng, chieáu soi cuøng khaép

nôi, coá tìm taâm ôû khaép nôi khaép choán, nhöng roát roài chæ thaáy troáng khoâng maø thoâi. Haønh giaû phaûi

thaáy cho ñöôïc chaân nhö ôû trong vaïn phaùp bao haøm caû hai maët hoøa hôïp vaø khoâng hoøa hôïp, tònh vaø

baát tònh, toát vaø xaáu. Sö coøn thöôøng nhaéc nhôû ñeå töû: “Ñaïo laø con ñöôøng Boà ñeà hoaëc giaùc ngoä daãn

ñeán Nieát baøn. Ñaïo voán khoâng saéc töôùng hay aâm thanh. Haønh giaû naøo muoán ñi ñöôïc treân con ñöôøng

naày khoâng coù löïa choïn naøo khaùc hôn laø phaûi coâng phu tu taäp vaø coâng phu tu taäp sao cho coù ñöôïc

caùi taâm giaûi thoaùt. Taâm giaûi thoaùt laëng leõ phaûn chieáu taát caû caùc aûnh, nhöng khoâng truï vaøo baát cöù

thöù gì (taâm taâm voâ sôû truï). Taâm chuùng ta nhö vöôïn chuyeàn caây, haõy ñeå cho noù ñi nôi naøo noù muoán;

tuy nhieân, Kinh Kim Cang ñeà nghò: “Haõy tu taäp taâm vaø söï tænh thöùc sao cho noù khoâng truï laïi nôi

naøo caû.” Noùi caùch khaùc, haõy ñeå taâm laøm vieäc nhö bình thöôøng maø khoâng truï vaøo ñaâu caû. Haõy ñeå

cho quaù khöù ñi vaøo quaù khöù. Taâm khoâng truï vaøo baát cöù thöù gì (voâ sôû truï) laø taâm chaúng chaáp vaøo

khoâng gian hay thôøi gian. Caùi taâm quaù khöù töï noù seõ döùt, töùc goïi laø voâ quaù khöù söï, vôùi hieän taïi vaø vò

lai laïi cuõng nhö vaäy (taâm hieän taïi roài seõ töï döùt, töùc goïi laø voâ hieän taïi söï; taâm vò lai roài cuõng seõ töï

döùt, töùc goïi laø voâ vò lai söï), nhaän bieát chö phaùp khoâng thaät neân khoâng chaáp tröôùc. Taâm ñoù goïi laø

taâm voâ sôû truï hay taâm giaûi thoaùt, taâm Phaät, taâm Boà Ñeà; taâm khoâng vöôùng maéc vaøo yù töôûng sanh

dieät (voâ sinh taâm), ñaàu ñuoâi. Neáu taâm caùc oâng khoâng truï vaøo baát cöù thöù gì thì coù phaûi laø taâm caùc

oâng luoân luoân laø caùi taâm môùi hay khoâng? Haõy thaáy bieát taát caû nhöõng gì ñang xaõy ra quanh mình, töø

nghe tieáng chim hoùt, thaáy chim bay, hay nghe tieáng moät chieác laù ñang rôi, vaân vaân. Haõy ñeå taâm töï

nhieân hieån loäng moïi thöù nhö hình aûnh chim bay chim hoùt. Ngay luùc ñoù, caùc oâng seõ caûm thaáy baát cöù

choã naøo cuõng ñeàu laø nhaø cuûa mình.”—For Zen Master Thuong Chieu, being in this life, having

human body, you have in your mind the Tathagata Store that iluminates profoundly in all places;

however, when you start searching for the mind, you will only find emptiness. Zen practitioners

should see that the Tathagata is the source of all things(all created things are in the

Tathagatagarbha, which is the womb that gives birth to them all), whether compatible or

incomaptible, whether forces of purity or impurity, good or bad. He always reminded his disciples:

“The Way in Zen means the way of bodhi or enlightenment leading to nirvana through spiritual

stages. The Way originally has neither form nor sound. Those who want to tread on this path have

no other choices but trying and trying to practice until obtaining a liberated mind. A liberated mind

calmly reflects, but does not cling to anything (mind abides nowhere). Our mind is like a monkey,

let it moves wherever it will; however, the Diamond Sutra suggests: “Cultivate the mind and the

awareness so that your mind abides nowhere.” In other words, let our mind work as usual without

resting place or a mind which does not abide anywhere, a mind which let “bygone be bygone.”

The mind without resting place (mind abides nowhere), detached from time and space, the past

being past may be considered as a non-past or non-existent, so with present and future, thus

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realizing their unreality. The result is detachment, or the liberated mind, which is the Buddha-

mind, the bodhi-mind, the mind free from ideas or creation and extinction, of beginning and end,

recognizing that all forms and natures are of the Void, or Absolute. If your mind abides nowhere,

is it always anew? Be aware of everything, from hearing the bird singing, seeing the bird flying, to

the sound of a falling leaf. Let your mind naturally manifest everything, such as the image of birds

flying, and the sound of birds singing. At that very moment, you will feel anywhere is your home.”

Nieân hieäu Thieân Gia Baûo Höïu thöù hai, naêm 1203, ngaøy 24 thaùng 9, Sö cho hay hôi bò ñau buïng,

neân trieäu taäp hoäi chuùng laïi vaø noùi cho hoï nghe baøi keä. Ñaây laø moät trong nhöõng baøi thô thieàn noåi

tieáng cuûa Sö:

“Ñaïo voán khoâng nhan saéc,

Ngaøy ngaøy laïi môùi töôi,

Ngoaøi ñaïi thieân sa giôùi,

Choã naøo chaúng laø nhaø”

(Ñaïo baûn voâ nhan saéc, Taân tieân nhaät nhaät khoa. Ñaïi thieân sa giôùi ngoaïi, Haø xöù baát vi gia). Noùi

xong, Sö ngoài kieát giaø vaø an laønh thò tòch. Ñeä töû chính cuûa Sö laø Thieàn sö Thaàn Nghi cuøng caùc ñeä töû

khaùc chuaån bò leã traø tyø, thu thaäp xaù lôïi, vaø xaây thaùp thôø. Thieàn sö Thöôøng Chieáu coù soaïn quyeån

saùch Thieàn nhan ñeà “Nam Toâng Töï Phaùp Ñoà,” hieän vaãn coøn ñöôïc löu haønh trong Phaät giaùo Vieät

Nam—During the second year of the dynasty title of Thien Gia Bao Huu, on the twenty-fourth day

of the ninth month, 1203, he felt stomach ache, so he convened his assembly and spoke this verse

to them. This is one of his famous Zen poems:

“The Way originally has no color,

It shows its freshness everyday,

Look at all the universes out there,

Where is not our home?”

After speaking the verse, he sat cross-legged and peacefully passed away. His major disciple Than

Nghi and others prepared his cremation cenremony, collected his relics, and built a stupa to house

them. Zen master Thuong Chieu composed a Zen book titled “Diagram of the Dharma Succession

of the Southern School” which has been in circulation in Vietnamese Buddhism.

(C-3m) Ñôøi Thöù Möôøi Ba Doøng Thieàn Voâ Ngoân Thoâng

The Thirteenth Generation of the Wu-yen-t'ung Zen School

Naêm ngöôøi: Hai ngöôøi ghi laïi ñöôïc tieåu söû—Five persons: Two persons with recorded biographies

(I) Thieàn Sö Thaàn Nghi (?-1216)

Zen Master Thaàn Nghi

Teân cuûa moät vò Thieàn sö Vieät Nam, theá heä thöù 13, thuoäc doøng Thieàn Voâ Ngoân Thoâng, soáng vaøo theá kyû

thöù XII. Thieàn phaùi Voâ Ngoân Thoâng ñöôïc Thieàn sö Voâ Ngoân Thoâng (?-826) saùng laäp taïi Vieät Nam vaøo

khoaûng giöõa theá kyû thöù IX—Name of a Vietnamese Zen master of the thirteenth generation of the Wu

Yuen T'ung Zen Sect, who lived in the twelfth century. Wu Yuen T'ung Zen Sect, founded by Zen

master Voâ Ngoân Thoâng in Vietnam in the middle of the ninth century.

Luùc xuaát gia, Sö thôø Thöôøng Chieáu ôû chuøa Luïc Toå laøm Thaày. Ñeán khi Thieàn sö Thöôøng Chieáu saép

thò tòch, Sö hoûi: “Ngöôøi ta tôùi giôø phuùt ñaây, laøm sao laïi cheát theo loái theá tuïc?” Thöôøng Chieáu noùi:

“OÂng nhôù ñöôïc maáy ngöôøi, maø khoâng cheát theo loái theá tuïc?” Sö thöa: “Chæ coù Ñaït Ma, moät ngöôøi.”

Thöôøng Chieáu laïi hoûi: “Ngaøi coù caùi gì laï luøng ñaâu?” Sö thöa: “Moät mình thong dong veà Taây.”

Thöôøng Chieáu hoûi: “Theá Huøng nhó laø caùi gì?” Sö thöa: “Laø choã choân quan taøi cuûa chieác giaøy.”

Thöôøng Chieáu noùi: “Gaït kieám lôøi laø Thaàn Nghi.” Sö thöa: “Chôù baûo Toáng Vaân truyeàn nhaûm, ñeán

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khi Trang Ñeá quaät moà thì sao?” Thöôøng Chieáu quaùt lôùn: “Ñoù laø chuyeän choù suûa suoâng.” Sö thöa:

“Hoøa Thöôïng cuõng theo theá tuïc sao?” Thöôøng Chieáu noùi: “Theo theá tuïc.” Sö hoûi: “Vì sao nhö

theá?” Thöôøng Chieáu noùi: “Ñeå cho gioáng vôùi moïi ngöôøi.” Qua lôøi noùi naøy, Sö hoát nhieân tænh ngoä,

suïp xuoáng leã baùi, thöa: “Con ñaõ hieåu laàm roài.” Thöôøng Chieáu lieàn heùt. Sö laïi thöa: “Con theo haàu

Hoøa Thöôïng ñaõ nhieàu naêm, maø khoâng bieát ngöôøi truyeàn ñaïo naøy ñaàu tieân laø ai, cuùi xin chæ daïy thöù

lôùp truyeàn phaùp, khieán cho ngöôøi hoïc bieát ñöôïc nguoàn goác.” Thöôøng Chieáu khen Sö coù loøng tha

thieát thaønh khaån, beøn ñem “Nam Toâng Töï Phaùp Ñoà” cuûa Thieàn sö Thoâng Bieän cuõng nhö kyù luïc cuûa

nhöõng doøng Thieàn sau ngaøi, ñeå laøm ñoà bieåu phaân Toâng töï phaùp, ñöa cho Sö xem. Xem xong, Sö

lieàn hoûi: “Sao khoâng thaáy noùi ñeán hai phaùi Nguyeãn Ñaïi Ñieân vaø Nguyeãn Baùt Nhaõ?” Thöôøng Chieáu

noùi: “AÉt Thoâng Bieän coù moät yù naøo ñoù.”—When he left home, he became Zen master Thuong

Chieu's disciple at Luc To Temple. When master Thuong Chieu was about to pass away, Thanh

Nghi asked, “Why do people die like an ordinary person?” Master Thuong Chieu said, “How many

people do you remember who do not die like ordinary people?” Than Nghi said, “Only

Bodhidharma.” Master Thuong Chieu asked, “What is so extraordinary about Bodhidharma?”

Than Nghi said, “He freely returned to the West by himself.” Master Thuong Chieu said, “Whose

home is Mount Hsung-Er (Bear Ear)?” He said, “Where buried his shoe in the coffin.” Master

Thuong Chieu said, “In the field of cheating people, Thanh Nghi is number one.” Than Nghi said,

“Don't say that Sung-yun spread a false rumor; what about the fact that Zhuang-ti did open the

coffin?” Master Thuong Chieu said, “That's the tale of a dog barks at nothing.” Thanh Nghi said,

“Master, do you follow convention or not?” Master Thuong Chieu said, “Yes, I do.” Thanh Nghi

said, “Why is it so?” Master Thuong Chieu said, “So, it will be the same as everybody.” At these

words, Than Nghi was suddenly awakened; then he bowed down to prostrate and said, “Master,

I've misunderstood everything.” Than Nghi said again, “I have served you for many years, but I

don't know who was the first to transmit this Dharma? Please instruct me about the successive

generations, so that I know about the source.” Master Thuong Chieu praised Thanh Nghi for his

earnestness. Then, the master took out the “Diagram of the Dharma Succession of the Southern

School” of Zen master Thong Bien as well as the record of transmission lines of Zen after Zen

master Thong Bien, and showed them to Thanh Nghi. After looking at them, Than Nghi asked,

“Why were two schools of Nguyen Dai Dien and Nguyen Bat Nha not recorded?” Master Thuong

Chieu said, “There must be a good reason for master Thong Bien not to record them.”

Nieân hieäu Kieán Gia thöù saùu, ngaøy 18 thaùng 2, naêm 1216, Sö ñem Nam Toân Töï Phaùp Ñoà, baûn do sö

phuï Thöôøng Chieáu trao maø daën laïi ñeä töû laø AÅn Khoâng raèng: “Ngaøy nay tuy loaïn laïc, nhöng oâng

kheùo giöõ gìn chuùng, caån thaän chôù ñeå cho binh löûa thieâu huûy, thì Toå phong (Thieàn phaùp hay ñaïo

phaùp cuûa Toå sö truyeàn ñi khaép nôi gioáng gioù nôi naøo cuõng thoåi ñeán ñöôïc) ta môùi khoâng bò suy suïp

vaäy.” Noùi xong, Sö an laønh thò tòch—During the sixth year of the dynasty title of Kien Gia, on the

eighteenth day of the second month, 1216, Zen master Than Nghi gave his disciple An Khong the

“Diagram of the Dharma Succession of the Southern School” which his master Thuong Chieu

handed down to him, and instructed An Khong: “Nowadays, even though things are chaotic, you

should carefully preserve this. Don't let it be destroyed in the war, so methods of mysticism from

patriarchs (ancestral teaching spread all over the place just the same as the wind that can reach

everywhere) will not disappear.” After speaking these words, he peacefully passed away.

(II) Thieàn Sö Thoâng Thieàn (?-1228)

Zen Master Thoâng Thieàn

Thieàn sö Vieät Nam, queâ ôû An La, Baéc Vieät. Luùc ñaàu cö só Thoâng Thieàn tu taäp taïi An La. Veà sau, cuøng

vôùi Quaùch Thaàn Nghi laøm ñeä töû cuûa Thieàn sö Thöôøng Chieáu taïi chuøa Luïc Toå. Sau khi trôû thaønh phaùp töû

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ñôøi thöù 13 doøng Thieàn Voâ Ngoân Thoâng, Sö trôû veà laøng cuõ ñeå chaán höng vaø hoaèng hoùa Phaät giaùo cho

ñeán khi Sö thò tòch vaøo naêm 1228—A Vietnamese Zen master from An La, North Vietnam. At first, he

practiced Zen as a layman in An La district. Later on, he and Quach Than Nghi became disciples of

Zen master Thöôøng Chieáu at Luïc Toå Temple. After he became the dharma heir of the thirteenth

generation of the Wu-Yun-T’ung Zen Sect, he returned to his home town to revive and expand

Buddhism there. He passed away in 1228.

Moät hoâm, Sö vaøo thaát hoûi thaày: “Baïch Thaày, theá naøo bieát roõ Phaät phaùp?” Thieàn sö Thöôøng Chieáu

ñaùp: “Phaät phaùp khoâng theå bieát roõ, Roõ ñöôïc ñieàu ñoù thì caàn gì hieåu Phaät phaùp. Chö Phaät nhö theá

maø tu haønh, Taát caû caùc phaùp voán baát khaû ñaéc (tính chaát khoâng theå naém baét ñöôïc, hay tính khoâng coù

baûn chaát cuûa moïi hieän töôïng; moïi hieän töôïng ñeàu gaén lieàn vôùi nhöõng nguyeân nhaân cuï theå, tröïc tieáp

hay giaùn tieáp, vaø ñöa tôùi tình traïng khoâng coù baûn chaát baát bieán vaø tính hö khoâng cuûa vaïn höõu).”

Ngay caâu noùi ñoù Sö laõnh ngoä yeáu chæ Thieàn—One day, he entered Thuong Chieu's quarters to ask

for instruction, saying: “Master, how can I realize the Buddha-Dharma?” The master said,

“Buddha-Dharma is not to be realized. If you clearly comprehend that, there's no need to realize

Buddha-Dharma. Buddhas cultivate all dharmas like that. All dharmas have originally been

unattainable (the insubstantial nature of all phenomena; all phenomena arise dependent upon

direct and indirect causes; thus they are devoid of any nontransitory substance and are ultimately

'empty').” At these words, Thong Thien attained awakening on the essence meaning of Zen.

Sau ñoù, Sö trôû veà coá höông vaø truï taïi chuøa Löôõng Phaùp. Nhieàu moân ñoà qui tuï quanh Sö ñeå hoï

Thieàn. Baát cöù coù ai ñeán thöa hoûi veà Thieàn, Sö chæ duøng taâm aán taâm maø giaûi thích. Moät hoâm, coù moät

vò Taêng hoûi: “Theá naøo laø ngöôøi xuaát theá?” Sö ñaùp: “Ñaâu chaúng nghe coå ñöùc noùi: 'Chæ quaùn naêm

uaån ñeàu khoâng, töù ñaïi voâ ngaõ, chaân taâm khoâng töôùng, khoâng ñi khoâng laïi. Khi sanh taùnh taùnh chaúng

ñeán, khi töû taùnh chaúng ñi, taùnh aáy luoân thanh tònh vaø yeân tónh troøn laëng, vì taâm caûnh nhaát nhö.' Chæ

hay nhö theá, lieàn ñoù choùng lieãu ngoä; khi khoâng coøn bò ba ñôøi raøng buoäc, beøn laø ngöôøi xuaát theá. Caàn

thieát chaúng ñöôïc coù moät maûy may thuù höôùng. Phaøm phu khoâng nhìn nguõ uaån nhö laø nhöõng hieän

töôïng maø chuùng ta laïi nhìn chuùng nhö moät thöïc theå do bôûi taâm meâ môø löøa doái chuùng ta, do ham

ham muoán baåm sinh cuûa chuùng ta cho nhöõng thöù treân laø cuûa ta ñeå thoûa maõn caùi ‘Ngaõ’ quan troïng

cuûa chuùng ta. Kyø thaät, baûn chaát thöïc söï cuûa naêm uaån naày ñöôïc giaûi thích trong giaùo lyù cuûa nhaø Phaät

nhö sau: ‘Saéc töông ñoàng vôùi moät ñoáng boït bieån, thoï nhö boït nöôùc, töôûng moâ taû nhö aûo aûnh, haønh

nhö caây chuoái vaø thöùc nhö moät aûo töôûng.’ Theo kinh Thuû Laêng Nghieâm, caùc töôùng huyeãn hoùa nôi

phuø traàn ñeàu do nôi voïng nieäm phaân bieät maø sinh ra, laïi cuõng do nôi ñoù maø maát. Huyeãn voïng laø caùi

töôùng beân ngoaøi. Tính saâu xa vaãn laø dieäu giaùc minh. Nhö vaäy cho ñeán nguõ aám, luïc nhaäp, töø thaäp

nhò xöù ñeán thaäp baùt giôùi, khi nhaân duyeân hoøa hôïp, hö voïng nhö coù sinh. Khi nhaân duyeân chia reõ, hö

voïng goïi laø dieät. Khoâng bieát raèng duø sinh dieät, ñi laïi, ñeàu trong voøng Nhö Lai taïng truøm khaép möôøi

phöông, khoâng lay ñoäng, khoâng theâm bôùt, sinh dieät. Trong tính chaân thöôøng aáy, caàu nhöõng söï ñi,

laïi, meâ, ngoä, sinh, töû, ñeàu khoâng theå ñöôïc. Chính vì vaäy neáu chòu nhaãn naïi vaø coù yù chí, caùc oâng seõ

thaáy ñöôïc boä maët thaät cuûa söï vaät. Neáu caùc oâng chòu quay vaøo noäi taâm vaø quaùn chieáu beà saâu cuûa

taâm khaûm, chuù taâm nhaän xeùt moät caùch khaùch quan, khoâng lieân töôûng ñeán baûn ngaõ, vaø chòu trau doài

nhö vaäy trong moät thôøi gian, caùc oâng seõ thaáy nguõ uaån khoâng phaûi laø moät thöïc theå maø laø moät loaït

caùc tieán trình vaät chaát vaø tinh thaàn. Roài caùc oâng seõ khoâng coøn laàm laãn caùi beà ngoaøi vôùi caùi thöïc.

Caùc oâng seõ thaáy nguõ uaån phaùt sinh vaø bieán ñi moät caùch lieân tuïc vaø nhanh choùng. Chuùng luoân luoân

bieán ñoåi töøng phuùt töøng giaây, khoâng bao giôø tónh maø luoân ñoäng, khoâng bao giôø laø thöïc theå maø luoân

bieán hieän. Ñöùc Phaät ñaõ daïy trong Kinh Laêng Giaø: ‘Nhö Lai khoâng khaùc cuõng khoâng phaûi khoâng

khaùc vôùi caùc uaån.’”—Later on, he returned to his native village and dwelt at Luong Phap Temple.

A lot of students gathered around him to study Zen. Whoever came to ask on Zen, he only

explained with the mind-seal. One day, a monk asked, “What is a man who is transcending beyond

or outside this world?” The master replied, “Haven't you heard the ancient virtues say, 'Just

contemplate the emptiness of the five aggregates, the egolessness of the four elements, the

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formlessness of the true mind which neither goes nor comes. At the time of birth, the true nature

does not come; at the time of death, the true nature does not go; it's always pure and completely

tranquil because mind and objects are just one.' If only when you can comprehend this, you

abruptly attain enlightenment; when you are not binded by the three times, then you are a man

who is transcending beyond or outside this world. We, ordinary people, do not see the five

aggregates as phenomena but as an entity because of our deluded minds, and our innate desire to

treat these as a self in oder to pander to our self-importance. As a matter of fact, the real nature of

these five aggregates is explained in the Teaching of the Buddha as follows: “Matter is equated to

a heap of foam, feeling is like a bubble, perception is described as a mirage, mental formations are

like a banana tree and consciousness is just an illusion. According to the Surangama Sutra, all the

defiling objects that appear, all the illusory, ephemeral characteristics, spring up in the very spot

where they also come to an end. They are what is called ‘illusory falseness.’ But their nature is in

truth the bright substance of wonderful enlightenment. Thus it is throughout, up to the five

skandhas and the six entrances, to the twelve places and the eighteen realms; the union and

mixture of various causes and conditions account for their illusory and false existence, and the

separation and dispersion of the causes and conditions result in their illusory and false extinction.

Who would have thought that production, extinction, coming, and going are fundamentally the

everlasting, wonderful light of the treasury of the Thus Come One, the unmoving, all-pervading

perfection, the wonderful nature of true suchness! If within the true and permanent nature one

seeks coming and going, confusion and enlightenment, or birth and death, there is nothing that can

be obtained. Therefore, if you have patience and the will to see things as they truly are. If you

would turn inwards to the recesses of your own minds and note with just bare attention (sati), not

objectively without projecting an ego into the process, then cultivate this practice for a sufficient

length of time, then you will see these five aggregates not as an entity but as a series of physical

and mental processes. Then you wil not mistake the superficial for the real. You will then see that

these aggregates arise and disappear in rapid succession, never being the same for two

consecutive moments, never static but always in a state of flux, never being but always becoming.’

The Buddha taught in the Lankavatara Sutra: ‘The Tathatagata is neither different nor not-

different from the Skandhas.’ (Skandhebhyo-nanyo-nanayas-tathagata).”

Hoâm khaùc, coù moät vò Taêng hoûi: “Theá naøo laø nghóa cuûa voâ sanh?” Sö ñaùp: “Thaän troïng phaân bieät

caùc uaån naøy taùnh noù voán khoâng tòch; vì khoâng, neân khoâng theå dieät. Ñaây chính laø nghóa cuûa voâ

sanh.” Vò Taêng tieáp tuïc hoûi: “Theá naøo laø lyù voâ sanh?” Sö ñaùp: “Do vieäc ñieàu uaån, môùi hieåu taùnh

khoâng, taùnh khoâng chaúng theå dieät, aáy laø lyù voâ sanh.” Vò Taêng laïi hoûi: “Theá naøo laø Phaät?” Sö ñaùp:

“Taâm voán laø Phaät, do ñoù ngaøi Huyeàn Trang noùi: 'Chæ lieãu ngoä taâm ñòa neân hieäu laø Toång Trì. Ngoä

phaùp voâ sanh goïi laø Dieäu Giaùc.'”—Another day, a monk asked, “What is the meaning of

birthlessness?” The master said, “When you carefully discern these five aggregates, you will find

that by nature they are originally empty; because they are empty, they cannot be annihilated. This

is exactly the meaning of birthlessness.” The monk continued to ask, “What is the principle of

birthlessness?” The master replied, “From investigating the five aggregates, you understand the

emptiness that cannot be annihilated. This is the principle of birthlessness.” The monk asked

again, “What is Buddha?” The master said, “The original mind is Buddha; therefore, Hsuan-Tsang

(596-664), the Tripitaka Master of the T'ang dynasty, said, 'Just realize the mind-ground, this is

called Dharani. Awakening to the principle of birthlessness, the phenomena have no birth, is

called marvellous enlightenment.'”

Sö thò tòch vaøo thaùng baûy, naêm thöù tö nieân hieäu Kieán Trung, 1228, döôùi thôøi vua Traàn Thaùi Toâng—

He passed away in the seventh month of the fourth year of the dynasty title of Kien Trung, 1228,

under the reign of Tran Thai Tong (1225-1258).

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(C-3n) Ñôøi Thöù Möôøi Boán Doøng Thieàn Voâ Ngoân Thoâng

The Fourteenth Generation of the Wu-yen-t'ung Zen School

Naêm ngöôøi: Hai ngöôøi ghi laïi ñöôïc tieåu söû—Five persons: Two persons with recorded biographies

(I) Thieàn Sö Töùc Löï

Zen Master Töùc Löï

Teân cuûa moät vò Thieàn sö Vieät Nam, queâ ôû laøng Chu Minh, huyeän Thieân Ñöùc. Luùc coøn nhoû, Sö raát thoâng

minh, ñoïc heát caùc saùch theá tuïc. Moät hoâm, Sö boû heát sôû hoïc, laøm ñeä töû cuûa Thieàn sö Thoâng Thieàn nhaèm

tham vaán choã huyeàn yeáu cuûa Thieàn. Veà sau, Sö ñöôïc Thoâng Thieàn truyeàn taâm aán laøm phaùp töû noái phaùp

theá heä thöù 14, thuoäc doøng Thieàn Voâ Ngoân Thoâng, soáng vaøo cuoái theá kyû thöù XII. Thieàn phaùi Voâ Ngoân

Thoâng ñöôïc Thieàn sö Voâ Ngoân Thoâng (?-826) saùng laäp taïi Vieät Nam vaøo khoaûng giöõa theá kyû thöù IX—

Name of a Vietnamese Zen master from Chu Minh Village, Thien Duc District. As a child, he was very

intelligent and studied all worldly books. One day, he abandoned all he had studied, and became a

disciple of Zen master Thong Thien in order to seek instructions on the mysterious essence of Zen.

Later, he received the mind seal from Zen master Thong Thien and became the dharma heir of the

fourteenth generation of the Wu Yuen T'ung Zen Sect, who lived in the end of the twelfth century. Wu

Yuen T'ung Zen Sect, founded by Zen master Voâ Ngoân Thoâng in Vietnam in the middle of the ninth

century.

Coù moät laàn, ñeán ngaøy giaûi haï (giaûi haï an cö vaøo raèm thaùng baûy hay raèm thaùng taùm, vaøo ngaøy naày

chö Taêng Ni thöïc haønh pheùp Töï Töù), Sö ñaët baãy baét ñöôïc moät con chim saùo nhoû, ñem veà daâng cho

thaày. Thieàn sö Thoâng Thieàn laáy laøm kinh ngaïc baûo: “OÂng ñaõ laøm Taêng, sao laïi phaïm toäi saùt sanh?

Laøm sao coù theå traùnh khoûi quaû baùo ngaøy sau?” Sö thöa: “Con chính khi aáy chaúng thaáy coù vaät naøy,

vaø cuõng chaúng thaáy coù thaân con, cuõng chaúng bieát coù quaû baùo saùt sanh, cho ne ân môùi laøm theá naøy.”

Thoâng Thieàn bieát Sö laø phaùp khí beøn cho vaøo thaát, maät truyeàn taâm aán: “OÂng neáu duøng ñeán choã ñaát

aáy, daàu coù taïo toäi nguõ nghòch (gieát cha, gieát meï, gieát a la haùn, laøm chaûy maùu thaân Phaät, vaø phaù

hoaïi söï hoøa hôïp Taêng ñoaøn), thaát giaù (thaát nghòch toäi: laøm thaân Phaät chaûy maùu, thí phuï hay gieát

cha, thí maãu hay gieát meï, gieát Taêng, thí a xaø leâ hay gieát thaày daïy ñaïo, phaù kieát ma, vaø thí a la

haùn), cuõng ñöôïc thaønh Phaät.” Co ù vò Taêng beân caïnh tình côø nghe ñöôïc lôøi naøy, beøn keâu to baûo raèng:

“Khoå thay, daàu coù vieäc theá aáy, toâi cuõng chaúng nhaän.” Thoâng Thieàn leân tieáng baûo: “Troäm! Troäm!

Ñaâu neân ñeå cho loaøi phi nhaân gaëp cô hoäi toát.” Sö nghe caâu naøy lieàn laõnh ngoä—Once on the

dismissing of the summer retreat (on the fifteenth day of the seventh month or the fifteenth day of

the eighth month). Tuc Lu set a trap and caught a little ouzel. He brought it back and gave it to

master Thong Thien. The master was so shocked and said, “You're a monk, why do you commit a

sin of killing? How can you avoid the future karmic retribution?” Tuc Lu said, “Master, at that

time, I din't see this thing, nor did I see my own body, nor was I cognizant of karmic retribution for

killing. That was why I did it.” The master knew that Tuc Lu was a vessel of the Dharma, so he

summoned him to the abbot's quarters and intimately transmitted the mind seal to him, saying, “If

you function at this level, even though you commit the five sins (five grave sins or offenses which

cause rebirth in the Avici or hell of interrupted suffering in the deepest and most suffering level of

hell: parricide or killing one's father, matricide or killing one's mother, killing an arhat, shedding

the blood of a Buddha or causing the Buddhas to bleed, and destroying of the harmony of the

sangha or causing disturbance and disruption of harmony) and the seven heinous crimes (the seven

rebellion acts or deadly sins: shedding a Buddha’s blood, killing father. killing mother, killing a

monk, killing a master, subverting or disrupting monks, and killing an Araht), you still be able to

attain Buddhahood.” A monk who stood nearby, accidentally heard this, cried out loudly, “How

miserable! Even if there were such a thing, I would not take it.” Zen master Thong Thien shouted,

2059

“Thief! Thief! Don't let the bad man get away with this!” At these words, Tuc Lu immediately

attained awakening.

Veà sau, Sö trôû veà chuøa Thoâng Thaùnh ôû laøng Chu Minh, phuû Thieân Ñöùc truï trì. Taïi ñaây, Sö giaûng

daïy cho moân ñoà yeáu nghóa Thieàn toâng. Trong soá nhöõng ñeä töû naøy, coù ngöôøi ñeä töû lanh lôïi teân laø

ÖÙng Thuaän Vöông, trôû thaønh phaùp töû noåi troäi nhaát keá thöøa toâng cuûa Sö—Later on, he returned to

dwell at Thong Thanh Temple in Chu Minh Village, Thien Duc Prefecture. Here, he taught his

disciples the essence meaning of the Zen sect. Among these students, there was a virtuous disciple

named Ung Thuan Vuong, who became his most outstanding dharma heir.

(II) Thieàn Sö Hieän Quang (?-1221)

Zen Master Hieän Quang

Thieàn sö Vieät Nam, queâ ôû Thaêng Long, Baéc Vieät. Theá danh cuûa Sö laø Leâ Thuaàn. Sö coù tieáng noùi eâm

dòu vaø daùng veû xinh ñeïp. Luùc coøn raát nhoû, Sö ñaõ laø moät ñöùa treû moà coâi va ø phaûi traûi qua nhieàu khoù

khaên— A Vietnamese Zen master from Thaêng Long, North Vietnam. His worldly name was Le Thuan.

He had a soft voice and a fair appearance. As a very young boy, he was an orphan and underwent so

many hardships.

Luùc 11 tuoåi Sö xuaát gia vaø trôû thaønh ñeä töû cuûa Thieàn sö Thöôøng Chieáu. Sö cöïc kyø thoâng minh trong

vieäc hoïc, moãi ngaøy ñoïc haøng vaïn chöõ. Chöa ñaày möôøi naêm, Sö ñaõ thoâng suoát Tam Hoïc, nhöng veà

toâng chæ nhaø Thieàn, Sö chöa kòp tham cöùu vôùi Thieàn sö Thöôøng Chieáu thì Thaày ñaõ thò tòch. Veà sau,

moãi khi bieät bieän vôùi ai ñeán choã thaâm yeáu, caàm chaéc laø bò baét beû, Sö traû lôøi khoâng ñöôïc, Sö hoái haän

töï than: “Ta cuõng con nhaø giaøu to, luùc cha meï coøn soáng, chæ bieát aên chôi lô ñeånh, ñeán khi cha meï

maát ñi, thaønh ra môø môø mòt mòt, chaúng bieát cuûa caûi nhaø mình ñeå ñaâu, vì vaäy maø roát cuoäc chæ laø keû

ngheøo thieáu.”—At the age of 11, he left home and became a disciple of Zen master Thöôøng Chieáu.

He was extremely intelligent, reading tens of thousands of words every day. Within less than ten

years he became versed in Three Learnings. As for the essential meaning of Zen, he had not yet

had opportunity to study with Zen master Thuong Chieu before the master passed away. Later,

whenver he was debating about the essence of Zen with someone, he was surely defeated, and

always blamed on himself: “I'm like the son of a rich family who was arrogant and idle when

parents were alive; so when his parents died he became obscure and confused, and had no idea

where the jewels of the family were, so eventually he ended up a poor man.”

Sau khi thaày thò tòch, du haønh heát töï vieän naøy ñeán töï vieän khaùc mong tìm ñöôïc moät vò thaày gioûi ñeå

tham hoïc Thieàn. Cuoái cuøng, Sö ñeán chuøa Thaùnh Quaû gaëp Thieàn sö Trí Thoâng noùi cho moät caâu, Sö

lieàn phaùt ngoä, beøn ôû laïi haàu haï vaø trôû thaønh moät trong nhöõng ñeä töû noåi troäi nhaát cuûa vò Thieàn sö

naøy. Sö laø phaùp töû ñôøi thöù 14 doøng Thieàn Voâ Ngoân Thoâng—After his master passed away, he

traveled from monastery to monastery seeking a good teacher to study with. Eventually, he arrived

at Thanh Qua Temple, met Zen master Tri Thong, and Hien Quang suddenly awakened at just one

word from Master Tri Thong. Therefore, he stayed to serve the master and became one of the

most outstanding disciples of this master. He was the dharma heir of the fourteenth generation of

the Wu-Yun-T’ung Zen Sect.

Sau vì Sö nhaän ñoà cuùng töø baø Coâng chuùa Hoa Döông neân Sö bò tai tieáng döõ doäi. Sö nghe roài töï

nghó: “Phaøm cuøng ngöôøi theá tuïc tôùi lui, khoâng caùch chi chaúng khoûi bò huûy nhuïc. Xeùt laïi ta phaûi chòu

nhö theá sao? Hôn nöõa, Boà Taùt thì roäng, coøn Phaät phaùp thì voâ löôïng, laø keû só trung dung, maø vaãn coøn

phaûi buoàn khoå khoùc thaàm! Neáu khoâng tænh giaùc maïnh meõ, laáy nhaãn nhuïc laøm aùo giaùp, laáy tinh taán

laøm binh khí, thì laáy gì ñeå ñaùnh laïi ma quaân, deïp phieàn naõo, caàu ñöôïc voâ thöôïng Boà Ñeà?” Roài sau

ñoù, Sö ñi thaúng vaøo nuùi Uyeân Tröøng, phuû Ngheä An theo Thieàn sö Phaùp Giôùi thoï cuï tuùc giôùi—Later,

sharp criticism arose for his receiving alms from Princess Hoa Duong. When he learned about this

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matter, he said to himself: “If you get involved with secular people, no way you can avoid slander

and insult. Why should I be in such situation? Moreover, the Bodhisattva Path is wide and the

Buddha teaching is immeasurable. Even a happy-medium gentleman sometimes still feels sad,

suffering, and cries in silence. If I'm not strongly alert; if I do not take patience for my armour,

vigor for my weapon; then how can I fight against the army of mara, and smash afflictions? How

can I seek Supreme Perfect Enlightenment (Anuttara-samyak-sambodhi)?” He then went directly

to Mount Uyen Trung in Nghe An Prefecture, where he received ordination from Zen Master Phap

Gioi.

Moät hoâm, Sö thaáy thò giaû böng côm, saåy tay laøm ñoå xuoáng ñaát. Sôï quaù, vò thò giaû laáy tay hoát côm

loän ñaát. Sö töï hoái noùi: “Ta soáng voâ ích cho ngöôøi, chæ nhoïc cho hoï cung caáp ñeå ñeán noãi nhö theá

naøy.” Töø ñoù, Sö chæ maëc baèng laù caây, aên caùc thöù traùi löôïm ñöôïc, khoâng duøng côm nöõa. Traûi qua

möôøi naêm nhö theá. Sau naøy vì muoán tìm choã rieâng ñeå an döôõng tuoåi giaø, Sö vaøo saâu trong nuùi Töø

Sôn keát coû laøm am maø ôû. Moãi khi ñi kinh haønh döôùi röøng, Sö thöôøng duøng gaäy quaûy moät caùi tuùi vaûi,

ngoài naèm choã naøo caùc loaøi daõ thuù ñeàu neùp phuïc, chuùng cuõng ngoài hay naèm moät caùch ngoan ngoaõn

chung quanh Sö—One day, he saw an attendant carrying a bowl of rice, but accidentally dropped it

on the ground. The attendant panicked and tried to scoop up the rice, already mixed with dirt.

Master Hien Quang felt regret for his uselessness and said to himself: “If I live without benefiting

other people, trouble them with their offerings, and let this kind of thing happen.” From that time

on, he wore robes made of leaves, ate only fruits that he picked up in the jungle, and ceased eating

rice for ten years. Later on, he wanted to build a place to stay in his old age, so he went deep in

Mount Tu Son, there he built a thached hut to dwell. Every time he practiced walking meditation

in the forest, he often carried a bag which is hung at the top his walking staff (on his shoulder).

Wherever he sat down or lay down, wild animals also submitted themselves by sitting or lying

down obediently around him.

Sö thöôøng nhaéc nhôû chuùng ñeä töû veà söï huyeãn hoaëc cuûa vaïn phaùp: “Söï nghe cuûa caùc oâng laø moät

chuyeän, vaø aâm thanh laø moät chuyeän khaùc. Töông töï, söï thaáy cuûa caùc oâng laø moät chuyeän, vaø saéc

töôùng maø caùc oâng thaáy laïi laø moät chuyeän khaùc. Caùc oâng chæ caàn tænh thöùc laø ñuû. Ngoaøi ra, chaúng coù

ai hay vaät gì caû. Vaïn phaùp ñeàu nhö huyeãn, nhö mô, nhö quaùng naéng, nhö tieáng vang, vaân vaân. Haõy

hoïc caùch chuù yù moät caùch thaän troïng. Quan saùt ñeå tìm ra chaân lyù moät caùch töï nhieân nhö vaäy, caùc

oâng seõ thaáy roõ caùch thöùc söï vaät phaân ly. Khi taâm caùc oâng khoâng baùm víu hay naém giöõ söï vaät moät

caùch baát di baát dòch theo yù rieâng cuûa caùc oâng, khoâng nhieãm moät caùi gì thì söï vaät seõ trôû neân trong

saùng roõ raøng. Khi tai nghe, haõy quan saùt taâm xem thöû taâm ñaõ baét theo, ñaõ nhaän ra caâu chuyeän lieân

quan ñeán aâm thanh maø tai nghe chöa? Caùc oâng coù theå ghi nhaän, soáng vôùi noù, vaø tænh thöùc vôùi noù.

Coù luùc caùc oâng muoán thoaùt khoûi söï chi phoái cuûa aâm thanh, nhöng ñoù khoâng phaûi laø phöông thöùc ñeå

giaûi thoaùt. Caùc oâng phaûi duøng söï tænh thöùc ñeå thoaùt khoûi söï chi phoái cuûa aâm thanh. Moãi khi nghe

moät aâm thanh, aâm thanh seõ ghi vaøo taâm caùc oâng ñaëc tính chung aáy. Khi yù thöùc ñöôïc hình saéc, aâm

thanh, muøi vò ñuùng theo chaân lyù, caùc oâng seõ thaáy taát caû ñeàu coù moät ñaëc tính chung: voâ thöôøng, khoå

vaø voâ ngaõ. Chaùnh nieäm luoân luoân ôû vôùi caùc oâng, baûo veä cho söï nghe. Neáu luùc naøo taâm caùc oâng

cuõng ñaït ñöôïc trình ñoä naày thì söï hieåu bieát seõ naãy nôû trong caùc oâng. Haønh giaû neân luoân nhôù raèng

ngay caû phaùp moân Thieàn Ñònh cuõng chæ laø chieác beø giuùp caùc oâng vöôït qua soâng. Neáu caùc oâng nghó

raèng thieàn laø caùi gì coù thaät thì caùc oâng vaãn coøn tieáp tuïc laên troâi trong voøng traàm luaân khoå haõi

naày.”—He always reminded his disciples about the illusion of all things: “Listen, your hearing is

one thing, the sound is another. Similarly, your seeing is one thing, and the form that we see is

another. You are aware, and that is all there is to it. There is no one, nothing else. Everything is

like an illusion, a dream, a mirage, or an echo, etc. Learn to pay careful attention. Rely on nature

in this way, and contemplate to find the truth. You will see how things separate themselves. When

the mind does not grasp or take a vested interest, does not get caught up, things become clear.

When the ear hears, observe the mind. Does it get caught up and make a story out of the sound? Is

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it disturbed? You can know this, stay with it, be aware. At times you may want to escape from the

sound, but that is not the way out. You must escape through awareness. Whenever you hear a

sound, it registers in your mind as this common nature. As you learn about sights, sounds, smells,

and tastes according to the truth, you will see that they all have common nature: impermanent,

unsatisfactory, and empty of self. Mindfulness constantly with you, protecting the mind. If your

mind can reach this state wherever we go, there will be a growing understanding within you. Zen

practitioners should remember that even the dharma door of ‘Zen’ is only a raft that helps you

cross the river. If you think ‘Zen’ is something real or your ultimate destination, then you still keep

going up and down of this stream of ‘birth and death’.”

Vua Lyù Hueä Toâng (1211-1225) kính troïng ñaïo ñöùc cuûa Sö neân saép baøy ñuû leã ñoùn tieáp, nhöng Sö

luoân töø choái, sai thò giaû ñaùp lôøi söù raèng: “Baàn ñaïo soáng nhôø ñaát vua, aên loäc cuûa vua, ñöôïc xuaát gia

thôø Phaät, traûi ñaõ nhieàu naêm, coâng ñöùc chöa thuaàn thuïc, thaät laáy laøm hoå theïn. Neáu baûo tham trieàu

yeát kieán beä haï, chaúng nhöõng khoâng boå ích veà vieäc trò daân, laïi chuoác laáy söï cheâ bai cuûa chuùng sanh.

Huoáng laø hieän nay Phaät phaùp thònh haønh, nhöõng baäc thaày maãu möïc trong ñaoï ñaõ tuï hoïp veà caám tuùc

uy nghi trong ñieän caùc. Xeùt laïi baàn ñaïo queâ muøa thaáp heøn naøy, moät laù y nöông trong nuùi haønh ñaïo,

ñaâu daùm ñeán nôi aáy.” Töø ñoù Sö quyeát ñònh khoâng xuoáng nuùi. Moät hoâm, coù vò Taêng hoûi: “Hoøa

Thöôïng töø ngaøy ô û nuùi naøy ñeán giôø laøm vieäc gì?” Sö ñaùp laïi baèng moät baøi keä:

“Duøng ñöùc Höùa Do aáy,

Naøo bieát ñôøi maáy xuaân.

Voâ vi soáng ñoàng roäng,

Ngöôøi töï taïi thong dong.”

(Na dó Höùa Do ñöùc. Haø tri theá kyû xuaân. Voâ vi cö khoaùng daõ. Tieâu dieâu töï taïi nhaân)—King Ly Hue

Tong admired his virtue, so many times the king prepared offerings and invited him to the capital.

The master hid and sent his attendant to reply to the envoy: “For many years, this poor monk lived

on the Emperor's land, received the king's grace, left home and practiced Buddhism. For many

years, this poor monk has not achieved any merit, felt very disappointed and ashamed. Now if this

poor monk visits the royal court to see Your Majesty, it will not only do nothing to help in

governing the people, but it will also attract people's criticism. Moreover, at the present time, the

Buddha-Dharma is flourishing, and all Buddhist adepts have already gathered in the imperial

palace. Look back at this lowly rustic poor monk, with just a robe made of leaves, dwelt in this

mountain to practice the Way, what reason for him to arrive at the royal court?” From that time on,

he decided never leave the mountain again. One day, a monk asked, “Since you've been in this

mountain, what have you been doing?” The master responded the question with a verse:

“Following the virtue of Hsi-You,

How do I know how many springs in life?

Doing by not doing, I live freely in the open field,

A free and easy man wanders happily.”

Ñeán muøa xuaân, nieân hieäu Kieán Gia naêm thöù möôøi, naêm 1221, ñôøi Lyù Hueä Toâng, tröôùc khi thò tòch,

Sö ngoài ngay thaúng treân goäp ñaù noùi keä. Ñaây cuõng laø moät trong nhöõng baøi keä thieàn noåi tieáng cuûa Sö:

“Huyeãn phaùp giai thò huyeãn,

Huyeãn tu giai thò huyeãn.

Nhò huyeãn giai baát töùc,

Töùc thò tröø chö huyeãn.”

(Phaùp huyeãn ñeàu laø huyeãn, Tu huyeãn ñeàu laø huyeãn. Hai huyeãn ñeàu chaúng nhaän, Töùc laø tröø caùc

huyeãn). Noùi keä xong, Sö an nhieân thò tòch. Vò ñeä töû chính cuûa Sö chuaån bò nghi thöù leã taùng vaø an

taùng Sö trong moät hang ñoäng gaàn ñoù—In the spring of the eleventh year of the dynasty title of

Kieán Gia, in 1221, under the reign of King Ly Hue Tong, before the time of death, the master sat

upright on a cliff and spoke a verse. This was also one of his famous Zen poems:

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“All things in this world are all illusions,

Even cultivation in this world is all illusion.

Cling to neither kinds of illusions,

Thus, you destroy all illusions.”

After reciting the verse, he peacefully passed away. His major disciple Dao Vien prepared the

funeral ceremony and buried him in a nearby cave.

(C-3o) Ñôøi Thöù Möôøi Laêm Doøng Thieàn Voâ Ngoân Thoâng

The Fifteenth Generation of the Wu-yen-t'ung Zen School

Baûy ngöôøi: Moät ngöôøi ghi laïi ñöôïc tieåu söû—Seven persons: One person with recorded biography

(I) Thieàn Sö ÖÙng Thuaän Vöông

Zen Master ÖÙng Thuaän Vöông

Thieàn sö Vieät Nam, teân laø Ñoã Vaên, queâ ôû phöôøng Hoa Thò, kinh ñoâ Thaêng Long, Baéc Vieät. Taùnh tình

quaûng ñaïi phoùng khoaùng, khoâng thích theo ñuoåi vieäc ñôøi. Ban ñaàu, oâng laø moät quan chöùc trong trieàu

ñình döôùi thôøi vua Traàn Thaùi Toâng. Veà sau leân ñeán haøng Trung Phaåm Phuïng Ngöï. Baát cöù khi naøo raûnh

vieäc, oâng taän tuïy hoïc Thieàn, saùch khoâng bao giôø rôøi tay daàu baát cöù ôû ñaâu. OÂng luoân söu taàm cuøng taän

yeáu nghóa cuûa chö Toå, thaáu suoát Taâm toâng. OÂng thoâng suoát maät chæ cuûa Thaày vaø laø moät trong nhöõng ñeä

töû taïi gia xuaát saéc cuûa Thieàn sö Töùc Löï chuøa Thoâng Thaùnh, neân ñöôïc truyeàn taâm aán laøm phaùp töû ñôøi

thöù 15 doøng Thieàn Voâ Ngoân Thoâng. Töø khi ñaéc truyeàn, oâng laø ngöôøi tai maét trong caùc coäng ñoàng Phaät

giaùo thôøi ñoù, ñoàng thôøi vôùi Quoác sö Nhaát Toâng, Thieàn sö Tieâu Dao, Thieàn sö Giôùi Minh, vaø Thieàn sö

Giôùi Vieân. Nôi choán vaø khi naøo ngaøi thò tòch vaãn chöa ai roõ—A Vietnamese Zen master from Hoa Thi

Ward, in the Capital Thaêng Long, Hanoi, North Vietnam. His worldly name was Do Van. He was

generous and broad-minded, but not very fond of worldly affairs. At first, he was an official in the royal

court during the reign of king Traàn Thaùi Toâng. Later on, he reached the rank of Royal Service in the

Middle Grade. Whenever he had free time, he devoted himself in studying Zen, a book was always in

his hand no matter where he was. He always investigated the patriarchs' essential meanings and

thoroughly comprehended the intuitive sect (the teaching of Mind). He profoundly grasped the secret

intent of the teacher, and was one of the most outstanding lay disciples of Zen master Tuùc Löï of Thong

Thanh Temple, so he received the mind seal and became the dharma heir of the fifteenth generation of

the Wu-Yun-T’ung Zen Sect. Since the time he received the mind seal and lineage transmission from

Master Tuc Lu, he became a person of consequence of Buddhist communities at the time. He was a

contemporary of the National Preceptor Nhat Tong, Zen master Tieu Dieu, Gioi Minh, and Gioi Vien.

His whereabout and when he passed away were unknown.

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(D) DOØNG THIEÀN THAÛO ÑÖÔØNG

THE TS'AO-T'ANG ZEN SECT

(D-1) NHÖÕNG DOØNG TRUYEÀN THÖØA VAØ TOÅ SÖ

TRONG THIEÀN PHAÙI THAÛO ÑÖÔØNG

LINEAGES OF TRANSMISSION AND PATRIARCHS OF THE TS'AO-T'ANG ZEN SECT

(A) Toång Quan Veà Thieàn Phaùi Thaûo Ñöôøng—An Overview of the Ts'ao-T'ang Zen sect: So saùnh vôùi

caùc vua nhaø Ñinh vaø nhaø Leâ thì caùc vua trieàu Lyù tieán xa hôn raát nhieàu veà phöông dieän hoïc thöùc. Söï

suøng baùi ñaïo Phaät cuûa caùc vua ñôøi Lyù cuõng coù tính caùch taâm linh vaø trí thöùc hôn. Hoï ñeàu coù hoïc

Phaät vaø thöôøng môøi caùc Thieàn sö ñeán ñeå ñaøm luaän veà giaùo lyù. Trong trieàu ñaõ xuaát hieän nhieàu hoïc

giaû, trong soá naøy coù nhieàu ngöôøi do caùc Thieàn sö ñaøo taïo. Luùc ñaàu caùc Thieàn sö ñaõ môû nhöõng cuoäc

vaän ñoäng gaây yù thöùc quoác gia, caùc ngaøi ñaõ söû duïng nhöõng moân hoïc nhö phong thuûy vaø saám truyeàn

trong cuoäc vaän ñoäng aáy, ñaõ tröïc tieáp thieát laäp keá hoaïch, thaûo vaên thö, tieáp ngoaïi giao ñoaøn, va ø

ngay caû baøn luaän veà nhöõng vaán ñeà quaân söï. Nhöng veà sau naøy, sau khi trieàu ñình ñaõ coù ñuû ngöôøi

laøm nhöõng vieäc naøy, caùc Thieàn sö chæ ñoùng goùp veà maët daãn daét tinh thaàn vaø coá vaán quoác söï chöù

khoâng tröïc tieáp laøm quoác söï. Hoï cuõng khoâng laøm quan vaø khoâng thaûo chieáu duï hay vaên thö cuûa

trieàu ñình. Tuy theá, trong khi laøm vieäc taát caû caùc Thieàn sö vaãn luoân giöõ phong caùch xuaát theá cuûa

mình vaø ngay sau khi xong vieäc thì hoï lieàn ruùt trôû veà chuøa. Trieát lyù haønh ñoäng cuûa Thieàn sö Vaïn

Haïnh tieâu bieåu cho thaùi ñoä chung cuûa caùc Thieàn sö: "Laøm thì laøm vì ñaát nöôùc, nhöng khoâng maéc

keït vaøo coâng vieäc, khoâng nöông töïa vaøo danh theá, ñòa vò, maø cuoái cuøng hoï trôû veà tu haønh ñeå ñaït

ñöôïc söï giaûi thoaùt trong Phaät Ñaïo." Doøng Thieàn Thaûo Ñöôøng, doøng Thieàn thöù ba taïi Vieät Nam, sau

hai doøng kia laø Tyø Ni Ña Löu Chi vaø Voâ Ngoân Thoâng. Doøng Thieàn Thaûo Ñöôøng ñöôïc khai saùng

bôûi Thieàn sö Thaûo Ñöôøng, ñeä töû cuûa Ñöùc Sôn Tuyeân Giaùm. Doøng Thieàn Truùc Laâm do sô Toå Traàn

Nhaân Traàn Nhaân Toâng khai saùng. Phaùi Laâm Teá ñöôïc truyeàn thaúng töø Trung Hoa töø toå Laâm Teá.

Phaùi Taøo Ñoäng ñöôïc truyeàn thaúng töø Thieàn phaùi cuûa Luïc Toå ôû Taøo Kheâ, Trung Quoác. Döôùi thôøi

nhaø Ñinh (969-981), vua Ñinh Tieân Hoaøng ñaõ ñaët ra Taêng Giaø Vieät Nam ñöôïc nhaø vua baûo trôï vaø

boå nhieäm nhöõng vò sö noåi tieáng vaøo caùc chöùc vuï trong trieàu, nhöõng chöùc vuï maø tröôùc kia ñeàu do

caùc hoïc giaû Khoång Nho ñaûm nhieäm. Döôùi thôøi nhaø Tieàn Leâ (981-1009), boä Ñaïi Taïng baèng Haùn vaên

ñaàu tieân ñaõ ñöôïc thænh veà töø Trung Quoác, laøm caên baûn giaùo ñieån cho Phaät giaùo Vieät Nam. Thôøi nhaø

Lyù laø thôøi hoaøng kim cuûa neàn töï chuû Vieät Nam. Naêm 1069, vua Lyù Thaùnh Toân phaùt ñoäng chieán

dòch Nam tieán choáng laïi Chieâm Thaønh, trong chieán dòch naày trong soá haøng traêm ngaøn tuø binh baét

ñöôïc, coù moät tuø binh raát ñaëc bieät ñöôïc ñöa veà kinh ñoâ Thaêng Long, moät nhaø sö Trung Hoa teân

Thaûo Ñöôøng. Vôùi söï hoå trôï maïnh meõ cuûa vua Lyù Thaùnh Toân, doøng Thieàn Thaûo Ñöôøng ñaõ ñöôïc

khai saùng. Ngoaøi ra, haàu heát nhöõng toâng phaùi Phaät giaùo Trung Hoa ñeàu ñöôïc truyeàn baù vaø toàn taïi

taïi Vieät Nam—Compared with the kings of Dinh and Le dynasties, kings of Ly dynasty were more

advanced in studying. Their devotion to Buddhism was more spiritual and more intellectual. They

all studied Buddhist doctrines and usually discussed the doctrines with the Zen masters. In the

imperial court there appeared scholars, among them many were trained by Zen masters. In the

beginning of the dynasty, the Zen masters organized campaigns to awaken people's national

consciousness by employing geomancy and the sibylline utterance of prophets. They directly made

2064

plans, compiled imperial documents, received diplomatic delegations, and even discussed military

strategy. But later once the imperial court had been established, the Sangha only held moral

leading positions and held positions of advisors in the nation's affairs such as economic and

political strategies. They did not take on diplomatic posts or compiled royal documents.

Nevertheless, while helping with nation's affairs, all Zen masters still kept their monk character.

After working at the Palace, they went back to the pagoda. The philosophy of their conduct was

similar to that of Zen master Van Hanh: "To work for the sake of the nation, but never became

attached to their work nor strove to become famous. Finally, they turned back to cultivating to

attain emancipation in the the Buddhist Way." Ts’ao-Tang Zen Sect, the third branch of Zen in

Vietnam, the other two were the Vinitaruci Zen Sect and the Wu-yen-t'ung Zen Sect. Ts'ao T'ang

Zen Sect was founded by Zen Master Tsao-T’ang, a disciple of Te-Shan. Truùc Laâm Zen sect was

founded by the first patriarch. Lin Chi Zen sect was transmitted directly from China from Lin Chi

Patriarch. T’ao-T’ung Zen sect was transmitted directly from T’ao-Tsi, China. In the Ñinh dynasty

(969-981), king Ñinh Tieân Hoaøng established a State-sponsored Vietnamese Sangha and initiated

the pactice of appointing eminent monks to advisory positions at court, offices formerly filled

exclusively by Confucian scholars. In the Early Le dynasty (981-1009), the first complete Chinese

Tripitaka was imported from China, establishing the scriptural basis of Vietnamese Buddhism. The

Ly dynasty spanned the golden age of Vietnamese independence. In 1069, the Ly dynasty’s

campaign of southward expansion against Champa reached its farthest extent, the seventeenth

parallel. In the course of this campaign, a very significant prisoner of war was brought to Thang

Long Capital from captured Champa territory. This prisoner was the Chinese monk Ts’ao-Tang.

With the strong support of king Lyù Thaùnh Toân (1054-1072), Ts’ao-Tang established the Ts’ao-

Tang Zen lineage (see Thaûo Ñöôøng). Besides, most of Chinese Buddhist sects were propagated

and survived in Vietnam.

(B) Nhöõng Doøng Truyeàn Thöøa Vaø Toå Sö Cuûa Thieàn Phaùi Thaûo Ñöôøng (Tính Töø Toå Ma Ha Ca

Dieáp)—Lineages of Transmission And Patriarchs of the Ts'ao-T'ang Zen sect (Counted From

Patriarch Mahakasyapa):

1-28) See Hai Möôi Taùm Toå AÁn Ñoä in Chapter Two, Vol. I.

29-33) See Luïc Toå Trung Hoa in Chapter Four (B), Vol.I.

34) See Thieàn Sö Haønh Tö in Chapter Nine (A) (I), Vol. I.

35) See Thieàn Sö Thaïch Ñaàu in Chapter Nine (B-1) (I), Vol. I.

36) See Thieàn Sö Ñaïo Ngoä in Chapter Nine (C-1) (III), Vol. I.

37) See Thieàn Sö Suøng Tín in Chapter Nine (D-7) (I), Vol. I.

38) See Thieàn Sö Tuyeân Giaùm in Chapter Nine (E-2e) (I), Vol. I.

39) See Thieàn Sö Tuyeát Phong Nghóa Toàn in Chapter Nine (F-4) (II), Vol. II.

40) See Thieàn Sö Vaên Yeån in Chapter Nine (G-4b) (III), Vol. II.

41) See Thieàn Sö Tröøng Vieãn in Chapter Nine (H-5) (I), Vol. II.

42) See Thieàn Sö Quang Toä in Chapter Nine (I-4a) (I), Vol. II.

43) See Thieàn Sö Truøng Hieån in Chapter Nine (J-3) (I), Vol. II.

44) Sô Toå Vaø Khôûi Ñieåm Cuûa Thieàn Phaùi Thaûo Ñöôøng—The First Patriarch and The Starting Poing of

The Ts'ao-T'ang Zen Sect—See Thieàn Sö Thaûo Ñöôøng in Chapter 13 (D-2), Vol. IV.

2065

(D-2) THIEÀN SÖ THAÛO ÑÖÔØNG

KHAI TOÅ DOØNG THIEÀN THAÛO ÑÖÔØNG

ZEN MASTER TS'AO-T'ANG THE FOUNDING PATRIARCH OF THE TS'AO-T'ANG ZEN SECT

Thaûo Ñöôøng laø teân cuûa moät vò Thieàn sö Trung Hoa, ñeä töû cuûa Thieàn sö Truøng Hieån Tuyeát Ñaäu. Ngaøi laø

Phaùp töû ñôøi thöù ba cuûa doøng Thieàn Vaân Moân. Coù leõ ngaøi sang Chieâm Thaønh ñeå hoaèng phaùp vaøo naêm

1069, neân trong cuoäc ñaùnh chieám Chieâm Thaønh, ngaøi laø moät trong haøng traêm ngaøn tuø binh bò vua Lyù

Thaùnh Toâng baét ñöôïc. Veà sau ngöôøi ta bieát ñöôïc ngaøi laø moät trong nhöõng cao Taêng ñöông thôøi. Vua Lyù

Thaùnh Toâng thænh ngaøi veà kinh laøm Quoác Sö vaø ñeå ngaøi truï taïi chuøa Khai Quoác ôû kinh ñoâ Thaêng Long.

Ngaøi khai saùng doøng Thieàn Thaûo Ñöôøng vôùi raát ñoâng ñeä töû. Ngaøi thò tòch luùc 50 tuoåi—Ts'ao-T'ang,

name of a Chinese Zen master, a disciple of Zen Master Truøng Hieån Tuyeát Ñaäu. He was the Dharma

heir of the third generation of the Yun-Men Zen Sect. He probably went to Champa to expand the

Buddha Dharma. In 1069, king Lyù Thaùnh Toâng invaded Champa. Thaûo Ñöôøng was among hundreds of

thousands of prisoners of wars seized by king Lyù Thaùnh Toâng. Later, they found out that he was one of

the famous monks at that time. The king invited him to the royal palace and honored him as the

National Teacher and let him stay at Khai Quoác Temple in Thaêng Long Citadel. He founded Thaûo

Ñöôøng Zen Sect with a lot of followers. He passed away at the age of fifty.

(D-3) CHÖ THIEÀN ÑÖÙC TRONG

THIEÀN PHAÙI THAÛO ÑÖÔØNG

VIETNAMESE ZEN VIRTUES OF THE TS'AO-T'ANG ZEN SECT

Theá Heä Thöù Nhaát—The First Generation

(I) Thieàn Sö Lyù Thaùnh Toâng (1054-1072)

Zen Master Lyù Thaùnh Toâng

Thaùi töû Nhaät Toân leân noái ngoâi vua Lyù Thaùi Toâng, vaø nöôùc Vieät Nam thôøi ñoù ñöôïc ñoåi teân laø Ñaïi Vieät.

Nhaø vua laø moät hoïc giaû thöôïng thaëng, ngöôøi ñaõ xaây ngoâi Quoác Töû Giaùm. Ngoaøi ra, nhaø vua coøn toå chöùc

quaân ñoäi. Ngaøi trang bò nhöõng ñôn vò ñaëc nhieäm baèng cung noû. Vaøo naêm 1069, nhaø vua ñaõ khuaát phuïc

Chaêm Pa vaø luùc naøy baét ñöôïc vua Chaêm Pa laø Cheá Cuû. Ñeå chuoäc maïng mình, Cheá Cuû ñaõ daâng ba chaâu

Ñòa Lyù, Boá Chính, vaø Ma Linh, maø baây giôø laø hai tænh Quaûng Bình vaø Quaûng Trò (vaøo naêm 1075, vua

Lyù Nhaân Toâng ñoåi chaâu Ñòa Lyù ra chaâu Laâm Bình, nay laø ñaát Leä Ninh, tænh Quaûng Bình; ñoåi chaâu Ma

Linh thaønh chaâu Minh Linh, nay laø huyeän Beán Haûi, tænh Quaûng Trò; chaâu Boá Chính nay laø caùc huyeän

Quaûng Traïch, Boá Traïch, Tuyeân Hoùa thuoäc tænh Quaûng Bình). Ñaây laø laàn ñaàu tieân Ñaïi Vieät ñaõ saùp nhaäp

moät phaàn laõnh thoå cuûa Chaêm Pa, vaø ñaùnh daáu söï baét ñaàu cho cuoäc Nam Tieán. Vua Lyù Thaùnh Toâng

ñöôïc toân kính vì söï nhaân töø vaø söï coáng hieán cho ñaát nöôùc veà maët vaên hoùa. Vaøo muøa ñoâng, nhaø vua luùc

2066

naøo cuõng ñoan chaéc nhöõng ngöôøi tuø coù ñuû aên vaø ñuû aám. Vaøo moät ngaøy muøa ñoâng naêm 1055, trong moät

buoåi laâm trieàu, nhaø vua ñaõ chæ vaøo con gaùi mình vaø noùi: "Traãm yeâu daân nhö yeâu chính con gaùi thaân yeâu

cuûa traãm. Vì khoâng ñöôïc daïy doã maø phaïm phaùp. Töø nay trôû ñi, ñöøng ñoái xöû teä baïc vôùi hoï." Trong cuoäc

ñaùnh chieám Chieâm Thaønh, vua Lyù Thaùnh Toâng baét ñöôïc haøng traêm ngaøn tuø binh, trong ñoù coù Thieàn sö

Thaûo Ñöôøng. Sau cuoäc noùi chuyeän vôùi Thieàn sö Thaûo Ñöôøng, nhaø vua trôû thaønh moät trong nhöõng ñeä töû

xuaát saéc nhaát cuûa vò Thieàn sö naøy. Veà sau, vua Lyù Thaùnh Toâng thænh Thieàn sö Thaûo Ñöôøng veà kinh laøm

Quoác Sö vaø ñeå ngaøi truï taïi chuøa Khai Quoác ôû kinh ñoâ Thaêng Long. Vò Thieàn sö naøy khai saùng ra doøng

Thieàn Thaûo Ñöôøng vôùi raát ñoâng ñeä töû—Prince Nhat Ton succeeded Ly Thai Tong as Ly Thanh Tong,

and Vietnam was renamed Dai Viet. He was a superior scholar and was credited for having built the

famous Confucian Temple of Literature. In addition, he was responsible for the organization of the

army. He equipped special units with catapults. In 1069, he subdued the Champa and this time

captured their king, Che Cu. For his ransom, Che Cu had to give away the three regions (chau) of Dia

Ly, Bo Chinh, and Ma Linh, which are now the provinces of Quang Binh and Quang Tri. This was the

first time Dai Viet had annexed a part of Champa territory, and marked the beginning of the March to

the South. Ly Thanh Tong was venerated for his benevolence and his contribution to the country

culture. In winter, he always made sure that prisoners had enough to eat and to keep warm. One winter

day in the year of 1055, during a court audience, he pointed to his daughter and said "I love my people

as I love my daughter. Because they are not educated, they have committed offenses against the Law.

From now on, please do not be too harsh on them." During the war with Champa in 1069, king Ly

Thanh Tong captured hundreds of thousands of prisoners of wars, Zen master Ts'ao T'ang was among

them. After the conversation with Zen master Ts'ao-T'ang, king Ly Thanh Tong became one of the

most outstanding disciples of this Zen master. Later, king Ly Thanh Tong invited Zen master Ts'ao

T'ang to the royal palace and honored him as the National Teacher and let him stay at Khai Quoác

Temple in Thaêng Long Citadel. This Zen master founded Thaûo Ñöôøng Zen Sect with a lot of followers.

(II) Thieàn Sö Baùt Nhaõ

Zen Master Baùt Nhaõ

Khoâng Ghi Laïi Ñöôïc Theâm Veà Thieàn Traïng Cuûa Thieàn Sö Baùt Nhaõ—No More Records Of Zen

Actions Of Zen Masters Bat Nha.

(III) Thieàn Sö Ngoä Xaù

Zen Master Ngoä Xaù

Khoâng Ghi Laïi Ñöôïc Theâm Veà Thieàn Traïng Cuûa Thieàn Sö Ngoä Xaù—No More Records Of Zen

Actions Of Zen Masters Ngo Xa.

Theá Heä Thöù Nhì—The Second Generation

(I) Thieàn Sö Ngoä Ích

Zen Master Ngoä Ích

Khoâng Ghi Laïi Ñöôïc Theâm Veà Thieàn Traïng Cuûa Thieàn Sö Ngoä Ích—No More Records Of Zen

Actions Of Zen Masters Ngo Ich.

2067

(II) Thieàn Sö Thieäu Minh

Zen Master Thieäu Minh

Khoâng Ghi Laïi Ñöôïc Theâm Veà Thieàn Traïng Cuûa Thieàn Sö Thieäu Minh—No More Records Of Zen

Actions Of Zen Masters Thieu Minh.

(III) Thieàn Sö Ñònh Giaùc

Zen Master Ñònh Giaùc

Khoâng Ghi Laïi Ñöôïc Theâm Veà Thieàn Traïng Cuûa Thieàn Sö Ñònh Giaùc—No More Records Of Zen

Actions Of Zen Masters Dinh Giac.

(IV) Thieàn Sö Lyù Nhaân Toâng (1072-1127)

Zen Master Ly Nhan Tong

Thaùi töû Caøn Ñöùc môùi baûy tuoåi leân noái ngoâi vua Lyù Thaùnh Toâng vaø trôû thaønh vua Lyù Nhaân Toâng. Nhaø

vua ñöôïc quan ñaïi thaàn Lyù Ñaïo Thaønh trôï giuùp moät caùch maïnh meõ vaø ñaéc löïc. Vì lo sôï aûnh höôûng cuûa

Döông Hoaøng Thaùi Haäu ñoái vôùi vò vua treû, neân vöông phi Linh Nhaân, meï cuûa nhaø vua, ñaõ khuyeân nhaø

vua traán aùp Döông Thaùi Haäu cuøng 76 ngöôøi thò nöõ trong cung Thöôïng Döông. Vieäc thaûm saùt naøy ñaõ

laøm khôi daäy phaûn öùng cuûa trieàu thaàn. Chæ coù uy danh cuûa quan ñaïi thaàn Lyù Ñaïo Thaønh môùi giuùp vua

traùnh ñöôïc tai hoïa veà sau naøy maø thoâi. Caøn Ñöùc laáy hieäu laø Lyù Nhaân Toâng. Nhôø söï trung thaønh cuûa

caùc quan ñaò thaàn trong trieàu, maø vua Lyù Nhaân Toâng môùi coù theå thaønh coâng trong vieäc trò nöôùc. Söï

ñoùng goùp cuûa nhaø vua vaøo vieäc giaùo duïc cuûa ñaát nöôùc thaät laø xuaát saéc. Vaøo naêm 1075, nhaø vua xuoáng

chieáu môû ra kyø thi tuyeån choïn quan laïi. Naêm sau, nhaø vua thaønh laäp Quoác Töû Giaùm nhaèm tuyeån moä

nhöõng baäc thaày kieät xuaát. Naêm 1086, nhaø vua cho môû Haøn Laâm Vieän sau khoa thi treân toaøn quoác. Cho

ñeán luùc ñoù, toaøn boä quan laïi haønh chaùnh ñeàu laø nhöõng hoïc giaû ñaõ toát nghieäp töø nhöõng hoïc vieän hoaëc

nhöõng nhaø khoa baûng xuaát thaân töø nhöõng cuoäc khaûo haïch cuûa chính phuû. Veà maët coâng ích, vua Lyù

Nhaân Toâng baét ñaàu cho ñaép ñeâ Cô Xaù ñeå baûo veä kinh thaønh khoûi bò luït loäi. Veà maët quaân söï, nhöõng ai

coù teân choïn vaøo quaân ñoäi coù theå ñoùng tieàn trieån haïn vaø cho pheùp nhaø nöôùc möôùn noâng daân ñi lính thay

theá mình. Vieäc naøy ñöa ñeán söï hình thaønh cuûa nhöõng quaân nhaân noâng daân taïi caùc laøng xaõ vaø quaän haït.

Chính saùch kinh teá cuûa vua Lyù Nhaân Toâng ñöôïc laáy caûm höùng töø nhöõng caûi toå cuûa Vöông Maõng vaøo

cuoái thôøi nhaø Haùn. Nhaø vua toå chöùc laïi heä thoáng taøi chaùnh baèng caùch khuyeán khích khaùi nieäm vay tieàn

cuûa chaùnh phuû vôùi moät thöù phaân lôøi coá ñònh naøo ñoù. Nhaø nöôùc cho noâng daân vay vaø traû laïi baèng luùa

thoùc vaøo muøa thu hoaïch. Ñoái vôùi thöông gia, nhaø vua coù moät vaên phoøng ñaëc bieät taïi kinh ñoâ chaúng

nhöõng cho hoï vay möôïn voán maø coøn mua laïi nhöõng saûn phaåm khoâng baùn ñöôïc. Nhöõng bieän phaùp baûo

veä naøy cuûa nhaø nöôùc ñaõ gaây thieät haïi cho nhöõng thöông laùi Trung Hoa, vaø ñeå choáng laïi, hoï ñaõ cho

ngöøng vieäc buoân baùn trao ñoåi vôùi Vieät Nam. Ñeå ñaùp traû laïi vieäc naøy, quaân ñoäi Ñaïi Vieät ñaõ ñaùnh chieám

mieàn nam Trung Hoa vôùi danh nghóa laø baûo veä nhöõng thöông laùi Trung Hoa töø quyeát ñònh khoâng giao

thöông vôùi Vieät Nam cuûa nhaø vua cuûa hoï. Vaøo naêm 1075, ñaïi töôùng Lyù Thöôøng Kieät ñaõ taán coâng

Quaûng Ñoâng, gieát cheát 8.000 quaân Trung Hoa. Moät vò töôùng khaùc cuûa Ñaïi Vieät laø Toân Ñaûn, ñaõ taán

coâng thaønh Ung Chaâu, vieân quan giöõ thaønh quyeát ñònh töï vaän sau khi ñaõ cho baét buoäc 36 thaønh vieân

trong gia ñình cuûa oâng töï saùt. Daân trong thaønh Ung Chaâu khoâng chòu ñaàu haøng quaân Ñaïi Vieät, neân cuoái

cuøng taát caû ñeàu bò gieát, vaøo khoaûng 58.000 ngöôøi chæ rieâng trong thaønh Ung Chaâu. Theo nhöõng baùo caùo

khaùc, quaân Ñaïi Vieät ñaõ gieát cheát toång coäng khoaûng 100.000 ngöôøi bao goàm quan Ñoâ Giaùm Quaûng Taây

laø Tröông Thuû Tieát. Söï ñaùp traû laïi cuûa Vua nhaø Toáng laø roõ raøng. Vaøo naêm 1076, laàn ñaàu tieân moät lieân

minh Hoa-Chaêm Pa-Laøo ñaõ xaâm laêng Ñaïi Vieät, nhöng ngay töùc khaéc ñaõ bò ñaïi töôùng Lyù Thöôøng Kieät

2068

ngaên chaën. Trong chieán dòch keùo daøi naøy, Trung Hoa ñaõ bò tieâu dieät khoaûng 400.000 quaân. Vì vaäy maø

khi Ñaò Vieät ñeà nghò höu chieán, vua nhaø Toáng saün saøng öng thuaän, chæ ñeå laïi moät ít quaân ñoùng ñoàn

trong hai tænh Cao Baèng vaø Laïng Sôn. Hai naêm sau ñoù, khi bò quaân Kim xaâm laán ôû phía baéc, vua Toáng

töø boû cuoäc chieám ñoùng naøy treân hai tænh Cao Baèng vaø Laïng Sôn. Tuy nhieân, cuøng luùc aáy, Ñaïi Vieät laïi

bò Chaêm Pa quaáy roái. Vieäc naøy ñaõ trôû thaønh khuoân maãu khieán cho Ñaïi Vieät cöù thænh thoaûng laïi duïng

binh vôùi ngöôøi laùng gieàng Chaêm Pa baát kham naøy, vaø vaøo naêm 1075, Lyù Nhaân Toâng quyeát ñònh thieát

laäp neàn haønh chaùnh treân ba tænh maø Cheá Cuû ñaõ nhöôïng cho Ñaïi Vieät tröôùc ñaây. Nhöng veà sau naøy

ñöôïc moät keû phaûn boäi ngöôøi Vieät teân laø Lyù Giaùc trôï giuùp, neân caùc nhaø laõnh ñaïo Chaêm Pa noåi leân laáy

laïi nhöõng tænh naøy. Vaøo naêm 1104, vò ñaïi töôùng baûy möôi tuoåi Lyù Thöôøng Kieät ñöôïc phaùi ñi chinh phaït

vaø ñaùnh baïi vua Chaêm Pa laø Cheá Ma Na. Cho ñeán khi baêng haø vaøo naêm 1127, ñaát nöôùc luoân ñöôïc

thanh bình, vì luùc aáy nhaø Toáng ñang baän roän trong vieäc ñanh deïp quaân Kim ôû phöông baéc. Vua Lyù

Nhaân Toâng laø moät vò vua raát suøng kính ñaïo Phaät, ngaøi ñaõ hai laàn cung thænh Thieàn Sö Vieân Thoâng

(1085-1151) veà trieàu laøm Quoác Sö, nhöng Sö ñeàu töø choái. Vaøo naêm 1130, vua Lyù Nhaân Toâng cung

thænh sö veà trieàu ñeå thænh yù veà vieäc cai trò nhaân daân vaø ñaát nöôùc, sö ñaùp: “Thieân haï ví nhö moùn ñoà

duøng, ñaët vaøo choã yeân thì yeân, ñaët vaøo choã nguy thì nguy, chæ coát ôû ñöùc cuûa nhaø vua maø thoâi. Ñöùc hieáu

sinh cuûa nhaø vua coù thaám nhuaàn ñeán nhaân daân thì nhaân daân seõ meán yeâu vua nhö cha meï, toân kính vua

nhö maët nhöït maët nguyeät, nhö vaäy laø ñaët thieân haï vaøo choã yeân vaäy. Coøn veà caùc quan, hoï phaûi ñöôïc

loøng daân thì nöôùc môùi yeân, hoï phaûi thu phuïc ñöôïc nhaân taâm vì söï toàn vong cuûa ñaát nöôùc ñeàu do nôi

loøng daân maø ra. Caùc baäc minh quaân, chöa töøng moät ai duøng nhöõng oâng quan heïp hoøi hay nhöõng keû tieåu

nhaân maø ñöôïc höng thònh. Trôøi ñaát khoâng noùng laïnh baát thôøi, maø phaûi daàn chuyeån töø xuaân sang haï, haï

sang thu, thu sang ñoâng. Nhaø vua laïi cuõng nhö vaäy, khoâng theå trò loaïn ngay laäp töùc, maø phaûi daàn daàn

caûi thieän tình hình trong nöôùc. Caùc Thaùnh vöông thôøi xöa ñaõ kinh qua caùi luaät töï nhieân naày neân caùc

ngaøi ñaõ phaûi tu nhaân tích ñöùc ñeå trò an cho nöôùc. Neáu nhaø vua coù theå laøm ñöôïc nhö theá thì khoâng coù gì

ñeå lo cho töông lai cuûa ñaát nöôùc caû. Neáu khoâng laøm ñöôïc nhö theá, thì ñaát nöôùc khoù traùnh khoûi suy

vong. Ñoù chính laø caên nguyeân cuûa söï höng vong töø töø vaäy.” Töø luùc aáy trôû ñi, sau moãi buoåi tan trieàu,

nhaø vua ñeàu daønh nhieàu thì giôø trong vieäc ñoïc kinh ñieån vaø thieàn ñònh—Seven-year old Prince Can

Duc succeeded King Ly Thanh Tong in 1072 and became King Ly Nhan Tong. He was strongly and

capably assisted by a relative, the high counselor Ly Dao Thanh. Fearing the Queen Duong's influence

over the young emperor, Lady Linh Nhan, the king's mother, advised Ly Nhan Tong to suppress the

queen together with seventy-six of her attendants in Thuong Duong Palace. This mass murder

triggered a tremendous reaction from the court. Only the prestige of Ly Dao Thanh could prevent

further catastrophe. Can Duc took the title of Ly Nhan Tong. Thanks to the loyalty of his high

counselor, Ly Nhan Tong was able to rule his country successfully. His contribution to national

education was exceptional. In 1075, he created his first mandarin examination. The next year, he

founded the National Institute for the Recruitment of Superior Teachers. In 1086, he opened the

National Academy Institute after a national examination. So far, the entire administration was then

staffed with scholars who had graduated from these institutions or with the laureates of government-

run competitive examinations. In the field of public works, Ly Nhan Tong began construction of the

famous Co Xa Dike to protect the capital against flooding. In military field, those subject to the draft

could pay for deferments and allow the government to hire peasants as their replacements. This led to

the formation of peasant-soldiers in villages and districts. Ly Nhan Tong's economic policy was

inspired by the Wang Mang reforms of the end of the early Han. Ly Nhan Tong reorganized finance

system by promoting the concept of government loans with some kind of fixed interest. The

government lent to peasants who would pay back their loans with their rice at harvest time. For

merchants, he had a special office in the capital which not only lent them money but also bought back

unsalable products. These protectionist measures hurt the Chinese merchants, and in protest, they

stopped all trade with Vietnam. In retaliation, and in the first time in history, a Viet army invaded

southern part of China under the pretense of protecting the Chinese merchants from their own

2069

emperor's decision. In 1075, the Viet general Ly Thuong Kiet attacked Kuang-tung, where he killed

more than 8,000 Chinese soldiers. Another Dai Viet general, Ton Dan, assailed the district of Ung

Chau whose chief, Tsu-chien, committed suicide after having forced thirty-six members of his family to

kill themselves. The entire citadel refused to surrender to the Viet army, so eventually they were all

killed, maybe around 58,000 people. According to some other reports, the Dai Viet troops killed a total

of around 100,000 Chinese, including the Kuang-hsi governor, Truong Thu Tiet. The Sung emperor's

response was unequivocal. In 1076, for the first time, a Sino-Champa-Lao coalition invaded Vietnam,

but it was immediately stopped by Marshall Ly Thuong Kiet. In that protracted campaign, the Chinese

lost around 400,000 men. Thus when the Viet offered a cease-fire, the Sung emperor readily accepted,

leaving only a few troops as garrison in the provinces of Cao Bang and Lang Son. He renounced the

occupation two years later, when he had to face the Kim invasion. However, at the same time, Dai

Viet was not free of troubles with Champa. It had become a pattern for Dai Viet to periodically enforce

authority over that impossible neighbor, and in 1075, Ly Nhan Tong decided to set up administrative

system in the three provinces once yielded by Che Cu. But later helped by a former renegade Viet

named Ly Giac, the Champa rulers again revolted and took back these provinces. In 1104, seventy-

year old Marshall Ly Thuong Kiet was sent to crush the Champa King Che Ma Na. Until he died in

1127, Ly Nhan Tong enjoyed peace, having secured his position as the overlord of the south without

any opposition from the Northern Sung, who were still preoccupied with the invasion of the northern

barbarians. King Ly Nhan Tong heartfully venerated Buddhism. The king respectfully invited Zen

Master Vieân Thoâng twice to the imperial court to grant him the title of National Teacher, but he

refused. In 1130, king Ly Nhan Tong asked him about the nation’s affairs, he said: “Whether safe or

dangerous people are like things that are predictable. It is a virtue that a king use to rule over his

nation. The king’s compassion should penetrate everyone. Then the people will love him as they love

their parents, and respect him as they respect the sun or the moon. That means that people are put in a

safe place. As for the mandarins, they should win the people’s heart because the existence of the

nation is based on the people’s will. All good kings, no one uses narrow-minded mandarins or mean

people to make the country properous. The weather can hardly be cold or hot immediately, but it goes

from Spring to Summer, Summer to Autumn, Autumn to Winter, etc. Like this, a king is not able to

suppress a rebellion right away, but he has to improve the situations day in and day out. Holy kings in

the old time had much experience of this natural law, so they had to practice their virtue in order to

rule over the nation in peace. If the king can do that there is nothing to worry about the nation's future.

If not, the nation can hardly avoid coming to decay. That is the cause of the gradual decline or gradual

prosperity of a nation.” From that time on, after meetings in the royal court, the king always spent time

to read sutras and to sit meditation.

(V) Vieân Thoâng Thieàn Sö

Zen Master Vien Thong (1085-1151)

Vieân Thoâng, teân cuûa moät vò Thieàn sö Vieät Nam, queâ ôû Thaêng Long, Baéc Vieät. Teân thaât cuûa nhaø sö

khoâng ai bieát. OÂng laø moät trong nhöõng nhaø coá vaán raát quan troïng cuûa vua Lyù Nhaân Toâng. Vua Lyù Nhaân

Toâng ñaõ hai laàn cung thænh oâng veà trieàu laøm Quoác Sö, nhöng oâng ñeàu töø choái. Vaøo naêm 1130, vua Lyù

Nhaân Toâng cung thænh sö veà trieàu ñeå thænh yù veà vieäc cai trò nhaân daân vaø ñaát nöôùc, sö ñaùp: “Thieân haï ví

nhö moùn ñoà duøng, ñaët vaøo choã yeân thì yeân, ñaët vaøo choã nguy thì nguy, chæ coát ôû ñöùc cuûa nhaø vua maø

thoâi. Ñöùc hieáu sinh cuûa nhaø vua coù thaám nhuaàn ñeán nhaân daân thì nhaân daân seõ meán yeâu vua nhö cha meï,

toân kính vua nhö maët nhöït maët nguyeät, nhö vaäy laø ñaët thieân haï vaøo choã yeân vaäy. Coøn veà caùc quan, hoï

phaûi ñöôïc loøng daân thì nöôùc môùi yeân, hoï phaûi thu phuïc ñöôïc nhaân taâm vì söï toàn vong cuûa ñaát nöôùc ñeàu

do nôi loøng daân maø ra. Caùc baäc minh quaân, chöa töøng moät ai duøng nhöõng oâng quan heïp hoøi hay nhöõng

2070

keû tieåu nhaân maø ñöôïc höng thònh. Trôøi ñaát khoâng noùng laïnh baát thôøi, maø phaûi daàn chuyeån töø xuaân sang

haï, haï sang thu, thu sang ñoâng. Nhaø vua laïi cuõng nhö vaäy, khoâng theå trò loaïn ngay laäp töùc, maø phaûi daàn

daàn caûi thieän tình hình trong nöôùc. Caùc Thaùnh vöông thôøi xöa ñaõ kinh qua caùi luaät töï nhieân naày neân caùc

ngaøi ñaõ phaûi tu nhaân tích ñöùc ñeå trò an cho nöôùc. Neáu nhaø vua coù theå laøm ñöôïc nhö theá thì khoâng coù gì

ñeå lo cho töông lai cuûa ñaát nöôùc caû. Neáu khoâng laøm ñöôïc nhö theá, thì ñaát nöôùc khoù traùnh khoûi suy vong.

Ñoù chính laø caên nguyeân cuûa söï höng vong töø töø vaäy.” Sö thò tòch vaøo naêm 1151—A Vietnamese Zen

master from Thaêng Long, North Vietnam. No one knows his real name. He was one of the most

important advisors of king Ly Nhan Tong. King Ly Nhan Tong respectfully invited him twice to the

imperial court to grant him the title of National Teacher, but he refused. In 1130, king Ly Nhan Tong

asked him about the nation’s affairs, he said: “Whether safe or dangerous people are like things that

are predictable. It is a virtue that a king use to rule over his nation. The king’s compassion should

penetrate everyone. Then the people will love him as they love their parents, and respect him as they

respect the sun or the moon. That means that people are put in a safe place. As for the mandarins, they

should win the people’s heart because the existence of the nation is based on the people’s will. All

good kings, no one uses narrow-minded mandarins or mean people to make the country properous. The

weather can hardly be cold or hot immediately, but it goes from Spring to Summer, Summer to

Autumn, Autumn to Winter, etc. Like this, a king is not able to suppress a rebellion right away, but he

has to improve the situations day in and day out. Holy kings in the old time had much experience of

this natural law, so they had to practice their virtue in order to rule over the nation in peace. If the king

can do that there is nothing to worry about the nation's future. If not, the nation can hardly avoid

coming to decay. That is the cause of the gradual decline or gradual prosperity of a nation.” He died in

1151.

Theá Heä Thöù Ba—The Third Generation

(I) Thieàn Sö Ñoã Vuõ

Zen Master Ñoã Vuõ

Khoâng Ghi Laïi Ñöôïc Theâm Veà Thieàn Traïng Cuûa Thieàn Sö Ñoã Vuõ—No More Records Of Zen Actions

Of Zen Masters Do Vu.

(II) Thieàn Sö Phaïm AÂm

Zen Master Phaïm AÂm

Khoâng Ghi Laïi Ñöôïc Theâm Veà Thieàn Traïng Cuûa Thieàn Sö Phaïm AÂm—No More Records Of Zen

Actions Of Zen Masters Pham Am.

(III) Thieàn Sö Lyù Anh Toâng

Zen Master Lyù Anh Toâng

Vua Lyù Nhaân Toâng khoâng coù hoaøng töû keá thöøa vaø ñöôïc keá vò bôûi moät ngöôøi chaùu trai (keâu vua Nhaân

Toâng baèng baùc) hieäu laø Lyù Thaàn Toâng, ngöôøi may maén laø ñöôïc keá vò moät caùch eâm thaém. Nhaø vua coù

nhöõng ngöôøi coá vaán xuaát saéc. Nhöng ngoaøi vieäc tuyeân boá ñaïi xaù cho nhöõng ngöôøi coù ñaát ñai bò sung

coâng neân phaûi laøm ñoà dòch, nhaø vua khoâng coù thaønh töïu naøo xuaát saéc caû. Vieäc thay ñoåi quaân lính cöù

saùu thaùng moät laàn laø yù töôûng hay vì noù mieãn tröø cho nhaân löïc ñeå caøy ruoäng, nhöng laïi khoâng coù aûnh

2071

höôûng lôùn naøo cho neàn kinh teá. Vua Lyù Thaàn Toâng baêng haø ôû tuoåi 23, vaø khoaûng ñôøi ngaén nguûi cuûa

oâng cuõng chaám döùt nhöõng tham voïng neáu coù. Con trai môùi leân hai tuoåi cuûa nhaø vua teân laø Thieân Toä

leân noái ngoâi laáy hieäu laø Lyù Anh Toâng. Vaøo naêm 1141, moät ngöôøi teân laø Thaân Lôïi, töï xöng laø con ruoät

cuûa vua Lyù Thaàn Toâng, ñi ñeán kinh ñoâ tieám ngoâi. Vôùi ñoà ñaûng khoaûng 1.000 ngöôøi, Thaân Lôïi coá

chieám moät vaøi khu vöïc vaø töï xöng laø vua. Nhöng ñeán naêm 1164, nhaø Nam Toáng coâng nhaän Lyù Anh

Toâng laø An Nam Quoác Vöông. Ñöôïc söï trôï giuùp cuûa quan ñaïi thaàn Toâ Hieán Thaønh, Lyù Anh Toâng ñaõ toå

chöùc laïi quaân ñoäi. Döôùi thôøi vua Lyù Anh Toâng, baûn ñoà ñaàu tieân cuûa Ñaïi Vieät ñöôïc veõ ra. Nhaø vua

cuõng xaây döïng Vaên Thaùnh Mieáu taïi kinh ñoâ Thaêng Long. Vua Lyù Anh Toâng laø moät vò vua raát toâng

kính ñaïo Phaät. nhaø vua cho trieäu thænh Thieàn Sö Ñaïi Xaû (1120-1180) vaøo trieàu ñeå hoûi xem sö coù phaùp

naøo trò ñöôïc chöùng phieàn muoän cuûa vua hay khoâng. Sö baûo vua neân thöïc taäp quaùn “Thaäp Nhò Nhaân

Duyeân.” Veà sau vua Lyù Anh Toâng laïi cho truyeàn chieáu chæ trieäu hoài Thieàn Sö Nguyeän Hoïc (?-1174) veà

kinh ñoâ giaûng phaùp cho hoaøng gia vaø giuùp cho nhaø vua trong vieäc tu taäp toïa thieàn—Ly Nhan Tong had

no male heir and was followed by his nephew Ly Than Tong, who was fortunate enough to inherit a

quiet succession. He had excellent advisors. But aside from declaring a general amnesty and restituting

land to those who had been unjustly deprived, he was not credited with any outstanding achievements.

The six-month rotation for soldiers was certainly a good idea since it released manpower for farming,

but it failed to have a major impact on the economy. Ly Than Tong died at the age of twenty-three,

and his short life also put an early end to his ambitions if he ever had any. Ly Than Tong's three-year-

old son Thien To took the title of Ly Anh Tong. In 1141, a man named Than Loi, who claimed to be a

natural son of Ly Nhan Tong, went to the capital to claim the throne. With a retinue of 1000, he

managed to seize a few districts and proclaimed himself king. But in 1164, the Southern Sung

recognized Ly Anh Tong as king of Annam. Aided by his army chief, To Hien Thanh, Ly Anh Tong

reorganized the army. Under Ly Anh Tong the first map of Annam was drawn. He also built a

Confucian temple in the capital, Thang Long. King Ly Anh Toâng heartfully venerated Buddhism. One

day, king Lyù Anh Toâng summoned Zen Master Ñaïi Xaû to the capital to ask if he had any Dharma to

control the king’s depression. He told the king that he should practice the contemplation of the twelve

conditions of cause-and-effect (nidana). Later, king Lyù Anh Toâng sent an Imperial Order to summon

Zen master Nguyeän Hoïc to the royal palace to preach Dharma to the royal family and to help the king

with sitting meditation.

Theá Heä Thöù Tö—The Fourth Generation

(I) Thieàn Sö Tröông Tam Taïng

Zen Master Tröông Tam Taïng

Khoâng Ghi Laïi Ñöôïc Theâm Veà Thieàn Traïng Cuûa Thieàn Sö Tröông Tam Taïng—No More Records Of

Zen Actions Of Zen Masters Truong Tam Tang.

(II) Thieàn Sö Lyù Cao Toâng

Zen Master Lyù Cao Toâng

Vua Lyù Anh Toâng baêng haø vaøo naêm 1175, con trai thöøa keá teân laø Long Traùt môùi coù ba tuoåi, döôùi söï

nhieáp chaùnh cuûa Toâ Hieán Thaønh. Trong khi Thaùi haäu Chieâu Linh muoán laäp ngöôøi con trai lôùn leân ngoâi

nhöng khoâng nhaän ñöôïc söï ñoàng thuaän cuûa Toâ Hieán Thaønh, vì theá maø thaùi töû Long Traùt leân ngoâi laáy

hieäu laø Lyù Cao Toâng. Söï cai trò cuûa nhaø vua laø khôûi ñaàu cho söï chaám döùt trieàu ñaïi nhaø Lyù. Nhaø vua boû

pheá vieäc trieàu chính cho nhöõng ngöôøi baø con beân meï, töï mình chìm ñaém trong nhöõng thuù vui, xaây döïng

2072

cung ñieän vaø saên baén. Döôùi nhöõng caùo buoäc gian doái maø nhaø vua ñaõ cho haønh quyeát quan caän veä trong

cung laø Phaïm Bænh Di. Vieäc naøy ñaõ khieán cho phoù töôùng cuûa Bænh Di laø Quaùch Boác, ñem quaân tieán veà

kinh thaønh, khieán cho nhaø vua vaø thaùi töû Saûm phaûi ñaøo tî sang tænh Nam Ñònh. Taïi ñaây thaùi töû Saûm ñaõ

keát hoân vôùi con gaùi cuûa moät ngöôøi daân chaøy giaøu coù teân Traàn Lyù, ngöôøi ñaõ giuùp cho vua Cao Toâng laáy

laïi ngoâi baùu. Roài moät naêm sau ñoù, vaøo naêm 1210, vua Lyù Cao Toâng baêng haø, thaùi töû Saûm leân ngoâi vua

laáy hieäu laø Lyù Hueä Toâng—Ly Anh Tong died in 1175, leaving a three-year-old heir, Long Trat, under

To Hien Thanh's regency. While the queen dowager, Chieu Linh, preferred to have her eldest son in

power, but failed to obtain the concurrence of To Hien Thanh, so Prince Long Traùt acceded the throne

as Ly Cao Tong (1176-1210). His rule was the prelude to the end of the dynasty. Leaving the

administration of the kingdom to his mother's relatives, he spent time in all kinds of pleasures, building

palaces and going hunting. Under the false accusations, he executed his chief palace guard, Pham Binh

Di. That prompted Quach Boc, one of Pham Binh Di's lieutenants, to storm the palace, forcing the king

and his heir, Prince Sam, to take refuge in Nam Dinh Province. There Prince Sam married the daughter

of Tran Ly, a rich fisherman who succeeded in helping Ly Cao Tong regain the throne. Then a year

later, in 1210, Ly Cao Tong died, Prince Sam succeeded him as King Ly Hue Tong.

(III) Thieàn Sö Nguyeãn Thöùc

Zen Master Nguyeãn Thöùc

Khoâng Ghi Laïi Ñöôïc Theâm Veà Thieàn Traïng Cuûa Thieàn Sö Nguyeãn Thöùc—No More Records Of Zen

Actions Of Zen Masters Nguyeãn Thöùc.

(IV) Thieàn Sö Phaïm Phuïng Ngöï

Zen Master Phaïm Phuïng Ngöï

Khoâng Ghi Laïi Ñöôïc Theâm Veà Thieàn Traïng Cuûa Thieàn Sö Phaïm Phuïng Ngöï—No More Records Of

Zen Actions Of Zen Masters Pham Phung Ngu.

2073

(E) NHÖÕNG THIEÀN SÖ TRÖÔÙC THIEÀN PHAÙI TRUÙC LAÂM

ZEN MASTERS BEFORE THE FOUNDING OF THE TS'U-LIN ZEN SCHOOL

(I) Thieàn Sö Traàn Thaùi Toâng

Zen Master Traàn Thaùi Toâng (1218-1277)

OÂng sanh naêm 1218, laø vò vua ñaàu ñôøi nhaø Traàn. OÂng lôùn leân trong truyeàn thoáng vaên hoùa Phaät

Giaùo. Luùc coøn laø aáu chuùa, taâm oâng voâ cuøng saàu thaûm vì ñaõ töøng chöùng kieán caûnh Quaân Sö Traàn Thuû

Ñoä, ñeå cuûng coá cheá ñoä môùi, ñaõ thaúng tay taøn saùt khoâng gôùm tay nhöõng ñoái thuû chính trò, keå caû nhöõng

ngöôøi baø con beân phía vôï cuûa vua (nhaø hoï Lyù). Vaøo naêm hai möôi tuoåi, moät laàn nöõa Traàn Thuû Ñoä baét

eùp oâng pheá boû Lyù Chieâu Hoaøng vì baø naày khoâng sanh ñeû ñöôïc, roài baét oâng laáy chò daâu (vôï cuûa Traàn

Lieãu). Moät ngaøy naêm 1238, oâng rôøi boû cung ñieän ñeå ñeán chuøa Hoa Yeân treân nuùi Yeân Töû xin tu. Thieàn

Sö Vieân Chöùng, ñang truï trì taïi ñaây beøn noùi: “Laõo Taêng ôû laâu nôi sôn daõ, chæ coøn da boïc xöông, cuoäc

soáng giaûn ñôn vaø taâm hoàn töï taïi nhö choøm maây noåi. Coøn Beä Haï laø moät ñaáng quaân vöông, chaúng hay

Ngaøi boû ngoâi nhaân chuû, ñeán teä am nôi hoang daõ naày ñeå laøm gì?” Vua ñaùp: “Traåm coøn thô aáu ñaõ voäi

maát song thaân, bô vô ñöùng treân só daân, khoâng choã nöông töïa. Laïi nghó söï nghieäp caùc baäc ñeá vöông ñôøi

tröôùc thònh suy khoâng thöôøng, cho neân Traåm ñeán nuùi naày chæ caàu laøm Phaät, chôù khoâng caàu gì khaùc.” Vì

loøng töø bi maø Thaày noùi: “Neáu taâm mình tænh laëng, khoâng bò dính maéc, thì töùc khaéc thaønh Phaät, khoâng

nhoïc tìm caàu beân ngoaøi. Ngaøy hoâm sau, Thuû Ñoä vaø ñoaøn tuøy tuøng ñeán thænh nhaø vua hoài cung. Vua laïi

quay sang Thieàn Sö Vieân Chöùng khaån khoaûn khuyeân lôn. Sö ñaùp: Phaøm laøm ñaáng quaân vöông, phaûi

laáy yù muoán cuûa thieân haï laøm yù muoán cuûa mình; laáy taâm cuûa thieân haï laøm taâm cuûa mình. Nay thieân haï

muoán ñoùn Beä Haï trôû veà, beä haï khoâng veà sao ñöôïc? Ta chæ mong sao Beä haï ñöøng queân laõng vieäc

nghieân cöùu kinh ñieån. Vua khoâng coøn caùch naøo khaùc hôn laø quay veà tieáp tuïc trò daân. Naêm 1257, khi

quaân Moâng Coå xaâm laêng nöôùc ta laàn thöù nhaát, ñích thaân nhaø vua thaân chinh deïp giaëc. Tuy nhieân, sau

khi ñuoåi xong quaân Moâng Coå, oâng nhaän thaáy haøng vaïn ngöôøi ñaõ bò saùt haïi, oâng beøn tu taäp saùm hoái luïc

thôøi (moãi ngaøy saùu thôøi saùm hoái).

OÂng cuõng vieát neân quyeån “Nghi Thöùc Luïc Thôøi Saùm Hoái” cho ngöôøi tu taäp. Ñeán naêm 1258, oâng

nhöôøng ngoâi laïi cho con laø vua Thaùnh Toâng vôùi lôøi khuyeân nhö sau: “Nhaø chính trò phaûi luoân mang

giaùo lyù ñaïo Phaät vaøo xaõ hoäi.” Trong Khoùa Hö Luïc, vua Traàn Thaùi Toâng ñaõ daïy raèng moïi ngöôøi ñeàu

phaûi neân haønh trì nguõ giôùi vaø saùm hoái toäi chöôùng. Trong Khoùa Hö Luïc, oâng ñaõ vieát: “Muoán di chuyeån

thoaûi maùi treân ñöôøng boä hay ñöôøng soâng, ngöôøi ta phaûi duøng toa xe hay thuyeàn ñoø. Muoán röûa saïch

thaân taâm, ngöôøi ta phaûi luoân tu haønh saùm hoái nhö Kinh ñaõ daïy, duø maëc aùo dô ñeán caû traêm naêm, maø chæ

caàn giaët moät ngaøy laø aùo saïch. Cuõng nhö vaäy, duø ngöôøi ta chòu khoå vì aùc nghieäp choàng chaát haøng traêm

ngaøn kieáp, chæ vôùi moät laàn thöïc daï saùm hoái, toäi chöôùng coù theå ñöôïc röõa saïch trong moät giôø hay moät

ngaøy.” OÂng maát naêm 1277.

Ngaøi thöôøng nhaéc nhôû töù chuùng: “Trong cuoäc soáng haèng ngaøy, moãi khi laøm baát cöù vieäc gì chuùng ta

ñeàu phaûi töï ñaët cho mình nhöõng muïc tieâu cho haønh ñoäng cuûa mình. Trong tu taäp thieàn quaùn cuõng vaäy,

chuùng ta cuõng phaûi ñaët ra muïc tieâu ñeå ñaït ñeán, nhöng khoâng tham caàu ñaït ñeán ñeán ñoä queân ñi mình laø

ngöôøi Phaät töø. Trong thieàn quaùn, coù ba muïc tieâu noåi baät hôn caû cho baát cöù ngöôøi Phaät töû naøo, ñoù laø

giôùi-ñònh-tueä. “Giôùi-Ñònh-Tueä” laø ba phaàn hoïc cuûa haøng voâ laäu, hay cuûa haïng ngöôøi ñaõ döùt ñöôïc luaân

hoài sanh töû. Neáu chuùng ta khoâng trì giôùi thì chuùng ta coù theå tieáp tuïc gaây toäi taïo nghieäp; thieáu ñònh löïc

chuùng ta khoâng coù khaû naêng tu ñaïo; vaø keát quaû chaúng nhöõng chuùng ta khoâng coù trí hueä, maø chuùng ta

coøn trôû neân ngu ñoän hôn. Vì vaäy ngöôøi tu Phaät naøo cuõng phaûi coù tam voâ laäu hoïc naøy. Giôùi luaät giuùp

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thaân khoâng laøm aùc, ñònh giuùp laéng ñoïng nhöõng xaùo troän taâm linh, vaø hueä giuùp loaïi tröø aûo töôûng vaø

chöùng ñöôïc chaân lyù. Neáu khoâng coù giôùi haïnh thanh tònh seõ khoâng theå ñình chæ söï loaïn ñoäng cuûa tö

töôûng; neáu khoâng ñình chæ söï loaïn ñoäng cuûa tö töôûng seõ khoâng coù söï thaønh töïu cuûa tueä giaùc. Söï thaønh

töïu cuûa tueä giaùc coù nghóa laø söï vieân maõn cuûa tri thöùc vaø trí tueä, töùc giaùc ngoä troïn veïn. Ñoù laø keát quaû

cuûa chuoãi töï taïo vaø lyù töôûng cuûa ñôøi soáng töï taùc chuû. Ñöông nhieân, Giôùi Ñònh Hueä raát caàn thieát cho

Phaät töû. Nhöng sau Ñöùc Phaät, Tam Hoïc daàn daàn bò chia thaønh ba ñeà taøi rieâng reû: nhöõng ngöôøi tuaân giöõ

giôùi luaät trôû thaønh nhöõng Luaät sö; caùc haønh giaû tham thieàn nhaäp ñònh trôû thaønh nhöõng Thieàn sö; nhöõng

ngöôøi tu Baùt Nhaõ (tu hueä) trôû thaønh nhöõng trieát gia hay nhöõng nhaø bieän chöùng. Noùi toùm laïi, phaøm taát

caû ngöôøi tu haønh ñeàu do hai vieäc: chaùn sanh töû; boû cha meï, vôï con. Caùc ngöôøi xuaát gia caàu ñaïo; phuïng

thôø ñöùc Phaät laøm thaày. Caùc ngöôøi noi theo ñöôøng taét cuûa chö Phaät, chæ coù kinh maø thoâi. Song trong

kinh noùi ra, duy giôùi, ñònh, tueä. Luaän giaûi thoaùt noùi: ‘Giôùi, ñònh, tueä goïi laø ñaïo giaûi thoaùt.’ Giôùi laø

nghóa oai nghi; ñònh laø nghóa chaúng loaïn; tueä laø nghóa giaùc tri.”

Trong ‘Phoå Khuyeán Phaùt Boà Ñeà Taâm’, ngaøi ñaõ daïy: “Hoaëc höõu mai ñaàu khieát phaïn nhi khoâng quaù

nhaát sinh; hoaëc höõu thaùc loä tu haønh nhi baát tænh giaù yù. Khôûi thöùc Boà Ñeà giaùc tính caù caù vieân thaønh;

tranh tri Baùt nhaõ thieän caên nhaân nhaân cuï tuùc. Maïc vaán ñaïi aån tieåu aån, hö bieät taïi gia xuaát gia. Baùt caâu

Taêng tuïc nhi chæ yeáu bieän taâm, baûn voâ nam nöõ haø tu tröôùc töôùng. Vò minh nhaân voïng phaân tam giaùo,

lieãu ñaéc ñeå ñoàng ngoä nhaát taâm: nhöôïc naêng phaûn chieáu hoài quang, giai ñaéc kieán taùnh thaønh Phaät.”

(Hoaëc coù ngöôøi vuøi ñaàu trong aên uoáng, qua maát moät ñôøi. Hoaëc coù ngöôøi treân ñöôøng tu haønh laàm laãn,

maø khoâng thöùc tænh. Ñaâu bieát taùnh giaùc Boà ñeà moãi moãi vieân thaønh, naøo hay caên laønh Baùt nhaõ ngöôøi

ngöôøi ñaày ñuû. Chôù luaän ñaïi aån tieåu aån, thoâi phaân taïi gia xuaát gia. Chaúng keå ngöôøi Taêng keû tuïc, chæ coát

nhaän ñöôïc baûn taâm. Voán khoâng coù nam nöõ, ñaâu caàn chaáp töôùng. Ngöôøi chöa roõ doái chia tam giaùo, lieãu

ñöôïc roài ñoàng ngoä nhaát taâm. Neáu hay phaûn chieáu hoài quang, ñeàu ñöôïc kieán taùnh thaønh Phaät).

Thaät vaäy, baûn taâm laø nguoàn cuûa moïi hieän töôïng. Nguyeân taâm troøn ñaày, bao truøm khaép möôøi

phöông. Ñaây laø caùi taâm nguyeân thuûy khoâng phaân bieät ñoái ñaõi. Coù theå noùi töï taùnh laø caùi bieát cuûa chính

mình, noù khoâng chæ laø hieän höõu maø coøn laø thoâng hieåu nöõa. Chuùng ta coù theå noùi noù hieän höõu vì noù bieát,

bieát laø hieän höõu vaø hieän höõu laø bieát. Ñoù laø ñieàu Hueä Naêng muoán noùi khi Ngaøi tuyeân boá: “Chính trong

boån taùnh coù caùi trí Baùt Nhaõ vaø do ñoù laø caùi trí cuûa mình. Baûn taùnh töï phaûn chieáu trong chính noù vaø söï

töï chieáu naøy khoâng theå dieãn ñaït baèng ngoân töø. Haønh giaû phaûi thaáy nhö vaäy moät caùch roõ raøng ñeå ñöøng

mô moäng hay suy nghó khoâng thöïc teá nöõa. Haõy quay vaøo beân trong chính mình maø töï phaûn chieáu vaø töï

tu taäp.

He was born in 1218, was enthroned as the first king of the Traàn Dynasty. He grew up in the

Buddhist culture. As the child-king, he was deeply sorrow when he witnessed his uncle as well as his

chief political advisor, Traàn Thuû Ñoä, conducted a total massacre towards all political opponents,

including the king’s in-law, in order to consolidate the new dynasty. When he was twenty years old, his

uncle, Thuû Ñoä, once again ordered him to degrade Lyù Chieâu Hoaøng because she could not conceive, to

remarry his sister-in-law Thuaän Thieân who was marrying and pregnant with his elder brother Traàn

Lieãu. He was so disappointed. One night in 1238, he fled the palace to the Hoa Yeân temple on Mount

Yeân Töû. Zen Master Vieân Chöùng, the abbot of the temple, asked the king of what he was looking for

by saying: “As an old monk living too long in this wild mountain, I am bony and skinny, my life is

simple and my mind is peaceful as a piece of cloud floating with the wind. And Your Majesty, as a

king deserting the throne and coming to this poor temple in the wilderness, what is your expectation?”

The king replied: “As young age, my both parents were passed away. I’m now so lonely of being

above of the people, without places for refuge. Also thinking of the past that no kingdom remains as

long as expected. I’d like to come here and practice to become a Buddha rather than anything else.”

With compassion, the master advised: “There is no Buddha in this mountain. Buddha is only existed in

one’s mind.” If the mind is calm and free of bondage, wisdom will display, and that is the true Buddha.

When Your Majesty realizes it, you’re a Buddha immediately. Don’t waste your time and energy of

looking for it from the outside world.” The next day, Thuû Ñoä and his entourage came up and requested

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that the Majesty return to the throne. The king again turned to the master for advise. The master

replied: “Generally, being a sovereign, one must consider people’s wishes as his, as well people’s

mind as his. Now the people request Your Majesty return, you can’t respond negatively. My only wish

that Your Majesty continue to study the Buddha teaching.” The King had no choice but returned to his

throne. In 1257, the king led his armed forces to fight against and defeated the invasive Mongolian.

After the war, he realized that tens of thousands of lives of the enemy had been annihilated, thus he

consistently practiced “Repentance six times a day.”

He also wrote a “Guide to Six Times of Repentance” with all rituals for everyone to practice. In

1258, the king stepped down and reliquished the throne to his son Thaùnh Toâng with one advice: “A

politician should always bring Buddhism to society.” In the Book of Emptiness, the king explained why

one should observe five precepts and cultivation of repentance. He emphasized the importance of

repentance in His Book of Emptiness as follows: “To move conveniently on the road or along the river,

one needs utilize a wagon or a boat. To effectively cleanse the body and mind, one must exercise

repentance. As said the sutra, ‘Though a dress be dirty for hundreds of years, if cleansed, it would be

clean within one day. Similarly, if one suffers a bad karma accumulated over a hundred or thousand

lifetimes, with earnest repentance one could clear up within an hour or a day.” He passed away in

1277.

He always reminded his disciples: “Whenever we do anything in our daily life, we always set

ourselves a goal which gives to our activities. In meditation practices, we also set goals for our

cultivation, but we do not greed for the results and forget we are Buddhists. In meditation practices,

there are three stand-out goals for any Buddhist; they are: precepts, concentration, and wisdom.

“Disciplines-Meditation-Wisdom” is a threefold training, or three studies or endeavors of the non-

outflow, or those who have passionless life and escape from transmigration. If we do not hold the

precepts, we can continue to commit offenses and create more karma; lacking trance power, we will

not be able to accomplish cultivation of the Way; and as a result, we will not only have no wisdom, but

we also may become more dull. Thus, every Buddhist cultivator (practitioner) must have these three

non-outflow studies. Discipline wards off bodily evil, meditation calms mental disturbance, and

wisdom gets rid of delusion and proves the truth. Without purity of conduct there will be no calm

equipoise of thought; without the calm equipoise of thought there will be no completion of insight. The

completion of insight (prajna) means the perfection of intellect and wisdom, i.e., perfect

enlightenment. It is the result of self-creation and the ideal of the self-creating life. Obviously, all

these three are needed for any Buddhist. But after the Buddha, as time went on, the Triple Discipline

was split into three individual items of study. The observers of the rules of morality became teachers of

the Vinaya; the yogins of meditation were absorbed in various samadhis and became Zen Masters;

those who pursued Prajna became philosophers or dialectricians. In short, you all become monks and

nuns because you are tired of birth and death; leaving parents, wives and husbands and children. You

depart home to seek the Way and revere the Buddha as the holy teacher. You follow the shortcut path

of Buddhas by taking teachings from the sutras. Nevertheless, sutras teach only the three studies of

discipline, concentration and wisdom. The Commentary on Liberation says: ‘The practice of discipline,

concentration and wisdom is called the Way of Liberation.’ Discipline means to abide in noble

postures; concentration means to be undisturbed; wisdom means to be enlightened.”

In the ‘Universal Encouragement of Awake the Thought of Enlightenment’, he taught: “Some

people enjoy eating and drinking, and waste their life away. Some practice the Way incorrectly, and

cannot attain enlightenment. They don’t know that in everyone the Bodhi Mind is already perfect, and

the virtuous Prajna is already complete. Despite being a small hermit or a great hermit ; a lay person

or a monk, you will attain enlightenment if you realize the original mind. That mind is originally not

male nor female, so you do not need to cling to the appearance. Those who do not understand falsely

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turn into three teachings; those who already understand know that they have realized the same one

mind: constantly reflecting inwardly will all see the self-nature and become buddhas.”

As a matter of fact, the original mind is the source of all phenomena, the mind which is in all things.

This is the primal mind behind all things. Self-nature is self-knowledge; it is not mere being but

knowing. We can say that because of knowing itself, it is; knowing as being, and being is knowing.

This is the meaning of the statement made by Hui-Neng that: “In original nature itself, there is Prajna

knowledge, and because of this self-knowledge. Nature reflects itself in itself, which is self-

illumination not to be expressed in words. Zen practitioners should see this clearly, so that we don’t

dream or think unpractically. Let’s turn inwardly to reflect and to practice ourselves.

(II) Thieàn Sö Traàn Thaùnh Toâng

Zen Master Traàn Thaùnh Toâng (1240-1290)

Ngaøi sanh naêm 1240, con vua Thaùi Toå nhaø Traàn laø Traàn Thaùi Toâng. Leân ngoâi vua naêm 1258. Ngaøi

theo hoïc Thieàn vôùi Ñaïi Ñaêng, vò Quoác Sö döôùi thôøi vua cha cuûa ngaøi. Vua Thaùnh Toâng laø ngöôøi ñaõ

thoâng ñaït vaø giaùc ngoä lyù thieàn ngay töø khi ngaøi coøn laø quaân vöông, chöù ngaøi khoâng tìm nôi non cao

röøng vaéng, maø ngöï taïi trieàu ñình vaãn ngoä ñaïo. Trong Thaùnh Ñaêng Luïc, ngaøi ñaõ noùi: “Sau ba möôi naêm

ñaäp ngoùi, duøi ruøa, ñoå moà hoâi xoùt con maét ñeå taäp thieàn; moät khi thaáu vôõ göông maët thaät, môùi bieát loã muõi

xöa nay maát heát moät beân.” Qua ñoù chuùng ta thaáy Vua Thaùnh Toâng cuõng nhö nhieàu vò Thieàn sö khaùc,

sau ba möôi naêm vôùi ñuû caùch tu taäp, keå caû vieäc ñaäp ngoùi hay vuøi mai ruøa ñeå coá tìm ra Phaät taùnh, nhöng

khi chöùng ngoä, ngaøi môùi thaáy mình ñaõ maát ñi moät beân muõi. Vua Thaùnh Toâng noùi veà Thieàn nhö sau:

“Thieàn laø duïng cuûa chaân taâm tænh tænh laëng laëng, khoâng ñi khoâng ñeán, khoâng theâm khoâng bôùt, duø lôùn

hay duø nhoû, noù thích hôïp vôùi moïi nôi, moïi ngöôøi, duø baïn hay duø thuø. Thieàn coù theå ñoäng nhö maây, tónh

nhö töôøng bích; noù coù theå nheï nhö loâng, hay naëng nhö ñaù; noù coù theå phôi baøy loà loä hay aån kín khoâng

daáu veát. Quaû thaät, theo vua Thaùnh Toâng, thì tu thieàn khoâng trôû ngaïi moïi coâng taùc ôû theá gian, nhö vaäy

coù ai maø khoâng tu ñöôïc. Ñaây laø moät baèng chöùng Thieàn Hoïc ñôøi Traàn raát tích cöïc—He was born in

1240 A.D., son of the first King of the Tran Dynasty, King Traàn Thaùi Toâng. He studied Zen with Zen

Master Ñaïi Ñaêng, who was the National Teacher under his father. King Thaùnh Toâng penetrated the

essence of Zen doctrine and enlightened while he was still a king. He needed not travel to a remote

area on a mountain or in the jungle to practice Zen. In the King’s Book of Records, he said: “After

thirty years of breaking tiles and drilling tortoise, being perspired for many instance of Zen practicing;

once penetrated and realized the original face, the two nostrils in the past suddenly lost one.” Through

this, we see that the king as well as some other Zen practitioners in the past, had tried all possible ways

including breaking tiles and drilling turtle shells in order to seek the Buddha nature. However, after the

penetration of the Way, only one nostril was left. Regarding the meditation, King Thanh Toâng said in

his King’s Book of Records: “The manifestation of the true mind is always calm and quiet. It is not

going or coming; not increasing or diminishing. It fits everywhere no matter how large or small. It

satisfies everyone, friend or foe. It might move on as fast as a piece of cloud, or stand still as solid as a

wall. It can be as light as a feather, or as heavy as a chunk of rock. It may display itself completely, or

conceal itself without leaving a trace. To the king, apparently, the practice of meditation does not

interfere with any activities in daily life. To the contrary, it helps people accomplish their duties and

fulfill their lives in a much better way.

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(III) Thieàn Sö Tueä Trung Thöôïng Só

Zen Master Tueä Trung Thöôïng Só (1230-1297)

OÂng teân thaät laø Traàn Tung, sanh naêm 1230, laø con caû cuûa Traàn Lieãu. OÂng laø chaùu keâu vua Traàn

Thaùi Toâng baèng chuù. Thuôû thieáu thôøi oâng baåm chaát thoâng minh thuaàn haäu. Trong thôøi chieán ñaáu vôùi

quaân Moâng Coå, oâng ñaõ hai laàn laøm töôùng caàm quaân deïp giaëc. Khi thaùi bình, oâng lui veà aån tu taïi Phong

aáp Vaïn Nieân. Taïi ñaây oâng tu thieàn vôùi Thieàn sö Tieâu Dao. OÂng soáng ñôøi ñôn giaûn, khoâng chaïy theo theá

löïc chaùnh trò. OÂng soáng an nhaøn töï taïi trong theá giôùi nhieãu nhöông vaø khoâng bò dính maéc vaøo baát cöù thöù

gì. Theo oâng thì neáu khoâng tham thì khoâng laøm toäi. Chính vì theá maø caø Taêng laãn tuïc ñeàu ñeán hoïc Thieàn

vôùi oâng. Vua Traàn Thaùnh Toâng toân oâng laø Tueä Trung Thöôïng Só vaø göûi Thaùi Töû Traàn Khaâm (sau naày laø

vua Traàn Nhaân Toâng) ñeán hoïc Thieàn vôùi oâng. OÂng luoân nhaán maïnh ñeán “Taâm töùc Phaät. Caùi taâm cuûa

muoân phaùp chính laø taâm Phaät. Taâm Phaät cuõng laø taâm ta hoïp laïi. Chính vì theá maø luùc naøo cuõng phaûi

thieàn, ñi cuõng thieàn, ñöùng cuõng thieàn, ngoài cuõng thieàn, naèm cuõng thieàn. Luùc naøo cuõng phaûi tænh thöùc!”

Döôùi ñaây laø moät trong nhöõng baøi thô thieàn ‘Phaät Taâm Ca’ noåi tieáng cuûa ngaøi:

“Phaät! Phaät! Phaät! Khoâng theå thaáy

Taâm! Taâm! Taâm! Khoâng theå noùi.

Neáu khi taâm sanh laø Phaät sanh

Neáu khi Phaät dieät laø taâm dieät.

Dieät taâm coøn Phaät chuyeän khoâng ñaâu

Dieät Phaät coøn taâm khi naøo heát?

Muoán bieát Phaät taâm, sanh dieät taâm

Ñôïi ñeán sau naày Di Laëc quyeát.

Xöa khoâng taâm, nay khoâng Phaät

Phaøm, Thaùnh, ngöôøi, trôøi nhö ñieän chôùp.

Taâm theå khoâng thò cuõng khoâng phi

Phaät taùnh chaúng hö cuõng chaúng thaät.

Boãng döng daáy, boãng döng döøng

Xöa qua nay laïi luoáng nghó baøn.

Ñaâu chæ choân vuøi thöøa Toå toâng

Laïi khieán yeâu ma nhaø mình loäng.

Muoán tìm taâm, ñöøng tìm ngoaøi

Baûn theå nhö nhieân töï roãng laëng.

Nieát Baøn sanh töû buoäc raøng suoâng

Phieàn naõo boà ñeà ñoái ñòch roãng.

Taâm töùc Phaät, Phaät töùc taâm

Dieäu chæ saùng ngôøi suoát coå kim.

Xuaân ñeán, töï nhieân hoa xuaân nôû

Thu veà, hieän roõ neùt thu saàu.

Boû voïng taâm, giöõ chaân taùnh

Nhö ngöôøi tìm boùng maø queân kính.

Ñaâu bieát boùng coù töø nôi göông

Chaúng roõ voïng töø trong chaân hieän.

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Voïng ñeán khoâng thaät cuõng khoâng hö

Göông nhaän khoâng cong cuõng khoâng thaúng.

Cuõng khoâng toäi, cuõng khoâng phöôùc

Laàm saùnh ma-ni cuøng baïch ngoïc.

Ngoïc coù veát chöø chaâu coù tyø

Taùnh voán khoâng hoàng cuõng khoâng luïc.

Cuõng khoâng ñöôïc, cuõng khoâng maát,

Baûy laàn baûy laø boán möôi chín.

Tam ñoäc cöûu tình nhaät trong khoâng

Luïc ñoä vaïn haïnh soùng treân bieån.

Laëng, laëng, laëng, chìm, chìm, chìm

Caùi taâm muoân phaùp laø taâm Phaät.

Taâm Phaät laïi cuøng taâm ta hôïp

Leõ aáy nhö nhieân suoát coå kim.

Ñi cuõng thieàn, ngoài cuõng thieàn

Trong loø löûa röïc, moät hoa sen.

YÙ khí maát thì theâm yù khí

Ñöôïc nôi an tieän haõy an tieän.

Chao! Chao! Chao! OÂi! OÂi! OÂi!

Boït trong bieån caûn noåi chìm roãng.

Caùc haïnh voâ thöôøng taát caû khoâng

Linh coát Tieân sö choã naøo thaáy?

Tænh tænh thöùc, thöùc tænh tænh

Boán goùc ñaïp ñaát chôø chinh nghieâng.

Ngöôøi naøo nôi ñaây tin ñöôïc ñeán

Treân ñaûnh Tyø Loâ caát böôùc ñi

Heùt!

Coù moät vaán ñeà veà ñôøi soáng con ngöôøi khoâng theå giaûi quyeát ñöôïc baèng tri thöùc vaø noã löïc cuûa chính

mình, ñoù laø vaán ñeà sanh töû vì cho daàu chuùng ta coù laø caùi gì ñi nöõa thì caùi cheát vaãn ñeán vôùi chuùng ta

khoâng moät chuùt thay ñoåi. Theo baûn naêng, chuùng ta caûm thaáy caùi cheát ñaùng gheùt vaø ñaùng sôï. Ngöôøi treû

khoâng caûm thaáy bò aûnh höôûng bôûi caùi cheát vì hoï haõy coøn traøn ñaày nhöïa soáng vaø caûm giaùc maïnh meõ ñeán

noãi hoï khoâng nghó ñeán caùi cheát ñuùng thaät nhö noù. Hoï khoâng sôï caùi cheát vì hoï khoâng nghó veà noù. Neáu hoï

chòu nghó veà caùi cheát moät caùch nghieâm tuùc, chaéc chaén hoï seõ run leân vì sôï. Cuõng nhö chö Boà Taùt, ngaøi

Tueä Trung Thöôïng Só xem vieäc sanh töû laø vieân laâm cuûa caùc ngaøi vì khoâng nhaøm boû. Chö Boà Taùt an truï

trong phaùp naày thôøi ñöôïc ñaïi haïnh an laïc lìa öu naõo voâ thöôïng cuûa Nhö Lai. Ngoaøi ra, sanh töû cuõng coøn

laø khí giôùi cuûa chö Boà Taùt, vì chaúng döùt haïnh Boà Taùt vaø luoân giaùo hoùa chuùng sanh. Chö Boà Taùt an truï

nôi phaùp naày thôøi coù theå dieät tröø nhöõng phieàn naõo, kieát söû ñaõ chöùa nhoùm töø laâu cuûa taát caû chuùng sanh.

Chæ coù moät con ñöôøng ñeå thoaùt khoûi söï ñe doïa cuûa caùi cheát nhö ngaøi Tueä Trung Thöôïng Só ñaõ noùi ‘Taâm

maø sanh chöø sanh töû sanh; taâm maø dieät chöø sanh töû dieät’. Haønh giaû phaûi hieåu raèng chuùng ta khoâng cheát,

söï soáng cuûa chuùng ta chæ thay ñoåi hình thöùc maø thoâi. Khi chuùng ta coù theå toaøn thieän taâm thöùc qua thieàn

ñònh, chuùng ta seõ thöïc söï thoaùt khoûi söï sôï haõi vaø khoå ñau veà caùi cheát. Haønh giaû luoân nhôù haõy töï mình

2079

laøm aùnh saùng cho mình, haõy laáy Phaùp laøm aùnh saùng cho mình. Ñaây laø nhöõng lôøi maø Ñöùc Phaät ñaõ noùi vôùi

toân giaû A Nan, moät trong möôøi ñaïi ñeä töû cuûa Ngaøi tröôùc khi Ngaøi nhaäp dieät. Ngaøi A Nan nghó raèng:

‘Khi Ñöùc Theá Toân, baäc Ñaïo sö toái thaéng nhaäp dieät, chuùng ta seõ nöông töïa vaøo ai treân ñôøi naøy ñeå tu taäp

vaø sinh soáng?’ Ñaùp laïi noãi lo laéng cuûa A Nan, Ñöùc Phaät daïy ngaøi nhö sau: ‘Naøy A Nan! Trong töông

lai, caùc oâng neân töï mình laøm aùnh saùng cho mình vaø neân nöông töïa vaøo chính mình. Caùc oâng chôù nöông

töïa vaøo ai khaùc. Caùc oâng cuõng neân laáy Phaùp laøm aùnh saùng cho mình vaø neân nöông töïa vaøo Phaùp. Caùc

oâng chôù nöông töïa vaøo ai khaùc.’ Baây giôø chuùng ta haõy laéng nghe nhöõng lôøi daïy cuûa ngaøi Tueä Trung

Thöôïng Só qua moät trong nhöõng baøi keä Thieàn ‘Sanh Töû Nhaøn Nhi Dó’ noåi tieáng cuûa ngaøi:

“Taâm chi sanh heà sanh töû sanh,

Taâm chi dieät heà sanh töû dieät.

Sanh töû nguyeân lai töï taùnh khoâng,

Thöû huyeãn hoùa thaân dieäc ñöông dieät.

Phieàn naõo Boà ñeà aùm tieâu ma,

Ñòa nguïc thieân ñöôøng töï khoâ kieät.

Hoaïch thang loâ thaùn ñoán thanh löông,

Kieám thoï ñao sôn laäp toài chieát.

Thanh vaên toïa thieàn ngaõ voâ toïa,

Boà Taùt thuyeát phaùp ngaõ thöïc thuyeát.

Sanh töï voïng sanh, töû voïng töû,

Töù ñaïi boån khoâng tuøng haø khôûi.

Maïc vi khaùt loäc saán döông dieäm,

Ñoâng taåu taây trì voâ taïm dó,

Phaùp thaân voâ khöù dieäc voâ lai,

Chaân taùnh voâ phi dieäc voâ thò.

Ñaùo gia tu tri baõi vaán trình,

Kieán nguyeät an naêng khoå taàm chæ.

Ngu nhaân ñieân ñaûo boá sanh töû,

Trí giaû ñaït quan nhaøn nhi dó.”

(Taâm maø sanh chöø sanh töû sanh,

Taâm maø dieät chöø sanh töû dieät.

Sanh töû xöa nay töï taùnh khoâng,

Thaân huyeãn hoùa naøy roài seõ dieät.

Phieàn naõo Boà ñeà thaàm tieâu moøn,

Ñòa nguïc thieân ñöôøng töï khoâ kieät.

Loø löûa daàu soâi choùng maùt laønh,

Caây kieám nuùi ñao lieàn gaõy heát.

Thanh vaên ngoài thieàn, ta khoâng ngoài

Boà Taùt noùi phaùp, ta noùi thaät.

Soáng töï doái soáng, cheát doái cheát,

Boán ñaïi voán khoâng, töø ñaâu khôûi.

Chôù nhö nai khaùt ñuoái soùng naéng,

Chaïy ñoâng tìm taây khoâng taïm nghæ.

Phaùp thaân khoâng ñeán cuõng khoâng ñi,

Chaân taùnh khoâng phaûi cuõng khoâng quaáy.

Ñeán nhaø neân bieát thoâi hoûi ñöôøng,

Thaáy traêng, ñaâu nhoïc tìm tay aáy.

Keû ngu ñieân ñaûo sôï soáng cheát,

Ngöôøi trí thaáy suoát nhaøn thoâi vaäy).

2080

His real name was Traàn Tung, he was born in 1230, the eldest son of Traàn Lieãu. He was a nephew

of King Traàn Thaùi Toâng. He was intelligent and well-behaved when he was very young. During the

war time with the Mongolian, he had been a general twice, leading his troops against the invasive

Mongolian army to the the victory. During the peace time, he retired to Van Nien hamlet, the land

rewarded by the king. He practiced meditation under the instruction of Zen Master Tieâu Dao and was

enlightened. He led a simple life, not engaging in any competition for political power. He lived freely

in his world and did not have any idea of clinging to anything. To him, no greed involved, no sins

committed. Thus, laity and monks from all over came to study Zen with him. King Traàn Thaùnh Toâng

honored him with the respected title “Tueä Trung Thöôïng Só” (a highest intellect who always lives

within his wisdom). The king also sent his young prince Traàn Kham (later became King Traàn Nhaân

Toâng) to come to study Zen with him. He always emphasized on “From mind is Buddhahood. The mind

of all phenomena is the Buddha-mind. The Buddha mind and our mind are just one. Therefore, we

must practice Zen at all times, walk in Zen, stand in Zen, sit in Zen, lie down in Zen. Be mindful at all

times!” Below is one of his famous Zen poems:

“Buddha! Buddha! Buddha! Cannot be seen!

Mind! Mind! Mind! Cannot be told!

When the mind is born, Buddha is born.

When Buddha is gone, the mind is gone too.

It is impossible where the mind is gone while Buddha remains.

It is impossible when Buddha is gone while the mind remains.

If you want to know the mind of Buddha, and the mind of ‘birth and death’,

Just wait for Maitreya and ask Him.

Once upon a time, there was no mind; there is no Buddha now.

All the unenlightened, the saints, human beings, heavenly beings

are just like flashes of lightning.

The mind nature is neither right nor wrong.

The Buddha nature is neither real nor unreal.

Suddenly arising, suddently ceasing,

Formerly leaving, now coming,

You all waste your time thinking and discussing.

In that way, you would bury the Vehicle of the Patriarchs,

And also cause the devils to appear in the house.

If you wish to find the mind, stop seeking outward.

The nature of the mind is naturally empty and still.

Nirvana and ‘birth and death’ are hollow bonds.

Afflictions and Bodhi are empty opponents

The mind is Buddha, Buddha is the mind.

The profound meaning shines bright since the beginningless time.

When spring comes, the spring flowers blossom naturally.

When autumn arrives, the autumn waters reflect the sorrow clearly.

Leaving the false mind, and keeping the true nature

is similar to a person who looks for the reflections without the mirror.

2081

He does not know that reflections come from the mirror,

and that the false appear from the truth.

That the false come is neither real nor unreal,

that the mirror reflects is neither wrong nor right.

There is neither sinfulness nor blessedness.

Do not mistake wish-fulfilling gem with white jewel.

Gems could have scratches, while Jewels could have defects.

The mind nature is neither pink nor green,

neither gained, nor lost.

Seven times seven is forty-nine.

The three poisons, the nine kinds of beings, and the sun in the sky.

The six paramitas and ten thousand conducts are waves in the ocean.

Be still, be still, be still. Sink, sink, sink.

The essence of all phenomena is the Buddha mind.

The Buddha mind and your mind are also one.

This is natural the profound meaning since the beginningless time.

Walk in Zen, sit in Zen, then you will see the lotus in a brilliant fire.

When your will becomes weak, just strengthen it.

When your place is peaceful and comfortable, just stay there.

Ah! Ah! Ah! Oh! Oh! Oh!

Bubbles floating and sinking in the ocean are all empty.

All conducts are impermanent; all phenomena are empty.

Where can you find the sacred bones of your late master?

Be mindful, be mindful, be awake. Be awake, be mindful, be mindful.

Keep four corners in contact with the ground; do not let things tilt.

If someone here trust this,

He can start walking from the crown of Vairocana Buddha.

Kwats!

There is one problem of human life that cannot be solved through human knowledge and

endeavor, this is the problem of life and death. No matter who we are or what we are, death invariably

comes to us all. We instinctively feel death to be undesirable and frightening. Young people do not

feel so horrified by death because they are so full of vitality and strong feelings that they do not think

of death as it really is. They are not afraid of death because they do not think about it. If they gave it

serious consideration, they would probably tremble with fear. Birth and death is a grove for

Enlightening Beings because they do not reject it. Enlightening Beings who abide by these can achieve

the Buddhas’ unexcelled peaceful, happy action, free from sorrow and afflication. Besides, birth-and-

death is a weapon of enlightening beings because they continue enlightening practices and teach

sentient beings. Enlightening Beings who abide by these can annihilate the afflictions, bondage, and

compulsion accumulated by all sentient beings in the long night of ignorance. There is one way to be

free from the threat of death as Zen master Tueä Trung Thöôïng Só has said: ‘When the mind arises,

birth and death arise; when the mind vanishes, birth and death vanish.’ Zen practitioners should see

2082

that we do not die, our lives only change in form. When we can perfect our consciousness through

meditation, we will be truly free from the terror and suffering of death. Zen practitioners should always

remember to make the self your light, make the Law your light. These are the words the Buddha spoke

to Ananda, one of his ten great disciples, before dying. Ananda felt anxious, reflecting: “When the

World Honored One, who is unparalleled leader and teacher, dies, who on earth should we depend

upon in our practice and life?” In response to Ananda’s anxiety, the Buddha taught him as follows:

“Ananda! In the future, you should make yourself your light and depend upon your own self. You must

not depend upon other people. You should make the Law your light and depend upon the Law. You

must not depend upon others. Now, let’s listen to one of his famous Zen poems ‘At Ease with Birth and

Death’:

“When the mind arises, birth and death arise;

When the mind vanishes, birth and death vanish.

Birth and death are originally empty in nature,

This unreal body will someday be gone,

When you see affliction and Bodhi fading,

Hell and heaven will themselves wither.

The fire and the boiling oil will soon cool down,

The tree of swords and the mountain of knives will break all.

The Sound hearers meditate; I don’t.

The Bodhisattvas preach dharma; I tell the truth.

Life is itself illusory, and so is death.

The four great elements are originally empty;

Where did they emerge from?

Do not behave like a thirsty deer chasing the mirage,

And searching east, then west endlessly.

The Dharma Body neither comes nor goes.

The True Nature is neither right nor wrong.

After arriving home, you should not ask for the direction anymore.

After seeing the moon, you need not to look for the finger.

The unenlightened erroneously fear of birth and death,

The enlightened have fully insight, and live at ease.”

2083

(F) THIEÀN PHAÙI TRUÙC LAÂM

THE TSU-LIN ZEN SECT

(F-1) NHÖÕNG DOØNG TRUYEÀN THÖØA VAØ TOÅ SÖ

TRONG THIEÀN PHAÙI TRUÙC LAÂM

LINEAGES OF TRANSMISSION AND PATRIARCHS OF THE TSU-LIN ZEN SECT

(A) Toång Quan Veà Thieàn Phaùi Truùc Laâm—An Overview of the Tsu-Lin Zen sect: So saùnh vôùi caùc vua

nhaø Ñinh, nhaø Leâ, vaø nhaø Lyù thì caùc vua trieàu Traàn tieán xa hôn raát nhieàu veà phöông dieän hoïc thöùc.

Söï suøng baùi ñaïo Phaät cuûa caùc vua ñôøi Traàn cuõng coù tính caùch taâm linh vaø trí thöùc hôn. Hoï ñeàu coù

hoïc Phaät vaø thöôøng môøi caùc Thieàn sö ñeán ñeå ñaøm luaän veà giaùo lyù. Trong trieàu ñaõ xuaát hieän nhieàu

hoïc giaû, trong soá naøy coù nhieàu ngöôøi do caùc Thieàn sö ñaøo taïo. Luùc ñaàu caùc Thieàn sö ñaõ môû nhöõng

cuoäc vaän ñoäng gaây yù thöùc quoác gia, caùc ngaøi ñaõ söû duïng nhöõng moân hoïc nhö phong thuûy vaø saám

truyeàn trong cuoäc vaän ñoäng aáy, ñaõ tröïc tieáp thieát laäp keá hoaïch, thaûo vaên thö, tieáp ngoaïi giao ñoaøn,

vaø ngay caû baøn luaän veà nhöõng vaán ñeà quaân söï. Nhöng veà sau naøy, sau khi trieàu ñình ñaõ coù ñuû

ngöôøi laøm nhöõng vieäc naøy, caùc Thieàn sö chæ ñoùng goùp veà maët daãn daét tinh thaàn vaø coá vaán quoác söï

chöù khoâng tröïc tieáp laøm quoác söï. Hoï cuõng khoâng laøm quan vaø khoâng thaûo chieáu duï hay va ên thö cuûa

trieàu ñình. Tuy theá, trong khi laøm vieäc taát caû caùc Thieàn sö vaãn luoân giöõ phong caùch xuaát theá cuûa

mình vaø ngay sau khi xong vieäc thì hoï lieàn ruùt trôû veà chuøa. Trieát lyù haønh ñoäng tieâu bieåu cho thaùi ñoä

chung cuûa caùc Thieàn sö thôøi nhaø Traàn: "Laøm thì laøm vì ñaát nöôùc, nhöng khoâng maéc keït vaøo coâng

vieäc, khoâng nöông töïa vaøo danh theá, ñòa vò, maø cuoái cuøng hoï trôû veà tu haønh ñeå ñaït ñöôïc söï giaûi

thoaùt trong Phaät Ñaïo." Döôùi thôøi nhaø Traàn, Phaät giaùo ñaõ ñaït ñeán ñænh cao nhaát vaø ñi saâu vaøo chính

söï qua nhöõng vì vua vaø trieàu thaàn cuûa hoï. Caùc vò vua luùc ñaõ trôû thaønh nhöõng Taêng só hay luùc ñang

trò vì cuõng ñaõ uyeân thaâm Phaät hoïc. Caùc vua luoân ñöôïc söï coá vaán cuûa caùc Taêng só Quoác sö trong moïi

vieäc trieàu chaùnh. Theo Ñaïi Vieät Söû Kyù Toaøn Thö, Phaät giaùo ñôøi Traàn, töùc Phaät giaùo Truùc Laâm, moät

Thieàn phaùi ñaëc bieät phaùt trieån do vua Traàn Nhaân Toâng saùng laäp ñaõ trôû thaønh moät heä thoáng tö töôûng

trieát lyù Phaät giaùo gaén chaët vôùi daân toäc. Maëc daàu caùc Thieàn sö ñôøi Traàn khoâng tröïc tieáp ñoùng goùp

vaøo söï nghieäp chính trò, nhöng Phaät giaùo ñaõ laø moät yeáu toá lieân keát nhaân taâm quan troïng. Tinh thaàn

Phaät giaùo khieán cho caùc nhaø chính trò ñôøi Traàn aùp duïng nhöõng chính saùch bình dò, thaân daân vaø daân

chuû. Thaät vaäy, chính vua Traàn Nhaân Toâng ñaõ söû duïng ñöôïc tieàm naêng cuûa Phaät giaùo ñeå phuïc vuï

chính trò. Söï kieän xuaát gia cuûa nhaø vua, cuõng nhö nhöõng naêm haønh ñaïo trong daân gian cuûa ngaøi ñaõ

khieán cho Thieàn phaùi truùc Laâm trôû thaønh maïnh meõ trong vieäc yeåm trôï cho trieàu ñình. Ñieàu ñaùng

ghi nhaän ôû ñaây laø nhöõng vò vua ñôøi Traàn muoán söû duïng tieàm löïc Phaät giaùo ñeå lieân keát nhaân taâm,

nhöng khoâng phaûi vì vaäy maø hoï giaû danh Taêng só. Kyø thaät, hoï laø nhöõng Phaät töû chaân chaùnh vaø coù yù

nguyeän phuïng söï ñaïo Phaät cuøng vôùi söï phuïng söï quoác gia vaø trieàu ñaïi cuûa hoï. Thieàn Phaùi Truùc

Laâm Yeân Töû laø moät trong nhöõng thieàn phaùi tieân khôûi cuûa Vieät Nam, ñöôïc vua Traàn Nhaân Toâng, vò

vua thöù ba döôùi thôøi nhaø Traàn saùng laäp. Thieàn phaùi naøy khôûi nguoàn töø Thieàn phaùi Laâm Teá töø Trung

Hoa, vaø coù leõ ñaây laø thieàn phaùi rieâng bieät ñaàu tieân cuûa Thieàn Toâng Vieät Nam. Tuy nhieân, thieàn

phaùi naøy chæ toàn taïi ñöôïc ñeán ñôøi vò toå thöù ba laø ngaøi Huyeàn Quang. Theo lòch söû Vieät Nam, Phaät

giaùo ñôøi Traàn, töùc Phaät giaùo Truùc Laâm, do Truùc Laâm Ñaàu Ñaø Traàn Nhaân Toâng laõnh ñaïo ñaõ trôû

thaønh moät heä thoáng tö töôûng trieát lyù Phaät giaùo gaén chaët vôùi daân toäc. Phong traøo Phaät giaùo nhaäp theá

2084

do Truùc Laâm Traàn Nhaân Toâng ñaõ ñöôïc toaøn daân tham gia. Ñaïo vaø tuïc khoâng coøn ranh giôùi nhö ôû

trieàu nhaø Lyù nöõa. Ngöôøi ñöùng ñaàu trong Giaùo hoäi coù luùc laø moät Thieàn sö, coù luùc laïi laø moät vò Thaùi

Thöôïng Hoaøng (vua cha laøm coá vaán cho vò vua keá nhieäm). Ñaëc bieät ñôøi nhaø Traàn, caùc vua haàu nhö

truyeàn ngoâi laïi raát sôùm ñeå laøm Taêng só, tuy vaãn giöõ vai troø chaùnh trong trieàu ñình baèng ngoâi Thaùi

Thöôïng Hoaøng. Nhö vua Traàn Thaùi Toâng laøm Thaùi Thöôïng Hoaøng 20 naêm, vua Traàn Nhaân Toâng,

vò vua töøng ñaùnh baïi cuoäc xaâm laêng cuûa quaân Nguyeân, xuaát gia naêm 1299, laø Sô Toå Thieàn phaùi

Truùc Laâm Yeân Töû. OÂng ñaõ choïn ñænh Yeân Töû laøm nôi vöøa tu haønh maø cuõng vöøa coù theå quan saùt theá

traän khi quaân giaëc xaâm laêng töø phöông Baéc traøn qua. Trong nhöõng thaäp nieân gaàn ñaây, thieàn sö

Thích Thanh Töø ñaõ coá gaéng phuïc höng laïi tröôøng phaùi naøy. OÂng ñaõ xaây Thieàn Vieän Truùc Laâm Yeân

Töû ôû Ñaø Laït, mieàn trung Vieät Nam. Vaø trong nhöõng naêm gaàn ñaây oâng ñaõ du haønh ra mieàn Baéc, ñeán

taän Nuùi Truùc Laâm vôùi nhöõng noã löïc haøng ñaàu laø phuïc höng laïi ngoâi chuøa nguyeân thuûy mang teân

Truùc Laâm Yeân Töû—Compared with the kings of Dinh, Le, and Ly dynasties, kings of the Tran

dynasty were more advanced in studying. Their devotion to Buddhism was more spiritual and

more intellectual. They all studied Buddhist doctrines and usually discussed the doctrines with the

Zen masters. In the imperial court there appeared scholars, among them many were trained by Zen

masters. In the beginning of the dynasty, the Zen masters organized campaigns to awaken people's

national consciousness by employing geomancy and the sibylline utterance of prophets. They

directly made plans, compiled imperial documents, received diplomatic delegations, and even

discussed military strategy. But later once the imperial court had been established, the Sangha

only held moral leading positions and held positions of advisors in the nation's affairs such as

economic and political strategies. They did not take on diplomatic posts or compiled royal

documents. Nevertheless, while helping with nation's affairs, all Zen masters still kept their monk

character. After working at the Palace, they went back to the pagoda. The philosophy of their

conduct was: "To work for the sake of the nation, but never became attached to their work nor

strove to become famous. Finally, they turned back to cultivating to attain emancipation in the the

Buddhist Way." In the Tran Dynasty, Buddhism reached the pinnacle and entered into the details

of nations; affairs through the kings and their staff. The kings, who became monks or were

reigning were all profound students of Buddhist doctrines. The kings were always given advice on

ruling over the nation by National Teachers or Zen masters. According to "A Complete History of

the Great Viet", the Tran's Buddhism, the Truc Lam (Bamboo Forest) Buddhism, which was a

special Zen Sect founded by King Tran Nhan Tong, became a Buddhist ideology being attached to

the people. Zen masters in the Tran Dynasty did not directly take part in politics, but Buddhism

was an important factor that linked people's minds. The Buddhist spirit made kings employed a

golden means to govern the nation. As a matter of fact, it was King Tran Nhan Tong that employed

the potential of Buddhism to serve politics. His entering monkhood and his years of proselytizing

all over the country made the Truc Lam Zen Sect strong and it became a religious force to support

the imperial court. It should be noted that although the kings in the Tran Dynasty employed

Buddhist potential to link up people's minds they were never in disguise. In fact, they were

genuine monks and Buddhists. They only wished to devote their abilities to Buddhism as well as to

the nation and their reign. Bamboo Grove Zen school was one of the earliest Ch’an schools in

Vietnam. It was founded by King Traàn Nhaân Toâng, the third king of the Traân dynasty (1226-1400).

It originated from Lin-Chi tradition from China, and probably the first distinctively Vietnamese

Zen tradition. However, it only survived as a distinguishable lineage until the death of its third

patriarch, Huyeàn Quang. According to history, Tran's Buddhism, or the Truc Lam (Bamboo Forest)

Buddhism, which was a special Zen sect developed by King Tran Nhan Tong, became a Buddhist

ideology being attached to the people. The mass Buddhist Movement, built by the king, was

participated in by all the people. In a different way in the Ly Dynasty, the monk's lives and the

people's lives were spiritually and temporarily linked together in the Tran Dynasty. A head of a

2085

Buddhist Congregation was sometime a Zen master, and at other times a king's father. Especially,

in these dynasties the kings were likely to hand over the throne to their sons very early in order

that they could become a monk. However, they still held a key position of leadership in the

imperial court. King Tran Nhan Tong who won against the Yuan invaders, became a monk in

1299. He was the founder of the Bamboo Forest Zen Sect. He chose the position on top of Mount

Yen Tu for his cultivation, but also at the same time from there he could have a good view of

battlefield whenever northern invaders came. In recent decades, Zen master Thích Thanh Töø has

tried to revive the school. He built a big Zen Center named “Truùc Laâm Yeân Töû Zen Monastery” in

Dalat, South central Vietnam. And in recent years, he traveled to Mount Truc Lam in North

Vietnam, with the forefront efforts to restore the original “Truc Lam Yen Tu” Temple.

(B) Nhöõng Doøng Truyeàn Thöøa Vaø Toå Sö Cuûa Thieàn Phaùi Truùc Laâm (Tính Töø Toå Ma Ha Ca Dieáp)—

Lineages of Transmission And Patriarchs of the Tsu-Lin Zen sect (Counted From Patriarch

Mahakasyapa):

1-28) See Hai Möôi Taùm Toå AÁn Ñoä Chapter Two, Vol. I.

29-33) See Luïc Toå Trung Hoa Chapter Four (B), Vol.I.

34) See Thieàn Sö Hoaøi Nhöôïng in Chapter Nine (A) (II), Vol. I.

35) See Thieàn Sö Ñaïo Nhaát in Chapter Nine (B-2) (I), Vol. I.

36) See Thieàn Sö Hoaøi Haûi in Chapter Nine (C-2) (I), Vol. I.

37) See Thieàn Sö Voâ Ngoân Thoâng in Chapter 13 (C-2), Vol.IV.

38-47)From One to Ten, please see Chapter 13 (C-3), from The First to The Tenth Generation of the

Wu-Yen-T'ung

48) See Thieàn Sö Quaûng Nghieâm in Chapter 13 (C-3k) (I), the Eleventh Generation of the Wu-Yen-

T'ung (I), Vol.IV.

49) See Thieàn Sö Thöôøng Chieáu in Chapter 13 (C-3l) (I), the Twelfth Generation of the Wu-Yen-T'ung

(I), Vol.IV.

50) No Records of Zen Master Trí Thoâng.

51) See Thieàn Sö Hieän Quang in Chapter 13 (C-3n) (II), the Fourteenth Generation of the Wu-Yen-

T'ung (II), Vol.IV.

52) Zen Master Ñaïo Vieân Vieân Chöùng (No Records).

53) Ñaïi Ñaêng Quoác Sö (No Records).

54) Zen Master Tieâu Dao at Phuùc Ñöôøng Temple (No Records).

55) See Tueä Trung Thöôïng Só in Chapter 13 (E-3) (III), Vol. IV.

56) Khôûi Ñieåm Cuûa Thieàn Phaùi Truùc Laâm —The Starting Point of The Ts'u-Lin Zen Sect—See Traàn

Nhaân Toâng in Chapter 13 (F-2), Vol. IV.

(F-2) THIEÀN SÖ TRAÀN NHAÂN TOÂNG (1258-1308)

KHAI TOÅ DOØNG THIEÀN TRUÙC LAÂM

ZEN MASTER TRAN NHAN TONG THE FOUNDING PATRIARCH OF THE TSU-LIN ZEN SECT

Theo Thieàn Sö Vieät Nam cuûa Thieàn sö Thích Thanh Töø, ngaøi sanh naêm 1258, con Vua Traàn Thaùi

Toâng. Luùc thieáu thôøi Ngaøi ñöôïc vua cha cho theo hoïc thieàn vôùi Ngaøi Tueä Trung Thöôïng Só. Ngaøy noï

ngaøi hoûi Thaày veà boån phaän cuûa moät ngöôøi tu thieàn. Tueä Trung ñaùp: “Phaûn quang töï kyû boån phaän söï, baát

2086

tuøng tha ñaéc.” Coù nghóa laø haõy soi laïi chính mình laø phaän söï goác, chöù khoâng töø beân ngoaøi maø ñöôïc. Töø

ñoù ngaøi thoâng suoát vaø toân Tueä Trung Thöôïng Só laøm thaày. Naêm hai möôi moát tuoåi, ngaøi leân ngoâi Hoaøng

Ñeá, hieäu laø Traàn Nhaân Toâng. Naêm 1284, tröôùc theá xaâm laêng nhö vuõ baõo cuûa quaân Nguyeân, vua Traàn

Nhaân Toâng cho trieäu taäp hoäi nghò Dieân Hoàng. Tham döï hoäi nghò khoâng phaûi laø caùc vöông toân coâng töû

maø laø caùc boâ laõo trong daân gian. Khi quaân Moâng Coå xaâm laêng nöôùc ta, ngaøi ñích thaân caàm quaân dieät

giaëc, ñeán khi thaùi bình ngaøi nhöôøng ngoâi cho con laø Traàn Anh Toâng, roài lui veà thöïc taäp thieàn vôùi ngaøi

Tueä Trung Thöôïng Só. Tuy nhieân, luùc aáy ngaøi vaãn coøn laøm coá vaán cho con laø vua Traàn Anh Toâng.

Theo ñaïo Phaät, chuùng sanh tuy heát thaûy ñeàu coù caùi taâm thaân do nguõ uaån hoøa hôïp giaû taïm maø thaønh

vaø hoaïi dieät khi nhöõng thöù giaû hôïp naøy tan bieán. Trong Töù Dieäu Ñeá, Phaät daïy raèng chaáp ngaõ laø nguyeân

nhaân caên baûn cuûa khoå ñau; töø chaáp tröôùc sanh ra buoàn khoå; töø buoàn khoå sanh ra sôï seät. Ai hoaøn toaøn

thoaùt khoûi chaáp tröôùc, keû ñoù khoâng coøn buoàn khoå vaø raát ít lo aâu. Neáu baïn khoâng coøn chaáp tröôùc, dó

nhieân laø baïn ñaõ giaûi thoaùt. Haønh giaû phaûi coù söï hieåu bieát chôn chaùnh raèng thaân goàm nguõ uaån chöù khoâng

coù caùi goïi laø “baûn ngaõ tröôøng toàn.” Töù ñaïi chæ hieän höõu bôûi nhöõng duyeân hôïp. Khoâng coù vaät chaát tröôøng

toàn baát bieán trong thaân naày. Khi töù ñaïi heát duyeân tan raõ thì thaân naày laäp töùc bieán maát. Vì vaät chaát do töù

ñaïi caáu thaønh, troáng roãng, khoâng coù thöïc chaát, neân con ngöôøi do nguõ uaån keát hôïp, cuõng khoâng coù töï ngaõ

vónh cöõu. Con ngöôøi thay ñoåi töøng giaây töøng phuùt. Theo Thieàn sö Traàn Nhaân Toâng, haønh giaû phaûi coá

gaéng tu trì cho ñeán khi hoï thaáy raèng khoâng heà coù moät ‘caùi toâi’ naøo ñang bò troùi buoäc vaø taát caû caùc nieäm

ñeàu bieán maát nhö hoa rôi vaøo buoåi saùng vaäy. Haõy hoïc caùch vaän haønh cuûa taâm qua baøi keä Thieàn noåi

tieáng cuûa Thieàn sö Traàn Nhaân Toâng:

“Thuøy phöôïc caùnh töông caàu giaûi thoaùt

Baát phaøm haø taát mích thaàn tieân.

Vieân nhaøn maõ quyeän nhaân öng laõo,

Y cöu vaân trang nhaát thaùp thieàn.

Thò phi nieäm truïc trieâu hoa laïc

Danh lôïi taâm tuøy daï vuõ haøn

Hoa taän vuõ tình sôn tòch tòch

Nhaát thanh ñeà ñieåu höïu xuaân taøn.”

(Ai troùi laïi mong caàu giaûi thoaùt

Chaúng phaøm naøo phaûi kieám thaàn tieân

Vöôïn nhaøn, ngöïa moûi, ngöôøi ñaõ laõo

Nhö cuõ vaân trang moät choõng thieàn.

Phaûi quaáy nieäm rôi hoa buoåi sôùm

Lôïi danh taâm laïnh vôùi möa ñeâm

Möa taïnh, hoa trô, non vaéng laëng

Chim keâu moät tieáng laïi xuaân taøn).

Ñeán naêm 1299, ngaøi rôøi boû cung ñieän ñeå ñi vaøo aån tu nhö moät nhaø tu khoå haïnh trong nuùi Yeân Töû.

Nôi ñaây ngaøi thaønh laäp Taêng ñoaøn vaø khuyeân hoï neân laáy caâu daïy cuûa ngaøi Tueä Trung Thöôïng Só maø tu

haønh. Ngaøi ñöôïc toân laøm Sô Toå cuûa Thieàn Phaùi Truùc Laâm Yeân Töû. Chính vua Traàn Nhaân Toâng ñaõ coù

khaû naêng söû duïng ñöôïc tieàm naêng cuûa Phaät giaùo ñeå phuïc vuï ñaát nöôùc vaø nhaân daân cuûa mình. Söï kieän

nhaø vua xuaát gia cuõng nhö nhöõng naêm haønh ñaïo cuûa Ngaøi trong daân gian ñaõ khieán cho Thieàn phaùi Truùc

Laâm trôû thaønh moät thieàn phaùi ñuû maïnh yeåm trôï cho caû trieàu ñaïi nhaø Traàn. Ñoái vôùi Thieàn sö Traàn Nhaân

Toâng, bí quyeát cuûa ñôøi soáng haïnh phuùc vaø thaønh coâng laø phaûi laøm nhöõng gì caàn laøm ngay töø baây giôø,

khi ñoùi thì aên, khi khaùt thì uoáng, meät thì nguû, chöù ñöøng lo laéng veà quaù khöù cuõng nhö töông lai. Chuùng ta

khoâng theå trôû laïi taùi taïo ñöôïc quaù khöù vaø cuõng khoâng theå tieân lieäu moïi thöù coù theå xaõy ra cho töông lai.

Chæ coù khoaûng thôøi gian maø chuùng ta coù theå phaàn naøo kieåm soaùt ñöôïc, ñoù laø hieän taïi. Ngaøi thöôøng nhaéc

nhôû moïi ngöôøi baèng baøi keä sau ñaây:

“ÔÛ traàn vui ñaïo haõy tuøy duyeân,

Ñoùi ñeán thì aên,meät nguû lieàn.

2087

Trong nhaø coù baùu thoâi tìm kieám,

Ñoái caûnh khoâng taâm chôù hoûi thieàn.”

Thaät vaäy, neáu chuùng ta coù theå soáng troïn veïn theo lôøi daïy cuûa thieàn sö Traàn Nhaân Toâng, laø chuùng ta

coù theå soáng vôùi nöôùc chöù khoâng soáng vôùi nhöõng ñôït soùng sanh roài dieät; soáng vôùi taùnh saùng cuûa göông

chöù khoâng soáng vôùi caùc aûnh ñeán roài ñi; soáng vôùi töï taùnh cuûa taâm chöù khoâng soáng vôùi caùc nieäm sanh

dieät. Nhö vaäy chuùng ta coù theå goïi cuoäc soáng cuûa chuùng ta laø gì neáu khoâng phaûi laø Nieát Baøn? Theá giôùi

maø chuùng ta ñang soáng laø theá giôùi Ta Baø, nôi maø chuùng ta nhìn thaáy söï sanh dieät cuûa moïi hieän töôïng thì

laøm sao chuùng ta coù theå noùi taát caû caùc phaùp khoâng sanh khoâng dieät ñöôïc? Haønh giaû neân nhôù raèng moät

khi ñaõ quyeát chí tu trì theo Phaät, chuùng ta phaûi laéng nghe lôøi daïy cuûa Phaät vaø chö Toå, phaûi nhìn vaøo beân

trong ñeå thaáy ñöôïc chôn taâm cuûa mình, chöøng ñoù mình môùi coù khaû naêng thaáy ñöôïc chö phaùp baát sanh

baát dieät. Haõy nhìn vaøo taâm mình vaø haõy thaønh thaät vôùi chính mình, roài thì mình seõ coù theå thaáy baûn chaát

cuûa moïi vaät laø troáng roãng vaø baát sanh baát dieät. Caùc nieäm ñeán roài ñi, nhöng taùnh ‘thaáy bieát’ cuûa taâm

luoân baát ñoäng. Haõy laéng nghe moät baøi keä noåi tieáng khaùc cuûa Thieàn sö Traàn Nhaân Toâng veà chö phaùp:

“Nhaát thieát phaùp baát sanh

Nhaát thieát phaùp baát dieät

Nhöôïc naêng nhö thò giaûi

Chö Phaät thöôøng hieän tieàn.”

(Taát caû phaùp chaúng sanh

Taát caû phaùp chaúng dieät

Neáu hay hieåu nhö theá

Chö Phaät thöôøng hieän tieàn).

According to the Vietnamese Zen Masters written by Zen Master Thích Thanh Töø, he was born in

1258 A.D., son of King Traàn Thaùnh Toâng. When he was young, his father sent him to practice Zen with

Zen Master Tueä Trung Thöôïng Só. One day he asked his Master about the obligation of a Zen

practitioner. Tueä Trung responded: “Looking inward to shine up oneself is the main duty, not following

anything outward.” Since then, he thoroughly understood his duty as a Zen practitioner and honored

Tueä Trung as his master. He became King when he was twenty-years of age. In 1283, confronting with

the extremely strong forces of the Yuan, king Tran Nhan Tong called the Dien Hong Conference to

discuss the national affairs. The participants were not members of aristocracy but were the elderly

people in the communities. When the Mongolian invaded Vietnam in 1283 and 1287, he led his armed

forces to bravely defeat the Mongolian aggressors. When the peace restored, he relinquished the

throne to his son in 1293, and spent more time to practice Zen with Tueä Trung Thöôïng Só. However,

he still tutored his son, the young king Traàn Anh Toâng.

According to Buddhism, man being composed of elements and disintegrated when these are

dissolved. In the Four Noble Truth, Sakyamuni Buddha taught that “attachment to self” is the root

cause of suffering. From attachment springs grief; from grief springs fear. For him who is wholly free

from attachment, there is no grief and much less fear. If you don’t have attachments, naturally you are

liberated. Zen practitioners should have a correct understanding of the body, that it consists of the five

elements or skandhas, which together represent body and mind, and there is no such so-called “self.”

Elements exist only by means of union of conditions. There is no eternal and unchangeable substance

in them. When these come apart, so-called “body” immediately disappears. Since the form which is

created by the four elements is empty and without self, then the human body, created by the

unification of the five skandhas, must also be empty and without self. Human body is in a transforming

process from second to second. According to Zen master Tran Nhan Tong, practitioners should try to

practice until they can see there is not an ‘I’ being tied and all the thoughts disappear like the flowers

falling off in the morning. Let’s learn the working of the mind through one of Zen master’s famous Zen

poems:

“Nobody ties you; why do you ask for liberation?

2088

If you don’t cling to your ordinary thought,

Then you don’t need to search for the holy one.

The monkeys are relaxed; the horses tired; and the men old.

The Zen stupa is still in the same old cloudy cottage.

Right and wrong thoughts are falling

just like flowers in the early morning.

Fame and wealth are chilled in a cold night rain.

After the rains are gone, the flowers are dying and

the mountain is serene.

A bird chirps a sound, and the spring is leaving again.”

In 1299 he left the royal palace to go to Yeân Töû Mountain, living and practicing as an ascetic

monk. Here he organized the Sangha and advised them to follow the advice of Tueä Trung Thöôïng Só

to lead their life of cultivation. He was honored as the First Patriarch of Truùc Laâm Yeân Töû Zen Sect. It

was king Tran Nhan Tong who was able to utilize the potential of Buddhism to serve his country and

people. The fact of king Tran Nhan Tong’s renunciation and his years of practicing meditation and

spreading Buddhism all over the country made the Truc Lam Zen Sect strong enough to support the

entire dynasty. For Zen master Traàn Nhaân Toâng, the secret of happy, successful living lies in doing

what needs to be done now; when hungry, just eat; when thirsty, just drink; when tired, just sleep; and

not worrying about the past and the future. We cannot go back into the past and reshape it, nor can we

anticipate everything that may happen in the future. There is one moment of time over which we have

some conscious control and that is the present. He always reminded his disciples with the following

verses:

“Living in the world, happy with the Way.

We should let all things take their course.

When hungry, just eat; when tire, just sleep.

The treasure is in our house; do not search any more.

Face the scenes, and have no thoughts,

Then we do not need to ask for Zen.”

In fact, if we can completely live with the teachings of Zen master Traàn Nhaân Toâng, we are able

to live with the water, not with the waves rising and falling; live with the nature of mirror to reflect, not

with the images appearing and disappearing; and live with the essence of the mind, not with the

thoughts arising and vanishing. Therefore, what can we call our life if not a Nirvana? The world we are

living now is the Saha World, where we physically see all phenomena born and passed away, how can

we say ‘all phenomena are unborn and undying’? Zen practitioners should always remember once we

make up our mind to follow the Buddha’s Path, we should listen to the Buddha’s and Patriarchs’

teachings; we should look inward to see our real mind, then we will have the ability to see that ‘all

phenomena are unborn and undying’. Let’s look into our mind and be honest with ourselves, then we

can see the real nature of everything: emptiness, unborn and undying. The thoughts coming and going,

but the nature of ‘seeing and knowing’ of the mind is unmoved. Let’s listen to another famous verse

from Zen master Traàn Nhaân Toâng:

“All phenomena are unborn.

All phenomena are undying.

If we see that constantly,

All Buddhas are before our eyes constantly.”

2089

(F-3) CHÖ THIEÀN ÑÖÙC TRONG THIEÀN PHAÙI TRUÙC LAÂM

VIETNAMSE ZEN VIRTUES OF THE TSU-LIN ZEN SECT

(I) Thieàn Sö Phaùp Loa (1284-1330)

Zen Master Phaùp Loa

Teân cuûa moät vò Thieàn sö Vieät Nam vaøo theá kyû thöù XIV, thuoäc Thieàn phaùi Truùc Laâm—Name of a

Vietnamese Zen master in the fourteenth century, of the Truc Lam Zen Sect.

(II) Thieàn Sö Huyeàn Quang (1254-1334)

Zen Master Huyeàn Quang

Teân cuûa moät vò Thieàn sö Vieät Nam vaøo theá kyû thöù XIV, thuoäc Thieàn phaùi Truùc Laâm—Name of a

Vietnamese Zen master, of the Truc Lam Zen Sect, in the fourteenth century.

(III) Thieàn Sö Vieân Chuùng

Zen Master Vien Chung

Teân cuûa moät vò Thieàn sö Vieät Nam, thuoäc theá heä thöù hai Thieàn phaùi Truùc Laâm, vaøo theá kyû thöù XIII—

Name of a Vietnamese Zen master, of the second lineage of the Truc Lam Zen Sect, in the thirteenth

century.

(IV) Thieàn Sö Truùc Laâm Quoác Sö

National Teacher Truc Lam

Teân cuûa moät vò Thieàn sö Vieät Nam, thuoäc heä thöù hai doøng Truùc Laâm Yeân Töû, soáng vaøo thôøi nhaø Traàn

(1225-1400)—Name of a Vietnamese Zen master, of the second lineage of the Yen Tu Zen Sect, who

lived in the Tran Dynasty in Vietnam.

(V) Thieàn Sö Nhö Ñöùc

Zen Master Nhu Duc

Teân cuûa moät vò Thieàn sö Vieät Nam, thuoäc Thieàn phaùi Truùc Laâm, vaøo ñaàu theá kyû thöù XVIII—Name of a

Vietnamese Zen master, of the Truc Lam Zen Sect, in the beginning of the eighteenth century.

2090

2091

(G) DOØNG THIEÀN TAØO ÑOÄNG VIEÄT NAM

VIETNAMSE TS'AO-TUNG ZEN SCHOOL

(G-1) NHÖÕNG DOØNG TRUYEÀN THÖØA VAØ TOÅ SÖ

TRONG THIEÀN PHAÙI TAØO ÑOÄNG VIEÄT NAM

LINEAGES OF TRANSMISSION AND PATRIARCHS OF THE VIETNAMESE TS'AO-TUNG ZEN SECT

(A) Toång Quan Veà Thieàn Phaùi Taøo Ñoäng—An Overview of the Ts'ao-Tung Zen sect: Phaùi Taøo Ñoäng

ñöôïc truyeàn thaúng töø Thieàn phaùi cuûa Luïc Toå ôû Taøo Kheâ, Trung Quoác. Truyeàn thoáng Thieàn toâng

Trung Hoa ñöôïc ngaøi Ñoäng Sôn Löông Giôùi cuøng ñeä töû cuûa ngaøi laø Taøo Sôn Boån Tòch saùng laäp.

Teân cuûa toâng phaùi laáy töø hai chöõ ñaàu cuûa hai vò Thieàn sö naøy. Coù nhieàu thuyeát noùi veà nguoàn goác

cuûa phaùi Taøo Ñoäng. Moät thuyeát cho raèng noù xuaát phaùt töø chöõ ñaàu trong teân cuûa hai Thieàn sö Trung

Quoác laø Taøo Sôn Boån Tòch vaø Ñoäng Sôn Löông Giôùi. Moät thuyeát khaùc cho raèng ñaây laø tröôøng phaùi

Thieàn ñöôïc Luïc Toå Hueä Naêng khai saùng taïi Taøo Kheâ. ÔÛ Vieät Nam thì Taøo Ñoäng laø moät trong

nhöõng phaùi Thieàn coù taàm côû. Nhöõng phaùi khaùc laø Tyø Ni Ña Löu Chi, Voâ Ngoân Thoâng, Laâm Teá,

Thaûo Ñöôøng, vaân vaân. Taøo Ñoäng nhaán maïnh ñeán toïa thieàn nhö laø loái tu taäp chính yeáu ñeå ñaït ñöôïc

giaùc ngoä. Trong khi phaùi Taøo Ñoäng ñaët phaùp Maëc Chieáu Thieàn vaø phöông phaùp 'Chæ Quaùn Ñaû Toïa'

leân haøng ñaàu; thì phaùi Laâm Teá laïi ñaët leân haøng ñaàu Khaùn Thoaïi Thieàn vaø phöông phaùp coâng aùn—

T’ao-T’ung Zen sect was transmitted directly from T’ao-Tsi, China. Chinese Ch’an tradition

founded by Tung-Shan Liang-Chieh (807-869) and his student Ts’ao-Shan Pen-Chi (840-901). The

name of the school derives from the first Chinese characters of their names. It was one of the “five

houses” of Ch’an. There are several theories as to the origin of the name Ts’ao-Tung. One is that

it stems from the first character in the names of two masters in China, Ts’ao-Shan Peân-Chi, and

Tung-Shan Liang-Chieh. Another theory is that Ts’ao refers to the Sixth Patriarch and the Ch’an

school was founded by Hui-Neng, the sixth patriarch. In Vietnam, it is one of several dominant

Zen sects. Other Zen sects include Vinitaruci, Wu-Yun-T’ung, Linn-Chih, and Shao-T’ang, etc.

Ts’ao-Tung emphasizes zazen, or sitting meditation, as the central practice in order to attain

enlightenment. In Soto Zen, 'Mokusho' Zen and thus 'Shikantaza' is more heavily stressed; in

Rinzai, 'Kanna' Zen, and koan practice.

(B) Nhöõng Doøng Truyeàn Thöøa Vaø Toå Sö Cuûa Thieàn Phaùi Taøo Ñoäng (Tính Töø Toå Ma Ha Ca Dieáp)—

Lineages of Transmission And Patriarchs of the Ts'ao-Tung Zen sect (Counted From Patriarch

Mahakasyapa):

1-28) See Hai Möôi Taùm Toå AÁn Ñoä in Chapter Two, Vol. I.

29-33) See Luïc Toå Trung Hoa in Chapter Four (B), Vol.I.

34) See Thieàn Sö Haønh Tö in Chapter Nine (A) (I), Vol. I.

35) See Thieàn Sö Thaïch Ñaàu in Chapter Nine (B-1) (I), Vol. I.

36) See Thieàn Sö Duy Nghieãm in Nine (C-1) (I), Vol. I.

37) See Thieàn Sö Ñaøm Thaïnh in Chapter Nine (D-1) (I), Vol. I.

38) Ñôøi Thöù Nhaát Taøo Ñoäng Toâng—First Generation of the Ts'ao-tung Tsung—See Thieàn Sö Löông

Giôùi in Chapter Nine (E-1a) (I), Vol. I.

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39) See Thieàn Sö Ñaïo Öng in Chapter Nine (F-1) (II), Vol. II.

40) See Thieàn Sö Ñoàng An Ñaïo Bò in Chapter Nine (G-1b) (I), Vol. II.

41) See Thieàn Sö Ñoàng An Quan Trí in Chapter Nine (H-1b) (I), Vol. II.

42) See Thieàn Sö Löông Sôn Duyeân Quaùn in Chapter Nine (I-1b) (I), Vol. II.

43) See Thieàn Sö Kænh Huyeàn in Chapter Nine (J-1) (I), Vol. II.

44) See Thieàn Sö Nghóa Thanh in Chapter Nine (K-1) (I), Vol. II.

45) See Thieàn Sö Ñaïo Giai in Chapter Nine (L-1) (I), Vol. II.

46) See Thieàn Sö Töû Thuaàn in Chapter Nine (M-1) (II), Vol. II.

47) See Thieàn Sö Thanh Lieãu in Chapter Nine (N-1) (II), Vol. II.

48) See Thieàn Sö Toâng Giaùc in Chapter Nine (O-1b) (I), Vol. II.

49) See Thieàn Sö Tuyeát Ñaäu Trí Giaùm in Chapter Nine (P-2) (I), Vol. II.

50) See Thieàn Sö Thieân Ñoàng Nhö Tònh in Chapter Nine (Q-2) (I), Vol. II.

(G-2) CHÖ THIEÀN ÑÖÙC DOØNG THIEÀN TAØO ÑOÄNG XÖÙ ÑAØNG NGOAØI

ZEN VIRTUES OF THE TS'AO-TUNG ZEN SCHOOL IN THE TONKIN

(G-2a) Ñôøi Thöù Ba Möôi Laêm—The Thirty-Fifth Generation

(I) Thieàn Sö Nhaát Cuù Tri Giaùo

Zen Master Nhaát Cuù Tri Giaùo

Thieàn sö Trung Hoa, thuoäc toâng Taøo Ñoäng, queâ ôû nuùi Phuïng Hoaøng, Hoà Chaâu, Trung Quoác. Sau khi sö

ñöôïc Thieàn sö Tònh Chu truyeàn taâm aán, sö trôû veà nuùi Phuïng Hoaøng hoaèng hoùa vaø thò tòch taïi ñaây, nhöng

khoâng roõ naêm naøo—A Chinese Ts'ao Tung Zen Master from Mount Phuïng Hoaøng, Hoà Chaâu, China.

After Zen Master Tònh Chu transmitted the Dharma mind seal to him, he returned to Mount Fung-

Huang to expand Buddhism and passed away there; however, his passing away day was unknown.

(G-2b) Ñôøi Thöù Ba Möôi Saùu—The Thirty-Sixth Generation

(I) Thieàn Sö Thuûy Nguyeät Thoâng Giaùc (1637-1704)

Zen Master Thuûy Nguyeät Thoâng Giaùc

Thuûy Nguyeät Thoâng Giaùc, thieàn sö Vieät Nam, queâ ôû quaän Ngöï Thieân, phuû Tieân Höng, ñaïo

Sôn Nam, Baéc Vieät. Ngaøi xuaát gia luùc 20 tuoåi. Sau ñoù ngaøi sang Trung Quoác taàm sö hoïc ñaïo vaø trôû

thaønh ñeä töû cuûa Thieàn sö Thöôïng Ñöùc. Trôû veà nöôùc, sö truï taïi Haï Long, thuoäc quaän Ñoâng Trieàu ñeå

hoaèng hoùa Phaät giaùo taïi Baéc Vieät. Moät ngaøy vaøo khoaûng ñaàu naêm 1704, sö leân Thöôïng Long gaëp sö

Thieän Höõu, baûo raèng: “Nay toâi tuoåi ñaõ cao, vaø toâi cuõng ñaõ truï theá ñuû roài, toâi muoán cuøng Thaày leân nuùi

nhaäp Nieát Baøn.” Sö Thieän Höõu thöa: “Ñaïo quaû cuûa huynh nay ñaõ chín muoài, coøn toâi chöa troøn neân caàn

ôû laïi ñoä ñôøi.” Hoâm aáy sö trôû veà chuøa baûo ñoà chuùng, nay ta leân chôi nuùi Nhaãm Döông, neáu baûy ngaøy

maø khoâng thaáy ta veà. Caùc oâng leân aáy tìm choã naøo coù muøi thôm laø kieám ñöôïc ta. Ñeán baûy ngaøy sau, ñoà

chuùng khoâng thaáy ngaøi veà, beøn leân nuùi tìm. Nghe muøi thôm, ñi theo vaø tìm thaáy ngaøi ngoài kieát giaø thò

tòch trong moät hang nuùi.

Ngaøi thöôøng nhaéc nhôû chuùng ñeä töû: “Nieát baøn laø söï chaám döùt hoaøn toaøn nhöõng ham muoán vaø khoå

ñau phieàn naõo. Nieát Baøn laø muïc tieâu toái thöôïng cuûa nhöõng ngöôøi tu theo Phaät. Khi chuùng ta noùi ñeán

Nieát Baøn chuùng ta gaëp phaûi nhöõng khoù khaên trong vieäc dieãn taû vì baûn chaát xaùc thöïc cuûa moät kinh

nghieäm khoâng theå vaø khoâng bao giôø coù theå ñöôïc truyeàn ñaït baèng ngoân töø. Kinh nghieäm naøy phaûi ñöôïc

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moãi ngöôøi töï mình kinh qua, khoâng coù ngoaïi leä. Chuùng ta phaûi kinh qua vieäc chaám döùt khoå ñau phieàn

naõo, nhöõng tai hoïa cuûa luyeán chaáp, saân haän vaø voâ minh. Khi chuùng ta loaïi boû ñöôïc nhöõng nguyeân nhaân

cuûa khoå ñau phieàn naõo laø chuùng ta chöùng nghieäm nieát baøn cho chính mình. Nhaäp Nieát Baøn laø trôû veà

vôùi taùnh thanh tònh xöa nay cuûa Phaät taùnh sau khi thaân xaùc tieâu tan, töùc laø trôû veà vôùi söï töï do hoaøn toaøn

cuûa traïng thaùi voâ ngaïi. Traïng thaùi toái haäu laø voâ truï Nieát Baøn, nghóa laø söï thaønh töïu töï do hoaøn toaøn,

khoâng coøn bò raøng buoäc ôû nôi naøo nöõa. Tuy nhieân, Nieát Baøn khoâng phaûi loaïi boû cuõng khoâng ñaït ñöôïc,

cuõng khoâng phaûi laø moät phaùp ñoaïn dieät, cuõng khoâng thöôøng haèng, khoâng phaûi bò ñeø neùn, cuõng khoâng

phaûi ñöôïc khôûi leân. Nieát Baøn laø traïng thaùi giaûi thoaùt toái haäu, ñoaïn dieät taát caû caùc uaån va ø phieàn naõo.

Noùi caùch khaùc, Nieát Baøn ñöôïc moâ taû nhö laø söï ñoaïn dieät taát caû ham meâ, ghen gheùt, aûo töôûng, aùi duïc,

aûo giaùc, taø kieán, laäu hoaëc, phieàn naõo, höõu, sanh, giaø, beänh, khoå ñau, cheát. Nieát Baøn laø traïng thaùi an

laïc, baát töû, an tónh, khinh an, vaø voâ uùy. Nieát Baøn thì voâ taän vaø khoâng theå moâ taû ñöôïc nhö hö khoâng voâ

vi. Noù gioáng nhö vaàng thaùi döông, saùng troøn thöôøng ôû giöõa hö khoâng. Daàu coù luùc bò maây che phuû laøm

cho baàu trôøi trôû neân u toái ñi, nhöng moät phen gioù thoåi maây töù taùn, lieàn ñoù theá giôùi haø sa saùng chieáu

thoâng. Nieát Baøn cuõng ñöôïc goïi laø sieâu giôùi, vöôït qua ba coõi. Nieát Baøn laø traïng thaùi vöôït khoûi ngoân töø

vaø tö töôûng, noù laø söï giaùc ngoä toái thöôïng cuûa chính moãi caù nhaân.” Döôùi ñaây laø moät trong nhöõng baøi keä

Thieàn noåi tieáng cuûa ngaøi:

“Vieân minh thöôøng taïi thaùi hö trung

Cöông bò meâ vaân voïng khôûi lung

Nhaát ñaéc phong xuy vaân töù taùn

Haèng sa theá giôùi chieáu quang thoâng.”

(Saùng troøn thöôøng ôû giöõa hö khoâng

Bôûi bò maây meâ voïng khôûi loàng

Moät phen gioù thoåi maây töù taùn

Theá giôùi haø sa saùng chieáu thoâng).

A Vietnamese Zen Master from Ngöï Thieân village, Tieân Höng district, Sôn Nam province, North

Vietnam. He left home and became a monk at the age of 20. In 1664, he went to China to seek a good

master. He met Zen Master Thöôïng Ñöùc and became the latter’s disciple. He was the Dharma heir of

the thirty-sixth generation of the T’ao-T’ung Zen Sect. When he returned home, he went to Haï Long

area, Ñoâng Trieàu district to built a temple to expand Buddhism. One day in the beginning of 1704, he

went to Thöôïng Long Temple and said to Zen Master Thieän Höõu: “Now I am old and I have been in

the world long enough, let’s go to the mountain to enter Nirvana.” Zen master Thieän Höõu said: “You,

senior monk, have already completed your cultivation, but I have not. I must stay here longer to save

more people.” He returned to Haï Long Temple and told his disciples that he wanted to go wandering

on Mount Nhaãm Döông. If after seven days, he would not return, they should go to Mount Nhaãm

Döông and follow a fragrant smell in the mountain, then they could find him. After seven days, his

disciples went to Mount Nhaãm Döông, followed a strangely fragrant smell, and found his body sitting

in lotus posture.

He always reminded his disciples: “Nirvana is a total extinction of desires and sufferings. Nirvana

is the supreme goal of Buddhist endeavor. When we speak about Nirvana we encounter some

problems of expression, because the exact nature of an experience cannot and never can be

communicated merely by words. This experience must be experienced directly by each one of us,

without any exception. We have to experience the end of sufferings and afflictions for ourselves, and

the only way we can do this is by eliminating the causes of sufferings and afflictions: the attachment,

aversion, and ignorance. When we have eliminated such causes of sufferings and afflictions, then we

will experience nirvana for ourselves. To enter Nirvana means to return to the ultimate state of No

Abode (Apratisthita-nirvana), that is to say, the attainment of perfect freedom, not being bound to one

place. However, Nirvana is that which is neither discarded nor attained; it is neither a thing destroyed

nor a thing eternal; it is neither suppressed nor does it arise. It is the state of final release where all the

2094

skandhas and defilements have total cease. In other words, Nirvana is described as the destruction of

attachment, hatred, and delusion; the destruction of desires, impression, and firm grasp of wrong views;

the destruction of impurities and afflictions; the destruction of desire for existence, birth, old age,

sicknesses, sufferings, and death. The state of Nirvana is happy, imperishable, steady, tranquil, and

free from fear. Nibbana is infinite and indescribable like “Akasa”. Nirvana is like the sun. It is always

in the sky, round and bright. Even though sometimes the clouds cover and make the sky gloomy, but

once the wind comes and blows the clouds away, you will see countless worlds brightened and

unobstructed. Nirvana is called a realm (dhatu) beyond the three realms. It is a state that is beyond the

domain of word and thought; it is the realization of supreme enlightenment within one’s own self.”

Below is one of his famous Zen poems:

“The sun is alway in the sky, round and bright

Even sometimes the clouds cover and make illusions appear.

When the wind comes and blows the clouds away,

You will see countless worlds brightened and unobstructed.”

(G-2c) Ñôøi Thöù Ba Möôi Baûy—The Thirty-Seventh Generation

(I) Thieàn Sö Toâng Dieãn Chaân Dung (1640-1711)

Zen Master Toâng Dieãn Chaân Dung

Toâng Dieãn Chaân Dung, thieàn sö Vieät Nam, queâ ôû Phuù Quaân, Caåm Giang, Baéc Vieät. Ngaøi moà coâi

cha töø thôøi thô aáu. Naêm 12 tuoåi, ngaøi xuaát gia. Veà sau ngaøi trôû veà ñoä baø meï giaø baèng caùch cho baø meï ôû

chuøa coâng phu tu taäp ñeán khi qua ñôøi. Haàu heát cuoäc ñôøi ngaøi, ngaøi chaán höng vaø hoaèng hoùa taïi Baéc

Vieät. Ngaøi thò tòch naêm 1711. Ngaøi thöôøng nhaéc nhôû chuùng ñeä töû: “Theo Phaät giaùo, giôùi laø quy luaät

giuùp chuùng ta ñeà phoøng phaïm toäi. Khi khoâng sai phaïm giôùi luaät, taâm trí chuùng ta ñuû thanh tònh ñeå tu

taäp thieàn ñònh ôû böôùc keá tieáp haàu ñaït ñöôïc ñònh löïc. Trí tueä laø keát quaû cuûa vieäc tu taäp giôùi vaø ñònh.

Neáu baïn muoán ñoïan tröø tam ñoäc tham lam, saân haän vaø si meâ, baïn khoâng coù con ñöôøng naøo khaùc hôn laø

phaûi tu giôùi vaø ñònh haàu ñaït ñöôïc trí tueä ba la maät. Vôùi trí hueä ba la maät, baïn coù theå tieâu dieät nhöõng

teân troäm naày vaø chaám döùt khoå ñau phieàn naõo. Hueä giuùp loaïi tröø aûo voïng ñeå ñaït ñöôïc chaân lyù. Noùi caùch

khaùc, Hueä hay Baùt Nhaõ laø naêng löïc thaâm nhaäp vaøo baûn taùnh cuûa töï theå vaø ñoàng thôøi noù cuõng laø chaân

lyù ñöôïc caûm nghieäm theo caùch tröïc giaùc. Trí tueä giuùp chuùng ta phaù tan lôùp maây môø si meâ bao phuû söï

vaät vaø thöïc chöùng thöïc töôùng cuûa vaïn phaùp, thaáy ñôøi soáng ñuùng nhö thaät söï, nghóa laø thaáy roõ söï sanh

dieät cuûa vaïn höõu. Khi chuùng ta khoâng coøn phaân bieät höõu cuøng voâ nöõa thì luùc ñoù trí tueä chuùng ta saùng

suoát gioáng nhö vaàng thaùi döông hieän cao treân baàu trôøi vaäy.

Thaät vaäy, Luïc Toå Hueä Naêng ñaõ daïy: “Ñaát taâm khoâng beänh laø giôùi cuûa töï taùnh, ñaát taâm khoâng loaïn

laø ñònh cuûa töï taùnh, ñaát taâm khoâng loãi laø hueä cuûa töï taùnh. Tam Hoïc nhö Thaàn Tuù daïy laø du øng cho

ngöôøi coù caên trí nhoû, coøn phaùp tam hoïc cuûa toâi laø noùi vôùi ngöôøi coù caên trí lôùn. Khi ngöôøi ta ngoä ñöôïc töï

taùnh, chaúng duïng laäp Taâm hoïc nöõa. Moät khi Taâm töùc Töï taùnh khoâng beänh, khoâng loaïn, khoâng loãi, moãi

nieäm ñeàu coù Baùt Nhaõ quaùn chieáu, thöôøng lìa caùc phaùp töôùng. Do ñoù chaúng duïng laäp taát caû caùc phaùp.

Ngöôøi ta ñoán ngoä töï taùnh vaø chaúng coù thöù lôùp tu chöùng. Ñaây laø lyù do taïi sao ngöôøi ta coù theå chaúng

kham duïng laäp taát caû.” Döô ùi ñaây laø moät trong nhöõng baøi keä Thieàn noåi tieáng cuûa ngaøi:

“Öng höõu vaïn duyeân höõu

Tuøy voâ nhaát thieát voâ

Höõu voâ caâu baát laäp

Nhaät caûnh boån ñöông boâ.”

(Caàn coù muoân duyeân coù

Öng khoâng taát caû khoâng

Coù khoâng hai chaúng laäp

2095

AÙnh nhaät hieän leân cao).

A Vietnamese Zen Master from Phuù Quaân, Caåm Giang, North Vietnam. He lost his father when he

was very young. When he was twelve years old, he left home and became a monk. Later, he returned

to his home town to save his mother by allowing her to stay in the temple to cultivate until the day she

passed away. He spent most of his life to revive and expand Buddhism in North Vietnam. He always

reminded his disciples: “According to Buddhism, precepts are rules which keep us from committing

offenses. When we are able to refrain from committing offenses, our mind is pure to cultivate

meditation in the next step to achieve the power of concentration. The resulting wisdom, or training in

wisdom. If you want to get rid of greed, anger, and ignorance, you have no choice but cultivating

discipline and samadhi so that you can obtain wisdom paramita. With wisdom paramita, you can

destroy these thieves and terminate all afflictions. Wisdom (training in wisdom). In other words,

Wisdom or Prajna is the power to penetrate into the nature of one’s being, as well as the truth itself

thus intuited. Wisdom helps us get rid of the clouded view of things, and to see life as it really is, that is

to see life and things pertaining to life as arising and passing. When existence and non-existence are

not established in your mind, at that time your wisdom is just like the sun appears high in the sky.”

As a matter of fact, the Sixth Patriarch Hui Neng taught: “The Mind as it is in itself is free from

illnesses, this is the Precepts of Self-being. The Mind as it is in itself is free from disturbances, this is

the Meditation od Self-bing. The Mind as it is in itself is free from follies, this is the knowledge of

Self-being. The triple discipline as taught by your Master is meant for people of inferior endowments,

whereas my teaching of the triple discipline is for superior people. When Self-being is understood,

there is no furher use in establishing the triple discipline. The Mind as Self-being is free from illnesses,

disturbances and follies, and every thought is thus of transcendental knowledge; and within the reach

of this illuminating light there are no forms to be recognized as such. Being so, there is no use in

establishing anything. One is awakened to this Self-being abruptly, and there is no gradual realization

in it. This is the reason for no establishment.” Below is one of his famous Zen poems:

“If you think of existence, you will see all things exist;

If you think of emptiness, you will see nothing exist.

When existence and emptiness are not established in your mind,

The sun of wisdom appears high in the sky.”

(G-2d) Ñôøi Thöù Boán Möôi—The Fortieth Generation

(I) Thieàn Sö Thanh Laõng Ñaïo Nguyeân

Zen Master Thanh Lang Dao Nguyen

Teân cuûa moät vò Thieàn sö Vieät Nam, phaùp heä thöù 40, thuoäc toâng Taøo Ñoäng cuûa xöù Ñaøng Ngoaøi, vaøo theá

kyû thöù XIX—Name of a Vietnamese Zen master of the 40th lineage of the Ts'ao Tung Sect in the

Tonkin Region, who lived in the nineteenth century.

(G-2e) Ñôøi Thöù Boán Möôi Moát—The Forty-First Generation

(I) Thieàn Sö Thanh Ñaøm (?-1867)

Zen Master Thanh Dam

2096

Teân cuûa moät vò Thieàn sö Vieät Nam, phaùp heä thöù 41, thuoäc toâng Taøo Ñoäng cuûa xöù Ñaøng Ngoaøi, soáng

vaøo theá kyû thöù XIX—Name of a Vietnamese Zen master of the 41st lineage of the Ts'ao Tung Sect in

the Tonkin Region, who lived in the nineteenth century.

(G-2f) Ñôøi Thöù Boán Möôi Hai—The Forty-Second Generation

(I) Thieàn Sö Minh Chaùnh (?-1867)

Zen Master Minh Chanh

Teân cuûa moät vò Thieàn sö Vieät Nam thuoäc theá heä thöù 42, toâng Taøo Ñoäng vaøo theá kyû thöù XIX. Sö laø ñeä töû

cuûa Thieàn sö Thanh Laõng. Sö ñaëc bieät ñöôïc bieát ñeán qua cuoäc ñaøm thoaïi vôùi thaày. Moät hoâm, Sö quyø

tröôùc thaày Thanh Laõng vaø noùi: "Baïch Thaày, taâm khoâng töø beân trong, khoâng töø beân ngoaøi, khoâng ôû giöõa.

Vaäy thì cuoái cuøng taâm ôû ñaâu?" Hoøa Thöôïng Thanh Laõng mæm cöôøi vaø baûo Sö: "Cöù kheá hôïp theo thôøi

tieát, chæ caàn theå hieän taâm bình thöôøng cuûa con trong baát cöù tình huoáng naøo, ñoù laø taát caû nhöõng gì con

caàn laøm trong tu taäp cuûa mình." Ngay nhöõng lôøi naøy Sö ñaït ngoä—Name of a Vietnamese Zen master,

of the 42nd lineage of the Ts'ao Tung School. He was a student and dharma successor of Zen master

Thanh Lang. He is particularly known for his dialogue with his master. One day, he bowed in front of

his master and asked, "Master, mind is not from inside, not from outside, not in the middle. So,

eventually, where is the mind?" The master smiled and told him, "Adapt yourself to the weather, just

use your common mind in any circumstance, that's all you need to do in your cultivation." Right at

these words, he attained enlightenment.

(G-2g) Ñôøi Thöù Boán Möôi Laêm—The Forty-Fifthth Generation

(I) Thieàn Sö Nhö Nhö

Zen Master Nhö Nhö

Thieàn sö Vieät Nam, queâ ôû Haø Noäi. Ngaøi laø Phaùp töû ñôøi thöù 45 doøng Thieàn Taøo Ñoäng. Ngaøi khai sôn

chuøa Thieân Truùc ôû Meã Trì, Haø Noäi. Haàu heát cuoäc ñôøi ngaøi, ngaøi chaán höng vaø hoaèng hoùa Phaät giaùo ôû

Baéc Vieät. Ngaøi thò tòch ngaøy 20 thaùng baûy, nhöng khoâng roõ naêm naøo—A Vietnamese Zen Master from

Hanoi. He was the Dharma heir of the forty-fifth generation of the T’ao-T’ung Zen Sect. He built

Thieân Truùc Temple in Meã Trì, Hanoi. He spent most of his life to revive and expand Buddhism in

North Vietnam. He passed away on the twentieth of July, but the year was unknown.

2097

(G-3) DOØNG THIEÀN TAØO ÑOÄNG XÖÙ ÑAØNG TRONG

THE TS'AO-TUNG ZEN SCHOOL IN THE COCHINCHINE

(G-3a) Ñôøi Thöù Hai Möôi Chín—The Twenty-Ninth Generation

(I) Thieàn Sö Thaïch Lieâm (1632-1704)

Zen Master Thaïch Lieâm

Teân cuûa moät vò Thieàn sö Trung Hoa vaøo thôøi nhaø Thanh (1644-1912). Vaøo cuoái theá kyû thöù XVII, Sö du

haønh sang Xöù Ñaøng Trong cuûa Vieät Nam ñeå truyeàn baù Thieàn phaùp Taøo Ñoäng—Name of a Chinese Zen

master of the Ts'ao Tung Sect, who lived in the Ch'ing Dynasty in China. In the end of the seventeenth

century, he traveled to the Southern region of Vietnam to spread the Ts'ao Tung's Zen teachings.

(G-3b) Ñôøi Thöù Ba Möôi Saùu—The Thirty-Sixth Generation

(I) Thieàn Sö Phaùp Thoâng Thieän Hyû

Zen Master Phaùp Thoâng Thieän Hyû

Thieàn Sö Vieät Nam, queâ taïi Nam Vieät. Ngaøi laø Phaùp töû ñôøi thöù 36 doøng Thieàn Taøo Ñoäng. Ngaøi

khai sôn ngoâi chuøa Long AÅn treân nuùi Long AÅn, tænh Phöôùc Long, coù leõ vaøo naêm 1733. Haàu heát

cuoäc ñôøi ngaøi, ngaøi chaán höng vaø hoaèng hoùa Phaät giaùo taïi Nam Vieät. Sau khi ngaøi thò tòch, ñeä töû

xaây thaùp vaø thôø ngaøi ngay tröôùc chuøa—A Vietnamese Zen Master from South Vietnam. He was

the Dharma heir of the thirty-sixth generation of the T’ao-T’ung Zen Sect. Probably in 1733, he

built Long AÅn Temple on Mount Long AÅn, in Phöôùc Long province. He spent most of his life to

revive and expand Buddhism in the South. After he passed away, to honor him, his disciples built

his stupa at the right front of the Temple.

(G-3c) Ñôøi Thöù Boán Möôi Laêm—The Forty-Fifthth Generation

Thieàn Sö An Thieàn

Zen Master An Thieàn

Thieàn sö noåi tieáng cuûa Vieät Nam vaøo ñaàu theá kyû thöù 19. Ngaøi laø taùc giaû boä “Tam Giaùo Thoâng

Khaûi” ñöôïc bieân soaïn vaøo giöõa theá kyû thöù 19, coù leõ ñöôïc in vaøo khoaûng naêm 1845. Haàu heát cuoäc

ñôøi hoaèng phaùp cuûa ngaøi, ngaøi truï taïi chuøa Ñaïi Giaùc ôû Ñoà Sôn, Baéc Ninh. Sö An Thieàn ñaõ soaïn boä

“Tam Giaùo Thoâng Khaûo”. Saùch ñöôïc bieân soaïn vaøo giöõa theá kyû thöù 19, coù leõ ñöôïc in vaøo khoaûng

naêm 1845. Saùch goàm ba phaàn—A Vietnamese famous Zen master in the early nineteenth century.

He was the author of “A Thorough Study on the Three Religions” composed in the middle of the

nineteenth century. Probably printed in 1845. He spent most of his life at Ñaïi Giaùc Temple in Boà

Sôn, Baéc Ninh to expand Buddhism. Master An Thieàn composed a book titled “A Thorough Study

in the Three Religions”. The book was composed in the middle of the nineteenth century. Probably

printed in 1845. The book included three divisions:

(I) Quyeån thöù nhaát—Phaät Giaùo: First volume—Buddhism.

1) Phuïng Chieáu caàu phaùp: Vieäc du hoïc cuûa Thieàn sö Tính Tuyeàn Traïm Coâng—The travel in seeking

the Buddha Dharma of Zen Master Tính Tuyeàn Traïm Coâng.

2) Baûn Quoác Thieàn Moân Kinh Baûn: Caùc baûn kinh khaéc ôû Vieät Nam—Sutras printed in Vietnam.

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3) Ñaïi Nam Thieàn Hoïc Sô Khôûi: Khôûi thuûy Thieàn hoïc Vieät Nam—The beginning of Zen in Vietnam.

4) Ñaïi Nam Phaät Thaùp: Caùc thaùp Phaät ôû Vieät Nam—Buddha stupas in Vietnam.

5) Voâ Ngoân Thoâng Truyeàn Phaùp: Thieàn phaùi Voâ Ngoân Thoâng—Wu-Yun-T’ung Zen Sect.

6) Danh Traán Trieàu Ñình: Caùc cao Taêng noåi tieáng ôû trieàu ñình—Famous monks at the Royal Palace.

7) Leâ Trieàu Danh Ñöùc: Caùc cao Taêng thôøi Tieàn Leâ—Famous monks during the Tieàn Leâ Dynasty.

8) Lyù Trieàu Danh Ñöùc: Caùc cao Taêng thôøi nhaø Lyù—Famous monks during the Lyù Dynasty.

9) Traàn Trieàu Danh Ñöùc: Caùc cao Taêng ñôøi Traàn—Famous monks during the Traàn Dynasty.

10) Tyø Ni Ña Löu Chi Truyeàn Phaùp: Thieàn phaùi Tyø Ni Ña Löu Chi—Vinitaruci Zen Sect.

11) Tuyeát Ñaäu Truyeàn Phaùp: Thieàn phaùi Thaûo Ñöôøng—Thaûo Ñöôøng Zen Sect.

12) Nhöõng vieäc thaàn bí lieân quan ñeán caùc Thieàn sö Vieät Nam qua caùc trieàu ñaïi: Mystic things

involving Vietnamese Zen masters throughout all dynasties.

13) Danh töø Phaät hoïc vaø caùc thaàn thoaïi Phaät Giaùo ôû Trung Hoa vaø Vieät Nam: Buddhist terms and

mythological stories about Buddhism in China and Vietnam.

(II) Quyeån thöù hai—Khoång Giaùo: Second volume—Confucianism.

(III)Quyeån thöù ba—Laõo Giaùo: Third volume—Taoism.

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(H) CHÖ THIEÀN ÑÖÙC TRONG DOØNG THIEÀN LAÂM TEÁ

VIETNAMSE ZEN VIRTUES—OF THE LIN-CHI ZEN SCHOOL

(H-1) NHÖÕNG DOØNG TRUYEÀN THÖØA VAØ TOÅ SÖ

TRONG THIEÀN PHAÙI LAÂM TEÁ VIEÄT NAM

LINEAGES OF TRANSMISSION AND PATRIARCHS OF THE VIETNAMESE LIN-CHI ZEN SECT

(A) Toång Quan Veà Thieàn Phaùi Laâm Teá—An Overview of the Lin-Chi Zen sect: Phaùi Laâm Teá ñöôïc

truyeàn thaúng töø Trung Hoa töø toå Laâm Teá. Ñaây laø moät trong nhöõng tröôøng phaùi Thieàn noåi tieáng cuûa

trung Quoác ñöôïc Thieàn sö Laâm Teá saùng laäp. Laâm Teá laø ñaïi ñeä töû cuûa Hoaøng Baù. Vaøo thôøi kyø maø

Phaät giaùo bò ngöôïc ñaõi ôû Trung Quoác khoaûng töø naêm 842 ñeán naêm 845 thì thieàn sö Laâm Teá saùng

laäp ra phaùi thieàn Laâm Teá, mang teân oâng. Trong nhöõng theá kyû keá tieáp, toâng Laâm Teá chaúng nhöõng

noåi baäc veà Thieàn, maø coøn laø moät toâng phaùi thieát yeáu cho Phaät giaùo Trung Hoa thôøi baáy giôø. Toâng

Laâm Teá mang ñeán cho Thieàn toâng moät yeáu toá môùi: coâng aùn. Phaùi Thieàn Laâm Teá nha án maïnh ñeán

taàm quan troïng cuûa söï “Ñoán Ngoä” vaø duøng nhöõng phöông tieän baát bình thöôøng nhö moät tieáng heùt,

moät caùi taùt, hay ñaùnh maïnh vaøo thieàn sinh coát laøm cho hoï giöït mình tænh thöùc maø nhaän ra chaân taùnh

cuûa mình. Ngaøy nay haàu heát caùc thieàn vieän cuûa Vieät Nam ñeàu thuoäc toâng Laâm Teá—The Lin Chi

Zen sect was transmitted directly from China from Lin Chi Patriarch. This is one of the most

famous Chinese Ch’an founded by Ch’an Master Lin-Chi I-Hsuan, a disciple of Huang-Po. At the

time of the great persecution of Buddhists in China from 842 to 845, Lin-Chi founded the school

named after him, the Lin-Chi school of Ch’an. During the next centuries, this was to be not only

the most influential school of Ch’an, but also the most vital school of Buddhism in China. Lin-Chi

brought the new element to Zen: the koan. The Lin-Chi School stresses the importance of “Sudden

Enlightenment” and advocates unusual means or abrupt methods of achieving it, such as shouts,

slaps, or hitting them in order to shock them into awareness of their true nature. Nowadays, almost

Zen monasteries in Vietnam belong to the Lin-Chi Zen sect.

(B) Nhöõng Doøng Truyeàn Thöøa Vaø Toå Sö Cuûa Thieàn Phaùi Laâm Teá (Tính Töø Toå Ma Ha Ca Dieáp)—

Lineages of Transmission And Patriarchs of the Lin-Chi Zen sect (Counted From Patriarch

Mahakasyapa):

1-28) See Hai Möôi Taùm Toå AÁn Ñoä Chapter Two, Vol. I.

29-33) See Luïc Toå Trung Hoa Chapter Four (B), Vol.I.

34) See Thieàn Sö Hoaøi Nhöôïng in Chapter Nine (A) (II), Vol. I.

35) See Thieàn Sö Ñaïo Nhaát in Chapter Nine (B-2) (I), Vol. I.

36) See Thieàn Sö Hoaøi Haûi in Chapter Nine (C-2) (I), Vol. I.

37) See Thieàn Sö Hy Vaän in Chapter Nine (D-3) (II), Vol. I.

38) Ñôøi Thöù Nhaát Laâm Teá Toâng—First Generation of the Lin-Chi Tsung—See Thieàn Sö Laâm Teá in

Chapter Nine (E-2a) (I), Vol. I.

39) See Thieàn Sö Höng Hoùa Toàn Töông in Chapter Nine (F-2) (I), Vol. II.

40) See Thieàn Sö Baûo ÖÙng Hueä Ngung in Chapter Nine (G-2) (I), Vol. II.

41) See Thieàn Sö Dieân Chieåu in Chapter Nine (H-2) (I), Vol. II.

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42) See Thieàn Sö Tænh Nieäm in Chapter Nine (I-2) (I), Vol. II.

43) See Thieàn Sö Thieän Chieâu in Chapter Nine (J-2) (I), Vol. II.

44) See Thieàn Sö Töø Minh in Chapter Nine (K-2a) (I), Vol. II.

45) Khôûi Ñieåm cuûa Thieàn Phaùi Hoaøng Long—Starting point of the Huang-lung Zen Sect—See Thieàn

Sö Hueä Nam in Chapter Nine (L-2a) (I), Vol. II.

46) See Thieàn Sö Toå Taâm Hoaøng Long in Chapter Nine (M-2a) (I), Vol. II.

47) See Thieàn Sö Ngoä Taân in Chapter Nine (N-2a1) (I), Vol. II., and Thieàn Sö Linh Nguyeân Duy

Thanh in Chapter Nine (N-2a1) (II), Vol. II.

48) See Thieàn Sö Hueä Phöông in Chapter Nine (O-2a1) (I), Vol. II., and Thieàn Sö Thuû Traùc Tröôøng

Linh in Chapter Nine (O-2a2) (I), Vol. II.

(H-2) DOØNG THIEÀN LAÂM TEÁ XÖÙ ÑAØNG NGOAØI

THE LIN-CHI ZEN SCHOOL IN THE TONKIN

(H-2a) Ñôøi Thöù Ba Möôi Boán—The Thirty-Fourth Generation

(I) Thieàn Sö Chuyeát Coâng (1590-1644)

Zen Master Chuyeát Coâng

Sö Trung Hoa, queâ ôû Tieäm Sôn, tænh Phöôùc Kieán, Trung Quoác. Ngaøi ñaõ toû ra thoâng minh luùc tuoåi

haõy coøn raát nhoû. Thoaït ñaàu ngaøi theo hoïc thieàn vôùi Thieàn sö Tieäm Sôn. Veà sau, ngaøi theo hoïc vôùi

Thieàn sö Taêng Ñaø Ñaø ôû Nam Sôn vaø trôû thaønh phaùp töû ñôøi thöù 34 doøng Thieàn Laâm Teá. Naêm 1633,

ngaøi ñeán Thaêng Long, Baéc Vieät. Ngaøi ñöôïc caû Chuùa Trònh vaø vua Leâ Huyeàn Toâng kính troïng vaø

toân suøng. Sau khi truøng tu chuøa Ninh Phuùc, Chuùa Trònh môøi ngaøi veà truï trì taïi ñaây ñeå chaán höng vaø

hoaèng hoùa Phaät giaùo cho ñeán khi ngaøi thò tòch naêm 1644—A Chinese Zen master from Tieäm Sôn,

Phöôùc Kieán, China. Since his young age, he was very intelligent. First, he studied Zen with Zen

master Tieäm Sôn. Later, he studied with Zen master Taêng Ñaø Ñaø in Nam Sôn. He was the Dharma

heir of the thirty-fourth generation of the Linn-Chih Zen Sect. In 1633, he arrived at Thaêng Long,

North Vietnam. He was respected and honored by both Lord Trònh and King Leâ Huyeàn Toâng.

After rebuilding Ninh Phuùc Temple, Lord Trònh invited him to stay there to revive and expand

Buddhism until he passed away in 1644.

(H-2b) Ñôøi Thöù Ba Möôi Laêm—The Thirty-Fifth Generation

(I) Thieàn Sö Minh Haønh (1596-1659)

Zen Master Minh Haønh

Thieàn Sö Trung Quoác, queâ ôû Kieán Xöông, Tænh Giang Taây. Ngaøi theo sö phuï laø Hoøa Thöôïng

Chuyeát Chuyeát qua Vieät Nam vaø ñeán Thaêng Long vaøo naêm 1633. Hoï truï taïi chuøa Ninh Phuùc (Buùt

Thaùp) hôn 11 naêm. Sau khi Hoøa Thöôïng Chuyeát Chuyeát thò tòch naêm 1644, Thieàn sö Minh Haønh

trôû thaønh Phaùp töû ñôøi thöù 35 doøng Thieàn Laâm Teá. Cuøng naêm aáy, Thieàn Sö Minh Haønh vaø baø

Hoaøng Thaùi Haäu Trònh Thò Ngoïc Truùc döïng laïi chuøa Buùt Thaùp thaønh ngoâi chuøa coù quy moâ to lôùn

hôn. Thieàn sö Minh Haønh tieáp tuïc truï taïi chuøa Ninh Phuùc ñeå hoaèng döông Phaät phaùp ñeán khi ngaøi

thò tòch naêm 1659—Zen Master Minh Haønh, a Chinese monk from Kieán Xöông, Giang Taây. He

followed his master, Most Venerable Chuyeát Chuyeát to go to Vietnam. They arrived at Thaêng

Long in 1633. They stayed at Ninh Phuùc (Buùt Thaùp) Temple for more than 11 years. After Zen

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Master Chuyeát Chuyeát passed away in 1644, Zen Master Minh Haønh became the Dharma heir of

the thirty-fifth lineage of the Linn-Chih Zen Sect. On the same year, the temple was rebuilt on a

larger scale by Zen Master Minh Haønh and the Queen Mother Trònh Thò Ngoïc Truùc. He continued

to stay at Ninh Phuùc Temple to expand the Buddha Dharma until he passed away in 1659.

(II) Thieàn Sö Minh Löông

Zen Master Minh Löông

Thieàn sö Minh Löông, moät vò cao Taêng ngöôøi Vieät Nam, queâ ôû Phuø Laõng. Ngaøi gaëp Hoøa Thöôïng

Chuyeát Coâng vaø trôû thaønh ñeä töû khi Hoøa Thöôïng töø beân Taøu sang Vieät Nam. Sau ñoù ngaøi trôû thaønh

Phaùp töû ñôøi thöù 35 doøng Thieàn Laâm Teá. Sau khi Thaày thò tòch vaøo naêm 1644, ngaøi dôøi veà chuøa Vónh

Phuùc treân nuùi Coân Cöông, Phuø Laõng ñeå hoaèng döông Phaät phaùp. Tröôùc khi thò tòch ngaøi truyeàn phaùp laïi

cho Thieàn Sö Chaân Nguyeân. Ngaøi thöôøng nhaéc nhôû ñeä töû veà sanh töû vaø Boà ñeà: “Coå ñöùc hay noùi ‘phieàn

naõo töùc boà ñeà, sinh töû töùc nieát baøn.’ Caùc oâng nghó sao? Coù phaûi coõi Ta baø sanh töû naày thaät söï laø Nieát

Baøn hay khoâng? Coù phaûi phieàn naõo thaät söï laø Boà ñeà hay khoâng? Ñoái vôùi phaøm phu thì coù veû nhöõng

ñieàu chuùng ta vöøa noùi döôøng nhö phi lyù; nhöng vôùi ngöôøi bieát tu ñeán ñoä khoâng coù phaùp naøo coù theå laøm

cho caùc oâng vöôùng maéc thì phieàn naõo vaø boà ñeà, sanh töû vaø nieát baøn naøo coù gì khaùc nhau ñaâu! Muoán

laøm ñöôïc nhö vaäy, caùc oâng neân luoân nhôù lôøi Phaät daïy ‘haõy ñeå taâm nhö moät doøng soâng ñoùn nhaän vaø

cuoán troâi taát caû; haõy giöõ taâm nhö ngoïn löûa ñoùn nhaän vaø thieâu ruïi heát thaûy moïi thöù ñöôïc quaêng vaøo.’”

Thaät vaäy, khoâng coù thöù naøo khoâng bò cuoán troâi trong doøng soâng hay bò thieâu ruïi bôûi ngoïn löûa ñoù. Haønh

giaû tu Thieàn neân luoân quaùn chieáu raèng thaân naày chaúng phaûi TA vaø CUÛA TA, maø ñoù chæ laø moät söï toång

hôïp giaû taïm cuûa töù ñaïi (ñaát, nöôùc, löûa, gioù) maø thoâi. TAÂM THÖÙC PHAÂN BIEÄT naày cuõng theá, noù chæ laø

söï toång hôïp cuûa saùu traàn laø saéc, thinh, höông, vò. Xuùc, vaø phaùp maø thoâi. Do vaäy neân noù cuõng chaúng

phaûi laø TA vaø CUÛA TA nöõa. Hieåu ñöôïc nhö vaäy, haønh giaû tu taäp seõ döùt tröø nhöõng thöù sau ñaây: hai thöù

troùi buoäc laø NGAÕ vaø NGAÕ SÔÛ. Ngaõ vaø ngaõ sôû ñaõ khoâng, töùc nhieân seõ döùt tröø ñöôïc caùi ‘ngaõ töôùng’ hay

caùi ‘chaáp ta’; söï ‘chaáp coù nôi ngöôøi khaùc’ hay ‘nhôn töôùng’ cuõng khoâng; söï chaáp ‘coù’ nôi taát caû chuùng

sanh hay ‘chuùng sanh töôùng’; söï chaáp ‘thoï giaû töôùng’ hay khoâng coù ai chöùng ñaéc. Döôùi ñaây laø moät

trong nhöõng baøi thô thieàn noåi tieáng cuûa ngaøi:

“Myõ ngoïc taøng ngoan thaïch,

Lieân hoa xuaát öù neâ.

Tu trì sanh töû xöù,

Ngoä thò töùc Boà ñeà.”

(Ngoïc quí aån trong ñaù,

Hoa sen moïc töø buøn.

Neân bieát choã sanh töû,

Ngoä voán thaät Boà ñeà).

A Vietnamese famous monk from Mount Phuø Laõng. He met and became a disciple of Most

Venerable Chuyeát Coâng when the latter arrived in Vietnam. Later he became the Dharma heir of the

35th

generation of the Linn Chih Zen Sect. After his master passed away in 1644, he moved and stayed

at Vónh Phuùc Temple on Mount Coân Cöông in Phuø Laõng to expand the Buddha Dharma. Before he

passed away, he transmitted the Dharma to Zen Master Chaân Nguyeân. He always reminded his

disciples on ‘birth and death’ and ‘bodhi’: “Ancient vitues always say ‘affliction is bodhi and mortality

(samsara) is nirvana.’ What do you think? Is this Samsara World of ‘birth and death’ trully Nirvana? Is

affliction really bodhi? The above mentioned things seem unreasonable for ordinary people; but for

those who have tried to cultivate to a point that nothing can make you to cling on, then what is the

difference between affliction and bodhi, and mortality (samsara) and nirvana! To be able to achieve

this, you, practitioners, should always remember the Buddha’s teaching ‘Let the mind be like a river

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that receives and sweeps away everything; let the mind be like a fire that receives and burns

everything thrown into.’” In fact, nothing that is not swept away in the river or burned by that fire. Zen

practitioners should always contemplate that this body is not ME (self) or MINE (self-belonging), but is

only a temperary collaboration of the four great elements (land, water, fire, and wind). The

discriminating mind is the same way; it is the result from the combination of the six elements of form,

sound, odor, flavor, touch and dharma. Therefore, it is also not ME or SELF-BELONGING either. If

cultivators are able to penetrate and comprehend in this way, they will be able to eliminate the

followings: two types of bondage of SELF and SELF-BELONGING. If there is no ‘Self’ or ‘Self-

belonging,’ then the Self-Form, or the characteristic of being attached to the concept of self will be

eliminated immediately; the Other’s Form or the characteristic of clinging to the concept of other

people does not exist either; the Sentient Beings Form or the characteristic of clinging to the existence

of all other sentient beings will no longer exist; and the Recipient-Form is also eliminated. Below is

one of his famous Zen poems:

“Precious jewels are hidden in the stone,

Lotus grows from the mud.

Once enlightened, you will know that

The world of ‘birth and death’ is trully Bodhi.”

(H-2c) Ñôøi Thöù Ba Möôi Saùu—The Thirty-Sixth Generation

(I) Thieàn Sö Chaân Nguyeân (1647-1726)

Zen Master Chan Nguyen

Thieàn sö Chaân Nguyeân (1647-1726)—Zen Master Chaân Nguyeân: Moät nhaø sö noåi tieáng Vieät Nam, queâ

ôû Haûi Döông. Thuôû nhoû ngaøi raát thoâng minh. Ngaøi xuaát gia naêm 16 tuoåi. Naêm 19 tuoåi ngaøi ñeán chuøa

Hoa Yeân vaø trôû thaønh ñeä töû cuûa Thieàn sö Tueä Nguyeät vôùi phaùp hieäu laø Tueä Ñaêng. Khi thaày thò tòch,

ngaøi trôû thaønh du Taêng khaát só, thöïc haønh haïnh tu khoå haïnh. Sau ñoù ngaøi truï laïi taïi chuøa Coâ Tieân ñeå

hoaèng döông Phaät phaùp. Ngaøy noï, ngaøi vieáng chuøa Vónh Phuùc gaëp vaø trôû thaønh ñeä töû cuûa Thieàn sö

Minh Löông. Ngaøi thò tòch naêm 1726. Ngaøi thöôøng nhaéc nhôû haønh giaû: “Kieán Taùnh Thaønh Phaät hay laø

nhìn thaáy ñöôïc Phaät taùnh hay nhìn thaáy baûn taùnh thaät cuûa chính mình. Caùi taùnh aáy ôû Thaùnh hay ôû phaøm

ñeàu gioáng nhau, nhöng vì bò voâ minh che laáp neân môùi coù ñaây phaøm kia Thaùnh. Moät khi böùc maøn voâ

minh bò trieät tieâu thì muoân ñieàu taïo hoùa ñeàu ñoàng nhau vôùi caùi taùnh aáy. Cuõng nhö vaäy, caùc oâng khoâng

theå thaáy maët traêng döôùi maët soâng vì maët nöôùc bò khuaáy ñoäng; tuy nhieân, moät khi soâng nöôùc laéng trong

thì aùnh traêng aáy seõ hieän hieän ra ngay nôi maët nöôùc. Veà maët töø nghóa, ‘kieán taùnh’ vaø ‘ngoä’ coù cuøng moät

yù nghóa vaø chuùng thöôøng ñöôïc duøng laãn loän vôùi nhau. Tuy nhieân khi noùi veà söï giaùc ngoä cuûa Phaät vaø chö

toå, ngöôøi ta thöôøng duøng chöõ ‘ngoä’ hôn laø “kieán taùnh” vì ngoä aùm chæ moät kinh nghieäm saâu hôn. Ñaây laø

moät caâu noùi thoâng duïng trong nhaø Thieàn. Ñaây laø moät trong taùm nguyeân taéc caên baûn, cuûa tröïc giaùc hay

lieân heä tröïc tieáp vôùi taâm linh cuûa tröôøng phaùi Thieàn Toâng. Haønh giaû neân nhôù, ñöøng caàu Phaät baèng saéc

töôùng hay aâm thanh, vì nhöõng thöù naày khoâng phaûi laø Phaät. Nhöõng ai mong caàu Phaät baèng saéc töôùng aâm

thanh laø ñang theo taø ñaïo. Phaät chính laø söï giaùc ngoä Boà Ñeà vaø con ñöôøng taàm Phaät phaûi laø söï chöùng

ngoä ñaïo quaû Boà Ñeà. Vôùi nhaø Thieàn, coù taùm nguyeân taéc caên baûn, cuûa tröïc giaùc hay lieân heä tröïc tieáp vôùi

taâm linh cuûa haønh giaû. Thöù nhaát laø Chaùnh Phaùp Nhaõn Taïng. Thöù nhì laø Nieát Baøn Dieäu Taâm. Ñaây laø caùi

taâm vi dieäu vaø thaâm saâu khoâng theå nghó baøn, noù vöôït ra ngoaøi söï suy nghó cuûa con ngöôøi. Caùi taâm naày

khoâng coøn vöôùng maéc bôûi coù khoâng, trong ñoù taát caû nhöõng aûo töôûng taø vaïy ñeàu bò loaïi boû. Theo Thieân

Thai Bieät Giaùo, thì ñaây chæ giôùi haïn vaøo taâm Phaät, trong khi Thieân Thai Vieân Giaùo laïi cho raèng ñaây laø

taâm cuûa ngay caû nhöõng ngöôøi chöa giaùc ngoä. Thöù ba laø Thöïc Töôùng Voâ Töôùng. Thöù tö laø Vi Dieäu Phaùp

Moân. Thöù naêm laø Baát Laäp Vaên Töï. Thöù saùu laø Giaùo Ngoaïi Bieät Truyeàn. Thöù baûy laø Tröïc Chæ Nhaân

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Taâm. Thöù taùm laø Kieán Taùnh Thaønh Phaät.” Döôùi ñaây laø moät trong nhöõng baøi keä thieàn noåi tieáng veà ‘Kieán

Taùnh’ cuûa ngaøi:

“Nhaát ñieåm hö voâ theå boån khoâng,

Vaïn ban taïo hoùa giaù cô ñoàng.

Bao la theá giôùi caøn khoân ngoaïi,

Traïm tòch haøn quang saùt haûi trung.

Taïi Thaùnh baát taêng phaøm maïc giaûm,

Phöông vieân tuøy khí nhaäm dung thoâng.

Thuûy tröøng nguyeät hieän thieân giang aùn,

Saéc aùnh hoa khai ñaïi ñòa ñoàng.”

(Moät ñieåm roãng rang theå voán khoâng,

Muoân ñieàu taïo hoùa aáy cô ñoàng.

Bao la theá giôùi ngoaøi trôøi ñaát,

Laëng aùnh haøn quang coõi coõi trong.

ÔÛ Thaùnh chaúng theâm phaøm chaúng bôùt,

Vuoâng troøn tuøy moùn maëc dung thoâng.

Nghìn soâng nöôùc laéng traêng in boùng,

Hoa nôû khaép nôi röïc saéc hoàng).

Ngaøi thöôøng nhaán maïnh ñeán caùi ‘taâm naøy’: “Heát thaûy chö phaùp ñeàu ôû beân trong caùi taâm, khoâng coù phaùp

naøo ôû ngoaøi taâm (taâm coù nghóa laø nhoùm khôûi leân caùc phaùp; thöùc coù nghóa laø phaân bieät caùc phaùp). Chæ

moät taâm naày maø coù ñuû ñaày boán coõi. Töø Luïc Phaøm Töù Thaùnh ñeàu do taâm naày taïo ra. Caùi taâm coù theå taïo

ra thieân ñöôøng, taïo ra ñòa nguïc. Taâm laøm mình thaønh Phaät, thì cuõng chính taâm naày laøm mình thaønh ngaï

quyû, suùc sanh, hay ñòa nguïc, Boà Taùt, Duyeân Giaùc hay Thanh Vaên. Vì moïi thöù ñeàu do taâm taïo, neân moïi

thöù ñeàu chæ ôû nôi taâm naày. Neáu taâm muoán thaønh Phaät thì Phaät Phaùp Giôùi laø quyeán thuoäc cuûa mình. Caùc

phaùp giôùi khaùc laïi cuõng nhö vaäy. Khi caùc oâng hoûi toâi, töùc ñoù laø taâm caùc oâng. Khi toâi ñaùp laïi caùc oâng, tö ùc

ñoù laø taâm toâi. Neáu caùc oâng khoâng coù taâm, nhaân ñaâu maø bieát hoûi? Neáu noùi toâi khoâng coù taâm, thì nhaân

ñaâu maø toâi bieát ñaùp laïi caùc oâng? Chính ngay caùc oâng hoûi toâi, töùc laø taâm caùc oâng. Taâm naøy töø voâ thæ cho

ñeán nay, moïi haønh ñoäng, taïo taùc, ôû trong taát caû caùc thôøi, cuõng nhö ngay ñaây, ñoái dieän hieän duøng, tuøy cô

thu buoâng, ñoái ñaõi thöa hoûi, chaúng phaûi taùnh thì laø gì? Caùi gì thöa hoûi ñaây? Noùi naêng ñoù laø caùi gì? Caùi gì

hay bieát hoûi? Tuy nhieân, caùc oâng neân nhôù raèng ngay khi caùc oâng thaáy noù, caùc oâng cuõng khoâng coù lôøi

naøo ñeå noùi ñöôïc veà noù ñaâu! Haønh giaû chaân thuaàn phaûi thaáy nhö vaäy ñeå nhaát cöû nhaát ñoäng töø ñi, ñöùng,

naèm, ngoài luùc naøo cuõng phaûi cheá phuïc mình theo ñuùng leã nghóa cuûa moät ngöôøi con Phaät. Haønh giaû cuõng

neân luoân nhôù raèng chæ vì taâm nieäm khoâng chuyeân nhaát, yù chí khoâng kieân coá, cöù tuøy theo duyeân caûnh maø

xoay chuyeån ñeå roài bò caûnh giôùi daãn daét gaây toäi taïo nghieäp. Chuùng ta queân maát muïc ñích tu haønh cuûa

chuùng ta laø tu ñeå thaønh Phaät, thaønh Boà Taùt, hay thaønh baát cöù quaû vò Thaùnh naøo trong Töù Thaùnh. Thay

vaøo ñoù, chuùng ta chæ bieát taïo ra ñòa nguïc, ngaï quyû hay suùc sanh maø thoâi. Phaät hay ma ñeàu do moät nieäm

sai bieät maø ra. Phaät thì coù taâm töø, ma thì coù taâm tranh thaéng baát thieän. Toaøn theå theá giôùi naày chæ laø söï

saùng taïo cuûa taâm, maït na vaø yù thöùc; raèng theá giôùi ñöôïc sinh taïo do phaân bieät sai laàm bôûi caùi taâm cuûa

chính mình; raèng khoâng coù nhöõng töôùng traïng hay daáu hieäu naøo cuûa moät theá giôùi beân ngoaøi maø trong ñoù

nguyeân lyù ña phöùc ñieàu ñoäng; vaø cuoái cuøng raèng ba coõi chæ laø caùi taâm cuûa chính mình. Cuoái cuøng, haønh

giaû neân luoân nhôù raèng ‘vaïn phaùp chæ laø moät taâm naøy.’ Ñöùc Phaät noùi Nieát Baøn laø söï chaám döùt tham, saân,

si. Caùc oâng phaûi thaáy cho ñöôïc caùi chaân taùnh naøy, vì neáu caùc oâng khoâng hieåu ñöôïc söï vaän haønh cuûa

taâm, caùc oâng khoâng theå naøo daäp taét löûa tham, saân, si ñöôïc.” Döôùi ñaây laø moät trong nhöõng baøi keä Thieàn

noåi tieáng cuûa ngaøi veà ‘Ñeøn Taâm’:

“Nhaát ñieåm taâm ñaêng Phaät nhaõn sinh,

Töông truyeàn töù muïc coá phaân minh.

Lieân phöông tuïc dieäm quang voâ taän,

Phoå phoù Thieàn laâm thoï höõu tình.”

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(Moät ngoïn ñeøn taâm maét Phaät sinh,

Truyeàn nhau boán maét ngoù phaân minh.

Ngoïn ñeøn maõi noái saùng voâ taän,

Trao gôûi Thieàn laâm daïy höõu tình).

Thaät vaäy, ñeøn taâm laø söï saùng suoát beân trong hay söï thoâng minh. Trong Taâm Ñòa Quaùn Kinh, Ñöùc Phaät

daïy: “Trong Phaät phaùp, laáy taâm laøm chuû. Taát caû caùc phaùp ñeàu do taâm sanh.” Taâm taïo ra chö Phaät, taâm

taïo thieân ñöôøng, taâm taïo ñòa nguïc. Taâm laø ñoäng löïc chính laøm cho ta sung söôùng hay ñau khoå, vui hay

buoàn, traàm luaân hay giaûi thoaùt. Theo kinh nghieäm nhaø thieàn, thì taâm laø toaøn boä tænh thöùc, noùi caùch khaùc

laéng nghe khi nghe laø tænh thöùc. Taâm bao goàm traïng thaùi tính thoaùng qua luoân luoân troãi leân roài maát ñi

nhanh nhö tia chôùp. “Vì sinh ra ñeå thaønh nguoàn cuûa noù vaø cheát ñi ñeå trôû thaønh loái vaøo cuûa noù, noù beàn

vöõng traøn treà nhö con soâng nhaän nöôùc töø caùc suoái nguoàn boài theâm vaøo doøng chaûy cuûa noù.” Moãi thöùc

nhaát thôøi cuûa doøng ñôøi khoâng ngöøng thay ñoåi, khi cheát ñi thì truyeàn laïi cho thöùc keá thöøa toaøn boä naêng

löôïng cuûa noù, taát caû nhöõng caûm töôûng ñaõ ghi khoâng bao giôø phai nhaït. Cho neân moãi thöùc môùi goàm coù

tieàm löïc cuûa thöùc cuõ vaø nhöõng ñieàu môùi. Taát caû nhöõõng caûm nghó khoâng phai nhaït ñöôïc ghi vaøo caùi taâm

khoâng ngöøng thay ñoåi, vaø taát caû ñöôïc truyeàn thöøa töø ñôøi naày sang ñôøi kia baát chaáp söï phaân huûy vaät chaát

taïm thôøi nôi thaân. Vì theá cho neân söï nhôù laïi nhöõng laàn sanh hay nhöõng bieán coá trong quaù khöù trôû thaønh

moät khaû naêng coù theå xaõy ra. Taâm laø con dao hai löôõi, coù theå xöû duïng cho caû thieän laãn aùc. Moät tö töôûng

noåi leân töø moät caùi taâm voâ hình coù theå cöùu hay phaù hoaïi caû theá giôùi. Moät tö töôûng nhö vaäy coù theå laøm

taêng tröôûng hay giaûm ñi daân cö cuûa moät nöôùc. Taâm taïo Thieân ñaøng vaø ñòa nguïc cho chính mình. Tuy

nhieân, vôùi thieàn baïn coù theå huaán luyeän cho taâm bình tónh vaø thoaùt khoûi nhöõng xaùo troän beân trong hay

beân ngoaøi. AÙp duïng taäp trung tænh thöùc vôùi nhöõng hoãn loaïn beân trong vaø maâu thuaãn tinh thaàn, quan saùt

hay chuù taâm ñeán taát caû nhöõng traïng thaùi thay ñoåi cuûa taâm. Khi taâm ñöôïc phaùt trieån ñuùng caùch, noù seõ

mang laïi nieàm vui vaø haïnh phuùc nhaát. Neáu taâm bò xao laõng noù seõ mang laïi cho baïn trôû ngaïi vaø khoù

khaên khoâng theå keå xieát. Taâm kyõ luaät raát maïnh meõ vaø höõu hieäu. Ngöôøi trí huaán luyeän taâm hoï nhö ngöôøi

ta huaán luyeän ngöïa vaäy. Vì theá baïn neân quan saùt taâm mình. Ngaøi thöôøng nhaéc nhôû ñeä töû: “Moät ngöôøi

giaùc ngoä baûn taùnh thaät söï cuûa vaïn höõu laø giaùc ngoä caùi hö khoâng hieän taïi. Caùi hö khoâng maø ngöôøi ta thaáy

ñöôïc trong khoaûnh khaéc aáy khoâng phaûi laø hö voâ, maø laø caùi khoâng theå naém baét ñöôïc, khoâng theå hieåu

ñöôïc baèng caûm giaùc hay tö duy vì noù voâ haïn vaø vöôït ra ngoaøi söï toàn taïi vaø khoâng toàn taïi. Caùi hö khoâng

ñöôïc giaùc ngoä khoâng phaûi laø moät ñoái töôïng cho chuû theå suy gaãm, maø chuû theå phaûi hoøa tan trong ñoù môùi

hieåu ñöôïc noù. Trong Phaät giaùo thaät, ngoaøi theå nghieäm ñaïi giaùc ra, khoâng coù Phaät giaùo. Tuy nhieân, moät

ngöôøi ñaõ ñaït tôùi ñaïi giaùc, hay hoaøn toaøn thöùc tænh, phaûi luoân nôi thaân tænh thöùc baèng caùch thöïc taäp taäp

trung vaøo hôi thôû; nôi caûm thoï tænh thöùc baèng caùch quaùn saùt söï ñeán ñi trong ta cuûa taát caû moïi hình thöùc

cuûa caûm thoï, vui, buoàn, trung tính; nôi nhöõng hoaït ñoäng cuûa taâm tænh thöùc baèng caùch xem coi taâm ta coù

chöùa chaáp duïc voïng, saân haän, löøa doái, xao laõng, hay taäp trung; nôi vaïn phaùp tænh thöùc baèng caùch quaùn

saùt baûn chaát voâ thöôøng cuûa chuùng töø sanh truï dò dieät ñeå taän dieät chaáp tröôùc vaø luyeán aùi. Haõy nhìn vaøo

taâm cuûa chính mình ñeå tænh thöùc vôùi baát cöù voïng nieäm naøo aäp ñeán, vaø ñöøng tieáp tuïc lang thang vôùi

chuùng nöõa. Taát caû caùc oâng haõy soáng vôùi söï chöùng ngoä naày caû ngaøy laãn ñeâm; vaäy laø caùc oâng ñang soáng

vôùi ‘chaân thöôøng kieán vaø chaùnh bieán tri’ vaäy.” Döôùi ñaây laø moät trong nhöõng baøi keä thieàn noåi tieáng cuûa

ngaøi:

“Hieån haùch phaân minh thaäp nhò thì,

Thöû chi töï taùnh nhaäm thi vi.

Luïc caên vaän duïng chaân thöôøng kieán,

Vaïn phaùp tung hoaønh chaùnh bieán tri.”

(Baøy hieän roõ raøng ñöôïc suoát ngaøy,

Ñaây laø töï taùnh maëc phoâ baøy.

Chaân thöôøng öùng duïng saùu caên thaáy,

Muoân phaùp doïc ngang giaùc ngoä ngay).

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A Vietnamese famous monk from Haûi Döông. When he was young, he was very intelligent. He left

home and became a monk at the age of 16. When he was 19, he went to Hoa Yeân Temple to meet Zen

Master Tueä Nguyeät and became his disciple with the Dharma name Tueä Ñaêng. After his master passed

away, he became a wandering monk who practised ascetics. Later, he stayed at Coâ Tieân Temple to

expand the Buddha Dharma. One day he visited Vónh Phuùc Temple, there he met and became the

disciple of Zen Master Minh Löông with the Dharma name Chaân Nguyeân. He passed away in 1726, at

the age of 80. He always reminded practitioners: “Seeing one’s own nature and becoming a Buddha or

to behold the Buddha-nature within oneself or to see into one’s own nature. That nature is the same for

both the enlightened and the unenlightened, but because of the coverage of ignorance that causes here

ordinary people and there the saints. Once the curtain of ignorance is eliminated, all things will be the

same with that same nature. Similarly, you cannot see the moon in the rivers because the water is so

disturbed; however, once the water becomes still, the moon will immediately appears in the water.

Semantically ‘Beholding the Buddha-nature’ and ‘Enlightenment’ have virtually the same meaning

and are often used interchangeably. In describing the enlightenment of the Buddha and the patriarchs,

however, it is often used the word ‘Enlightenment’ rather than “Beholding the Buddha-nature.” The

term ‘enlightenment’ implies a deeper experience. This is a common saying of the Ch’an (Zen) or

Intuitive School. Through it one sees one’s own nature and becomes a Buddha. This is one of the eight

fundamental principles, intuitional or relating to direct mental vision of the Zen School. Zen

practitioners should not seek a Buddha by his form or his sound because neither the form nor the sound

is the real Buddha. Those who seek Buddha by form and sound are on the wrong path. The true

Buddha is Enlightenment and the true way to know Buddha is to realize Enlightenment. For Zen

Schools, there are eight fundamental intuitional principles that relate to direct mental vision of

practitioners. First, the Correct Law Eye-Treasury or Treasury of the eye of the true dharma. Second,

Nirvana of Wonderful and Profound Mind or the subtle mind of nirvana. This is the wonderful and

profound mind or heart which is beyond human thought. The mind which clings to neither to

nothingness nor to actuality. The mind in which all erronuous imaginings have been removed.

According to to the Differentiated Teaching of the T’ien-T’ai school, limited this to the mind of the

Buddha, while the Perfect teaching universalized it to include the unenlightened heart of all men.

Third, reality is nullity or true marks are no marks. Fourth, the Door of Abhidharma or the extremely

subtle dharma gate. Fifth, it is not relying on books, or not established on words or no establishment of

words and letters. Sixth, it is a special transmission outside the teachings or the distinct transmission

outside of the teachings. Seventh, it points directly to the human mind or directly pointing to the mind

of man. Eighth, through it one sees one’s own nature and becomes a Buddha or seeing the nature is the

attainment of Buddhahood. Finally, practitioners should remember that all phenomena are just the one

mind. The Buddha says Nirvana is the extinction of desire, hatred and illusion. You all must see this

true nature, because if you don’t, you can never extinguish the fire of desire, hatred and illusion.”

Below is one of his famous Zen poems on ‘Seeing the Nature’:

“It is originally an empty spot in nature,

All things would have the same

nature of emptiness.

Beyond the sky and earth,

so vast is the universe,

The cold light is so serene though

it is shinning through countless worlds.

It neither increases at the enlightened,

nor does it decrease at the unenlightened,

It appears square or round in

receptacles at ease.

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When the water is still,

the moon appears in thousands of rivers,

As the flower blossoms ,

the whole universe glows in red.”

He always emphasized on this ‘mind’: “All things are inside the mind, nothing exists apart from mind.

This single mind encompasses the four kinds of lands in their totality. From the Six Common Dharma

Realms to the Four Dharma Realms of the Sages are not beyond the present thought in the Mind. The

mind can create the heavens as well as the hells. The mind can achieve Buddhahood, but it can also

turn into a hungry ghost or an animal, or fall into the hells. It can be a Bodhisattva, a Pratyekabuddha,

or a Sravaka. Since everything is made from the mind, nothing goes beyond the mind. If we want to

create Buddhas in our minds, we become part of the retinue of the Dharma Realm of the Buddhas. The

other Dharma Realms are the same way. However, remember even when you see it, you still have no

words to say about it! Devout practitioners should always see this and pay attention to all daily

activities from walking, standing, lying down, or sitting... We must regulate ourselves in accord with

propriety of a true Buddhist. When you ask me, that is the manifestation of your mind. When I reply

you, that is the manifestation of my mind. If you have no mind, how can you know to ask me? If I have

no mind, how can I know to reply you? Your mind is manifesting right at the time you are asking me.

Since the beginningless time, this mind has manifested in all your actions all the time. This mind is

manifesting in accordance with circumstances. It is manifesting while you are facing me, talking and

asking me. This mind is the true nature. What is asking here? What is talking here? What is having the

ability to put a question here? Practitioners should also remember that we create more and more

karmas and commit more and more sins because we are not concentrated and determined. We get

dragged into situations until we forget what we want to do. We forget our goal is to cultivate to become

a Buddha, a Bodhisattva, or any of the four kinds of the sages. Instead, we only know how to create

hells, hungry ghosts, and animals, etc. Thus, Buddhas and demons are only a single thought apart.

Buddhas are kind and compassionate, while demons are always competitive with unwholesome

thoughts. The whole triple world is no more than the creation of the citta, manas, and mano-vijnana,

that it is brought forth by falsely discriminating one’s own mind, that there are no signs of an external

world where the principle of multiplicity rules, and finally that the triple world is just one’s own mind.”

Below is one of his famous Zen poems on the ‘lamp of mind’:

“From the lamp of mind,

the Buddha’s eyes manifest,

And the four eyes gaping

clearly pass on the way.

Keep the transmission of the lamp

shinning endlessly,

And empower the Zen rangers

to teach human beings.”

As a matter of fact, the lamp of the mind is the inner ligh or intelligence. In Contemplation of the Mind

Sutra, the Buddha taught: “All my tenets are based on the mind that is the source of all dharmas." The

mind has brought about the Buddhas, the Heaven, or the Hell. It is the main driving force that makes us

happy or sorrowful, cheerful or sad, liberated or doomed. From the standpoint of Zen experience,

“mind” means total awareness. In other words, just listening when hearing. It consists of fleeting

mental states which constantly arise and perish with lightning rapidity. “With birth for its source and

death for its mouth, it persistently flows on like a river receiving from the tributary streams of sense

constant accretions to its flood.” Each momentary consciousness of this everchanging lifestream, on

passing away, transmits its whole energy, all the indelibly recorded impressions, to its successor. Every

fresh consciousness therefore consists of the potentialities of its predecessors and something more. As

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all impressions are indelibly recorded in this everchanging palimpsest-like mind, and as all

potentialities are transmitted from life to life, irrespective of temporary physical disintegrations,

reminiscence of past births or past incidents become a possibility. Mind is like a double-edged weapon

that can equally be used either for good or evil. One single thought that arises in this invisible mind can

even save or destroy the world. One such thought can either populate or depopulate a whole country. It

is mind that creates one’s paradise and one’s hell. However, with meditation, you can train the mind to

keep calm and be free from disturbances either from within or outside. Apply concentrated awareness

to the internal confusions and mental conflicts, and observe or pay attention to all the changing states

of your mind. When the mind is properly developed, it brings happiness and bliss. If the mind is

neglected, it runs you into endless troubles and difficulties. The disciplined mind is strong and

effective, while the wavering mind is weak and ineffective. The wise train their minds as thoroughly as

a horse-trainer train their horses. He always reminded his disciples: “A person awakens the true nature

of the all things means he awakens to a nowness of emptiness. The emptiness experienced here here is

no nihilistic emptiness; rather it is something unperceivable, unthinkable, unfeelable for it is endless

and beyond existence and nonexistence. Emptiness is no object that could be experienced by a subject,

a subject itself must dissolve in it (the emptiness) to attain a true enlightenment. In real Buddhism,

without this experience, there would be no Buddhism. However, a being who has attained perfect

complete enlightenment, or a fully awakened one, should always be attentive to the activities of the

body with the practice of concentration on breathing; be aware of all forms of feelings and sensations,

pleasant, unpleasant, and neutral, by contemplating their appearance and disappearance within

oneself; be aware whether one’s mind is lustful, hatred, deluded, distracted or concentrated; and

contemplate the impermanence of all things from arise, stay, change and decay to eliminate

attachment. Let watch your mind in order to be mindful of any coming false thoughts, and not continue

to wander with them anymore. You all should live with this realization all day and night; it is to say

you are living with ‘seeing the true eternity and complete enlightenment.’” Below is one of his famous

Zen poems:

“Appearing clearly all day and night,

The self nature manifests comfortably.

Seeing the true eternity applying through the six senses,

You will move horizontally and vertically

Among all phenomena with complete enlightenment.”

(H-2d) Ñôøi Thöù Ba Möôi Baûy—The Thirty-Seventh Generation

(I) Thieàn Sö Nhö Hieän (?-1765)

Zen Master Nhö Hieän

Thieàn sö Vieät Nam, queâ ôû Haûi Döông, ñeä töû cuûa ngaøi Chaân Nguyeân. Ngaøi xuaát gia luùc 16 tuoåi vaø tu taïi

chuøa Long Ñoäng treân nuùi Yeân Töû. Ngaøi laø Phaùp töû ñôøi thöù 37 cuûa Thieàn phaùi Laâm Teá. Sau khi thaày thò

tòch ngaøi ñeán Ñoäng Kheâ ôû Haûi Phoøng vaø khai sôn ngoâi chuøa Nguyeät Quang. Ngaøi ñöôïc vua Leâ Hy Toâng

ban chöùc Taêng Cang, vaø ban ñaïo hieäu laø Thuaàn Giaùc Hoøa Thöôïng. Theo Thieàn Sö Vieät Nam cuûa Hoøa

Thöôïng Thích Thanh Töø, naêm 1748, Thieàn sö Nhö Hieän ñöôïc vua Leâ Hieán Toâng ban chöùc Taêng Cang,

vaø naêm 1757, ñöôïc saéc phong laø Taêng Thoáng Thuaàn Giaùc Hoøa Thöôïng. Ngaøi thò tòch naêm 1765—A

Vietnamese monk from Haûi Döông, a disciple of Zen Master Chaân Nguyeân. He left home at the age of

16 and became a monk at Long Ñoäng Temple on Mount Yeân Töû. He was the Dharma heir of the thirty-

seventh generation of the Linn-Chih Zen Sect. After his master passed away, he went to Ñoäng Kheâ,

Haûi Phoøng and founded Nguyeät Quang Temple. According to the Vietnamese Zen Masters, written by

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Most Venerable Thích Töø, Zen Master Nhö Hieän was appointed as the Chief Monk in 1748, and given

the religious name Great Master Thuaàn Giaùc by King Leâ Hieán Toâng in 1757. He passed away in 1765.

(II) Thieàn Sö Nhö Tröøng Laân Giaùc (1696-1733)

Zen Master Nhö Tröøng Laân Giaùc

Thieàn sö Vieät Nam, queâ taïi Thaêng Long. Ngaøi sanh naêm 1696, teân laø Trònh Thaäp, con trai Taàn Quang

Vöông, laø chaùu noäi Chuùa Trònh Caên, laáy con gaùi thöù tö cuûa vua Leâ Hy Toâng. Moät hoâm, ngaøi sai ñaøo goø

phía sau nhaø ñeå xaây beå caïn thì thaáy trong loøng ñaát coù caùi ngoù sen. Phoø maõ cho mình coù duyeân vôùi ñaïo

Phaät neân coù yù muoán ñi tu. Sau ñoù ngaøi ñeán chuøa Long Ñoäng treân nuùi Yeân Töû vaø trôû thaønh ñeä töû cuûa

Thieàn Sö Chaân Nguyeân. Sau khi thoï cuï tuùc giôùi, vaø trôû thaønh Phaùp töû ñôøi thöù 37 doøng Thieàn Laâm Teá,

ngaøi trôû veà vaø truï taïi chuøa Lieân Toâng, chuøa naày ñeán ñôøi vua Töï Ñöùc chuøa ñoåi teân Lieân Phaùi ñeå traùnh

“huùy” cuûa nhaø vua. Taïi ñaây ngaøi ñaõ thaønh laäp Thieàn Phaùi Lieân Toâng. Ngaøi thò tòch naêm 1733, vaøo tuoåi

37. Thieàn sö Nhö Tröøng Laân Giaùc cuõng coù cuøng moät quan ñieåm vôùi Thieàn sö Phuø Dung Ñaïo Giai beân

Trung Hoa hoài theá kyû thöù XI. Thieàn sö Phuø Dung Ñaïo Giai tin raèng ‘Sanh chaúng thích thieân ñöôøng, cheát

chaúng sôï ñòa nguïc. Buoâng tay ñi ngang ngoaøi tam giôùi, maëc tình vöôn boång naøo buoäc raøng?’ Trong khi

Thieàn sö Nhö Tröøng Laân Giaùc laïi tin raèng:

Baûn tuøng voâ baûn, tuøng voâ vi lai.

Hoaøn tuøng voâ vi khöù,

Ngaõ baûn voâ lai khöù,

Töû sanh haø taèng luïy?

(‘Voán töø khoâng goác, töø khoâng maø ñeán; laïi töø khoâng maø ñi. Ta voán khoâng ñeán ñi, töû sanh laøm gì luïy?’).

Haønh giaû tu thieàn neân luoân nhôù caùi cheát seõ ñeán vôùi moïi ngöôøi moät caùch töï nhieân. Tuy nhieân, haàu heát

moïi ngöôøi ñeàu caûm thaáy lo sôï suy tö veà caùi cheát. Ngöôøi ta sôï raèng neáu hoï noùi veà töû thaàn thì töû thaàn seõ

ñeán gaàn vôùi hoï hôn. Ñoù laø moät yù töôûng sai laàm. Kyø thaät baûn chaát thaät cuûa kieáp soáng laø voâ thöôøng vaø caùi

cheát khoâng mieãn tröø moät ai. Theo quy luaät töï nhieân, cheát laø moät trong boán tieán trình cuûa luaät voâ thöôøng,

vaø khoâng theå traùnh khoûi, thì khi nghó töôûng hay chieâm nghieäm veà söï cheát seõ khieán cho ñôøi soáng cuûa

chuùng ta coù yù nghóa toát hôn. Moät khi chuùng ta coù khaû naêng chieâm nghieäm veà söï cheát laø caùi maø chuùng ta

khoâng theå naøo traùnh khoûi thì taát caû nhöõng thöù nhoû nhaët trong ñôøi soáng haèng ngaøy boãng trôû neân voâ nghóa

so vôùi ñoaïn ñöôøng coøn laïi cuûa kieáp soáng maø chuùng ta ñang ñi. Chính Ñöùc Phaät ñaõ töøng daïy: “Khoâng coù

yù thöùc naøo cao hôn vieäc yù thöùc ñöôïc tính caùch voâ thöôøng cuûa kieáp soáng. Vì yù thöùc ñöôïc nhö vaäy seõ giuùp

chuùng ta hieåu roõ raèng luùc meänh chung, doøng taâm thöùc vaø nhöõng daáu aán nghieäp löïc maø chuùng ta ñaõ gieo

taïo seõ ñöa chuùng ta ñi ñeán nhöõng kieáp soáng môùi. Hieåu nhö vaäy seõ giuùp chuùng ta hieåu raèng neáu trong

kieáp soáng naøy chuùng ta coù nhöõng haønh ñoäng gaây toån haïi cho ngöôøi khaùc vôùi ñoäng cô xaáu thì nhöõng daáu

aán ñen toái cuûa nhöõng haønh ñoäng ñoù seõ ñeo baùm theo doøng chaûy taâm thöùc cuûa chuùng ta. Phaät töû thuaàn

thaønh neân luoân nhôù raèng caùi cheát chaéc chaén laø caøng luùc caøng ñeán gaàn vôùi taát caû moïi ngöôøi, duø baäc vua

quan hay daân giaû, duø giaøu hay ngheøo, duø sang hay heøn, vaân vaân. Chuùng ta ai roài cuõng seõ cheát chöù

khoâng ai soáng maõi ñöôïc vôùi ñònh luaät voâ thöôøng. Khoâng coù nôi naøo cho chuùng ta ñeán ñeå traùnh ñöôïc caùi

cheát. Tuoåi thoï cuûa chuùng ta khoâng theå keùo daøi ñöôïc vaø moãi luùc qua ñi laø maïng soáng chuùng ta caøng ngaén

laïi. Khi töû thaàn ñeán chuùng ta khoâng theå naøo kyø keøo bôùt moät theâm hai ñeå chuùng ta coù thôøi giôø chuyeån

hoùa taâm thöùc cuûa mình ñaâu. Vaäy thì ngay töø baây giôø vaø ngay trong kieáp naày chuùng ta phaûi tu haønh sao

cho khaùi nieäm ‘sanh töû’ cuõng khoâng khaùc gì ‘khoâng sanh khoâng töû’—A Vietnamese monk from Thaêng

Long Citadel. He was born in 1696, named Trònh Thaäp, Taàn Quang Vöông’s son and Lord Trònh Caên’s

grandson. He married to the fourth daughter of King Leâ Hy Toâng. When he had the earth mound in his

back yard, he saw a lotus shoot underground. The Prince Consort thought that he had a fate with

Buddhism, so he decided to enter the monkhood. Later he went to Long Ñoäng Temple on Mount Yeân

Töû to become a disciple of Chaân Nguyeân. After receiving the complete precepts with Zen Master Chaân

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Nguyeân, he became the dharma heir of the thirty-seventh generation of the Linn-Chih Zen Sect. Then

he returned to stay at Lieân Toâng Temple. There he established Lieân Toâng Zen Sect. He passed away

in 1733, at the age of 37. Zen master Nhö Tröøng Laân Giaùc has the same point of view with Zen master

Phuø Dung Ñaïo Giai in China in the eleventh century. Zen master Phuø Dung Ñaïo Giai believes that ‘In

life, I did not favor heaven, In death I don’t fear hell. Hands and body extend beyond the three realms,

what stop me from roaming as I please?’ While Zen master Nhö Tröøng Laân Giaùc believes that:

‘Originally, everything is empty,

Thing is coming from the emptiness.

Then, leaving along the emptiness.

We, originally neither come nor leave.

How can birth and death bother us?’

Zen practitioners should always remember that ‘death’ naturally comes to everyone. However, most

people feel uncomfortable thinking about death. People fear that if they talk about death, death is

coming closer. That’s a mistaken idea. In fact, by very nature our lives are impermanent, and death is

inevitable. By natural law, death id one of the four steps of the Law of Impermanence. Thus, death is

an irrevocable result of living, it’s good to think about it to make our lives more meaningful. Once we

fully recognize that we will inevitably die, all the petty concerns that worry us in our daily life become

insignificant compared to the importance of following the path before our lives end. The Buddha

taught: “There is no greater realization than awareness of the impermanence of our lives. Such

realization will help us understand that at the time of death, our mindstreams and the imprints of the

actions we have created go on to future lives. Such realization will also help us understand clearly that

if we spend oue precious human lives acting harmfully with bad motivations, the imprints of those

actions will come with us. Devout Buddhists should always remember that death definitely comes to

everyone, whether we are kings or mandarins, rich or poor, noble or ignoble. There is nowhere we can

go to avoid death. Our lifespans can’t be extended and with every passing moment, they’re becoming

shorter and shorter. When our lifespans run out, we can’t bargain for more time in order to transform

our minds. Therefore, right now and right here, we should cultivate and cultivate until we reach the

point that there is no difference between ‘birth and death’ and ‘no birth, no death’.

(H-2e) Ñôøi Thöù Ba Möôi Taùm—The Thirty-Eighth Generation

(I) Thieàn Sö Tính Tónh (1692-1773)

Zen Master Tính Tónh

Thieàn sö Vieät Nam, queâ ôû Ñoäng Kheâ. Sau ñoù ngaøi ñeán chuøa Nguyeät Quang xin laøm ñeä töû cuûa Thieàn sö

Nhö Hieän. Sau khi thaày ngaøi thò tòch, ngaøi trôû thaønh Phaùp töû ñôøi thöù 38 doøng Thieàn Laâm Teá. Ngaøi tieáp

tuïc ôû laïi chuøa hoaèng phaùp. Ngoaøi ra, ngaøi coøn truøng tu caùc ngoâi giaø lam Long Ñoäng, Phöôùc Quang, vaø

Quyønh Laâm. Ngaøi thò tòch naêm 1773, thoï 82 tuoåi—A Vietnamese monk from Ñoäng Kheâ. He became a

disciple of Zen Master Nhö Hieän at Nguyeät Quang Temple. After his master passed away, he became

the Dharma heir of the thirty-eighth generation of the Linn-Chih Zen Sect. He continued to stay at

Nguyeät Quang Temple to expand the Buddha Dharma. Besides, he also rebuilt Long Ñoäng, Phöôùc

Quang, and Quyønh Laâm Temples. He passed away in 1773, at the age of 82.

(H-2f) Ñôøi Thöù Ba Möôi Chín—The Thirty-Ninth Generation

(I) Thieàn Sö Tính Tuyeàn (1674-1744)

Zen Master Tính Tuyeàn

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Thieàn sö Vieät Nam, queâ ôû Nam Ñònh. Vaøo tuoåi 12, ngaøi ñi ñeán chuøa Lieân Toâng ñeå baùi kieán Nhö

Tröøng Laân Giaùc Thöôïng Só vaø trôû thaønh ñeä töû cuûa Thöôïng Só. Ngaøi thoï cuï tuùc giôùi vaø trôû thaønh Phaùp töû

ñôøi thöù 39 cuûa doøng Thieàn Laâm Teá. Ngaøi ôû laïi ñaây saùu naêm. Sau ñoù ngaøi sang Taøu vaø cuõng ôû laïi ñoù

saùu naêm. Khi ngaøi trôû veà Vieät Nam thì Thöôïng Só ñaõ qua ñôøi ñöôïc ba naêm roài. Ngaøi mang taát caû nhöõng

kinh thænh ñöôïc töø beân Taøu veà chuøa Caøn An cho chö Taêng Ni trong nöôùc ñeán sao cheùp. Ngaøi thò tòch

naêm 1774, thoï 70 tuoåi. Thieàn sö Tính Tuyeàn thöôøng nhaéc nhôû ñeä töû: “Giaùo phaùp cuûa Phaät chæ coù moät vò

duy nhaát, ñoù laø giaûi thoaùt. Giaûi thoaùt khoûi voøng luaân hoài sanh töû, giaûi thoaùt khoûi moïi trôû ngaïi cuûa cuoäc

soáng, nhöõng heä luïy cuûa duïc voïng vaø taùi sanh. Noùi gì thì noùi, cho daàu phaùp moân voâ löôïng, khoâng ai

trong caùc oâng coù theå duøng lôøi maø vaøo ñaïo ñöôïc; ngöôïc laïi, phaûi vaøo baèng phaùp moân baát nhò.” Thaät

vaäy, ña phaàn chuùng ta haõy coøn vöôùng maéc vaøo nhò nguyeân neân khoâng theå nhaän roõ ñaâu laø tinh tuùy, ñaâu

laø hình töôùng beân ngoaøi, ñaâu laø hieän höõu, ñaâu laø khoâng hieän höõu, danh saéc hay hieän töôïng, vaân vaân.

Chuùng ta thöôøng oâm laáy tinh tuùy vaø choái boû hình töôùng beân ngoaøi, oâm laáy taùnh khoâng vaø choái boû söï

hieän höõu, vaân vaân. Ñaây laø loaïi taø kieán taïo ra nhieàu tranh caõi vaø nghi nan. Thaät ra coù söï hoå töông giöõa

taâm linh vaø hieän töôïng. Haønh giaû neân töï hoøa giaûi vôùi chính mình ñeå loaïi nhöõng vöôùng maéc khoâng caàn

thieát. Phaät töû chaân thuaàn neân coá gaéng hoøa giaûi giöõa taùnh töôùng, höõu voâ, lyù söï. Chuùng ta oâm aáp taùnh vaø

choái boû töôùng, oâm aáp voâ vaø choái boû höõu, oâm aáp lyù vaø choái boû söï, vaân vaân. Taø kieán naày ñöa ñeán nhieàu

tranh luaän vaø nghi nan. Kyø thaät, coù söï töông ñoàng giöõa lyù vaø söï. Söï laø lyù vaø lyù laø söï. Phaät töû tu haønh

neân hoøa giaûi vaïn vaät vaïn söï haàu taän dieät söï chaáp tröôùc naày. Haønh giaû neân luoân coá gaéng nöông theo

phaùp moân lìa töôùng maø tu, hay laø cheá phuïc ñöôïc saùu caên Nhaõn, Nhó, Tyû, Thieät, Thaân, yù vaø khoâng coøn

bò saùu traàn laø Saéc, Thanh, Höông, Vò, Xuùc, Phaùp sai xöû nöõa. Thieàn toâng töø nôi “Khoâng Moân” ñi vaøo,

khi phaùt taâm tu lieàn queùt saïch taát caû töôùng, cho ñeán töôùng Phaät, töôùng phaùp ñeàu bò phaù tröø. Döôùi ñaây laø

moät trong nhöõng baøi keä Thieàn noåi tieáng cuûa ngaøi:

“Chí ñaïo voâ ngoân,

Nhaäp baát nhò moân.

Phaùp moân voâ löôïng,

Thuøy thò haäu coân.”

(Ñaïo caû khoâng lôøi,

Vaøo cöûa chaúng hai.

Phaùp moân voâ löôïng,

Ai laø keû sau).

A Vietnamese monk from Nam Ñònh. At the age of 12, he came to Lien Toâng Temple to pay

homage to Thöôïng Só and to become the latter’s disciple. He received complete precepts and became

the Dharma heir of the thirty-ninth generation of the Linn-Chih Zen Sect. He stayed there for six years.

Later, he went to China and stayed there for another six years. When he came back to Vietnam, his

master Thöôïng Só had already passed away for three years. He transported all the sutras and sacret

books of vinaya to Caøn An Temple for other monks and nuns in the country to come to copy. He passed

away in 1744, at the age of 70. Zen master Tính Tuyeàn always reminded his disciples on nonduality:

“The Buddhadharma has only one taste, that is the taste of deliverance. Deliverance from all the

trammels of life, the bondage of the passion and reincarnation. Whatever you say, even though

Buddhism has countless teachings, none of you can enter the great gate by words. On the contrary, you

should enter the gate of nonduality.” As a matter of fact, most of us are still attached to duality and

have not reconciled essence and marks, existence and non-existence, noumenon and phenomena. We

embrace essence and reject marks, we embrace non-existence (emptiness) and reject existence and so

on. This kind of wrong view creates a lot of disputes, doubts and perplexity. In fact, there is mutual

identity between noumenon and phenomena, phenomena are noumenon, noumenon is phenomena.

Buddhist cultivators should reconcile all things and eliminate this unnecessary attachment. Sincere

cultivators should try to reconcile essence and marks, existence and non-existence, noumenon and

phenomena. We embrace essence and reject marks, we embrace non-existence (emptiness) and reject

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existence and so on. This kind of wrong view creates a lot of disputes, doubts and perplexity. In fact,

there is mutual identity between noumenon and phenomena, phenomena are noumenon, noumenon is

phenomena. Buddhist cultivators should reconcile all things and eliminate this attachment. Zen

practitioners should try to abandon the attchments to Form in order to cultivate. It is the ability to tame

and master over the six faculties of Eyes, Ears, Nose, Tongue, Body, and Mind and is no longer

enslaved and ordered around by the six elements of Form, Sound, Fragrance, Flavor, Touch and

Dharma. Only Arhats and Bodhisattvas who have attained the state of “No Learning.” In the Zen

School, the practitioner enters the Way throught the Dharma Door of Emptiness. Right from the

beginning of his cultivation he wipes out all makrs, even the marks of the Buddhas or the Dharma are

destroyed. below is one of his famous Zen poems:

“The Great Way has no words,

You can only enter through the gate of nonduality.

There are countless teachings,

Who would be that next dharma heir?”

(H-2g) Ñôøi Thöù Boán Möôi—The Fortieth Generation

(I) Thieàn Sö Haûi Quyùnh Töø Phong (1728-1811)

Zen Master Haûi Quyùnh Töø Phong

Vò sö Vieät Nam, queâ ôû Baéc Ninh. Vaøo luùc 16 tuôåi, ngaøi ñeán chuøa Lieân Toâng, ñaûnh leã Thieàn Sö

Baûo Sôn Döôïc Tính. Ngaøi trôû thaønh ñeä töû cuûa Baûo Sôn vaø Phaùp töû ñôøi thöù 40 doøng Laâm Teá. Haàu heát

cuoäc ñôøi ngaøi hoaèng phaùp ôû mieàn Baéc Vieät Nam. Ngaøi thò tòch naêm 1811, thoï 84 tuoåi. Ngaøi thöôøng

nhaéc nhôû ñeä töû: “‘Chö phaùp khoâng hình töôùng, chaúng sanh, chaúng dieät. Khoâng coù choã naøo ñeå chöùng

ñaéc. Ñaây chính laø lôøi daïy ñích thöïc cuûa ñöùc Phaät.’ Daàu theá naøo ñi nöõa, haønh giaû tu Thieàn neân xem chö

phaùp nhö laø moät vò Thaày tuyeät vôøi. Taát caû vaät caáu thaønh ñeàu voâ thöôøng; laø phaùp sanh dieät. Sanh dieät

khoâng coøn, tòch dieät laø vui.” Tuy nhieân, neáu ngöôøi tu thieàn xem vaïn höõu laø moät vò thaày tuyeät vôøi phaûi

luoân nhôù moãi saùt na maø caùc oâng hít thôû khoâng khí, nhöng caùc oâng laïi khoâng yù thöùc. Chæ khi naøo caùc

oâng khoâng coù noù thì caùc oâng môùi yù thöùc raèng caùc oâng khoâng coù khoâng khí. Töông töï, caùc oâng luoân

nghe aâm thanh cuûa thaùc nöôùc, möa rôi. Taát caû nhöõng thöù naày laø nhöõng baøi thuyeát giaûng soáng ñoäng töø

thieân nhieân; chuùng chính laø phaùp aâm cuûa Phaät ñang thuyeát giaûng cho caùc oâng. Neáu caùc oâng ñang soáng

trong söï tænh thöùc, baát cöù luùc naøo chuùng ta nghe, thaáy, ngöûi, neám, xuùc chaïm, caùc oâng seõ nhaän bieát raèng

ñaây laø moät baøi thuyeát giaûng tuyeät vôøi. Kyø thaät, khoâng coù kinh saùch naøo daïy thaät tuyeät vôøi baèng thieân

nhieân maø caùc oâng ñang soáng. Neân nhôù, khi haønh thieàn chaân chính, caùc oâng seõ quay veà hoøa cuøng thieân

nhieân vuõ truï trong caûnh giôùi nhaát theå. Caùc oâng seõ thaáy thieân nhieân laø caùc oâng vaø caùc oâng laø thieân

nhieân. Nhö vaäy caûnh giôùi thieân nhieân, caûnh giôùi ñaïi töï nhieân laø Phaät ñang thuyeát phaùp cho caùc oâng ôû

moïi luùc moïi nôi. Haønh giaû tu thieàn neân ñi ra ngoaøi vaø hoûi nôi vaïn höõu theá naøo laø chaùnh ñaïo, roài chuùng

seõ daïy cho mình. Muoán tieán tu haønh giaû phaûi coù khaû naêng nghe ñöôïc thieân nhieân ñang noùi gì vôùi caùc

oâng. Khi caùc oâng tieáp tuïc haønh thieàn, caùc oâng phaûi quan saùt caån thaän moïi kinh nghieäm, moïi giaùc quan

cuûa mình. Chaúng haïn khi quan saùt ñoái töôïng giaùc quan nhö, tieáng ñoäng, nghe.”

Haønh giaû tu Thieàn neân nhôù heã ‘phaùp’ khoâng töôùng, khoâng sanh khoâng dieät, thì ‘taâm’ cuõng laïi nhö

vaäy, cuõng khoâng töôùng, khoâng sanh khoâng dieät. Nhöng ‘taâm’ laïi quan troïng hôn vì noù laø goác cuûa muoân

phaùp. ‘Taâm’ hay ‘YÙ’ töùc laø ‘Taâm Phaân Bieät’ cuûa mình, töùc laø thöùc thöù saùu. “Taâm” khoâng nhöõng phaân

bieät maø coøn ñaày daãy voïng töôûng. Trong saùu thöùc ñaàu coù theå noùi laø loaïi coù taùnh tri giaùc, do nôi luïc caên

maø phaùt ra saùu thöù tri giaùc naày. Luïc caên töùc laø maét, tai, muõi, löôõi, thaân, vaø yù; chuùng phaùt xuaát ra thaáy

(thò giaùc), nghe (thính giaùc), ngöûi (khöùu giaùc), neám (vò giaùc), xuùc chaïm (xuùc giaùc nôi thaân), vaø hieåu

bieát (tri giaùc nôi yù). Con ngöôøi ta gaây toäi taïo nghieäp nôi saùu caên naày, maø tu haønh giaùc ngoä cuõng ôû nôi

saùu caên naày. Neáu khoâng bò ngoaïi caûnh chi phoái thì ñoù chính laø ñang coù tu taäp. ngöôïc laïi, neáu bò caûnh

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giôùi beân ngoaøi laøm cho xoay chuyeån töùc laø ñoïa laïc. Trong Taâm Ñòa Quaùn Kinh, Ñöùc Phaät daïy: “Trong

Phaät phaùp, laáy taâm laøm chuû. Taát caû caùc phaùp ñeàu do taâm sanh.” Taâm taïo ra chö Phaät, taâm taïo thieân

ñöôøng, taâm taïo ñòa nguïc. Taâm laø ñoäng löïc chính laøm cho ta sung söôùng hay ñau khoå, vui hay buoàn,

traàm luaân hay giaûi thoaùt. Taâm keát hôïp chaët cheõ vôùi thaân ñeán ñoä caùc traïng thaùi tinh thaàn aûnh höôûng tröïc

tieáp ñeán söùc khoûe vaø söï an vui cuûa thaân. Moät soá baùc só khaúng quyeát raèng khoâng coù moät chöùng beänh

naøo ñöôïc xem thuaàn tuùy laø thaân beänh caû. Do ñoù, tröø khi traïng thaùi tinh thaàn xaáu naày laø do aùc nghieäp do

kieáp tröôùc gaây ra quaù naëng, khoù coù theå thay ñoåi ñöôïc trong moät sôùm moät chieàu, coøn thì ngöôøi ta coù theå

chuyeån ñoåi nhöõng traïng thaùi xaáu ñeå taïo ra söï laønh maïnh veà tinh thaàn, vaø töø ñoù thaân seõ ñöôïc an laïc.

Taâm con ngöôøi aûnh höôûng ñeán thaân moät caùch saâu xa, neáu cöù ñeå cho taâm hoaït ñoäng moät caùch böøa baõi

vaø nuoâi döôõng nhöõng tö duy baát thieän, taâm coù theå gaây ra nhöõng tai haïi khoù löôøng ñöôïc, thaäm chí coù theå

gaây ra saùt nhaân. Tuy nhieân, taâm cuõng coù theå chöõa laønh moät caùi thaân beänh hoaïn. Khi taâm ñöôïc taäp

trung vaøo nhöõng tö duy chaân chaùnh vôùi tinh taán vaø söï hieåu bieát chaân chaùnh thì hieäu quaû maø noù taïo ra

cuõng voâ cuøng toát ñeïp. Moät caùi taâm vôùi nhöõng tö duy trong saùng vaø thieän laønh thaät söï seõ daãn ñeán moät

cuoäc soáng laønh maïnh vaø thö thaùi. Hieåu bieát chính mình laø saùng suoát hieåu bieát töôøng taän söï vaät ñuùng

nhö thaät söï söï vaät laø nhö vaäy, laø thaáu trieät thöïc töôùng cuûa söï vaät, töùc laø thaáy roõ baûn chaát voâ thöôøng,

khoå, voâ ngaõ cuûa nguõ uaån ngay trong chính mình. Khoâng phaûi töï mình hieåu bieát mình moät caùch deã daøng

vì nhöõng khaùi nieäm sai laàm, nhöõng aûo töôûng voâ caên cöù, nhöõng thaønh kieán vaø aûo giaùc. Thaät laø khoù maø

thaáy ñöôïc con ngöôøi thaät cuûa chuùng ta. Ñöùc Phaät daïy raèng muoán coù theå hieåu ñöôïc chính mình, chuùng

ta phaûi tröôùc heát thaáy vaø hieåu söï voâ thöôøng nôi nguõ uaån. Ngaøi ví saéc nhö moät khoái boït, thoï nhö bong

boùng nöôùc, töôûng nhö aûo caûnh, haønh leàu beàu nhö luïc bình troâi, vaø thöùc nhö aûo töôûng. Ñöùc Phaät daïy:

“Baát luaän hình theå vaät chaát naøo trong quaù khöù, vò lai vaø hieän taïi, ôû trong hay ôû ngoaøi, thoâ thieån hay vi

teá, thaáp hay cao, xa hay gaàn... ñeàu troáng roãng, khoâng coù thöïc chaát, khoâng coù baûn theå. Cuøng theá aáy, caùc

uaån coøn laïi: thoï, töôûng, haønh, thöùc...laïi cuõng nhö vaäy. Nhö vaäy nguõ uaån laø voâ thöôøng, maø heã caùi gì voâ

thöôøng thì caùi ñoù laø khoå, baát toaïi vaø voâ ngaõ. Ai hieåu ñöôïc nhö vaäy laø hieåu ñöôïc chính mình.” Taâm cuûa

ngöôøi tu phaûi thanh tònh. Ngöôøi tu khoâng neân caàu khaû naêng döï tri hay söï bieát tröôùc. Söï bieát tröôùc chaúng

mang laïi ñieàu gì hay ho, maø ngöôïc laïi chæ gaây theâm phieàn phöùc cho chuùng ta maø thoâi. Noù khieán cho

chuùng ta phaân taâm, khoâng taäp trung tinh thaàn ñöôïc, do ñoù voïng töôûng seõ roái bôøi vaø phieàn naõo seõ choàng

chaát theâm. Neáu khoâng caàu söï bieát tröôùc, chuùng ta seõ khoâng coù phieàn naõo, taâm khoâng bò chöôùng ngaïi.

Theo Baùt Nhaõ Taâm Kinh, Ñöùc Phaät daïy: “Bôûi khoâng chöôùng ngaïi, neân khoâng sôï haõi, vieãn ly heát moïi

moäng töôûng ñieân ñaûo, ñoù laø Nieát Baøn cöùu caùnh.” Ñaây môùi chính laø taâm cuûa haønh giaû treân böôùc ñöôøng

tu Ñaïo. Vì chö phaùp ‘voâ töôùng vaø chaúng sanh chaúng dieät’, neân haønh giaû phaûi giöõ laáy caùi taâm ‘voâ sôû

truï’ maø tu haønh. Taâm voâ sôû truï laø taâm chaúng chaáp vaøo khoâng gian hay thôøi gian. Caùi taâm quaù khöù töï

noù seõ döùt, töùc goïi laø voâ quaù khöù söï, vôùi hieän taïi vaø vò lai laïi cuõng nhö vaäy (ta âm hieän taïi roài seõ töï döùt,

töùc goïi laø voâ hieän taïi söï; taâm vò lai roài cuõng seõ töï döùt, töùc goïi laø voâ vò lai söï), nhaän bieát chö phaùp khoâng

thaät neân khoâng chaáp tröôùc. Taâm ñoù goïi laø taâm voâ sôû truï hay taâm giaûi thoaùt, taâm Phaät, taâm Boà Ñeà; taâm

khoâng vöôùng maéc vaøo yù töôûng sanh dieät (voâ sinh taâm), ñaàu ñuoâi. Taâm nhö vöôïn chuyeàn caây, haõy ñeå

cho noù ñi nôi naøo noù muoán; tuy nhieân, Kinh Kim Cang ñeà nghò: “Haõy tu taäp taâm vaø söï tænh thöùc sao

cho noù khoâng truï laïi nôi naøo caû.” Theo Kinh Kim Cang, moät vò Boà Taùt neân coù caùc tö töôûng ñöôïc thöùc

tænh maø khoâng truï vaøo baát cöù thöù gì caû. Toaøn caâu Ñöùc Phaät daïy trong Kinh Kim Cang nhö sau: “Baát

öng truï saéc sanh taâm, baát öng truï thinh, höông, vò, xuùc, phaùp sanh taâm, öng voâ sôû truï nhi sanh kyø taâm

(khoâng neân sinh taâm truï vaøo saéc, khoâng neân sinh taâm truï vaøo thanh, höông, vò, xuùc, Phaùp. Neân sinh taâm

Voâ Sôû Truï, töùc laø khoâng truï vaøo choã naøo).

Döôùi ñaây laø moät trong nhöõng baøi keä thieàn noåi tieáng cuûa Thieàn sö Haûi Quyùnh:

“Chö phaùp khoâng töôùng,

Baát sanh, baát dieät.

Dó voâ sôû ñaéc,

Thò chaân Phaät thuyeát.”

(Caùc phaùp khoâng töôùng,

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Chaúng sanh chaúng dieät.

Bôûi khoâng choã ñöôïc,

Laø thaät Phaät noùi).

A Vietnamese monk from Baéc Ninh. At the age of 16, he came to Lieân Toâng Temple to pay

homage to Zen Master Baûo Sôn Döôïc Tính and became the latter’s disciple. He was the 40th

generation of the Linn Chih Zen Sect. He spent most of his life to expand the Buddha Dharma in North

Vietnam. He passed away in 1811, at the age of 84. He always reminded his disciples: “‘All things are

formless, unborn and undying. Thus, there is nothing attainable. These are truly what the Buddha

spoke.’ Even so, Zen practitioners should consider Everything as our excellent teacher. All formations

are impermanent; this is law of appearing and disappearing. When appearing and disappearing

disappear, then this stillness is bliss.” However, if Zen practitioners consider everything their excellent

teacher, should remember every moment you breathe in air, but you do it unconsciously. You would be

conscious of air only is you were without it. In the same way, you are always hearing the sounds of

waterfalls and rain. All these sounds are sermons from the nature; they are the voice of the Buddha

himself preaching to you. If you are living in mindfulness, whenever you heard, saw, smelled, tasted,

touched, you would know that this is a wonderful preaching from nature. As a matter of fact, there is no

scripture that teaches so well as this experience with nature. Remember, while practicing real Zen, you

will return to an intuitive oneness with nature. You will see that nature is you and you are nature. Thus,

that nature realm is the Buddha, who is preaching to you at every moment. Zen practitioners should go

outside and ask the nature what the true way is, then it will teach you. In order to advance in our path

of cultivation, practitioners should have the ability to hear what nature is saying to you. As you proceed

with our practice, you must be willing to carefully examine every experience, every sense door. For

example, practice with a sense object such as sound.”

Zen practitioners should remember if ‘all things’ are formless, unborn and undying; ‘mind’ is the

same, formless, unborn and undying. But ‘mind’ is even more important because it is the root of all

dharmas. The ‘intent’ is the ‘discriminating mind,’ the sixth consciousness. Not only does the ‘mind’

make discriminations, it is filled with idle thoughts. The six consciousnesses can also be said to be a

perceptive nature. That is, from the six sense organs: eyes, ears, nose, tongue, body, and mind, the

functions of seeing, hearing, smelling, tasting, feeling, and knowing arise. When people commit

offenses, they do it with the six sense organs. When they cultivate, they also do it with the six sense

organs. If you can remain unperturbed by external states, then you are cultivating. If you are turned by

external states, then you will fall. In Contemplation of the Mind Sutra, the Buddha taught: “All my

tenets are based on the mind that is the source of all dharmas." The mind has brought about the

Buddhas, the Heaven, or the Hell. It is the main driving force that makes us happy or sorrowful,

cheerful or sad, liberated or doomed. The mind is so closely linked with the body that mental states

affect the body’s health and well-being. Some doctors even confirm that there is no such thing as a

purely physical disease. Unless these bad mental states are caused by previous evil acts, and they are

unalterable, it is possible so to change them as to cause mental health and physical well-being to

follow thereafter. Man’s mind influences his body profoundly. If allowed to function viciously and

entertain unwholesome thoughts, mind can cause disaster, can even kill a being; but it can also cure a

sick body. When mind is concentrated on right thoughts with right effort and understanding, the effect it

can produce is immense. A mind with pure and wholesome thoughts really does lead to a healthy and

relaxed life. Mind Understanding ourselves means understanding things as they really are, that is

seeing the impermanent, unsatisfactory, and non-substantial or non-self nature of the five aggregates

of clinging in ourselves. It is not easy to understand ourselves because of our wrong concepts, baseless

illusions, perversions and delusions. It is so difficult to see the real person. The Buddha taught that in

order to be able to understand ourselves, we must first see and understand the impemanence of the

five aggregates. He compares material form or body to a lump of foam, feeling to a bubble, perception

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to a mirage, mental formations or volitional activities to water-lily plant which is without heartwood,

and consciousness to an illusion. The Buddha says: “Whatever material form there be whether past,

future or present, internal, external, gross or subtle, low or lofty, far or near that material form is

empty, unsubstantial and without essence. In the same manner, the remaining aggregates: feeling,

perception, mental formation, and consciousness are also empty, unsubstantial and without essence.

Thus, the five aggregates are impermanent, whatever is impermanent, that is suffering, unsatisfactory

and without self. Whenever you understand this, you understand yourselves.” The mind of a cultivator

must be pure. Do not long for foreknowledge of events. To have this kind of foreknowledge is, in fact,

nothing but a lot of trouble, because it leads to discrimination in our thinking and prevents us from

being able to concentrate. Being unable to concentrate or focus our energy on cultivation, our idle

thoughts run wild, then afflictions come in droves (herds). If we do not crave this foreknowledge in the

first place, then we also will not have afflictions, and we are free of impediments. According to the

Heart Sutra, the Buddha taught: “Because there is no impediment, he leaves distorted dream-thinking

far behind; ultimately Nirvana!” This, then, should be the mind of a cultivator. Because all things are

formless, unborn and undying, Zen practitioners should keep the mind without a resting place to tread

on the path. The mind without resting place, detached from time and space, the past being past may be

considered as a non-past or non-existent, so with present and future, thus realizing their unreality. The

result is detachment, or the liberated mind, which is the Buddha-mind, the bodhi-mind, the mind free

from ideas or creation and extinction, of beginning and end, recognizing that all forms and natures are

of the Void, or Absolute. The mind is like a monkey, let it moves wherever it will; however, the

Diamond Sutra suggests: “Cultivate the mind and the awareness so that your mind abides nowhere.”

According to the Diamond Sutra, a Bodhisattva should produce a thought which is nowhere supported,

or a thought awakened without abiding in anything whatever. The complete sentence which the

Buddha taught Subhuti as follows: “Do not act on sight. Do not act on sound, smell, taste, touch or

Dharma. One should act without attachments.” Below is one of his famous Zen poems:

“All things are formless,

Unborn and undying.

Thus, there is nothing to attain.

These are truly what the Buddha spoke.”

(H-2h) Ñôøi Thöù Boán Möôi Moát—The Forty-First Generation

(I) Thieàn Sö Kim Lieân Tòch Truyeàn (1745-1816)

Zen Master Kim Lieân Tòch Truyeàn

Thieàn sö Kim Lieân, ngöôøi Vieät Nam, queâ ôû Thöôïng Phöôùc, Baéc Vieät. Ngaøi xuaát gia töø thuôû beù taïi

chuøa Vaân Trai. Sau ñoù ngaøi ñeán chuøa Lieân Toâng vaø trôû thaønh ñeä töû cuûa ngaøi Töø Phong Haûi

Quyùnh. Haàu heát cuoäc ñôøi ngaøi hoaèng phaùp taïi mieàn Baéc Vieät Nam. Ngaøi thò tòch naêm 1816, thoï 70

tuoåi—A Vietnamese Zen master from Thöôïng Phöôùc, North Vietnam. He left home and stayed at

Vaân Trai Temple when he was very young. Later he went to Lieân Toâng Temple and became a

disciple of Zen Master Töø Phong Haûi Quyùnh. He spent most of his life to expand the Buddha

Dharma in North Vietnam. He passed away in 1816, at the age of 70.

(H-2i) Ñôøi Thöù Boán Möôi Hai—The Forty-Second Generation

(I) Thieàn Sö Töôøng Quang Chieáu Khoan (1741-1830)

Zen Master Töôøng Quang Chieáu Khoan

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Thieàn sö Töôøng Quang, ngöôøi Vieät Nam, queâ ôû Haø Noäi. Luùc thieáu thôøi, ngaøi xuaát gia vôùi Hoøa

Thöôïng Kim Lieân ôû chuøa Vaân Trai. Ngaøy ngaøy ngaøi duïng coâng tu haønh khoå haïnh. Ngaøi laáy Luïc ñoä

laøm tieâu chuaån tu haønh cho chö Taêng Ni. Ngaøi khuyeán taán Taêng Ni giaûng kinh noùi phaùp vaø boá thí ñoä

ñôøi, nhöng ñieàu quan troïng nhaát ñoái vôùi ngaøi laø haønh giaû neân tu taäp phaùp voâ vi. Haàu heát cuoäc ñôøi ngaøi

hoaèng phaùp taïi mieàn Baéc Vieät Nam. Ngaøi thò tòch naêm 1830, thoï 70 tuoåi. Ngaøi thöôøng nhaéc nhôû ñeä töû

veà boán baäc cuûa moät ngöôøi tu. Baäc thöù nhaát laø nhöõng ngöôøi tu phaùp voâ vi. Taát caû voâ vi phaùp laø phi vaät

chaát neân khoâng theå naém baét ñöôïc. Phaùp thaân maø Phaät sôû chöùng laø vónh haèng, khoâng chòu chi phoái bôûi

luaät nhaân quaû hay xa lìa moïi nhaân duyeân taïo taùc. Voâ vi laø phaùp xa lìa nhaân duyeân taïo taùc hay khoâng

coøn chòu aûnh höôûng cuûa nhaân duyeân. Phaùp thöôøng haèng, khoâng thay ñoåi, vöôït thôøi gian vaø sieâu vieät.

Lyù do maø Thieàn sö Töôøng Quang no ùi raèng tu phaùp ‘voâ vi’ ñöôïc xem laø baäc nhaát vì voâ vi laø söï taïo taùc

khoâng coù nhaân duyeân. Phaùp khoâng nhôø haønh ñoäng cuûa thaân khaåu yù. Baát cöù phaùp naøo khoâng sanh,

khoâng dieät, khoâng truï vaø khoâng bieán ñoåi laø phaùp voâ vi. Noùi caùch khaùc, phaùp naøo khoâng bò qui ñònh,

khoâng thaønh hình, taát caû nhöõng gì naèm beân ngoaøi söï toàn taïi, sanh truï dò dieät laø phaùp voâ vi. Vaø quan

troïng hôn heát laø Nieát Baøn vaø hö khoâng ñöôïc xem nhö laø Voâ Vi Phaùp. Traïng thaùi voâ vi trong Phaät giaùo

chöa töøng coù ai coá gaéng thieát laäp baèng lyù luaän vì noù chæ ñöôïc theå hieän baèng kinh nghieäm chöù khoâng theå

tranh luaän ñöôïc. Traïng thaùi naày ñöôïc thieát laäp theo ñoù ñoâi maét cuûa haønh giaû môû ra ngay khi mình ñaït

ñeán traïng thaùi tónh thöùc saâu laéng cho pheùp taâm mình bình thaûn tröôùc moïi phaùp höõu vi, maø tö töôûng

mình khoâng coøn höôùng veà baát cöù thöù gì coù theå ñöôïc coi nhö hieän töôïng höõu vi, khoâng truï trong ñoù hay

khoâng baùm, khoâng chaáp vaøo ñoù; tö töôûng mình luùc naøo cuõng rôøi boû noù, nhö gioït nöôùc rôi khoûi laù sen.

Baát cöù ñoái töôïng naøo daàu chæ laø daáu hieäu hay söï vieäc ñang xaõy ra ñeàu ñöôïc xem nhö laø chöôùng ngaïi

trong tu taäp. Baäc thöù nhì laø nhöõng ngöôøi coù phöôùc hueä ñaày ñuû. Phöôùc ñöùc laø nhöõng caùch thöïc haønh

khaùc nhau trong tu taäp cho Phaät töû, nhö thöïc haønh boá thí, in kinh aán toáng, xaây chuøa döïng thaùp, trì trai

giöõ giôùi, vaân vaân. Haønh giaû chaân thuaàn neân luoân nhôù raèng “Phöôùc phaûi töø nôi chính mình maø caàu. Neáu

mình bieát tu phöôùc thì coù phöôùc, neáu bieát tu hueä thì coù hueä. Tuy nhieân, phöôùc hueä song tu thì vaãn toát

hôn. Tu phöôùc laø phaûi höôùng veà beân trong maø tu, tu nôi chính mình. Neáu mình laøm vieäc thieän laø mình

coù phöôùc. Ngöôïc laïi, neáu mình laøm vieäc aùc laø mình khoâng coù phöôùc, theá thoâi. Ngöôøi tu Phaät phaûi

höôùng veà nôi chính mình maø tu, chöù ñöøng höôùng ngoaïi caàu hình. Coå ñöùc coù daïy: “Hoïa Phöôùc voâ moân,

duy nhaân töï chieâu,” hay “Beänh tuøng khaåu nhaäp, hoïa tuøng khaåu xuaát,” nghóa laø hoïa phöôùc khoâng coù cöûa

ra vaøo, chæ do töï mình chuoác laáy. Con ngöôøi gaëp phaûi ñuû thöù tai hoïa, hoaïn naïn laø do aên noùi baäy baï maø

ra. Chuùng ta coù theå nhaát thôøi khoaùi khaåu vôùi nhöõng moùn ngon vaät laï nhö boø, gaø, ñoà bieån, vaân vaân,

nhöng veà laâu veà sau naày chính nhöõng thöïc phaåm naày coù theå gaây neân nhöõng caên beänh cheát ngöôøi vì

trong thòt ñoäng vaät coù chöùa raát nhieàu ñoäc toá qua thöùc aên taåm hoùa chaát ñeå nuoâi chuùng mau lôùn. Tuy

nhieân, haønh giaû tu thieàn neân luoân nhôù raèng trong nhaø Thieàn, moät vieäc laøm ñöôïc coi nhö hoaøn toaøn

thanh tònh khi noù ñöôïc laøm hoaøn toaøn khoâng phaûi vôùi yù ñöôïc thöôûng coâng, duø laø traàn tuïc hay thieân

coâng. Vieäc laøm naày ñöôïc goïi laø ‘vieäc laøm khoâng caàu phöôùc’. Do bôûi khoâng caàu phöôùc, maø vieäc laøm

naày ñöôïc phöôùc voâ keå, coâng ñöùc voâ taän. Moät vieäc laøm lôùn, khoâng nhaát thieát phaûi laø vieäc vó ñaïi. Caùi

quan troïng ôû ñaây laø lyù do thuùc ñaåy vieäc laøm chöù khoâng phaûi taàm möùc lôùn nhoû cuûa vieäc laøm ñoù. Neáu söï

thuùc ñaåy thanh tònh, thì vieäc laøm thanh tònh; coøn neáu söï thuùc ñaåy baát tònh, thì daàu cho vieäc coù lôùn theá

maáy, vaãn laø baát tònh. Coù leõ ñaây laø lyù do taïi sao, khi Löông Voõ Ñeá hoûi toå Boà Ñeà Ñaït Ma xem coi oâng

ñöôïc bao nhieâu coâng ñöùc khi xieån döông Phaät giaùo treân moät bình dieän roäng lôùn, vaø toå laïi traû lôøi

‘Khoâng coù coâng ñöùc gì caû.’ Noùi veà tu hueä thì Luïc Toå ñaõ daïy: ‘Ñaát taâm khoâng beänh laø giôùi cuûa töï taùnh,

ñaát taâm khoâng loaïn laø ñònh cuûa töï taùnh, ñaát taâm khoâng loãi laø hueä cuûa töï taùnh.’ Theo Phaät giaùo, giôùi laø

quy luaät giuùp chuùng ta ñeà phoøng phaïm toäi. Khi khoâng sai phaïm giôùi luaät, taâm trí chuùng ta ñuû thanh tònh

ñeå tu taäp thieàn ñònh ôû böôùc keá tieáp haàu ñaït ñöôïc ñònh löïc. Trí tueä laø keát quaû cuûa vieäc tu taäp giôùi vaø

ñònh. Neáu baïn muoán ñoïan tröø tam ñoäc tham lam, saân haän vaø si meâ, baïn khoâng coù con ñöôøng naøo khaùc

hôn laø phaûi tu giôùi vaø ñònh haàu ñaït ñöôïc trí tueä ba la maät. Vôùi trí hueä ba la maät, baïn coù theå tieâu dieät

nhöõng teân troäm naày vaø chaám döùt khoå ñau phieàn naõo. Hueä giuùp loaïi tröø aûo voïng ñeå ñaït ñöôïc chaân lyù.

Noùi caùch khaùc, Hueä hay Baùt Nhaõ laø naêng löïc thaâm nhaäp vaøo baûn taùnh cuûa töï theå vaø ñoàng thôøi noù cuõng

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laø chaân lyù ñöôïc caûm nghieäm theo caùch tröïc giaùc. Baäc thöù ba laø nhöõng ngöôøi laøm thieän traùnh aùc. Xöa

nay chuùng ta taïo nghieäp thieän aùc laãn loän, khoâng roõ raøng. Vì vaäy maø coù luùc chuùng ta sanh taâm laønh, luùc

laïi khôûi nieäm aùc. Khi nieäm thieän khôûi leân thì taâm nieäm “Khoâng laøm ñieàu aùc chæ laøm ñieàu laønh,” nhöng

khi nieäm aùc khôûi leân thì chuùng ta haêng haùi nghó ñeán vieäc “laøm taát caû ñieàu aùc, khoâng laøm ñieàu laønh.” Vì

töø voâ löôïng kieáp ñeán nay chuùng ta ñaõ taïo nghieäp laãn loän giöõa thieän vaø aùc nhö vaäy cho neân hoâm nay

laøm vieäc thieän song ngaøy mai laïi khôûi taâm laøm aùc, roài ngaøy kia laïi khôûi taâm laøm vieäc chaúng thieän

chaúng aùc. Ngöôøi con Phaät chaân thuaàn phaûi heát söùc caån troïng trong moïi taùc ñoäng töø ñi, ñöùng, naèm, ngoài.

Luùc naøo mình cuõng phaûi coù yù nieäm thanh tònh, quang minh, chöù khoâng khôûi nieäm baát tònh, oâ nhieãm.

Baát thieän phaùp laø ñieàu aùc hay ñieàu baát thieän, hay ñieàu khoâng laønh maïnh (laø coäi reã baát thieän) theo sau

bôûi tham saân si vaø nhöõng haäu quaû khoå ñau veà sau. Treân theá gian naày coù hai loaïi nhaän: moät laø nhaân

thieän, hai laø nhaân aùc. Khi mình troàng nhaân thieän thì mình gaët quaû thieän, khi mình troàng nhaân aùc thì

ñöông nhieân mình phaûi gaët quaû aùc. Theo Thanh Tònh Ñaïo, baát thieän nghieäp laø nhöõng vieäc laøm baát

thieän vaø laø con ñöôøng daãn ñeán aùc ñaïo. Taâm baát thieän taïo ra nhöõng tö töôûng baát thieän (haän, thuø, toån haïi

vaø taø kieán, vaân vaân), cuõng nhö nhöõng haønh ñoäng gaây ra khoå ñau loaïn ñoäng. Taâm baát thieän seõ huûy dieät

söï an laïc vaø thanh tònh beân trong. Theo Phaät giaùo, neáu chuùng ta troàng nhaân aùc thì töông lai chuùng ta seõ

gaët quaû xaáu. Nhöõng ai taïo ra oan nghieät, phaïm ñuû thöù loãi laàm thì töông lai seõ thoï laõnh quaû baùo cuûa ñòa

nguïc, ngaï quyû, suùc sanh, vaân vaân. Toùm laïi, laøm ñieàu thieän thì ñöôïc thaêng hoa, coøn laøm ñieàu aùc seõ bò

ñoïa vaøo aùc ñaïo. Moïi thöù ñeàu do mình töï taïo, töï mình laøm chuû laáy mình, chöù ñöøng yû laïi vaøo ai khaùc.

Baát thiieän coøn laø haønh vi traùi ñaïo lyù (seõ chuoác laáy khoå baùo trong hieän taïi vaø töông lai). Ñieàu baát thieän

hay ñoäc aùc laø tìm caùch laøm haïi ngöôøi khaùc. Ñoäc aùc bao goàm vieäc raép taâm traû ñuõa ngöôøi ñaõ laøm ñieàu

sai traùi ñoái vôùi chuùng ta, tìm caùch laøm cho ngöôøi khaùc bò daøy voø trong ñau khoå hay laøm cho ngöôøi khaùc

bò rôi vaøo tình caûnh theïn thuøa khoù xöû. Töø thôøi khôûi thuûy, tö töôûng Phaät giaùo ñaõ tranh luaän raèng nhöõng

haønh ñoäng voâ luaân laø keát quaû cuûa voâ minh, khieán cho chuùng sanh tham döï vaøo caùc haønh ñoäng daãn ñeán

nhöõng haäu quaû xaáu cho hoï. Vì vaäy ñieàu aùc trong Phaät giaùo chæ laø vaán ñeà thöù yeáu, seõ bò trieät tieâu khi

khaéc phuïc ñöôïc voâ minh. Vì vaäy ñònh nghóa cuûa toäi loãi vaø xaáu aùc theo giaùo ñieån: nhöõng haønh ñoäng xaáu

aùc laø nhöõng haønh ñoäng ñöa ñeán khoå ñau vaø haäu quaû ñöôïc nhaän bieát nhö laø noãi ñau ñôùn cho chuùng sanh

kinh qua. Theo Phaät giaùo, nhöõng hieän töôïng xaáu aùc ñöôïc duøng ñeå chæ nhöõng hieän töôïng sieâu nhieân do

keát quaû cuûa thieàn taäp, nhö thaàn thoâng, vaø nhöõng naêng löïc aûo thuaät khaùc, cuõng nhö nhöõng aûo giaùc.

Chuùng laø nhöõng thöù laøm cho haønh giaû maát taäp trung, neân haønh giaû ñöôïc daïy laø neân caøng phôùt lôø chuùng

nhieàu chöøng naøo caøng toát chöùng aáy ñeå chæ lo taäp trung vaøo thieàn taäp maø thoâi. Ñaây laø nhöõng trôû ngaïi

cho vieäc tu taäp thaân vaø taâm. Vaøi bình luaän gia Phaät giaùo cuõng theâm vaøo khuynh höôùng thöù 3, ñoù laø

“khaåu.” Ngöôøi ta noùi nhöõng khuynh höôùng xaáu aùc naøy ñöôïc gaây neân bôûi nghieäp chöôùng hay nhöõng

haønh hoaït trong quaù khöù, vaø nhöõng daáu tích vi teá vaãn coøn toàn ñoïng sau khi phieàn naõo ñaõ ñöôïc ñoaïn

taän. Moät thí duï thöôøng ñöôïc ñöa ra laø moät vò A La Haùn, ngöôøi ñaõ ñoaïn taän phieàn naõo, thaáy ñöôïc taâm

vöông yù maõ ñang chaïy nhaûy vaø laøm oàn aùo nhö moät con khæ, nhöng saâu trong taâm thöùc, nhöõng daáu veát

vi teá vaãn coøn toàn ñoïng. Theo Phaät giaùo, ngöôøi aùc laø ngöôøi choái boû luaät Nhaân quaû (thaø khôûi leân ngaõ

kieán nhö nuùi Tu Di, chöù ñöøng khôûi leân aùc thuû khoâng, hay phuû nhaän lyù nhaân quaû, cho raèng caùi naày caùi

kia ñeàu laø khoâng). Vì theá Ñöùc Phaät khuyeân chuùng ta khoâng neân laøm baïn vôùi keû aùc, maø chæ thaân thieän

vôùi baïn laønh. Ngaøi neâu roõ raèng, neáu chuùng ta muoán soáng, chuùng ta phaûi traùnh aùc nhö traùnh thuoác ñoäc,

vì moät baøn tay khoâng thöông tích coù theå caàm thuoác ñoäc maø khoâng coù haïi gì. Phaùp cuûa baäc Thieän khoâng

maát, nhöng ñi theo ngöôøi laøm laønh ñeán choã caùc haïnh laønh daãn daét ñeán. Caùc haïnh laønh ñoùn chaøo ngöôøi

laøm laønh khi ñi veà töø theá giôùi naøy qua theá giôùi khaùc, nhö baø con chaøo ñoùn ngöôøi thaân yeâu töø xa môùi veà.

Nhö vaäy, vaán ñeà ñaët ra raát roõ raøng vaø döùt khoaùt. AÙc vaø thieän ñeàu do mình taïo ra. AÙc ñöa ñeán caõi nhau,

gaây haán vaø chieán tranh. Coøn thieän ñöa ñeán hoøa thuaän, thaân höõu vaø hoøa bình. Baäc thöù tö laø nhöõng

ngöôøi tinh thoâng Tam Taïng Kinh Ñieån. Lyù do chính laø vì nhaø Thieàn döïa vaøo thöïc taäp hôn laø vaên töï

saùch vôû. Ngoân thuyeát phaùp töôùng hay giaùo lyù baèng ngoân töø traùi vôùi söï töï chöùng. Trong Kinh Laêng Giaø,

Ñöùc Phaät daïy: “Nhöõng ai hieåu roõ söï khaùc bieät giöõa theå chöùng vaø giaùo lyù, giöõa caùi bieát töï noäi vaø söï

giaùo huaán, ñeàu ñöôïc taùch xa söï ñieàu ñoäng cuûa suy dieãn hay töôûng töôïng suoâng.” Giaùo lyù, söï tuïng ñoïc

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vaø chuyeän keå, vaân vaân. Chính vì theá maø Ñöùc Phaät nhaán maïnh vaøo söï ñaït töï noäi caùi chaân lyù maø heát

thaûy caùc Ñöùc Nhö Lai trong quaù khöù, hieän taïi vaø vò lai theå chöùng, chöù khoâng phaûi laø ngöõ ngoân vaên töï.

Caûnh giôùi cuûa Nhö Lai taïng voán laø A Laïi Da Thöùc thì thuoäc veà chö Boà Taùt Ma Ha Taùt theo ñuoåi chaân

lyù chöù khoâng thuoäc caùc trieát gia chaáp vaøo vaên töï, hoïc haønh vaø suy dieãn suoâng. Chính vì theá maø Ñöùc

Phaät daïy: “Chính do con ngöôøi khoâng bieát roõ caùi baûn taùnh cuûa caùc ngoân töø, neân ngöôøi ta xem ngoân töø

laø ñoàng nhaát vôùi yù nghóa.” Trong thuaät ngöõ Thieàn cuûa Nhaät Baûn coù töø ngöõ “Ichiji-fusetsu” coù nghóa laø

“khoâng noùi moät lôøi.” “Ichiji-fusetsu” chæ söï kieän trong baát cöù lôøi daïy doã naøo cuûa Ñöùc Phaät, Ngaøi chaúng

bao giôø duøng moät lôøi naøo ñeå dieãn taû hieän thöïc toái thöôïng hay baûn chaát thaät cuûa vaïn höõu, vì noù thuoäc

laõnh vöïc khoâng theå noùi ñöôïc (baát khaû thuyeát). Do hieåu nhö vaäy neân ngay sau khi ñaït ñöôïc toaøn giaùc,

Ñöùc Phaät ñaõ khoâng muoán thuyeát giaûng nhöõng gì mình lieãu ngoä. Tuy nhieân, vì thöông xoùt chuùng sanh bò

troùi buoäc trong luaân hoài sanh töû neân Ngaøi ñaønh chaáp nhaän ñi thuyeát giaûng. Ñeå laøm nhö vaäy, Ngaøi ñaõ

phaûi töï haï trình ñoä Ñaïi Giaùc cuûa mình xuoáng thaønh trình ñoä hieåu bieát thoâng thöôøng. Trong Thieàn, taát

caû nhöõng lôøi chæ daïy cuûa Ñöùc Phaät coù nghóa laø “ngoùn tay chæ traêng” chæ vôùi muïc ñích mang laïi cho

nhöõng ai ao öôùc tu taäp con ñöôøng daãn ñeán giaùc ngoä vaø ñaït ñöôïc trí tueä baùt nhaõ ñeå hieåu ñöôïc moät caùch

saâu saéc baûn chaát thaät cuûa vaïn höõu. Theo truyeàn thuyeát Phaät giaùo thì söï truyeàn thuï rieâng bieät beân ngoaøi

caùc kinh ñieån ñaõ ñöôïc baét ñaàu ngay töø thôøi Phaät Thích ca vôùi thôøi thuyeát giaûng treân ñænh Linh Thöùu.

Tröôùc moät nhoùm ñoâng ñoà ñeä, Phaät chæ giô cao moät boâng sen maø khoâng noùi moät lôøi naøo. Chæ coù ñeä töû

Ñaïi Ca Dieáp boãng ñaïi ngoä, hieåu ñöôïc yù Phaät vaø mæm cöôøi. Sau ñoù Phaät ñaõ goïi Maha Ca Dieáp, moät ñeä

töû vöøa giaùc ngoä cuûa Ngaøi. Ca Dieáp cuõng chính laø vò tröôûng laõo ñaàu tieân cuûa doøng thieàn AÁn Ñoä. Ngöôøi

thöïc taäp thieàn thöôøng khuyeân “baát laäp vaên töï.” Ñaây khoâng nhaát thieát laø ñeå phuû nhaän khaû naêng dieãn ñaït

cuûa vaên töï maø chæ ñeå traùnh söï nguy hieåm cuûa söï maéc keït vaøo ngoân ngöõ maø thoâi. Ngöôøi ta khuyeân

chuùng ta neân duøng vaên töï moät caùch kheùo leùo vì lôïi ích cuûa ngöôøi nghe. Thieàn toâng muoán phaù boû taát caû

moïi yù nieäm trong kinh saùch, ñaäp vôõ heát taát caû moïi chai loï, oáng vaø bình ñeå cho ta thaáy nöôùc laø caùi gì

khoâng caàn hình töôùng maø vaãn hieän thöïc. Thieàn toâng muoán phaùc hoïa ra moät ñieäu muùa cho chuùng ta

nhaèm giuùp chuùng ta loaïi boû caùc khuoân khoå yù nieäm tröôùc khi ñi vaøo söï theå nghieäm thöïc taïi, ñeå khoâng töï

maõn vôùi chính chuùng ta baèng nhöõng hình aûnh cuûa thöïc taïi.

Döôùi ñaây laø baøi keä thieàn noåi baäc nhaát cuûa ngaøi:

“Nhaát ñaúng nhaân tu voâ vi phaùp.

Nhò ñaúng nhaân phöôùc hueä song tu.

Tam ñaúng nhaân haønh thieän trôû aùc.

Töù ñaúng tam taïng tinh thoâng.”

(Ngöôøi baäc nhaát tu phaùp voâ vi.

Ngöôøi baäc nhì phöôùc hueä ñaày ñuû.

Ngöôøi baäc ba laøm thieän chöøa aùc.

Ngöôøi baäc tö tam taïng tinh thoâng).

A Vietnamese Zen master from Hanoi. At young age, he left home and became a disciple of Most

Venerable Kim Lieân at Vaân Trai Temple in Hanoi. Everyday, he focused on ascetic practicing. He

considered the six paramitas as cultivation standards for monks and nuns. He always encouraged

monks and nuns to practice dharma preaching and almsgiving to save sentient beings, but the most

important thing for him was to practice the teachings of inaction. He spent most of his life to expand

the Buddha Dharma in North Vietnam. He passed away in 1830, at the age of 70. He always reminded

his disciples about four classes of cultivators. The first class is the highest class, or people who practice

the teachings of inaction. The unconditioned dharmas are immaterial character of the transcendent.

The eternal body of Buddha not conditioned by any cause and effect. Anything not subject to cause,

condition or dependence. Dharmas which are out of time, eternal, inactive, unchanging, and supra-

mundane. The reason Zen master Tuong Quang ranked ‘cultivation of inaction’ as number one because

unconditioned dharmas are things that are not being produced or non-causative. Whatever dharmas

lack production, cessation, abiding, and change are “unconditioned.” In other words, “unconditioned,

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unproduced,” refers to everything that is completely beyond conditioned existence, beyond arising,

dwelling and passing away. And the most important thing is that Nirvana and space are considered to

be unconditioned dharmas. Nobody has ever tried to establish the existence of the unconditioned by

argumentation. It is represented as an indisputable fact to which the cultivator’s eyes are open as soon

as he has reached a state of deep mindfulness that allows him to be even-minded towards everything

conditioned. Then his thought no longer turns to anything that might be considered a conditioned

phenomenon, does not settle down in it, does not cling, cleave or clutch to it; but his thought turns

away, retracts and recoils from it, like water from a lotus leaf. Any object which is either a sign or an

occurence seems to be nothing but an impediment to the cultivation. The second class is the class

belongs to those who cultivate blessedness and wisdom. Practices of blessing are various practices in

cultivation for a Buddhist such as practicing charity, distributing free sutras, building temples and

stupas, keeping vegeterian diet and precepts, etc. Devout practitioners should always remember that

we must create our own blessings. If we cultivate blessings, we will obtain blessings; if we cultivate

wisdom, we will obtain wisdom. However, to cultivate both blessings and wisdom is even better.

Blessings come from ourselves. If we perform good deeds, we will have blessings. On the contrary, if

we commit evil deeds, we will not have blessings. Buddhists should make demands on ourselves, not

to make demands on others and seek outside appearances. Ancient Virtues taught: “Calamities and

blessings are not fixed; we bring them upon ourselves,” or “Sickness enters through the mouth;

calamities come out of the mouth”. We are beset with callamities on all sides, careless talking may

very well be the cause. We may momentarily enjoy all kinds of good tasty foods such as steak,

chicken, and seafood, but in the long run, these foods may cause us a lot of deadly diseases because

nowadays animal flesh contains a lot of poisons from their chemical foods that help make them grow

faster to be ready for selling in the market. However, Zen practitioners should always remember that

in Zen, a deed is considered to be totally pure when it is done without any thought of reward, whether

worldly or divine. It is called ‘deed of no merit’. For no merit is sought, it is a deed of immeasurable

merit, of infinite merit. For a deed to be great, it is not necessary that it be grandiose. What is

important is the motive behind the deed and not the magnitude of the deed itself. If the motive is pure,

then the deed is pure; if the motive is impure, then, no matter how big the deed is, it is still impure.

Perhaps this is why, when Emperor Liang Wu-Ti asked Bodhidharma how much merit he had acquired

for promoting Buddhism in large-scale way, and Bodhidharma replied ‘No merit at all’. Talking about

wisdom, the Sixth Patriarch taught: ‘The Mind as it is in itself is free from illnesses, this is the Precepts

of Self-being. The Mind as it is in itself is free from disturbances, this is the Meditation od Self-bing.

The Mind as it is in itself is free from follies, this is the knowledge of Self-being.’ According to

Buddhism, precepts are rules which keep us from committing offenses. When we are able to refrain

from committing offenses, our mind is pure to cultivate meditation in the next step to achieve the

power of concentration. The resulting wisdom, or training in wisdom. If you want to get rid of greed,

anger, and ignorance, you have no choice but cultivating discipline and samadhi so that you can obtain

wisdom paramita. With wisdom paramita, you can destroy these thieves and terminate all afflictions.

Wisdom (training in wisdom). In other words, Wisdom or Prajna is the power to penetrate into the

nature of one’s being, as well as the truth itself thus intuited. The third class is the class belongs to

those who do good deeds and avoid evil deeds. Due to the confused mixture of good and bad karma

that we have created, sometimes we have wholesome thoughts and sometimes unwholesome ones.

With wholesome thoughts, we vow to avoid evil and do good. With unwholesome thoughts, we are

eager to do evil and avoid goodness. For endless eons we have been committing good and evil karmas,

doing a few good deeds one day, committing some bad deeds the next day, and then some neutral

deeds the day after that. Sincere Buddhists should be very careful in each and every action: walking,

standing, lying, and sitting. We should have bright and pure thoughts at all times. At the same time, we

should try our best to avoid dark and impure thoughts. Unwholesome deeds (anything connected with

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the unwholesome root or akasula mula) accompanied by greed, hate or delusion and cause undesirable

karmic results or future suffering. There are two kinds of causes in the world: good causes and bad

causes. If we create good causes, we will reap good results; if we create bad causes, we will surely

reap bad results. According to The Path of Purification, unwholesome deeds are both unprofitable

action and courses that lead to unhappy destinies. Unwholesome mind creates negative or

unwholesome thoughts (anger, hatred, harmful thoughts, wrong views, etc), speech (lying, harsh

speech, double-tongued, etc), as well as deeds which are the causes of our sufferings, confusion and

misery. Unwholesome or negative mind will destroy our inner peace and tranquility. According to

Buddhism, if we create bad causes, we will surely reap bad results. People who create many offenses

and commit many transgressions will eventually have to undergo the retribution of being hell-dwellers,

hungry-ghosts, and animals, etc. In general, doing good deeds allows us to ascend, while doing evil

causes us to descend. In everything we do, we must take the responsibility ourselves; we cannot rely

on others. Akusala dharmas mean bad, evil, wrong, cruel, or mischievous acts or wicked deeds which

are against the right. Maliciousness is planning to harm others. It includes thinking how to revenge a

wrong done to us, how to hurt others’ feelings or how to embarrass them. From the earliest period,

Buddhist thought has argued that immoral actions are the result of ignorance (avidya), which prompts

beings to engage in actions (karma) that will have negative consequences for them. Thus evil for

Buddhism is a second-order problem, which is eliminated when ignorance is overcome. Thus the

definition of sin and evil is pragmatic: evil actions are those that result in suffering and whose

consequences are perceived as painful for beings who experience them. Accoridng to Buddhism, evil

phenomena refers to supernatural phenomena which are said to be side effects of Zazen, such as

clairvoyance and othe magical abilities, as well as hallucinations. They are considered to be

distractions, and so meditators are taught to ignore them as much as possible and to concentrate on

meditative practice only. These are obstructions of body (kayavarana) and of mind (manas-avarana).

Some Buddhist exegetes also add the third type, obstructions of speech (vag-avarana). These are said

to be caused by influences of past karma, in imitation of past activities, and are the subtle traces that

remain after the afflictions (klesa) have been destroyed. An example that is commonly given is of an

Arhat, who has eliminated the afflictions, seeing a monkey and jumping up and down while making

noises like a monkey, but the subtle traces still remain deep in the conscious. According to Buddhism,

evil person is the one who has evil ideas of the doctrine of voidness, to deny the doctrine of cause and

effect. Thus, the Buddha advises us not make friends with wicked ones, but to associate only with good

friends. He points out very clearly that if we yearn for life, we should avoid wickedness like we shun

poison because a hand free from wound can handle poison with impurity. The dhammas of the good

ones do not decay, but go along with the good ones to where meritorious actions will lead them. Good

actions will welcome the well doer who has gone from this world to the next world, just as relatives

welcome a dear one who has come back. So the problem poses itself very clear and definite.

Wickedness and goodness are all done by oneself. Wickedness will lead to dispute and to war, while

goodness will lead to harmony, to friendliness and to peace. The fourth class is the class belongs to

those who are proficient in the Three Baskets of Buddhist Scriptures. The main reason is that the Zen

or intuitive school does “not set up scriptures.” It lays stress on meditation and intuition rather than on

books and other external aids. Word-teaching contrasted with self-realization. In the Lankavatara

Sutra, the Buddha taught: “Those who well understand the distinction between realization and

teaching, between inner knowledge and instruction, are kept away from the control of mere

speculation.” Teaching, recitation, and stories, etc. Thus the Buddha emphasized the inner attainment

of the truth, not the teaching realized by all the Tathagatas of the past, present, and future. The realm

of the Tathagatagarbha which is the Alayavijnana belongs to those Bodhisattva-Mahasattvas who

follow the course of truth and not to those philosophers who cling to the letter, learning, and mere

discourse. Thus, the Buddha taught: “It is owing to his not perfectly understanding the nature of words

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that he regards them as identical with the sense.” In Japanese Zen terms, the term “Ichiji-fusetsu”

means “not a word is said.” “Ichiji-fusetsu” refers to the fact that the Buddha in all his teaching or

instruction never made use of a single word to describe ultimate reality, for it is not preachable. In

consideration of this fact, after his complete enlightenment, the Buddha did not want to teach at all.

However, compassion for beings trapped in the cycle of life and death moved him. In doing this, he

had to come down from the level of true insight to that of “everyman’s consciousness.” In Zen, all the

teachings and instructions of the Buddha mean a “finger-point” for the purpose of giving those who

wish to cultivate a way leading to enlightenment and prajna insight into the true nature of reality.

According to a Buddhist legend, the special transmission outside the orthodox teaching began with the

famous discourse of Buddha Sakyamuni on Vulture Peak Mountain (Gridhrakuta). At that time,

surrounded by a crowd of disciples who had assembled to hear him expound the teaching. The Buddha

did not say anything but holding up a lotus flower. Only Kashyapa understood and smiled. As a result

of his master, he suddenly experienced a break through to enlightened vision and grasped the essence

of the Buddha’s teaching on the spot. The Buddha confirmed Mahakashyapa as his enlightened

student. Mahakashyapa was also the first patriarch of the Indian Zen. People who practice Zen often

advise not using words. This is not to discredit words, but to avoid the danger of becoming stuck in

them. It is to encourage us to use words as skillfully as possible for the sake of those who hear them.

Zen schools want to destroy all concepts in scriptural books, to break all the bottles, all the flasks, all

the vases, all the containers, to prove that water needs no form to exist. Zen schools want to outline a

dance for us, a dance for us to drop our categories and barriers so that we can directly encounter reality

and not content ourselves with its mere reflection.

Below is one of his outstanding Zen poems:

“The highest class belongs to people who practice the teachings of inaction.

The second class belongs to those who cultivate blessedness and wisdom.

The third class belongs to those who do good deeds and avoid evil deeds.

The fourth class belongs to those who are proficient in the Three Baskets of

Buddhist Scriptures.”

(II) Thieàn Sö Phuùc Ñieàn

Zen Master Phuùc Ñieàn

Thieàn sö Phuùc Ñieàn, queâ ôû Haø Ñoâng. Ngaøi laø ngöôøi coù coâng trong vieäc baûo toàn söû lieäu Phaät Giaùo

Vieät Nam. Ngaøi thöôøng truï taïi chuøa Lieân Toâng ñeå hoaèng phaùp. Ngaøi cuõng laø ngöôøi khai sôn chuøa

Thieân Quang treân nuùi Ñaïi Höng ôû Haø Noäi. Sau ñoù, khoâng ai bieát ngaøi ñi ñaâu vaø thò tòch hoài naøo—

A Vietnamese Zen master from Haø Ñoâng, North Vietnam. He had the credit of preserving a lot of

Vietnamese Buddhist history materials. He stayed most of his life at Lieân Toâng Temple in Hanoi

to expand the Buddha Dharma. He was also the founder of Thieân Quang Temple at Mount Ñaïi

Höng in Hanoi. Where and when he passed away were unknown.

(H-2j) Ñôøi Thöù Boán Möôi Ba

The Forty-Third Generation

(I) Thieàn Sö Phoå Tònh

Zen Master Phoå Tònh

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Thieàn sö Phoå Tònh, queâ ôû Thöôïng Phöôùc, Baéc Vieät. Khi coøn raát nhoû, ngaøi xuaát gia vôùi Thieàn sö

Phuùc Ñieàn, nhöng veà sau thoï giôùi vôùi Thieàn sö Töôøng Quang vaø trôû thaønh Phaùp töû ñôøi thöù 43 doøng

Laâm Teá. Haàu heát cuoäc ñôøi ngaøi, ngaøi hoaèng phaùp taïi mieàn Baéc Vieät Nam. Ngaøi ñi ñaâu vaø thò tòch hoài

naøo khoâng ai bieát. Ngaøi thöôøng nhaéc nhôû ñeä töû: “Hai toâng phaùi Tònh Ñoä vaø Thieàn toâng khoâng khaùc gì

nhau. Thieàn quaùn laø phöông caùch khoù thöïc taäp. Phaät daïy ngöôøi tu Thieàn tröôùc tieân phaûi tu pheùp ‘Töù

Nieäm Xöù,’ quaùn thaân baát tònh, quaùn thoï thò khoå, quaùn taâm voâ thöôøng, quaùn phaùp voâ ngaõ. Khi ñaõ bieát

thaân, thoï, taâm, phaùp ñeàu khoâng saïch, khoå, voâ thöôøng vaø voâ ngaõ, ñeàu giaû doái nhö moäng huyeãn, thì chôn

taùnh seõ töï hieån baøy. Vaøi ngöôøi coá gaéng thaät nhieàu ñeå taäp trung tö töôûng vaø loaïi boû nhöõng loâi cuoán beân

ngoaøi, nhöng taâm hoï vaãn baän bòu ñuû thöù. Tuy nhieân, neáu hoï coá gaéng nieäm Phaät thì hoï coù theå deã daøng

ñaït ñeán nhaát taâm baát loaïn. Hôn nöõa, Kinh ñieån Tònh Ñoä ñôn giaûn, deã hieåu vaø deã thöïc haønh. Neáu coù

ñaày ñuû tín, haïnh nguyeän vaø duïng coâng nieäm Phaät, thì Phaät A Di Ñaø vaø Thaùnh chuùng seõ gia hoä tieáp daãn

veà Taây Phöông Cöïc Laïc. Hoaëc khôûi töø moät caâu thoaïi ñaàu goïi laø tham thieàn, hoaëc ngoài maø döùt nieäm

goïi laø toïa thieàn. Tham hay toïa ñeàu laø thieàn caû. Thieàn hay Phaät ñeàu laø taâm caû. Thieàn töùc laø thieàn cuûa

Phaät. Phaät töùc laø Phaät cuûa Thieàn. Phaùp moân nieäm Phaät ñaâu coù gì ngaïi vôùi phaùp tham thieàn, toïa thieàn?

Vaû laïi, ngöôøi tham thieàn coù theå duøng saùu chöõ Nam Moâ A Di Ñaø Phaät laøm moät caâu thoaïi ñaàu, nieäm

ñeán, nieäm lui, nieäm xuoâi, nieäm ngöôïc, trôû laïi, xoay qua khoâng rôøi ñöông nieäm, maëc duø khoâng noùi tham

thieàn, maø thieàn ôû trong ñoù roài. Ngöôøi toïa thieàn caàn phaûi ñeán giai ñoaïn moät nieäm töông öng, hoaùt nhieân

nhö vin vaøo choã hö khoâng, môùi laø ñaéc thuû. Nieäm Phaät ñeán luùc nhöùt taâm baát loaïn, khoâng phaûi töông

öng laø gì? Nieäm ñeán luùc taâm khoâng, khoâng phaûi vónh vieãn töông öng sao? Trong luùc nieäm Phaät, khoâng

hoân traàm, khoâng taùn loaïn, chæ, quaùn, ñònh, hueä moãi nieäm vieân thaønh; neáu muoán tìm thieàn, thieàn ôû ñaâu

nöõa? Döôùi ñaây laø moät trong nhöõng baøi thô thieàn noåi tieáng cuûa ngaøi:

“Kinh nieân tónh toïa Ñaïi Huøng phong

Thaät thò thaân cuøng ñaïo baát cuøng

Luïc töï chuyeân trì thaân thoï kyù

Löu truyeàn haäu theá hieån toâng phong.”

(Nhieàu naêm ngoài tònh nuùi Ñaïi Huøng

Quaû thaät thaân cuøng ñaïo chaúng cuøng

Saùu chöõ chuyeân trì thaân thoï kyù

Truyeàn maõi ñôøi sau saùng Toå toâng).

Zen Master Phoå Tònh, a Vietnamese monk from Thöôïng Phöôùc, North Vietnam. He left home to

follow Most Venerable Phuùc Ñieàn when he was very young. Later, he received precepts with Zen

Master Töôøng Quang and became the Dharma heir of the forty-third generation of the Linn Chih Zen

Sect. He spent most of his life to expand the Buddha Dharma in North Vietnam. His whereabout and

when he passed away were unknown. He always reminded his disciples: “The two schoos of Zen and

Pure Land are not different. Meditation is a difficult way to practise. The Buddha taught: ‘Zen

practitioners who want to cultivate must, first of all, practice the Four Foundations of Mindfulness, to

contemplate the body is impure, all feelings as suffering, the ordinary mind as impermanent and all

phenomena as lacking self-nature.’ When we realize that body, feelings, mind and phenomena are

impure, the source of suffering, impermanent, without self-nature, false, dream-like and illusory, the

True Thusness Nature will manifest itself. Some people have tried very hard to concentrate and

abandon all distractions, their mind is still preoccupied with all delusions. However, if they try to focus

on recitation the Buddha’s name, they can reach single-mindedness. Furthermore, the Pure Land

Sutras are simple and easy to understand and practice. If you are utterly sincere in your faith, conducts

and vows with all efforts, you will be welcome by Amitabha Buddha and other Saints in the Western

Pure Land. Meditation based on a koan is called koan meditation. meditation in which the practitioner

sits and stops the thought process is referred to sitting meditation. Koan and sitting meditation are both

Zen. Zen and Buddha are both Mind. Zen is the Zen of Buddha. Buddha is Buddha in Zen. Buddha

Recitation does not conflict with koan or sitting meditation. Moreover, teh meditator can use the words

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‘Namo Amitabha Buddha’ as a koan, reciting forward, reciting backward, reciting in one direction,

reciting in another, upside down, turning around, without leaving his current thought. Even if it is not

called Zen, Zen is still part of it. The Zen practitioner, to succeed in his cultivation, must practice to the

stage of “one thought in resonance with the Mind” or samadhi, and enter suddenly into the realm of

Emptiness. To recite the Buddha’s name to the level of one-pointedness of mind, if this is not

resonance (samadhi), what else can it be? To recite to the point where the mind is empty, is it not

perpetual samadhi? In alert, focused Buddha recitation there is samatha, vipassana, samadhi, wisdom,

each recitation is perfect. Where else can Zen be found if not here? Below is one of his famous Zen

poems:

“Sitting still on Dai Hung Mount for so many years

My body is going to end, but the Way never ends

Holding the six words constanly, receiving the Buddha’s prophecy

I now pass them to the future generations,

Continue to reveal the Way of Zen.”

(H-2k) Ñôøi Thöù Boán Möôi Boán

The Forty-Fourth Generation

(I) Thieàn Sö Thoâng Vinh

Zen Master Thoâng Vinh

Thieàn sö Vieät Nam, queâ ôû Haûi Döông. Thuôû nhoû ngaøi xuaát gia taïi chuøa Haøm Long. Veà sau, ngaøi

theo laøm ñeä töû Hoøa Thöôïng Phuùc Ñieàn vaø trôû thaønh Phaùp töû ñôøi 44 doøng Laâm Teá. Phaàn lôùn cuoäc ñôøi

ngaøi chaán höng vaø hoaèng hoùa Phaät giaùo taïi Baéc Vieät. Ngaøi thò tòch hoài naøo vaø ôû ñaâu khoâng ai bieát.

Ngaøi thöôøng nhaéc nhôû ñeä töû: “Nôi taâm vin vaøo ñoù maø chaïy theo goïi laø caûnh, nhö phaùp laø nôi yù thöùc vin

vaøo goïi laø phaùp caûnh, saéc laø nhaõn thöùc vin vaøo ñoù goïi laø saéc caûnh, thanh laø nôi nhó thöùc vin vaøo goïi laø

thanh caûnh, vaân vaân. Ngoaïi caûnh giôùi laø caûnh khoâng phaûi do noäi taâm hieän ra, maø töø beân ngoaøi ñeán.

Caûnh laø nôi taâm vin vaøo ñoù maø chaïy theo goïi laø caûnh, nhö phaùp laø nôi yù thöùc vin vaøo goïi laø phaùp caûnh,

saéc laø nhaõn thöùc vin vaøo ñoù goïi laø saéc caûnh, thanh laø nôi nhó thöùc vin vaøo goïi laø thanh caûnh, vaân vaân.

Khoâng bò ngoaïi caûnh chi phoái, ñoù chính laø coù tu. Ngöôïc laïi, neáu bò ngoaïi caûnh chuyeån, aáy laø ñoïa laïc.

Ngoaïi caûnh coøn laø ñieàu kieän hay hoaøn caûnh beân ngoaøi khieán cho ngöôøi ta laøm vieäc aùc. Taát caû nhöõng

trôû ngaïi vaø baát toaøn khoâng do nhöõng ñieàu kieän beân ngoaøi, maø laø do taâm taïo. Neáu chuùng ta khoâng coù söï

tænh laëng noäi taâm, khoâng coù thöù gì beân ngoaøi coù theå mang laïi haïnh phuùc cho chuùng ta. Caùc caûnh giôùi

rieâng bieät khaùc nhau, cuõng laø bieät caûnh taâm sôû (taâm sôû cuûa nhöõng caûnh rieâng bieät). Haønh giaû khoâng tin

raèng coù theá giôùi beân ngoaøi hieän höõu ñoäc laäp, rieâng bieät maø baûn thaân hoï coù theå len vaøo trong nhöõng

maõnh löïc cuûa noù. Ñoái vôùi hoï, theá giôùi beân ngoaøi vaø beân trong noäi taâm chæ laø hai maët cuûa cuøng moät

khuoân vaûi; trong ñoù nhöõng sôïi chæ cuûa moïi ñoäng löïc vaø bieán coá cuûa moïi hình thaùi cuûa yù thöùc vaø ñoái

töôïng cuûa noù cuøng deät thaønh moät maøng löôùi baát khaû phaân ly, maøng löôùi cuûa nhöõng töông quan voâ taän

vaø ñieàu kieän hoùa laãn nhau. Taâm caûnh hay taâm thaàn (traïng thaùi taâm) laø ñoái töôïng vaät theå coù gaây phieàn

toaùi hay khoâng thöôøng thöôøng tuøy thuoäc vaøo traïng thaùi taâm hôn laø vaøo chính ñoái töôïng ñoù. Neáu chuùng

ta cho raèng noù laø phieàn toaùi, thì noù phieàn toaùi. Neáu chuùng ta khoâng cho raèng noù phieàn toaùi thì noù khoâng

phieàn toaùi. Taát caû ñeàu tuøy thuoäc vaøo traïng thaùi taâm. Thí duï nhö ñoâi khi trong thieàn quaùn chuùng ta bò

tieáng ñoäng quaáy nhieãu. Neáu chuùng ta nöông theo vaø maéc keït vaøo chuùng, chuùng seõ quaáy roái thieàn quaùn

cuûa chuùng ta. Tuy nhieân, neáu chuùng ta döùt boû chuùng khoûi taâm cuûa chuùng ta ngay khi chuùng vöøa môùi

khôûi leân, thì chuùng seõ khoâng taïo söï quaáy nhieãu. Neáu chuùng ta luoân ñoøi hoûi moät caùi gì ñoù töø cuoäc soáng,

thì chuùng ta seõ khoâng bao giôø thoûa maõn. Nhöng neáu chuùng ta chaáp nhaän cuoäc ñôøi laø caùi maø chuùng ta

ñang laø hay ñang coù, thì chuùng ta seõ luoân bieát ñuû. Coù ngöôøi tìm haïnh phuùc trong vaät chaát; ngöôøi khaùc

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laïi cho raèng coù theå coù haïnh phuùc maø khoâng caàn ñeán vaät chaát. Taïi sao laïi nhö vaäy? Bôûi vì haïnh phuùc laø

moät traïng thaùi cuûa taâm, khoâng theå ño ñöôïc baèng soá löôïng taøi saûn. Neáu chuùng ta bieát ñuû vôùi nhöõng gì

chuùng ta ñang laø hay ñang coù, thì chuùng ta seõ luoân coù haïnh phuùc. Ngöôïc laïi neáu chuùng ta khoâng haøi

loøng vôùi nhöõng gì chuùng ta ñang laø hay ñang coù, thì baát haïnh luoân ngöï trò trong ta. Tham duïc khoâng coù

ñaùy, vì duø ñoå vaøo bao nhieâu thì tham duïc vaãn luoân troáng roãng. Kinh Töù Thaäp Nhò Chöông daïy: ‘Moät keû

ñaày tham duïc duø soáng treân trôøi cuõng khoâng thaáy ñuû; moät ngöôøi ñaõ lìa tham duïc duø phaûi ôû döôùi ñaát vaãn

thaáy haïnh phuùc.’ Haønh giaû chaân thuaàn phaûi hieåu moät caùch thoâng suoát raèng taâm laø moät ñoái töôïng phieàn

toaùi cho cuoäc tu haønh ñeå töø ñoù coù theå trôû veà ñoái dieän vôùi chính taâm mình, nguoàn goác vaø coäi reã cuûa moïi

phieàn toaùi treân coõi ñôøi naày.”

Thaät vaäy, heát thaûy chö phaùp ñeàu ôû beân trong caùi taâm, khoâng coù phaùp naøo ôû ngoaøi taâm. Chæ moät

taâm naày maø coù ñuû ñaày boán coõi. Töø Luïc Phaøm Töù Thaùnh ñeàu do taâm naày taïo ra. Caùi taâm coù theå taïo ra

thieân ñöôøng, taïo ra ñòa nguïc. Taâm laøm mình thaønh Phaät, thì cuõng chính taâm naày laøm mình thaønh ngaï

quyû, suùc sanh, hay ñòa nguïc, Boà Taùt, Duyeân Giaùc hay Thanh Vaên. Vì moïi thöù ñeàu do taâm taïo, neân moïi

thöù ñeàu chæ ôû nôi taâm naày. Neáu taâm muoán thaønh Phaät thì Phaät Phaùp Giôùi laø quyeán thuoäc cuûa mình. Caùc

phaùp giôùi khaùc laïi cuõng nhö vaäy. Haønh giaû phaûi thaáy nhö vaäy ñeå nhaát cöû nhaát ñoäng töø ñi, ñöùng, naèm,

ngoài luùc naøo cuõng phaûi cheá phuïc mình theo ñuùng leã nghóa cuûa moät ngöôøi con Phaät.

Coù ngöôøi cho raèng thöïc theå cuûa taâm laø luoân luoân chaân thöïc vaø trong saùng. Tuy nhieân, nhieàu ngöôøi

tin raèng taâm ban sô voán thanh tònh roài sau ñoù môùi trôû neân bò nhieãm oâ moät caùch ngaãu nhieân. Theo giaùo

lyù Phaät giaùo, töø khôûi thuûy taâm thöùc voán ñaõ bò nhieãm oâ, vaø baûn chaát giaùc ngoä chæ laø haït gioáng chöa ñöôïc

phaùt trieån hoaøn toaøn maø thoâi. Haønh giaû neân luoân nhôù raèng chæ vì taâm nieäm khoâng chuyeân nhaát, yù chí

khoâng kieân coá, cöù tuøy theo duyeân caûnh maø xoay chuyeån ñeå roài bò caûnh giôùi daãn daét gaây toäi taïo nghieäp.

Chuùng ta queân maát muïc ñích tu haønh cuûa chuùng ta laø tu ñeå thaønh Phaät, thaønh Boà Taùt, hay tha ønh baát cöù

quaû vò Thaùnh naøo trong Töù Thaùnh. Thay vaøo ñoù, chuùng ta chæ bieát taïo ra ñòa nguïc, ngaï quyû hay suùc

sanh maø thoâi. Phaät hay ma ñeàu do moät nieäm sai bieät maø ra. Phaät thì coù taâm töø, ma thì coù taâm tranh

thaéng baát thieän. Trong Kinh Laêng Giaø, Ñöùc Phaät daïy: “Vò Boà taùt Ma ha Taùt thaáy raèng theá giôùi chæ laø söï

saùng taïo cuûa taâm, maït na vaø yù thöùc; raèng theá giôùi ñöôïc sinh taïo do phaân bieät sai laàm bôûi caùi taâm cuûa

chính mình; raèng khoâng coù nhöõng töôùng traïng hay daáu hieäu naøo cuûa moät theá giôùi beân ngoaøi maø trong

ñoù nguyeân lyù ña phöùc ñieàu ñoäng; vaø cuoái cuøng raèng ba coõi chæ laø caùi taâm cuûa chính mình. Döôùi ñaây laø

moät trong nhöõng baøi keä thieàn noåi tieáng cuûa ngaøi:

“Taâm khoâng caûnh tòch vieät thaùnh sieâu phaøm

YÙ nhieãm tình sanh vaïn ñoan heä phöôïc

Thieân nhaân chö phaùp taän taïi kyø trung

Bæ ngaõ nhaát theå nguyeân baûn duy taâm.”

(Taâm khoâng caûnh laëng vöôït thaùnh sieâu phaøm

YÙ nhieãm tình sanh muoân moái troùi buoäc

Trôøi ngöôøi caùc phaùp troïn taïi trong ñaây

Ta ngöôøi moät theå goác chæ laø taâm).

A Vietnamese Zen master from Haûi Döông. He left home at his young age to go to Haøm Long

Temple to become a monk. Later, he became a disciple of Most Venerable Phuùc Ñieàn. He was the

Dharma heir of the 44th

generation of the Linn-Chih Zen Sect. He spent most of his life to revive and

expand Buddhism in North Vietnam. His whereabout and when he passed away were unknown. He

always reminded his disciples: “A prospect, region, territory, surroundings, views, circumstances,

environment, area, field, sphere, environments and conditions, i.e. the sphere of mind, the sphere of

form for the eye, of sound for the ear, etc. External realms are realms which are not created by the

mind, but come from the outside. A prospect, region, territory, surroundings, views, circumstances,

environment, area, field, sphere, environments and conditions, i.e. the sphere of mind, the sphere of

form for the eye, of sound for the ear, etc. If you can remain unperturbed by external states, then you

are currently cultivating. On the contrary, if you are turned by external states, then you will fall.

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External states are also external conditions or circumstances which stir or tempt one to do evil.

Problems and dissatisfaction do not develop because of external conditions, but from our own mind. If

we don’t have internal peace, nothing from outside can bring us happiness. A Zen practitioner does not

believe in an independent or separate existing external world into those dynamic forces he could insert

himself. The external world and his internal world are for him only two sides of the same fabric, in

which threads of all force and of all events, of all forms of consciousness and of their objects are

woven into an inseparable net of endless, mutually conditioned relations. Mental intelligence or spirit

of mind is troublesome or not often depends on the state of mind rather than the object itself. If we

think that it is trouble, then it is trouble. If we do not think that it is trouble, then it is not trouble.

Everything depends on the mind. For example, sometimes during meditation we are interrupted by

outside noises. If we dwell on them and cling to them, they will disturb our meditation, but if we

dismiss them from our minds as soon as they arise, then they will not cause a disturbance. If we are

always demanding something out of our life, then we will never be content. But if we accept life as it

is, then we know contentment. Some people seek happiness through material things; other people can

be happy without many material things. Why? Because happiness is also a state of mind, not a

quantitive measure of possessions. If we are satisfied with what we are and have now, then we are

happy. But if we are not satisfied with what we are and have now, that is where unhappiness dwells.

The desire is bottomless, because no matter how much is put into it, it can never be filled up, it always

remains empty. The Sutra in Forty Two Chapters taught: ‘Though a person filled with desires dwells in

heaven, still that is not enough for him; though a person who has ended desire dwells on the ground,

still he is happy.’ Devout practitioners should understand clearly that mind is a troublesome objective

for our cultivation so that we can turn back to our own minds, the source and the root of all trouble.”

In fact, nothing exists apart from mind. This single mind encompasses the four kinds of lands in

their totality. From the Six Common Dharma Realms to the Four Dharma Realms of the Sages are not

beyond the present thought in the Mind. The mind can create the heavens as well as the hells. The

mind can achieve Buddhahood, but it can also turn into a hungry ghost or an animal, or fall into the

hells. It can be a Bodhisattva, a Pratyekabuddha, or a Sravaka. Since everything is made from the

mind, nothing goes beyond the mind. If we want to create Buddhas in our minds, we become part of

the retinue of the Dharma Realm of the Buddhas. The other Dharma Realms are the same way.

Practitioners should always see this and pay attention to all daily activities from walking, standing,

lying down, or sitting... We must regulate ourselves in accord with propriety of a true Buddhist.

Some believes that the basic entity of the mind is always unfabricated and clear, it is indeed

thoroughly good. However, a lot of other people believe that the mind is first pure and then later

became adventitiously defiled. According to the Buddhist theories, from the very beginning the mind

is delifed, and the enlightened nature is just a seed that is not thoroughly developed. Zen practitioners

should always remember that we create more and more karmas and commit more and more sins

because we are not concentrated and determined. We get dragged into situations until we forget what

we want to do. We forget our goal is to cultivate to become a Buddha, a Bodhisattva, or any of the four

kinds of the sages. Instead, we only know how to create hells, hungry ghosts, and animals, etc. Thus,

Buddhas and demons are only a single thought apart. Buddhas are kind and compassionate, while

demons are always competitive with unwholesome thoughts. In the Lankavatara Sutra, the Buddha

taught: “The Bodhisattva-mahasattvas sees that the triple world is no more than the creation of the

citta, manas, and mano-vijnana, that it is brought forth by falsely discriminating one’s own mind, that

there are no signs of an external world where the principle of multiplicity rules, and finally that the

triple world is just one’s own mind.” Below is one of his famous Zen poems:

“Realizing that the mind is void, and the scene is still,

You will go beyond the saint and the ordinary.

If your thoughts cling to scenes, sensations will rise,

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And ten thousand fetters will restrain you.

The heavenly beings, human beings, and

All phenomena are ultimately here.

The ‘I’ and the others are just one,

Originally, the mind only.”

(H-3) DOØNG THIEÀN LAÂM TEÁ XÖÙ ÑAØNG TRONG

THE LIN-CHI ZEN SCHOOL IN THE COCHINCHINE

(H-3a) Ñôøi Thöù Ba Möôi Ba

The Thirty-Third Generation

(I) Thieàn Sö Nguyeân Thieàu (1648-1728)

Zen Master Nguyeân Thieàu

Sö goác ngöôøi Trung Hoa, queâ ôû Quaûng Ñoâng. Ngaøi sinh naêm 1648, xuaát gia vaøo tuoåi 19 vaø trôû

thaønh ñeä töû cuûa Thieàn sö Boån Khao Khoaùng Vieân taïi chuøa Baùo Tö, tænh Quaûng Ñoâng, Trung Quoác.

Ngaøi laø Phaùp töû ñôøi thöù 33 doøng Thieàn Laâm Teá. Vaøo naêm 1665, ngaøi sang Trung Vieät vaø truï taïi Qui

Ninh, tænh Bình Ñònh, nôi maø ngaøi ñaõ xaây chuøa Thaäp Thaùp Di Ñaø. Thaäp Thaùp Di Ñaø toïa laïc treân ñoài

Long Bích, caùch Qui Nhôn khoaûng 25 caây soá, qua khoûi thò traán Ñaäp Ñaù, thuoäc thoân Vaïn Xuaân, xaõ

Nhôn Thaønh, quaän An Nhôn. Veà sau, ngaøi ñi Thuaän Hoùa xaây chuøa Haø Trung, vaø Phuù Xuaân xaây chuøa

Quoác AÂn vaø thaùp Phoå Ñoàng. Ngaøi ñaõ töøng phuïng maïng chuùa Nguyeãn Phöôùc Thaùi trôû laïi Quaûng Ñoâng

ñeå thænh caùc baäc cao Taêng, töôïng Phaät vaø phaùp khí veà toå chöùc giôùi ñaøn Thieân Muï. Sau ñoù ngaøi vaâng

saéc chæ laøm truï trì chuøa Haø Trung.

Khoaûng cuoái ñôøi, ngaøi trôû laïi chuøa Quoác AÂn. Naêm 1728, ngaøi hôi coù beänh, ñeán ngaøy 19 thaùng 10,

ngaøi trieäu taäp ñoà chuùng laïi vaø thuyeát veà leõ huyeàn vi. Xong ngaøi daën doø ñeä töû baèng baøi keä thò tòch:

Thò tòch kính voâ aûnh

Minh minh chaâu baát dung

Ñöôøng ñöôøng vaät phi vaät

Lieâu lieâu khoâng vaät khoâng.

(Laëng leõ göông khoâng boùng,

Saùng trong ngoïc chaúng hình

Roõ raøng vaät khoâng vaät

Meânh moâng khoâng chaúng khoâng.)

Vieát xong baøi keä, ngaøi an nhieân thò tòch, thoï 81 tuoåi. Ñoà chuùng döïng thaùp ngaøi ôû thoân Thuaän Hoøa,

laøng Döông Xuaân Thöôïng. Chuùa Nguyeãn Phöôùc Chaâu thaân laøm bia kyù vaø ban thuïy hieäu laø Haïnh Ñoan

Thieàn Sö.” Nay bia vaãn coøn tröôùc chuøa Quoác AÂn.

Qua baøi keä naày chuùng ta thaáy Thieàn sö muoán nhaén nhuû vôùi chuùng ta raèng khi noùi ñeán taâm, ngöôøi

ta nghó ñeán nhöõng hieän töôïng taâm lyù nhö caûm giaùc, tö töôûng vaø nhaän thöùc, cuõng nhö khi noùi ñeán vaät,

chuùng ta nghó ngay ñeán nhöõng hieän töôïng vaät lyù nhö nuùi, soâng, caây, coû, ñoäng vaät. Nhö vaäy laø khi chuùng

ta noùi ñeán taâm hay vaät, chuùng ta chæ nghó ñeán hieän töôïng (taâm töôïng vaø caûnh töôïng), chöù khoâng noùi

ñeán taâm theå vaø vaät theå. Chuùng ta thaáy raèng caû hai loaïi hieän töôïng (taâm töôïng vaø caûnh töôïng) ñeàu

nöông nhau maø thaønh, vaø theå tính cuûa chuùng laø söï töông duyeân, vaäy sao chuùng ta khoâng thaáy ñöôïc

raèng caû hai loaïi hieän töôïng ñeàu cuøng moät theå tính? Theå tính aáy coù ngöôøi thích goïi laø “taâm”, coù ngöôøi

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thích goïi laø “vaät,” coù ngöôøi thích goïi laø “chaân nhö.” Daàu goïi laø caùi gì ñi nöõa, chuùng ta khoâng theå duøng

khaùi nieäm ñeå ño löôøng theå taùnh naøy ñöôïc. Vì theå taùnh aáy khoâng bò ngaên ngaïi hoaëc giôùi haïn. Baûn taâm

luoân vaéng laëng vaø chieáu saùng; tuy nhieân, baûn taâm khoâng phaûi laø moät vaät, maø baûn taâm cuõng khoâng phaûi

laø khoâng coù gì. Töø quan ñieåm hôïp nhaát, ngöôøi ta goïi noù laø “Phaùp thaân.” Töø quan ñieåm nhò nguyeân,

ngöôøi ta goïi noù laø “Taâm khoâng ngaên ngaïi” ñoái maët vôùi “theá giôùi voâ ngaïi.” Kinh Hoa Nghieâm goïi noù laø

Taâm voâ ngaïi vaø caûnh voâ ngaïi. Caû hai dung hôïp nhau moät caùch vieân maõn neân goïi laø “taâm caûnh vieân

dung.”

A Chinese Zen Master from Kuang-Tung. He was born in 1648, left home at the age of nineteen

and became a disciple of Zen Master Boån Khao Khoaùng Vieân at Baùo Tö temple in Kuang-T’ung,

China. He was the Dharma heir of the thirty-third generation of the Linn-Chih Zen Sect. In 1665, he

went to Cental Vietnam and stayed in Qui Ninh, Bình Ñònh, where he established Thaäp Thaùp Di Ñaø

Temple. The temple is situated on Long Bích hill, about 25 kilometers from Qui Nhôn City, across Ñaäp

Ñaù town, in Vaïn Xuaân hamlet, Nhôn Thaønh village, An Nhôn district. Later, he went to Thuaän Hoùa to

build Haø Trung Temple, then to Phuù Xuaân to build Quoác AÂn Temple and Phoå Ñoàng Stupa. At one

time, he obeyed order from Lord Nguyeãn Phöôùc Thaùi to return to Kuang-Chou to invite more high-

rank Chinese monks to Vietnam, and to obtain more statues of Buddhas as well as religious ritual

instruments in preparation for a great Vinaya-affirming ceremony at Thieân Muï temple. Later on he

received an edict to be headmonk of Haø Trung temple. At the end of his life, he moved to Quoác AÂn

temple. In 1728, after being slightly ill, he summoned all his disciples and delivered a discourse on the

wonderful truths of Buddhism. After giving his instructions to the disciples, he wrote his last poem:

“The image in the mirror,

The latter tranquil in itself,

Should not be considered as real.

The reflection from a gem,

The latter perfectly clear in itself,

Should not be taken as true.

Things existing to you do not really exist.

What is non-existent to you is truly non-Existent.”

Having finished this poem, he peacefully breathed his last breath, at the age of 81. His disciples

built a stupa in his memory at Thuaän Hoùa hamlet, Döông Xuaân Thöôïng village. Lord Nguyeãn Phöôùc

Chaâu himself wrote the eulogy for his tomb, and honored him with postthumous title “Haïnh Ñoan

Thieàn Sö.” The stele now remains in front of Quoác AÂn temple.

Through this verse, we see the master wanted to remind us that when we speak of mind, we

usually think of psychological phenomena, such as feelings, thoughts, or perceptions. When we speak

of objects of mind, we think of physical phenomena, such as mountains, trees, or animals. Speaking

this way, we see the phenomenal aspects of mind and its objects, but we don’t see their nature. We

have observed that these two kinds of phenomena, mind and objects of mind, rely on one another for

their existence and are therefore interdependent. But we do not see that they themselves have the

same nature. This nature is sometimes called “mind” and sometimes called “suchness.” Whatever we

call it, we cannot measure this nature using concepts. It is boundless and all inclusive, without

limitations or obstacles. The mind nature is serene and luminous; however, the mind nature is not a

thing, and not nothing. From the point of view of unity, it is called Dharmakaya. From the point of view

of duality, it is called “mind without obstacle” encountering “world without obstacle.” The Avatamsaka

Sutra calls it unobstructed mind and unobstructed object. The mind and the world contain each other so

completely and perfectly that we call this “perfect unity of mind and object.”

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(II) Thieàn Sö Nguyeãn Phöôùc Hieäp (1653-1693)

Zen Master Nguyen Phuoc Hiep

Teân cuûa moät vò Thieàn sö Vieät Nam vaøo theá kyû thöù XVII. Ngaøi laø moät trong nhöõng ngöôøi con trai cuûa

Chuùa Nguyeãn Phuùc Taàn, xuaát gia luùc coøn nhoû vôùi Phaùp hieäu laø Minh Thieän. Haàu heát cuoäc ñô øi ngaøi

hoaèng hoùa ôû nhöõng vuøng ñaát xöa kia thuoäc Chaêm Pa—Name of a Vietnamese Zen master in the

seventeenth century. He was one of Nguyen Phuc Tan's sons, left home to become a monk when he

was young, his dharma name was Minh Thien. Most of his life, he spread the Buddha-dharma in areas

used to belong to Champa.

(III) Thieàn Sö AÂn Tuøy

Zen Master En-Sui

Teân cuûa moät vò Thieàn sö Vieät Nam hoài theá kyû thöù XVII. Theo caùc taøi lieäu coøn laïi cuûa chuøa Vaïn Thieän ôû

Khaùnh Hoøa thì Sö laø ngöôøi ñaõ xaây döïng ngoâi chuøa naøy—Zen master En-Sui, name of a Vietnamese

Zen Monk in the seventeenth century. According to the existing documents at the Wan-Shan Temple in

Khanh Hoa Province, he was the founder of this temple.

(H-3b) Ñôøi Thöù Ba Möôi Boán

The Thirty-Fourth Generation

(I) Thieàn Sö Minh Vaät Nhaát Tri (?-1786)

Zen Master Minh Vaät Nhaát Tri

Thieàn sö Vieät Nam, queâ taïi Ñoàng Nai, Nam Vieät. Ngaøi laø ñeä töû cuûa Toå Nguyeân Thieàu Sieâu Baïch. Haàu

heát cuoäc ñôøi ngaøi, ngaøi ñaõ chaán höng vaø hoaèng hoùa Phaät giaùo taïi mieàn Nam. Ngaøi thò tòch naêm 1786.

Moät vaøi ñeä töû xuaát saéc cuûa ngaøi nhö Thieàn sö Thieät Thaønh Lieãu Ñaït ôû chuøa Thieân Muï, Hueá; Thieàn sö

Thieät Thoaïi Taùnh Töôøng, khai sôn chuøa Hoa Nghieâm ôû Thuû Ñöùc, Gia Ñònh; Thieàn sö Phaät Chí Ñöùc

Haïnh, khai sôn chuøa Long Nhieãu ôû Thuû Ñöùc, Gia Ñònh—A Vietnamese Zen master from Ñoàng Nai,

South Vietnam. He was a disciple of Patriarch Nguyeân Thieàu Sieâu Baïch. He spent most of his life to

revive and expand Buddhism in the South. He passed away in 1786. Some of his most outstanding

disciples are: Zen master Thieät Thaønh Lieãu Ñaït at Thieân Muï Temple in Hueá, Zen master Thieät Thoaïi

Taùnh Töôøng, founder of Hoa Nghieâm temple in Thuû Ñöùc, Gia Ñònh, Zen master Phaät Chí Ñöùc Haïnh,

founder of Long Nhieãu Temple in Thuû Ñöùc, Gia Ñònh.

(II) Thieàn Sö Töû Dung Minh Hoaèng

Zen Master Töû Dung Minh Hoaèng

Thieàn sö Trung Hoa, queâ ôû Quaûng Ñoâng. Ngaøi laø Phaùp töû ñôøi thöù 34 doøng Thieàn Laâm Teá. Naêm 1665,

ngaøi theo Thieàn sö Nguyeân Thieàu sang Vieät Nam vaø truï taïi Thuaän Hoùa. Sau ñoù ít laâu, vaøo khoaûng naêm

1690, ngaøi ñaõ döïng neân moät ngoâi thaûo am teân AÁn Toân giöõa vuøng ñoài nuùi caây coái um tuøm, caûnh saéc tieâu

sô treân ngoïn ñoài Long Sôn ñeå tu taäp. Naêm 1703, chuùa Nguyeãn Phöôùc Chaâu ñaõ ban cho chuøa bieån

ngaïch saéc töù AÂn Toâng Töï, veà sau chuøa naày ñöôïc vua Thieäu Trò ñoåi teân thaønh chuøa Töø Ñaøm. Ngaøi

truyeàn phaùp cho Toå Lieãu Quaùn. Ngaøi thò tòch ôû ñaâu vaø hoài naøo khoâng ai bieát—A Chinese monk from

Kuang-Tung. He was the Dharma heir of the thirty-fourth generation of the Linn-Chih Zen Sect. In

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1665, he followed Most Venerable Nguyeân Thieàu to arrive in Vietnam and stayed in Thuaän Hoùa.

Sometime later, maybe in 1690, he built a thatched house in a desolate area in deep forest on Hill

Long Sôn. In 1703, Lord Nguyeãn Phöôùc Chaâu officially recognized the temple with the AÁn Toâng.

Later, king Thieäu Trò gave an edict for the temple name to change to Töø Ñaøm. He transmitted his

Dharma to Zen Master Lieãu Quaùn. His whereabout and when he passed away were unknown.

(III) Thieàn Sö Tònh Giaùc Thieän Trì

Zen Master Tònh Giaùc Thieän Trì

Thieàn sö ngöôøi goác Hoa, ñeán xaõ Linh Phong, quaän Phuø Caùt, tænh Bình Ñònh laäp am Duõng Tuyeàn tu taäp.

Ñeán naêm 1733, chuùa Nguyeãn Phöôùc Truù ra leänh cho quan chöùc ñòa phöông truøng tu chuøa vaø ñaët teân laïi

laø Linh Phong Thieàn Töï. Naêm 1741, chuùa Nguyeãn Phöôùc Khoaùt cho trieäu hoài ngaøi veà kinh ñoâ giaûng

phaùp cho hoaøng gia. Sau ñoù ngaøi trôû veà Linh Phong töï vaø thò tòch taïi ñaây vaøo naêm 1785—A Chinese

Zen Master who came to Vietnam in around 1702. He went to Linh Phong, Phuø Caùt, Bình Ñònh to build

a thatch small temple named Duõng Tuyeàn. In 1733, Lord Nguyeãn Phöôùc Truù ordered his local officials

to rebuild this temple and renamed it Linh Phong Temple. In 1741, Lord Nguyeãn Phöôùc Khoaùt sent an

Imperial Order to summon him to the capital to preach Buddha Dharma to the royal family. Later, he

returned to Linh Phong Temple and passed away there in 1785.

(IV) Thieàn Sö Minh Haûi Phaät Baûo (1670-1754)

Zen Master Minh Haûi Phaät Baûo

Teân cuûa moät vò Thieàn sö Vieät Nam, theá heä thöù 34, thuoäc toâng Laâm Teá vaøo theá kyû thöù XVII. Sö goác

ngöôøi Phöôùc Kieán, vaø xuaát gia beân Trung Hoa. Vaøo khoaûng naêm 1691, Sö sang Vieät Nam theo söï thænh

caàu cuûa Thieàn sö Nguyeân Thieàu. Veà sau, Sö vaøo Quaûng Ngaõi xaây döïng chuøa Thieân AÁn treân nuùi cuõng

mang teân Thieân AÁn—Name of a Vietnamese Zen master, of the 34th lineage, Lin-chi Sect, in the

seventeenth century. He was originally from Fu-jian Province, China. He left home to become a monk

in China, then traveled to Vietnam in around 1691 on the invitation of Master Yuan-Shao. Later, he

went to Quangngai to build a temple on Mount Thien An, the temple was also named Thien An.

(V) Thieàn Sö Minh Haûi Phaùp Baûo

Zen Master Minh Haûi Phaùp Baûo

Teân cuûa moät vò Thieàn sö Vieät Nam, theá heä thöù 34, thuoäc toâng Laâm Teá vaøo theá kyû thöù XVII. Sö goác

ngöôøi Quaûng Ñoâng, vaø xuaát gia beân Trung Hoa. Vaøo khoaûng naêm 1687, Sö sang Vieät Nam theo söï

thænh caàu cuûa Thieàn sö Nguyeân Thieàu. Veà sau, Sö vaøo Hoäi An thaønh laäp doøng Thieàn Chuùc Thaùnh taïi

ñoù—Name of a Vietnamese Zen master, of the 34th lineage, Lin-chi Sect, in the seventeenth century.

He was originally from Kuang-Tung Province, China. He left home to become a monk in China, then

traveled to Vietnam in around 1687 on the invitation of Master Yuan-Shao. Later, he went to Hoi An to

establish Chuc Thanh Zen lineage there.

(VI) Thieàn Sö Thaønh Ñaúng Minh Löôïng (1686-1769)

Zen Master Thaønh Ñaúng Minh Löôïng

Coøn goïi laø Thieàn Sö Minh Löôïng Nguyeät AÂn, teân cuûa moät vò Thieàn sö Vieät Nam, theá heä thöù 34, thuoäc

toâng Laâm Teá vaøo theá kyû thöù XVIII. Sö goác ngöôøi Quaûng Ñoâng, vaø xuaát gia beân Trung Hoa. Vaøo

khoaûng giöõa theá kyû thöù XVII, cha meï Sö töø Trung Hoa sang vaø quyeát ñònh ôû laïi Hoäi An, Trung Vieät. Sö

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xuaát gia laøm ñeä töû cuûa Thieàn sö Nguyeân Thieàu vaø caû ñôøi hoaèng hoùa khaép caùc vuøng töø Trung ñeán Nam

Vieät Nam—Also called Minh Löôïng Nguyeät AÂn, name of a Vietnamese Zen master, of the 34th

lineage, Lin-chi Sect, in the eighteenth century. He was originally from Kuang-Tung Province, China.

In the middle of the seventeenth century, his parents left China to travel South and decided to stay in

Hoi An, Central Vietnam. He left home and became one of the most outstanding disciples of Zen

master Yuan-Shao. He spent his whole life to spread the Buddha-dharma in Central and South

Vietnam.

(VII) Thieàn Sö Thaønh Nhaïc AÅn Sôn (?-1776)

Zen Master Thaønh Nhaïc AÅn Sôn

Teân cuûa moät vò Thieàn sö Vieät Nam, phaùp heä thöù 34, thuoäc toâng Laâm Teá vaøo theá kyû thöù XVIII. Haàu nhö

caû ñôøi Sö hoaèng hoùa ôû mieàn Nam Vieät Nam—Name of a Vietnamese Zen master, of the 34rd lineage,

Lin-chi Sect, in the eighteenth century. He spread the Zen teachings in South Vietnam most of his life.

(H-3c) Ñôøi Thöù Ba Möôi Laêm

The Thirty-Fifth Generation

(I) Thieàn Sö Lieãu Quaùn (?-1743)

Zen Master Lieãu Quaùn

Sö queâ ôû Song Caàu, Phuù Yeân. He was born in Song Caàu town, Phuù Yeân province. He moved to

Thuaän Hoùa vaøo cuoái theá kyû thöù 17. Vaøo luùc saùu tuoåi ngaøi ñaõ moà coâi meï, cha ngaøi ñem ngaøi ñeán chuøa

Hoäi Toân laøm ñeä töû cuûa Hoøa Thöôïng Teá Vieân. Baûy naêm sau, Hoøa Thöôïng Teá Vieân thò tòch, ngaøi ñeán

chuøa Baûo Quoác xin laøm ñeä töû Hoøa Thöôïng Giaùc Phong Laõo Toå. Sö laø Phaùp töû ñôøi thöù 35 doøng Thieàn

Laâm Teá. Vaøo naêm 1691, ngaøi trôû veà nhaø ñeå phuïng döôõng cha giaø. Naêm 1695, ngaøi ñi Thuaän Hoùa thoï

giôùi Sa Di vôùi Thieàn Sö Thaïch Lieâm. Naêm 1697, ngaøi thoï giôùi cuï tuùc vôùi Hoøa Thöôïng Töø Laâm taïi chuøa

Töø Laâm. Naêm 1699 ngaøi hoïc thieàn vôùi Thieàn sö Töû Dung. Ngaøi laø Phaùp töû ñôøi thöù 35 doøng Thieàn Laâm

Teá. Chuùa Nguyeãn raát meán troïng ñaïo ñöùc cuûa ngaøi neân thöôøng thænh ngaøi vaøo cung giaûng ñaïo. Haàu heát

cuoäc ñôøi ngaøi, ngaøi ñaõ chaán höng vaø hoaèng hoùa Phaät giaùo taïi Trung Vieät. Ngaøi laø vò khai sôn chuøa Baûo

Tònh taïi Phuù Yeân vaøo cuoái theá kyû thöù 17. Sau laàn trôû laïi Hueá laàn thöù hai ñeå caàu ñaïo, ngaøi ñaõ khai sôn

chuøa Vieân Thoâng vaøo khoaûng naêm 1697. Naêm 1741, ngaøi ñaõ môû ñaïi giôùi ñaøn taïi chuøa Vieân Thoâng.

Ngaøi thöôøng nhaéc nhôû ñeä töû: “Maëc daàu haønh giaû tu thieàn neân luoân quaùn nieäm veà taùnh Khoâng cuûa

vaïn höõu, nhöng trong cuoäc soáng phaûi thaáy cho ñöôïc ‘khoâng’ vaø ‘coù’ khoâng theå taùch rô øi nhau. Haønh giaû

naøo coù theå soáng hoøa hôïp vôùi ‘khoâng’ vaø ‘coù’ thì môùi thaät söï soáng vôùi söï chöùng ngoä cuûa taùnh khoâng.

Haønh giaû quaùn veà taùnh khoâng laø ñeå thaáy ñöôïc taùnh voâ thöôøng cuûa hôïp theå nguõ uaån: saéc, thoï, töôûng,

haønh, thöùc. Xeùt töøng uaån moät, töø uaån naøy sang uaån khaùc. Thaáy ñöôïc taát caû ñeàu chuyeån bieán, voâ thöôøng

vaø khoâng coù töï ngaõ. Söï tuï hôïp cuûa nguõ uaån cuõng nhö söï tuï hôïp cuûa moãi hieän töôïng, ñeàu theo luaät

duyeân khôûi. Söï hôïp tan cuõng gioáng nhö söï hôïp tan cuûa nhöõng ñaùm maây treân ñænh nuùi. Quaùn nieäm ñeå

ñöøng baùm víu vaøo hôïp theå nguõ uaån. Tuy vaäy khoâng khôûi taâm chaùn gheùt hôïp theå nguõ uaån. Quaùn nieäm

ñeå bieát raèng öa thích vaø chaùn gheùt cuõng laø nhöõng hieän töôïng thuoäc hôïp theå nguõ uaån. Quaùn nieäm ñeå

thaáy roõ tuy nguõ uaån laø voâ thöôøng, voâ ngaõ vaø khoâng, nhöng nguõ uaån cuõng raát maàu nhieäm, maàu nhieäm

nhö baát cöù hieän töôïng naøo trong vuõ truï, maàu nhieäm nhö söï soáng coù maët khaép moïi nôi. Quaùn Khoâng ñeå

thaáy ñöôïc nguõ uaån khoâng thöïc söï sinh dieät, coøn maát vì nguõ uaån laø chaân nhö. Quaùn Khoâng ñeå thaáy voâ

thöôøng chæ laø moät khaùi nieäm, voâ ngaõ cuõng laø moät khaùi nieäm, vaø ngay caû Khoâng cuõng chæ laø moät khaùi

nieäm, ñeå khoâng coøn bò raøng buoäc vaøo voâ thöôøng, voâ ngaõ vaø khoâng, ñeå thaáy ñöôïc Khoâng cuõng chæ laø

Khoâng, ñeå thaáy ñöôïc chaân nhö cuûa Khoâng cuõng khoâng khaùc vôùi chaân nhö cuûa nguõ uaån. ”

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Ngaøi cuõng thöôøng nhaán maïnh: “Phaät taïi Nieát Baøn töï do toaøn veïn, muoán soáng baát cöù nôi naøo tuøy yù.

Ngaøi coù theå laøm baát cöù caùch naøo Ngaøi muoán, vaø vì raèng Ngaøi khoâng coù truï xöù coá ñònh, neân Nieát Baøn

cuûa Ngaøi ñöôïc goïi laø ‘Voâ Truï Xöù Nieát Baøn.’ Muïc ñích tu haønh cuûa haønh giaû laø muoán thoaùt khoûi luaân

hoài sanh töû, chaám döùt khoå ñau, vaø hoaøn toaøn tòch dieät, khoâng coøn ham muoán hay khoå ñau nöõa (Tòch

dieät hay dieät ñoä). Nieát Baøn laø giai ñoaïn cuoái cuøng cho nhöõng ai ñaõ döùt tröø khaùt aùi vaø chaám döùt khoå

ñau. Nieát Baøn laø chaám döùt voâ minh vaø ham muoán ñeå ñaït ñeán söï bình an vaø töï do noäi taïi. Nieát Baøn laø

ñoái laïi vôùi sanh töû. Nieát baøn coøn ñeå chæ traïng thaùi giaûi thoaùt qua toaøn giaùc. Nieát Baøn cuõng ñöôïc duøng

theo nghóa trôû veà vôùi taùnh thanh tònh xöa nay cuûa Phaät taùnh sau khi thaân xaùc tieâu tan, töùc laø trôû veà vôùi

söï töï do hoaøn toaøn cuûa traïng thaùi voâ ngaïi. Noùi caùch khaùc, Nieát Baøn laø queâ höông nôi maø haønh giaû trô û

veà sau khi boû ñi baùo thaân naày. Moät khi nguyeän ñaõ maõn thì cöù theo yù mình maø trôû veà queâ cuõ, chöù coù

caàn chi phaûi dong ruoåi ñoù ñaây ñeå hoûi han vôùi toå toâng. Traïng thaùi toái haäu laø voâ truï Nieát Baøn, nghóa laø söï

thaønh töïu töï do hoaøn toaøn, khoâng coøn bò raøng buoäc ôû nôi naøo nöõa. Theo Kinh Laêng Giaø, Ñöùc Phaät baûo

Mahamati: ‘Naày Mahamati, Nieát Baøn nghóa laø thaáy suoát vaøo truù xöù cuûa thöïc tính trong yù nghóa chaân

thaät cuûa noù. Truù xöù cuûa thöïc tính laø nôi maø moät söï vaät töï noù truù. Truù trong chính caùi choã cuûa mình

nghóa laø khoâng xao ñoäng, töùc laø maõi maõi tónh laëng. Nhìn thaáy suoát vaøo truù xöù cuûa thöïc tính ñuùng nhö

noù nghóa laø thoâng hieåu raèng chæ coù caùi ñöôïc nhìn töø chính taâm mình, chöù khoâng coù theå giôùi naøo beân

ngoaøi nhö theá caû.’ Döôùi ñaây laø moät trong nhöõng baøi keä Thieàn noåi tieáng cuûa ngaøi veà ‘saéc vaø khoâng’ vaø

‘traïng thaùi veà queâ’ cuûa moät haønh giaû tu thieàn:

“Thaát thaäp dö nieân theá giôùi trung

Khoâng khoâng saéc saéc dieäc dung thoâng

Kim trieâu nguyeän maõn hoaøn gia lyù

Haø taát boân man vaán toå toâng?”

(Hôn baûy möôi naêm ôû coõi naøy,

Khoâng khoâng saéc saéc thaûy dung thoâng.

Hoâm nay nguyeân maõn veà queâ cuõ,

Naøo phaûi boân ba hoûi toå toâng?).

Ngaøi thò tòch naêm 1743. Tröôùc khi thò tòch, ngaøi ñeå laïi moät baøi keä truyeàn thöøa cho caùc ñeä töû veà sau naày

keá tieáp tuaàn töï theo ñoù maø ñaët teân Phaùp.

Thaät teá ñaïi ñaïo, taùnh haûi thanh tröøng

Taâm nguyeân quaûng nhuaän, ñöùc boån töø phong

Giôùi ñònh phöôùc hueä, theå duïng vieân thoâng

Vónh sieâu trí quaû, maät kheá thaønh coâng

Truyeàn kyø dieäu lyù, dieãn xöôùng chaùnh toâng

Haïnh giaûi töông öng, ñaït ngoä chôn khoâng.

A Vietnamese Zen Master from Song Caàu, Phuù Yeân. He was born in Song Caàu town, Phuù Yeân

province. His family moved to Thuaän Hoùa province in the late seventeenth century. When he lost his

mother at the age of six, his father brought him to Hoäi Toân Temple to become a disciple of Most

Venerable Teá Vieân. Seven years later, Teá Vieân passed away. He went to Baûo Quoác Temple to study

with Most Venerable Giaùc Phong Laõo Toå. He was the Dharma heir of the thirty-fifth generation of the

Linn-Chih Zen Sect. In 1691 he returned home to take care of his old father. In 1695, he went to Thuaän

Hoùa to receive Samanera’s precepts with Most Venerable Thaïch Lieâm. In 1697, he receive complete

precepts with Most Venerable Töø Laâm at Töø Laâm Temple. In 1699, he studied meditation with Most

Venerable Töû Dung. He was the Dharma heir of the thirty-fifth generation of the Linn-Chih Zen Sect.

Lord Nguyeãn Vöông greatly appreciated his virtues and often invited him to preach Dharma in the

Royal Palace. He spent most of his life to revive and expand Buddhism in Central Vietnam. He was

the founder of Baûo Tònh Temple in Phuù Yeân in the late seventeenth century. During the time when he

came to Hueá for the second time to seek the truth, he built Vieân Thoâng temple in 1697. In 1741, he

held a Vinaya-affirming ceremony at Vieân Thoâng temple.

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He always reminded his disciples: “Even though Zen practitioner should always practice

meditation on the emptiness of all things, but in real life practitioners must see that emptiness and

existence are inseparable. Whoever can live harmoniously with emptiness and existence is indeed

living with the realization of the nature of emptiness. Practitioners contemplate the emptiness to be

able to see the nature of emptiness in the assembly of the five aggregates: bodily form, feeling,

perception, mind functionings, and consciousnesses. Pass from considering one aggregate to another.

See that all transform, are impermanent and without self. The assembly of the five aggregates is like

the assembly of all phenomena: all obey the law of interdependence. Their coming together and

disbanding from one another resembles the gathering and vanishing of clouds around the peaks of

mountains. We should practice the contemplation on Emptiness so that we will have the ability to

neither cling to nor reject the five aggregates. To contemplate on emptiness to know that like and

dislike are only phenomena which belong the assemblage of the five aggregates. To contemplate on

emptiness so that we are able to see clearly that the five aggregates are without self and are empty,

but that they are also wondrous, wondrous as is each phenomenon in the universe, wondrous as the

life which is present everywhere. To contemplate on emptiness so that we are able to see that the

five aggregates do not really undergo creation and destruction for they themselves are ultimate reality.

By this contemplation we can see that impermanence is a concept, non-self is a concept, and emptiness

is also a concept, so that we will not become imprisoned in the concepts of impermanence, non-self,

and emptines. We will see that emptiness is also empty, and that the ultimate reality of emptiness is no

different from the ultimate reality of the five aggregates.”

He also emphasized: “The Buddha in Nirvana has a perfect freedom to live any where he pleases;

he can act in whatever way he wishes and on that account he has no fixed abode and his Nirvana is

called the ‘Nirvana of No Abode.’ The purpose of practicing is to extinguish or liberate from existence

by ending all suffering. So Nirvana is the total extinction of desires and sufferings, or release (giaûi

thoaùt). It is the final stage of those who have put an end to suffering by the removal of craving from

their mind. Nirvana means extinction of ignorance and craving and awakening to inner Peace and

Freedom. Nirvana stands against samsara or birth and death. Nirvana also refers to the state of

liberation through full enlightenment. Nirvana is also used in the sense of a return to the original purity

of the Buddha-nature after the disolution of the physical body, that is to the perfect freedom of the

unconditioned state. In other word, Nirvana is the homeland of any practitioners where they return

after their lives are expired. Once the vow is done, just return home at will, and do not need to wander

around to ask for the patriarchs. The ultimate state is the Nirvana of No Abode (Apratisthita-nirvana),

that is to say, the attainment of perfect freedom, not being bound to one place. In the Lankavatara

Sutra, the Buddha told Mahamati: ‘Oh Mahamati, Nirvana means seeing into the abode of reality in its

true significance. The abode of reality is where a thing stands by itself. To abide in one’s self-station

means not to be astir, i.e., to be eternally quiescent. By seeing into the abode of reality as it is means

to understand that there is only what is seen of one’s own mind, and no external world as such.’”

Below is one of his famous Zen poems on ‘form and formlessness’ and the ‘state of going home’

of a Zen practitioner:

“Over seventy years in this life,

Living harmoniously with emptiness and existence.

I now fulfill the vow and prepare to go home,

Why do I need to ramble around for the way of Patriarchs?”

He passed away in 1743. Before his death, he left a versified text to his Dharma offsprings to give

the first word of the religious name.

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(II) Thieàn Sö Lieãu Ñaït Thieät Thaønh (?-1823)

Zen Master Lieãu Ñaït Thieät Thaønh

Vò sö Vieät Nam vaøo theá kyû thöù 19. Queâ quaùn cuûa ngaøi khoâng roõ ôû ñaâu. Ngaøi laø Phaùp töû ñôøi thöù 35 doøng

Thieàn Laâm Teá, laø ñeä töû cuûa Hoøa Thöôïng Minh Vaät Nhaát Tri. Töø naêm 1744 ñeán naêm 1821, ngaøi truï taïi

chuøa Töø AÂn. Naêm 1816, vua Gia Long göûi saéc chæ trieäu hoài ngaøi veà kinh ñoâ Hueá ñeå thuyeát phaùp cho

nhaø vua vaø hoaøng gia. Ngaøi trôû veà mieàn Nam naêm 1823 vaø thò tòch trong cuøng naêm aáy—A Vietnamese

monk in the nineteenth century. His origin was unknown. He was the dharma heir of the thirty-fifth

generation of the Linn-Chih Zen Sect, a disciple of Most Venerable Minh Vaät Nhaát Tri. From 1744 to

1821, he stayed at Töø AÂn Temple. In 1816, King Gia Long sent an Imperial Order to summon him to

Hueá Capital to preach to the king and the royal family. He went back to the South in 1823 and passed

away in the same year.

(III) Thieàn Sö Phaät YÙ Linh Nhaïc (1725-1821)

Zen Master Phaät YÙ Linh Nhaïc

Thieàn sö Vieät Nam, coù leõ queâ ôû Traán Bieân, baây giôø laø Baø Ròa. Ngaøi thoï cuï tuùc giôùi vôùi Hoøa Thöôïng

Thaønh Ñaúng Minh Löông taïi chuøa Ñaïi Giaùc taïi Bieân Hoøa. Vaøo naêm 1752, ngaøi truøng tu chuøa Ñaïi Giaùc

vaø ñoåi teân laø “Töø AÂn.” Ngöôøi ta noùi raèng Chuùa Nguyeãn Vöông ñaõ töøng truù nguï taïi chuøa naày. Naêm 1822,

vua Minh Maïng ban taëng baûn “Saéc Töù Töø AÂn Töï.” Ngaøi Phaät YÙ ñaõ soáng phaàn lôùn cuoäc ñôøi ngaøi chaán

höng vaø hoaèng hoùa Phaät Giaùo taïi mieàn Nam Vieät Nam. Ngaøi thò tòch naêm 1821—A Vietnamese Zen

master, probably from Traán Bieân (now Baø Ròa). He received precepts with Most Venerable Thaønh

Ñaúng Minh Löông at Ñaïi Giaùc Temple in Bieân Hoøa. In 1752, he rebuilt Ñaïi Giaùc small temple and

renamed it “Töø AÂn.” It is said that Lord Nguyeãn Vöông stayed at this temple. In 1822, King Minh

Maïng offered it a board entitled “Royal Recognized Töø AÂn Temple.” He spent most of his life in the

South to revive and expand Buddhism. He passed away in 1821.

(IV) Thieàn Sö Thieät Dinh Chaùnh Hieån (1712-1796)

Zen Master Thiet Dinh Chanh Hien

Teân cuûa moät vò Thieàn sö Vieät Nam, phaùp heä thöù 35, thuoäc toâng Laâm Teá vaøo theá kyû thöù XVIII. Haàu nhö

caû ñôøi Sö hoaèng hoùa ôû mieàn Trung Vieät Nam—Name of a Vietnamese Zen master, of the 35th lineage

of the Lin-chi Sect, in the eighteenth century. He spread the Zen teachings in Central Vietnam most of

his life.

(V) Thieàn Sö Thieät Kieán Lieãu Trieät (1702-1764)

Zen Master Thiet Kien Lieu Triet

Teân cuûa moät vò Thieàn sö Vieät Nam, phaùp heä thöù 35, thuoäc toâng Laâm Teá vaøo theá kyû thöù XVIII. Ha àu nhö

caû ñôøi Sö hoaèng hoùa ôû Bình Ñònh, mieàn Trung Vieät Nam—Name of a Vietnamese Zen master, of the

35th lineage of the Lin-chi Sect, in the eighteenth century. He spread the Zen teachings in Binhdinh

Province, Central Vietnam, most of his life.

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(VI) Thieàn Sö Thieät Thoaïi Taùnh Töôøng (1741-1817)

Zen Master Thiet Thoai Tanh Tuong

Teân cuûa moät vò Thieàn sö Vieät Nam, phaùp heä thöù 35, thuoäc toâng Laâm Teá vaøo theá kyû thöù XVIII. Haàu nhö

caû ñôøi Sö hoaèng hoùa ôû mieàn Nam Vieät Nam—Name of a Vietnamese Zen master, of the 35th lineage

of the Lin-chi Sect, in the eighteenth century. He spread the Zen teachings in South Vietnam most of

his life.

(VII) Thieàn Sö Toaøn Nhaät Quang Ñaøi

Zen Master Toan Quang Nhat Dai

Teân cuûa moät vò Thieàn sö Vieät Nam, phaùp heä Chuùc Thaùnh, thuoäc toâng Laâm Teá vaøo theá kyû thöù XVIII.

Haàu nhö caû ñôøi Sö hoaèng hoùa ôû vuøng Nam Vieät Nam—Name of a Vietnamese Zen master, of the Chuc

Thanh lineage, Lin-chi Sect, in the eighteenth century. He spread the Zen teachings in South Vietnam

most of his life.

(H-3d) Ñôøi Thöù Ba Möôi Saùu

The Thirty-Sixth Generation

(I) Thieàn Sö Toå AÁn Maät Hoaèng (1735-1835)

Zen Master Toå AÁn Maät Hoaèng

Thieàn sö Toå AÁn Maät Hoaèng, queâ ôû Phuø Caùt Bình Ñònh, Trung Vieät. Ngaøi xuaát gia vaøo tuoåi 15.

Ngaøi thoï cuï tuùc giôùi vôùi Thieàn sö Phaät YÙ Linh Nhaïc taïi chuøa Töø AÂn ôû Taân Khai, phuû Taân Bình,

tænh Gia Ñònh. Ngaøi laø Phaùp töû ñôøi thöù 36 doøng Laâm Teá. Vaøo naêm 1773, ngaøi truï trì taïi chuøa Ñaïi

Giaùc. Vaøo naêm 1802, vua Gia Long sai quan ñòa phöông truøng tu laïi chuøa Ñaïi Giaùc. Ñeán naêm

1815, vua Gia Long göûi saéc chæ trieäu hoài ngaøi veà kinh ñoâ Hueá ñeå thuyeát giaûng cho nhaø vua vaø

hoaøng gia. Sau ñoù ngaøi veà laøm taêng cang chuøa Thieân Muï. Ngaøi thò tòch naêm 1835, thoï 101 tuoåi—A

Vietnamese monk from Phuø Caùt, Bình Ñònh, Central Vietnam. He left home and became a monk

at the age of 15. He received complete precepts with Most Venerable Phaät YÙ Linh Nhaïc at Töø AÂn

Temple in Taân Khai, Taân Bình, Gia Ñònh. He was the Dharma heir of the 36th

generation of the

Linn-Chih Zen Sect. In 1773, he stayed at Ñaïi Giaùc Temple. In 1802, King Gia Long ordered his

local mandarins to rebuild Ñaïi Giaùc Temple. In 1815 King Gia Long sent an Imperial Order to

summon him to Hue capital to preach the Buddha Dharma to the King and the royal family. Later,

he became a royal-recognized monk at Thieân Muï temple. He passed away at Quoác AÂn Temple in

Hueá in 1835, at the age of 101.

(II) Thieàn Sö Toå Toâng Vieân Quang (1758-1827)

Zen Master Toå Toâng Vieân Quang

Thieàn sö Vieân Quang Toå Toâng, toâng Laâm Teá, ngöôøi Minh Höông. Queâ quaùn cuûa ngaøi khoâng roõ. Ngaøi

xuaát gia luùc tuoåi raát treû taïi chuøa Ñaïi Giaùc. Sau ñoù ngaøi ñeán chuøa Töø AÂn thoï cuï tuùc giôùi vôùi Hoøa Thöôïng

Phaät YÙ Linh Nhaïc vaø trôû thaønh Phaùp töû ñôøi thöù 36 doøng Thieàn Laâm Teá, nhöng sau ñoù ngaøi dôøi veà truï taïi

chuøa Giaùc Laâm Gia Ñònh. Vaøo naêm 1804, ngaøi hoaøn taát truøng tu chuøa Giaùc Laâm taïi Gia Ñònh. Phaàn lôùn

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cuoäc ñôøi ngaøi chaán höng vaø hoaèng hoùa Phaät giaùo taïi mieàn Nam cho ñeán khi ngaøi vieân tòch vaøo naêm

1827, thoï 70 tuoåi—A Chinese-Vietnamese monk of the Lin Chi Sect. His origin was unknown. He left

home at young age to come to Ñaïi Giaùc Temple to become a monk. Later he received complete

precepts with Most Venerable Phaät YÙ Linh Nhaïc at Töø AÂn Temple, and became the Dharma heir of the

thirty-sixth generation of the Linn-Chih Zen Sect, but went to stay at Giaùc Laâm Temple in Gia Ñònh. In

1804, he completed rebuilding Giaùc Laâm Temple in Gia Ñònh. He spent most of his life to revive and

expand Buddhism in the South until he passed away in 1827, at the age of 70.

(III) Thieàn Sö Teá Boån Vieân Thöôøng (1769-1848)

Zen Master Te Bon Vien Thuong

Teân cuûa moät vò Thieàn sö Vieät Nam, phaùp heä thöù 36, thuoäc toâng Laâm Teá vaøo theá kyû thöù XIX. Sö laø moät

trong nhöõng ñeä töû noåi troäi nhaát cuûa Lieãu Ñaït Thieät Thaønh Thieàn Sö. Haàu nhö caû ñôøi Sö hoaèng ho ùa ôû

mieàn Nam Vieät Nam—Name of a Vietnamese Zen master, of the 36th lineage, Lin Chi Sect, in the

nineteenth century. He was one of the most eminent disciples of Zen master Thiet Thanh Lieu Dat (?-

1823). He spread the Zen teachings in South Vietnam most of his life.

(IV) Thieàn Sö Teá Giaùc Quaûng Chaâu (1788-1875)

Zen Master Te Giac Quang Chau

Teân cuûa moät vò Thieàn sö Vieät Nam, phaùp heä thöù 36, thuoäc toâng Laâm Teá vaøo theá kyû thöù XIX. Haàu nhö

caû ñôøi Sö hoaèng hoùa ôû mieàn Nam Vieät Nam—Name of a Vietnamese Zen master, of the 36th lineage,

Lin Chi Sect, in the nineteenth century. He spread the Zen teachings in South Vietnam most of his life.

(H-3e) Ñôøi Thöù Ba Möôi Baûy

The Thirty-Seventh Generation

(I) Thieàn Sö Nhaát Ñònh (1784-1847)

Zen Master Nhaát Ñònh

Thieàn sö Vieät Nam, queâ ôû Quaûng Trò. Khi haõy coøn raát treû, ngaøi ñaõ xuaát gia laøm ñeä töû cuûa Hoøa

Thöôïng Phoå Tònh taïi chuøa Thieân Thoï. Sau ñoù ngaøi thoï cuï tuùc giôùi vôùi Hoøa Thöôïng Maät Hoaèng taïi

chuøa Quoác AÂn. Sau khi thoï giôùi, ngaøi veà truï trì taïi chuøa Thieân Thoï. Roài vaâng meänh vua Töï Ñöùc

ñeán truï trì chuøa Linh Höïu. Ñeán naêm 1843, ngaøi trôû thaønh moät du Taêng raøi ñaây mai ñoù. Treân ñöôøng

hoaèng hoùa, ngaøi gheù laïi Höông Thuûy caát “Döôõng Am” ñeå phuïng döôõng meï giaø vaø truï laïi ñaây ñeå

hoaèng trì Phaät Giaùo cho ñeán khi ngaøi vieân tòch. Ngöôøi ta noùi Hoøa Thöôïng Nhaát Ñònh xaây döïng

“Döôõng Am” ñeå phuïng döôõng meï giaø ñang ñau yeáu beänh hoaïn. Luùc aáy thaày thuoác khuyeân baø neân

aên caù hay thòt cho lôïi söùc. Moãi saùng Hoøa Thöôïng Nhaát Ñònh töï mình ra chôï mua caù veà naáu cho meï

aên. Vì theá neân coù tieáng dò nghò xaáu. Tuy nhieân, vua Töï Ñöùc raát thaùn phuïc söï hieáu haïnh cuûa ngaøi

neân ban taëng cho chuøa taám baûng ñeà “Saéc Töù Töø Hieáu Töï.”—A Vietnamese monk from Quaûng Trò.

When he was very young, he left home and became a disciple of Zen Master Phoå Tònh at Thieân

Thoï Temple. Later he received complete precepts with Most Venerable Maät Hoaèng at Quoác AÂn

Temple. He stayed at Thieân Thoï Temple. Then obeyed an order from King Töï Ñöùc, he went to

Linh Höïu temple. In 8143 he became a wandering monk. He stopped by Höông Thuûy and built

Döôõng Am to serve his mother and stayed there to expand Buddhism until he passed away in

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1874. It is said that “Döôõng Am” was first built by Most Venerable Nhaát Ñònh as a thatch hut to

serve his old mother. At one time, his mother was too sick so she was advised by the doctors to eat

fish and meat for health recuperation. Every morning the Most Venerable went to the market

place to get some fish and meat by himself to feed his ill mother. Therefore, he received a lot of

bad comments from the local people. However, King Töï Ñöùc appreciated him as a dutiful son so

he gave the temple an escutcheon named Töø Hieáu (Filial Piety).

(II) Thieàn Sö Tieân Giaùc Haûi Tònh (1788-1875)

Zen Master Tieân Giaùc Haûi Tònh

Thieàn sö Tieân Giaùc Haûi Tònh, queâ ôû Gia Ñònh, Nam Vieät. Vaøo naêm 1802, cha ngaøi cho pheùp ngaøi

xuaát gia laøm ñeä töû cuûa Thieàn sö Phaät YÙ Linh Nhaïc. Veà sau naày ngaøi thoï cuï tuùc giôùi vôùi Thieàn sö

Toå Toâng Vieân Quang, moät trong nhöõng ñaïi ñeä töû cuûa ngaøi Phaät YÙ Linh Nhaïc. Sau khi Phaät YÙ Linh

Nhaïc thò tòch vaøo naêm 1821, ngaøi truï taïi chuøa Töø AÂn. Ñeán naêm 1825 vua Minh Maïng göûi saéc chæ

trieäu hoài ngaøi veà kinh ñoâ. Ngaøi truï taïi chuøa Thieân Muï. Ñeán naêm 1847, ngaøi trôû veà Gia Ñònh ñeå

chaán höng vaø hoaèng hoùa Phaät giaùo taïi phöông Nam cho ñeán khi ngaøi thò tòch naêm 1875—Zen

Master Tieân Giaùc Haûi Tònh, a monk from Gia Ñònh, South Vietnam. In 1802, his father allowed

him to leave home to become a disciple of Zen Master Phaät YÙ Linh Nhaïc. Later, he received

complete precepts with Zen Master Toå Toâng Vieân Quang, one of the great disciples of Phaät YÙ. He

became the Dharma heir of the thirty-seventh generation of the Linn-Chih Zen Sect. After Phaät YÙ

Linh Nhaïc passed way in 1821, he stayed at Töø AÂn Temple. In 1825, king Minh Maïng sent an

Imperial Order to summon him to the Capital. He stayed at Thieân Muï Temple. He returned to Gia

Ñònh in 1847 and stayed at Vieân Giaùc temple (used to be Quan AÂm Vieän, founded by Zen Master

Höông Ñaêng in 1802 in Gia Ñònh) to revive and expand Buddhism in the South until he passed

away in 1875.

(H-3f) Ñôøi Thöù Ba Möôi Taùm

The Thirty-Eighth Generation

(I) Thieàn Sö Minh Vi Maät Haïnh (1828-1898)

Zen Master Minh Vi Maät Haïnh

Thieàn sö Vieät Nam, ñeä töû cuûa Thieàn sö Tieân Giaùc Haûi Tònh. Naêm 1850, ngaøi truï taïi chuøa Giaùc

Laâm vaø laø Phaùp töû ñôøi thöù 38 cuûa doøng Thieàn Laâm Teá. Sau khi sö phuï ngaøi thò tòch, phaàn lôùn cuoäc

ñôøi coøn laïi cuûa ngaøi, ngaøi ñaõ truøng tu vaø hoaèng hoùa Phaät giaùo taïi mieàn Nam nöôùc Vieät. Ngaøi thò

tòch naêm 1898, thoï 72 tuoåi—A Vietnamese monk, a disciple of Zen master Tieân Giaùc Haûi Tònh. In

1850, he stayed at Giaùc Laâm temple in Gia Ñònh. He was the dharma heir of the thirty-eighth

generation of the Linn-Chih Zen Sect. After his master passed away, he spent most of the rest of

his life to revive and expand Buddhism in the South until he passed away in 1898, at the age of

71.

(II) Thieàn Sö Minh Khieâm Hoaèng AÂn (1850-1914)

Zen Master Minh Khieâm Hoaèng AÂn

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Thieàn sö Minh Khieâm Hoaèng AÂn, moät trong nhöõng ñeä töû noåi tieáng cuûa Thieàn sö Tieân Giaùc Haûi

Tònh. Naêm 1869 ngaøi truï trì chuøa Vieân Giaùc. Ngaøi laø Phaùp töû ñôøi thöù 38 doøng Thieàn Laâm Teá. Naêm

1875, ngaøi ñöôïc cöû laøm giaùo thoï khi môùi 26 tuoåi. Sau khi thaày ngaøi thò tòch, haàu heát cuoäc ñôøi ngaøi,

ngaøi ñaõ truøng tu vaø hoaèng hoùa Phaät giaùo taïi mieàn Nam nöôùc Vieät. Ngaøi thò tòch naêm 1914—A

Vietnamese monk, one of the outstanding disciples of Zen Master Tieân Giaùc Haûi Tònh. In 1869 he

stayed at Vieân Giaùc Temple. He was the Dharma heir of the thirty-eighth generation of the Linn-

Chih Zen Sect. In 1875, he became the Acarya (see Acarya in Sanskrit/Pali-Vietnamese Section)

when he was only 26 years old. When his master passed away, he spent most of his life to revive

and expand Buddhism in the South. He passed away in 1914.

(III) Thieàn Sö Ñaïo Trung Thieän Hieáu

Zen Master Ñaïo Trung Thieän Hieáu

Thieàn sö Vieät Nam, ñôøi 38 doøng Laâm Teá. Khoâng ai bieát ngaøi queâ quaùn ôû ñaâu. Ngaøi khai sôn chuøa

Long Höng taïi tænh Soâng Beù vaø chuøa Linh Sôn taïi tænh Taây Ninh, Nam Vieät. Haàu heát cuoäc ñôøi

ngaøi, ngaøi hoaèng hoùa taïi mieàn Nam nöôùc Vieät—A Vietnamese Zen Master. His origin was

unknown. He was the Dharma heir of the 38th

generation of the Linn-Chih Zen Sect. He was the

founder of Long Höng temple in Soâng Beù province and Linh Sôn temple in Taây Ninh province in

South Vietnam. He spent most of his life to expand and revive Buddhism in South Vietnam.

(H-3g) Ñôøi Thöù Ba Möôi Chín

The Thirty-Ninth Generation

(I) Thieàn Sö Taùnh Thoâng Giaùc Ngoä

Zen Master Taùnh Thoâng Giaùc Ngoä

Thieàn sö Vieät Nam, queâ ôû Gia Ñònh. Ngaøi laø moät trong nhöõng ñeä töû xuaát saéc nhaát cuûa Hoøa Thöôïng

Ñaïo Duïng Ñöùc Quaûng. Ngaøi laø Phaùp töû ñôøi thöù 39 doøng Thieàn Laâm Teá. Haàu heát ñôøi ngaøi, ngaøi

chaán höng vaø hoaèng hoùa Phaät giaùo taïi mieàn Trung vaø mieàn Ñoâng Nam phaàn. Ngaøi thò tòch naêm

1842, thoï 87 tuoåi—A Vietnamese Zen Master from Gia Ñònh. He was one of the most outstanding

disicples of Most Venerable Ñaïo Duïng Ñöùc Quaûng. He was the Dharma heir of the thirty-ninth

generation of the Linn Chih Zen Sect. He spent most of his life to revive and expand Buddhism in

Central and East of South Vietnam. He passed away in 1842, at the age of 87.

(II) Thieàn Sö Nhö Nhaõn Töø Phong (1864-1939)

Zen Master Nhö Nhaõn Töø Phong

Thieàn sö Vieät Nam noåi tieáng, queâ ôû Ñöùc Hoøa, Long An, Nam Vieät. Naêm 1880, khi song thaân

hoaïch ñònh cuoäc hoân nhaân cho ngaøi, thì ngaøi boû nhaø ñi xuaát gia vôùi Hoøa Thöôïng Minh Khieâm

Hoaèng AÂn vôùi Phaùp hieäu Nhö Nhaõn Töø Phong vaø trôû thaønh Phaùp töû ñôøi thöù 39 doøng Laâm Teá. Naêm

1887, baø Traàn thò Lieãu xaây chuøa Giaùc Haûi ôû Phuù Laâm vaø thænh ngaøi veà truï. Naêm 1909, ngaøi ñöôïc

thænh laøm Phaùp Sö taïi chuøa Long Quang tænh Vónh Long. Haàu heát cuoäc ñôøi ngaøi hoaèng hoùa vaø

truøng tu Phaät giaùo taïi mieàn Nam Vieät Nam. Ngaøi thò tòch naêm 1938, thoï 74 tuoåi—A Vietnamese

famous Zen Master from Ñöùc Hoøa, Long An, South Vietnam. In 1880, his parents planned his

marriage, but he left home and became a disciple of Most Venerable Minh Khieâm Hoaèng AÂn with

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the Buddha name of Nhö Nhaõn Töø Phong, and became the Dharma heir of the thirty-ninth

generation of the Linn-Chih Zen Sect. He was the secretary monk for Giaùc Vieân Temple. In 1887,

he stayed at Giaùc Haûi Temple in Phuù Laâm. The temple was built and donated to the Sangha by a

lay woman named Traàn Thò Lieãu. In 1909 he was invited to be the Dharma Master at Long Quang

Temple in Vónh Long. He spent most of his life to expand and to revive Buddhism in the South. He

passed away in 1938, at the age of 74.

(III) Phöôùc Haäu Hoøa Thöôïng

Most Venerable Fu-hou

Hoøa Thöôïng Phöôùc Haäu, moät trong nhöõng ñaïi ñeä töû cuûa Hoøa Thöôïng Taâm Truyeàn. Ngaøi laø moät Thieàn

sö laïi coù khieáu laøm thô. Tieác thay, qua bao bieán coá, thô vaên cuûa ngaøi bò thaát laïc, chæ coøn laïi baøi thô sau

ñaây, di ngoân thaám nhuaàn ñaïo vò cuûa ngaøi:

Kinh ñieån löu truyeàn taùm vaïn tö

Hoïc haønh khoâng thieáu cuõng khoâng dö,

Naêm nay tính laïi chöøng queân heát

Chæ nhôù treân ñaàu moät chöõ NHÖ!

Most Venerable Phöôùc Haäu, one of the most outstanding disciples of Most Venerable Taâm Truyeàn

(Taâm Truyeàn was a disciple of Dieäu Giaùc; Dieäu Giaùc was a disicple of Nhaát Ñònh). He was both a Zen

master and a poet. It was regrettable that now, after so many changes, all that remains of his works is

merely a poem, as his last words imbued with Buddhist thoughts:

Buddhist sutras are not few.

My learning cannot be said to be

satisfactory or poor.

I have forgotten all,

it seems, now looking back.

There only remains in my heart the word

“NHÖ.”

(IV) Thieàn Sö Taùnh Hueä Nhöùt Chôn (?-1852)

Zen Master Tanh Hue Nhut Chon

Teân cuûa moät vò Thieàn sö Vieät Nam, phaùi Lieãu Quaùn, phaùp heä thöù 39, thuoäc toâng Laâm Teá vaøo theá kyû thöù

XIX. Haàu nhö caû ñôøi Sö hoaèng hoùa ôû mieàn Trung Vieät Nam—Name of a Vietnamese Zen master, of

the Lieu Quan branch, 39th lineage of the Lin Chi Sect, in the nineteenth century. He spread the Zen

teachings in Central Vietnam most of his life.

(V) Thieàn Sö Taùnh Khoaùt Ñöùc Giai (1796-1866)

Zen Master Tanh Khoat Duc Giai

Teân cuûa moät vò Thieàn sö Vieät Nam, phaùi Lieãu Quaùn, phaùp heä thöù 39, thuoäc toâng Laâm Teá vaøo theá kyû thöù

XIX. Haàu nhö caû ñôøi Sö hoaèng hoùa ôû Hueá, mieàn Trung Vieät Nam—Name of a Vietnamese Zen master,

of the Lieu Quan branch, 39th lineage of the Lin Chi Sect, in the nineteenth century. He spread the

Zen teachings in Hue, Central Vietnam, most of his life.

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(H-3h) Ñôøi Thöù Boán Möôi

The Fortieth Generation

(I) Thieàn Sö Haûi Bình Baûo Taïng (1818-1862)

Zen Master Haûi Bình Baûo Taïng

Thieàn sö Haûi Bình Baûo Taïng, moät thieàn sö noåi tieáng cuûa Vieät Nam vaøo tieàn baùn theá kyû thöù 19,

queâ ôû Phuù Yeân. Ngaøi xuaát gia vaø thoï giôùi cuï tuùc vôùi Thieàn sö Taùnh Thoâng Sôn Nhaân taïi chuøa Baùt

Nhaõ treân nuùi Long Sôn, tænh Phuù Yeân. Khi Hoøa Thöôïng Sôn Nhaân thò tòch, ngaøi trôû thaønh Phaùp töû

ñôøi thöù 40 doøng Laâm Teá. Haàu heát cuoäc ñôøi ngaøi hoaèng hoùa taïi mieàn Nam Trung Vieät. Ngaøi thò tòch

naêm 1862—A Vietnamese famous monk from Phuù Yeân, South Vietnam. He left home and

received complete precepts with Zen Master Taùnh Thoâng Sôn Nhaân at Baùt Nhaõ Temple on Mount

Long Sôn in Phuù Yeân province. When his master passed away, he became the Dharma heir of the

fortieth generation of the Linn-Chih Zen Sect and spent most of his life to expand the Buddha

Dharma in the southern parts of Central Vietnam. He passed away in 1862.

(H-3i) Ñôøi Thöù Boán Möôi Moát

The Forty-First Generation

(I) Thieàn Sö Ngoä Chaân Long Coác

Zen Master Ngoä Chaân Long Coác

Thieàn sö Ngoä Chaân Long Coác, queâ ôû Nam Vieät. Ngaøi laø moät thieàn sö thuoäc doøng Laâm Teá, nhöng

khoâng roõ ñôøi naøo. Ngaøi khai sôn chuøa Ñöùc Vaân treân nuùi Chöùa Chan ôû Bieân Hoøa. Luùc cuoái ñôøi ngaøi

ñi vaân du, ngaøi thò tòch hoài naøo vaø ôû ñaâu khoâng ai bieát—A Vietnamese zen master from South

Vietnam. He was a monk from the the Linn Chih Zen Sect; however, his generation was unknown.

He built Ñöùc Vaân Temple on Mount Chöa Chan in Bieân Hoøa province. Late in his life, he became

a wandering monk. His whereabout and when he passed away were unknown.

(II) Thieàn Sö Thanh Keá Hueä Ñaêng (1873-1953)

Zen Master Thanh Ke Hue Dang

Teân cuûa moät vò Thieàn sö Vieät Nam, phaùp heä thöù 41, thuoäc toâng Laâm Teá vaøo theá kyû thöù XX. Haàu nhö caû

ñôøi Sö hoaèng hoùa ôû mieàn Trung Vieät Nam—Name of a Vietnamese Zen master, of the 41st lineage,

Lin Chi Sect, in the twentieth century. He spread the Zen teachings in Central Vietnam most of his life.

(H-3j) Ñôøi Thöù Boán Möôi Hai

The Forty-Second Generation

(I) Thieàn Sö Vaïn AÂn (1886-1967)

Zen Master Van An

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Teân cuûa moät vò Thieàn sö Vieät Nam, phaùp heä thöù 42, thuoäc toâng Laâm Teá vaøo theá kyû thöù XX. Haàu nhö caû

ñôøi Sö hoaèng hoùa ôû vuøng Trung Vieät Nam—Name of a Vietnamese Zen master, of the 42nd lineage,

Lin Chi Sect, in the twentieth century. He spread the Zen teachings in Central Vietnam most of his life.

(H-3k) Chö Thieàn Ñöùc Laâm Teá Theá Kyû Thöù XX

Zen Virtues of The Lin-chi Zen School in the Twentieth Century

(I) Hoøa Thöôïng Tònh Khieát (1891-1973)

Most Venerable Tinh Khiet

Teân cuûa moät vò Thieàn sö Vieät Nam, thuoäc toâng Laâm Teá vaøo theá kyû thöù XX. Haàu nhö caû ñôøi Sö hoaèng

hoùa ôû mieàn trung vaø nam Vieät Nam—Name of a Vietnamese Zen master, of the Lin Chi Sect, in the

twentieth century. He spread the Zen teachings in central and south Vietnam most of his life.

(II) Thieàn Sö Khaùnh Anh (1895-1961)

Zen Master Khanh Anh

Teân cuûa moät vò Thieàn sö Vieät Nam, thuoäc toâng Laâm Teá vaøo theá kyû thöù XX. Sö goác ngöôøi Quaûng Ngaõi,

xuaát gia naêm 20 tuoåi. Naêm 1921, Sö truï trì chuøa Phöôùc Haäu ôû huyeän Traø OÂn, tænh Vónh Long, Nam Vieät

Nam. Sö thò tòch vaøo naêm 1961 cuõng taïi Vónh Long—Name of a Vietnamese Zen master of the Lin-chi

Sect, in the twentieth century. He was from Quangngai Province, left home to become a monk at the

age of twenty. In 1921, he was the abbot of Phuoc Hau Temple in Vinhlong Province, South Vietnam.

He passed away in 1961 in Vinhlong.

(III) Thieàn Sö Phöôùc Hueä Chôn Luaän (1870-1945)

Zen Master Phuoc Hue Chon Luan

Teân cuûa moät vò Thieàn sö Vieät Nam, thuoäc phaùi Laâm Teá vaøo theá kyû thöù XX. Sö sanh ra taïi tænh Bình

Ñònh, Trung Vieät, thoï cuï tuùc giôùi naêm 20 tuoåi. Vaøo naêm 1921, Sö ñöôïc vua Khaûi Ñònh phong chöùc Taêng

Cang (döôùi trieàu nhaø Nguyeãn, caùc vua chuùa ñaõ cöû ra moät vò Taêng Cang ñeå laõnh ñaïo Taêng chuùng, trong

moät ngoâi quan töï). Sö laø moät trong nhöõng vò Taêng noåi troäi trong vieäc ñaøo taïo Taêng Ni chuùng vaø phaùt

trieån Phaät giaùo ôû mieàn Trung Vieät Nam vaøo ñaàu theá kyû thöù XX—Name of a Vietnamese Zen master of

the Lin Chi Sect, who lived in the twentieth century. He was born in Binhdinh Province, Central

Vietnam, received complete precepts at the age of 20. In 1921, he received title "Royal-Recognized

Monk" (during the reign of Nguyeãn, all the Nguyeãn Lords and Kings assigned a royal-recognized monk

who supervised the assembly of monks in a national temple). He was one of the eminent monks who

helped trained monks and nuns and spread Buddhism in Central Vietnam in the beginning of the

twentieth century.

(IV) Thieàn Sö Thieân AÂn

Zen Master Thien An

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Hoøa Thöôïng Thích Thieân AÂn, moät trong nhöõng danh Taêng Vieät Nam taïi Hoa Kyø trong thôøi caän ñaïi.

OÂng thuoäc doøng Thieàn Laâm Teá. Vaøo naêm 1966, oâng sang Hoa Kyø thuyeát giaûng taïi Ñaïi Hoïc UCLA.

Naêm 1967, oâng baét ñaàu giaûng daïy taïi Trung Taâm Thieàn Phaät Giaùo Theá Giôùi taïi Hollywood. Naêm 1973,

tröôøng naày trôû thaønh tröôøng Ñaïi Hoïc Ñoâng Phöông. Sau cuoäc thay ñoåi chính trò taïi Vieät Nam vaøo naêm

1975, oâng hoaït ñoäng raát tích cöïc giuùp ñôû nhöõng ngöôøi tî naïn treân ñaát Myõ—Most Venerable Thích

Thieân AÂn, one of the most outstanding Vietnamese monks in the United States in the modern era. He

was trained in the Lin-Chi Lineage. He came to the USA in 1966 to lecture at UCLA. In 1967, he

began to teach at Hollywood Founded International Buddhist Meditation Center, later in 1973 it

became a college and University of Oriental Studies in Los Angeles. After the political change over in

Vietnam in 1975, he was active in helping Vietnamese refugees in the USA.

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(I) CHÖ THIEÀN ÑÖÙC KHOÂNG ROÕ THIEÀN PHAÙI

VIETNAMSE ZEN VIRTUES WITH UNCLEAR ZEN LINEAGES

(I) Thieàn Sö Ñaïo Chaân (1579-1638)

Zen Master Ñaïo Chaân

Thieàn sö Vieät Nam vaøo ñaàu vaø giöõa theá kyû thöù 17, queâ ôû Phuùc Kheâ, Baéc Vieät. Tuïc danh laø Vuõ

Khaéc Minh. Ngaøi laø ñeä töû cuûa Thieàn sö Ñaïo Long. Sau khi Thaày cuûa ngaøi thò tòch, ngaøi tieáp tuïc truï

taïi chuøa Phaùp Vuõ tu haønh vaø thò tòch khoaûng naêm 1638. Luùc tröôùc khi vieân tòch, ngaøi ñaõ cho bieát

nhuïc thaân seõ khoâng bò hö thoái. Söï vieäc quaû ñuùng nhö theá, nhöng veà sau naày, ngöôøi ta cuõng öôùp

vaøo nhuïc thaân cuûa ngaøi moät soá chaát lieäu ñeå haïn cheá söùc taøn phaù cuûa thôøi gian—A Vietnamese

Zen master from Phuùc Kheâ, Baéc Vieät, in the early and middle of the seventeenth century. His

secular name was Vuõ Khaéc Minh. He was a disciple of Zen Master Ñaïo Long. After his master

passed away, he stayed at Phaùp Vuõ Temple to cultivate. He passed away in about 1638. Before

his death, he told his disciples that his body would not be decayed. It happened as he said.

However, recently, some new techniques have been applied to reduce the decomposition to the

body.

(II) Thieàn Sö Ñaïo Taâm

Zen Master Ñaïo Taâm

Thieàn sö Vieät Nam vaøo ñaàu vaø giöõa theá kyû thöù 17, queâ ôû Phuùc Kheâ, Baéc Vieät. Tuïc danh laø Vuõ

Khaéc Tröôøng (chaùu keâu baèng chuù cuûa Thieàn Sö Ñaïo Chaân Vuõ Khaéc Minh). Ngaøi laø ñeä töû cuûa

Thieàn sö Ñaïo Chaân. Sau khi Thaày cuûa ngaøi thò tòch, ngaøi tieáp tuïc truï taïi chuøa Phaùp Vuõ tu haønh cho

ñeán khi thò tòch, khoâng roõ naêm naøo. Luùc tröôùc khi vieân tòch, ngaøi ñaõ cho bieát nhuïc thaân seõ khoâng bò

hö thoái. Söï vieäc quaû ñuùng nhö theá, nhöng veà sau naày, ngöôøi ta cuõng öôùp vaøo nhuïc thaân cuûa ngaøi

moät soá chaát lieäu ñeå haïn cheá söùc taøn phaù cuûa thôøi gian—A Vietnamese Zen master from Phuùc Kheâ,

Baéc Vieät, in the early and middle of the seventeenth century. His secular name was Vuõ Khaéc

Tröôøng. He was a disciple of Zen Master Ñaïo Chaân (his uncle). After his master passed away, he

stayed at Phaùp Vuõ Temple to cultivate until he passed away, the year of his passing away was

unknown. Before his death, he told his disciples that his body would not be decayed. It happened

as he said. However, recently, some new techniques have been applied to reduce the

decomposition to the body.

(III) Thieàn Sö Hoaøng Long (?-1737)

Zen Master Hoaøng Long

Thieàn sö Hoaøng Long, queâ ôû Bình Ñònh, Trung Vieät. Haàu heát cuoäc ñôøi ngaøi hoaèng hoùa ôû Haø Tieân,

Nam Vieät. Ngaøi thò tòch naêm 1737—A Vietnamese Zen Master from Bình Ñònh, Central Vietnam.

He spent most of his life to expand the Buddha Dharma in Haø Tieân, South Vietnam. He passed

away in 1737.

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(IV) Thieàn Sö Khaùnh Long

Zen Master Khaùnh Long

Thieàn sö Khaùnh Long, queâ ôû Bieân Hoøa, Nam Vieät. Ngaøi khai sôn chuøa Hoäi Sôn ôû Bieân Hoøa vaøo

cuoái theá kyû thöù 18 vaø haàu heát cuoäc ñôøi ngaøi hoaèng hoùa ôû Nam Vieät Nam. Ngaøi ñi ñaâu vaø thò tòch

hoài naøo khoâng ai bieát—A Vietnamese Zen Master from Bieân Hoøa, South Vietnam. He was the

founder of Hoäi Sôn temple in Bieân Hoøa, South Vietnam in the late eighteenth century. He spent

most of his life to expand the Buddha Dharma in South Vietnam. His whereabout and when he

passed away were unknown.

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CHÖÔNG MÖÔØI BOÁN

CHAPTER FOURTEEN

CHÖ THIEÀN ÑÖÙC TRONG CAÙC

THIEÀN PHAÙI TRIEÀU TIEÂN

ZEN VIRTUES IN KOREAN ZEN SCHOOLS

(A) Toång Quan Veà Thieàn Toâng Ñaïi Haøn—An Overview of Korean Son

(B) Chö Thieàn Ñöùc Trieàu Tieân—Korean Zen Virtues

(I) Thieàn Sö Nguyeân Hieåu (617-686)—Zen Master Won Hyo 2146

(II) Thieàn Sö Huyeàn Duïc (787-868)—Zen Master Hsuan-yu 2147

(III) Thieàn Sö Hueä Trieät (785-861)—Zen Master Hui-che 2147

(IV) Thieàn Sö Hueä Sieâu—Zen Master Hui-chao 2147

(V) Thieàn Sö Ñaïo Doaõn (798-868)—Zen Master Tao-yuon 2149

(VI) Thieàn Sö Ñaïo Nghóa—Zen Master Tao-i 2150

(VII) Thieàn Sö Voâ Nhieãm (800-888)—Zen Master Wu-jen 2150

(VIII) Thieàn Sö Phaïm Nhaät (810-889)—Zen Master Fan-Ju 2150

(IX) Thieàn Sö Ñaïo Saèn (827-898)—Zen Master Tao-hsien 2151

(X) Thieàn Sö Hoàng Traéc—Zen Master Hung-Tse 2151

(XI) Thieàn Sö Lôïi Nghieâm—Zen Master Li-yen 2151

(XII) Thieàn Sö Thaûn Nhieân (?-1158)—Zen Master T'an-jan 2151

(XIII) Thieàn Sö Trí Noät (1158- 1210)—Zen Master Chinul 2151

(XIV) Thieàn Sö Vaïn Haèng (1249-1319)—Zen Master Wan-heng 2153

(XV) Thieàn Sö Voâ Hoïc (1317-1405)—Zen Master Muhak 2153

(XVI) Thieàn Sö Mu Soeng—Zen Master Mu Soeng 2153

(XVII) Thieàn Sö Thaùi Naêng (1562-1649)—Zen Master T'ai-neng 2154

(XVIII) Thieàn Sö Kính Hö (1849-1912)—Zen Master Kyong Ho 2154

(XIX) Thieàn Sö Kusan Sunim (1909-1981)—Zen Master Kusan Sunim 2155

(XX) Thieàn Sö Suøng Sôn Haïnh Nguyeän—Zen Master Seung Sahn Sunin 2155

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(A) Toång Quan Veà Thieàn Toâng Ñaïi Haøn

An Overview of Korean Son

"Son" Thuaät ngöõ Trieàu Tieân coù nghóa laø “Thieàn.” Ñaây laø Thieàn theo truyeàn thoáng Trieàu Tieân, theo lòch

söû truyeàn thoáng ñöôïc ñöa vaøo Trieàu Tieân bôûi sö Pomnang döôùi thôøi Silla. OÂng du haønh qua Trung

quoác, taïi ñaây oâng hoïc thieàn vôùi Töù Toå Ñaïo Tín. Doøng Thieàn ñaàu tieân ñöôïc thieát laäp taïi Trieàu Tieân laø

doøng Huiyang-san, vaø vaøo nhöõng theá kyû thöù 8 vaø thöù 9 ngöôøi Trieàu Tieân du haønh sang Trung Hoa tu

hoïc vaø trôû veà xaây döïng 8 ngoâi thieàn vieän, cuøng vôùi Huiyang-san ñeå trôû thaønh truyeàn thoáng “Chín Nuùi”

(Kusan Sonmun). Baûy trong soá 9 thieàn vieän xuaát phaùt töø nuùi Huøng Chaâu, vaø truyeàn thoáng Sumi-san

xuaát phaùt töø Thieàn sö Ch’ing-Yuan Hsing-Ssu, veà sau naøy phaùt trieån thaønh toâng Taøo Ñoäng. Döôùi thôøi

vua Sejong cuûa trieàu ñaïi Choson, soá toâng phaùi ôû Trieàu Tieân giaûm thieåu coøn 2 phaùi. Phaùi Thieàn Sonjong

phoái hôïp vôùi caùc phaùi Luaät toâng (Kyeyul), Thieân Thai (Chont’ae) vaø Thieàn Son, trong khi phaùi Kinh

Löôïng Boä phoái hôïp vôùi caùc phaùi Hoa Nghieâm, Phaùp Töôùng, vaø Tam Luaän. Hai toâng phaùi môùi naøy toàn

taïi nhö hai toâng phaùi Phaät giaùo chính thöùc taïi Trieàu Tieân cho maõi ñeán naêm 1935. Ngoaøi ra coøn coù nhöõng

Thieàn phaùi khaùc: 1) Thöïc Töôùng Sôn Thieàn Phaùi, moät phaùi Thieàn Ñaïi Haøn, ñöôïc thaønh laäp bôûi Thieàn sö

Phaùp Thöïc. Ngoâi chuøa chính cuûa phaùi naøy naèm treân nuùi Thöïc Töôùng. Thieàn sö Phaùp Thöïc du haønh sang

Trung Hoa caàu hoïc Thieàn phaùp vôùi Thieàn sö Trí Taïng Taây Ñöôøng. Sö löu laïi Trung Hoa vaø tu taäp

Thieàn ñònh trong nhieàu naêm tröôùc khi trôû veà Ñaïi Haøn ñeå thaønh laäp Thieàn phaùi Thöïc Töôùng. 2) Nghóa

Döông Sôn Thieàn Phaùi, ñöôïc thaønh laäp bôûi Thieàn sö Trí Tieân vaøo giöõa theá kyû thöù IX. Ngoâi chuøa chính

cuûa toâng phaùi naøy toïa laïc treân nuùi Nghóa Döông. 3) Thaùnh Truï Sôn Thieàn Phaùi (Ñoàng Lyù Sôn), ñöôïc

thaønh laäp bôûi Thieàn sö Voâ Nhieãm vaøo giöõa theá kyû thöù IX. Ngoâi chuøa chính cuûa toâng phaùi naøy toïa laïc

treân nuùi Thaùnh Truï. 4) Ca Trí Sôn Thieàn Phaùi, ñöôïc thaønh laäp bôûi Thieàn sö Ñaïo Nghóa. Ngoâi chuøa

chính cuûa phaùi naøy naèm treân nuùi Ca Trí. Thieàn sö Ñaïo Nghóa du haønh sang Trung Hoa caàu hoïc Thieàn

phaùp vôùi caùc Thieàn sö Trí Taïng vaø Baùch Tröôïng. Sö löu laïi Trung Hoa hôn 37 naêm tu taäp Thieàn ñònh

tröôùc khi trôû veà Ñaïi Haøn ñeå thaønh laäp Thieàn phaùi Ca Trí—A Korean term for “Zen.” This is the Korean

tradition of Zen, which according to traditional history was introduced to Korea by the Silla monk

Pomnang (Fa-lang). He traveled to China where he studied with the fourth patriarch of the tradition,

Tao-Hsin (580-646). The earliest established Son school in Korea was Huiyang-san, and during the

eighth and ninth centuries Koreans who traveled to China to studied founded eight Son monasteries,

which together with Huiyang-san became known as the “Nine Mountains” (Kusan Sonmun) tradition.

Seven of these derived from the Hung-Chou school of Chinese Ch’an, and the sumi-san school derived

from the Ch’an master Ch’ing-Yuan Hsing-Ssu ( - 740), whose lineage later developed into the Ts’ao-

Tung school. During the reign of King Sejong (1418-1450) of the Choson dynasty, the number of

Buddhist schools in Korea was reduced to two. Sonjong combined the Kyeyul (Vinaya), Chont’ae

(T’ien-T’ai), and Son (Zen) traditions, while the Kyojong (Textual) school brought together elements

of the Hwaom (Hua-Yen), Posang (Fa-Hsiang), and Sammon (San-Lun) traditions. These two remained

the only official schools of Buddhism in Korea until 1935. Besides, there are also other Zen schools: 1)

"Taemsa P'ai", founded by Zen master Hyechoi (784-861). Its main temple located on Mount Taemsa.

Zen master Hyechoi traveled to China to seek Zen instructions from Zen master Hsi-t'ang Chih-tsang

(735-814). He stayed in China to practice Zen for a long period of time before returning to Korea to

found the Taemsa Zen sect. 2) Pongamsa P'ai Zen sect, founded by Zen master Tohon (824-882) in the

middle of the ninth century. Its main temple located on Mount Pongamsa. 3) Pongnimsa P'ai Zen sect,

founded by Zen master Hyonuk (787-869) in the middle of the ninth century. Its main temple located

on Mount Pongnimsa. Kaji P'ai Zen sect, founded by Zen master Toui (?-825). Its main temple located

on Mount Porimsa. Zen master Toui traveled to China to seek Zen instructions from Zen masters Hsi-

t'ang Chih-tsang (735-814) and Pai-chang-Huai-hai (720-814/or 818?). He stayed in China to practice

Zen for over thirty-seven years before returning to Korea to found the Kaji Zen sect.

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(B) Chö Thieàn Ñöùc Trieàu Tieân

Korean Zen Virtues

(I) Thieàn Sö Nguyeân Hieåu (617-686)

Zen Master Won Hyo

Nguyeân Hieåu laø teân cuûa moät nhaø sö noåi tieáng xöù Trieàu Tieân. OÂng cuõng laø taùc giaû cuûa nhieàu boä luaän noåi

tieáng—Yuan-Hsiao, name of a famous Korean monk. He was also the author-monk of many famous

treatises.

Moät buoåi chieàu toái, trong luùc vöôït qua sa maïc, Thieàn sö Nguyeân Hieåu döøng chaân laïi trong moät khu

röøng coù löa thöa vaøi goác caây vaø moät ít nöôùc roài nguû thieáp ñi. Nöûa ñeâm, oâng thöùc giaác vaø thaáy khaùt

nöôùc. Trôøi toái ñen nhö möïc. OÂng sôø soaïng tìm nöôùc uoáng. Cuoái cuøng oâng vôù ñöôïc moät caùi taùch treân

maët ñaát. OÂng choäp laáy vaø uoáng. OÀ, ñaõ khaùt thaät! Sau ñoù oâng vaùi laïy thaät laâu, tri aân ñöùc Phaät ñaõ cho

oâng moùn quaø nöôùc. Saùng ngaøy hoâm sau, khi thöùc daäy, Nguyeân Hieåu thaáy raèng vaät maø toái hoâm qua

oâng töôûng laø caùi taùch chæ laø moät caùi soï ngöôøi vaáy maùu, coøn dính maáy maûnh thòt vuïn nôi xöông goø

maù! Nhöõng loaïi coân truøng kyø laï ñang boø hoaëc noåi treân maët nöôùc möa dô daùy beân trong chieác soï

naøy. Caûnh töôïng naøy laøm cho Nguyeân Hieåu noân möûa. OÂng môû mieäng ra. Ngay sau khi noân möûa

xong, taâm thöùc oâng môû ra vaø oâng ñaõ hieåu. Toái qua, oâng khoâng thaáy gì vaø khoâng suy nghó gì: nöôùc

ngoït ngaøo tuyeät vôøi. Saùng hoâm nay, oâng thaáy, oâng suy nghó, vaø oâng noân möûa. AØ, oâng töï nhuû, chính

vieäc suy nghó ñònh ñoaït ra caùi toát vaø caùi xaáu, caùi soáng vaø caùi cheát. Khoâng suy töôûng, khoâng coù vuõ

truï, khoâng coù Phaät, khoâng coù Phaùp. Taát caû laø moät, caùi Moät voán troáng khoâng. Nguyeân Hieåu khoâng

caàn phaûi ñi tìm thaày nöõa, ngaøi ñaõ ngoä ñöôïc caùi soáng vaø caùi cheát. Ngaøi coøn phaûi hoïc gì nöõa? Ngaøi

quay ñaàu, vöôït qua sa maïc vaø veà laïi Trieàu Tieân—One evening as the monk Won Hyo was crossing

the desert, he stopped at a small patch of green, where there were a few trees and some water,

and went to sleep. Toward midnight he awoke, thirsty; it was pitch-dark. He groped along on all

fours, searching for water. At last his hand touched a cup on the ground. He picked it up and drank.

Ah, how delicious! Then he bowed deeply, in gratitude, to Buddha for the gift of water. The next

morning, Won Hyo woke up and saw beside him what he had taken for a cup during the night. It

was a shattered skull, blood-caked and with shreds of flesh still stuck to the cheek-bones. Strange

insects crawled or floated on the surface of the filthy rainwater inside it. Won Hyo looked at the

skull and felt a great wave of nausea. He opened his mouth. As soon as the vomit poured out, his

mind opened and he understood. Last night, since he hadn't seen and hadn't thought, the water was

delicious. This morning, seeing and thinking had made him vomit. Ah, he said to himself, thinking

makes good and bad, life and death. And without thinking there is no universe, no Buddha, no

Dharma. All is one, and this one is empty. There was no need now to find a master. Won Hyo

already understood life and death. What more was there to learn? So he turned and started back

across the desert to Korea."

Thieàn sö Nguyeân Hieåu daïy: "Moïi ngöôøi ñeàu bieát giaûi quyeát caùi ñoùi baèng thöùc aên. Nhöng ít ngöôøi

bieát raèng Phaät phaùp chính laø phöông thuoác chöõa caùi ngu si cuûa mình. Trí tueä vaø tu taäp gioáng nhö hai

baùnh cuûa chieác xe boø. Laøm lôïi cho ngöôøi khaùc maø cuõng vöøa laøm lôïi cho chính mình, trí tueä vaø tu

taäp gioáng nhö hai caùnh cuûa moät con chim. Töù ñaïi chaúng bao laâu cuõng chia lìa, khoâng coøn coù theå keát

hôïp laâu daøi nöõa. Khi gaàn ñeán buoåi chieàu, baïn môùi tieác laø buoåi saùng ñaõ khoâng sôùm tu taäp. Laïc thuù

traàn gian maø baïn ñang höôûng ñang bieán thaønh khoå ñau cho töông lai. Vaäy thì taïi sao baïn laïi baùm

chaët laáy nhöõng laïc thuù aáy? Moät khoaûnh khaéc kieân nhaãn seõ bieán thaønh haïnh phuùc beàn vöõng. Vaäy taïi

sao baïn khoâng tu taäp?"—Zen Master Won Hyo taught: "All men know how to satisfy their hunger

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with food, but few know enough to learn Dharma as a cure for their ignorance. Wisdom and

practice are like two wheels of a cart. benefiting others, and also benefiting oneself, they are like

the two wings of a bird... The four elements soon disassociate; they cannot be long maintained. As

evening draws near, you regret that you did not practice early in the morning. The worldly

pleasure which you enjoy now becomes suffering in the future. Why then are you attached to this

pleasure? One moment of patience becomes lasting pleasure. Why then do you not practice?"

(II) Thieàn Sö Huyeàn Duïc (787-868)

Zen Master Hsuan-yu

Teân cuûa moät Thieàn sö Trieàu Tieân vaøo theá kyû thöù chín. Sö xuaát gia naêm 15 tuoåi vaø thoï cuï tuùc giôùi naêm

23 tuoåi. Naêm 825, Sö sang Trung Hoa ñeå hoïc Thieàn vôùi Thieàn sö Chöông Kính Hoaøi Huy vaø ñöôïc vò

Thieàn sö naøy truyeàn phaùp. Naêm 837, Sö trôû veà Trieàu Tieân ñeå hoaèng trì Thieàn phaùp cuûa Maõ Toå (vì

Chöông Kính Hoaøi Huy laø moät trong nhöõng ñaïi ñeä töû noái phaùp cuûa Thieàn sö Maõ Toå)—Name of a

Korean Zen master in the ninth century. He left home to become a monk at the age of 15 and ordained

to receive complete precepts at 23. In 825 he came to China to study Zen under Zen master Chang-

ching Huai-hui (756-815) and received dharma seal from this Zen master. In 837 he returned to Korea

to spread Ma-tsu's Zen teachings (Chang-ching Huai-hui was one of the great dharma heirs of Ma-tsu).

(III) Thieàn Sö Hueä Trieät (785-861)

Zen Master Hui-che

Teân cuûa moät Thieàn sö Trieàu Tieân vaøo theá kyû thöù chín. Sö xuaát gia naêm 15 tuoåi vaø thoï cuï tuùc giôùi naêm

23 tuoåi. Naêm 814, Sö ñeán Trung Hoa ñeå hoïc Thieàn vôùi Thieàn sö Taây Ñöôøng Trí Taïng vaø ñöôïc vò Thieàn

sö naøy aán khaû tröôùc khi ngaøi thò tòch. Naêm 839, Sö trôû veà Trieàu Tieân ñeå tieáp tuïc hoaèng trì Thieàn phaùp

cuûa Maõ Toå (thaày cuûa ngaøi Ttrí Taïng)—Name of a Korean Zen master in the ninth century. He left

home to become a monk at the age of 15 and ordained to receive complete precepts at 23. In 814, he

came to China to study Zen under Zen master Hsi-t'ang Chih-tsang (735-814), and received the dharma

seal before master Chih-tsang's passing away. In 839, he returned to Korea to continue spreading Ma-

tsu's Zen teachings.

(IV) Thieàn Sö Hueä Sieâu

Zen Master Hui-chao

Teân cuûa moät vò danh Taêng Trieàu Tieân, sang Trung Hoa vaøo thôøi nhaø Ñöôøng (618-907). Ngöôøi ta noùi vò

Thieàn sö naøy ñaõ coù laàn du haønh sang AÁn Ñoä. Theo thí duï thöù 7 cuûa Bích Nham Luïc, moät hoâm, Sö ñeán

hoûi Phaùp Nhaõn: "Hueä Sieâu xin hoûi Hoøa Thöôïng theá naøo laø Phaät?" Phaùp Nhaõn ñaùp: "OÂng laø Hueä Sieâu."

Tuyeát Ñaäu, taùc giaû cuûa Bích Nham Luïc, ñaõ laøm baøi tuïng veà choã naøy:

"Giang quoác xuaân phong xuy baát khi

Chaù coâ ñeà taïi thaâm hoa lyù

Tam caáp laêng cao ngö hoùa long

Si nhaân du hoá daï ñöôøng thuûy."

Gioù heo may muøa xuaân reo vui treân Giang quoác; chim chaù coâ haùt líu lo giöõa ñaùm hoa raäm. Tam caáp

soùng cao caù hoùa roàng, ngöôøi ngu giöõa ñeâm tìm möông nöôùc. Veà caâu hoûi "Phaät laø ai?" moãi Thieàn sö

muoán cho ñeä töû cuûa mình moät khía caïnh laõnh hoäi khaùc nhau. Taát caû nhöõng giaûi ñaùp khoâng nhaát thieát

phaûi chæ vaøo moät phöông dieän naøo ñoù cuûa Phaät, vì heát thaûy ñeàu tuøy cô duyeân trong khi hoûi. Vaø qua

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nhöõng söï kieän naøy, chuùng ta thaáy ngay ôû ñaây Phaät khoâng coøn laø moät thöïc theå sieâu vieät ñöôïc bao truøm

giöõa nhöõng haøo quang cuûa coõi trôøi; ngaøi cuõng laø moät con ngöôøi nhö chuùng ta, ñang troø chuyeän vôùi

chuùng ta, vaø ngaøi hoaøn toaøn laø moät con ngöôøi coù theå laøm quen ñöôïc. Vaø do ñoù, neáu ngaøi coù phoùng ra

aùnh saùng naøo, chuùng ta phaûi khaùm phaù, vì noù khoâng laø caùi coù saün ñeå cho chuùng ta tieáp nhaän. Theo Vieân

Ngoä trong Bích Nham Luïc, thieàn sö Phaùp Nhaõn coù cô ñoàng thôøi thoát traùc (con keâu meï moå), ñuû duïng

ñoàng thoát traùc, môùi hay ñaùp lôøi nhö theá. Coù theå noùi sieâu thanh vöôït saéc ñöôïc ñaïi töï taïi, naém buoâng moät

luùc, soáng cheát taïi ta thöïc laø kyø ñaëc. Tuy nhieân, coâng aùn naày ñaõ gaây khaù nhieàu tranh luaän khaép nôi, khôûi

hieåu theo tình giaûi chaúng ít. Hoï khoâng bieát coå nhaân phaøm buoâng ra moät lôøi, nöûa caâu ñeàu nhö choïi ñaù

nhaùng löûa, laøn ñieän xeït, thaúng ñoù vaïch ra con ñöôøng chaùnh. Ngöôøi ñôøi sau chæ chaïy theo ngoân cuù, khôûi

tình giaûi noùi: Hueä Sieâu chính laø Phaät, neân Phaùp Nhaõn ñaùp nhö theá. Hoaëc noùi, choã hoûi ñaâu coù can döï gì.

Neáu hieåu nhö theá, chaúng nhöõng coâ phuï chính mình, cuõng laø choân vuøi coå nhaân. Neáu caàn thaáy toaøn cô cuûa

Phaùp Nhaõn, phaûi laø keû ñaùnh moät gaäy chaúng ngoaùi ñaàu, raêng nhö caây kieám, mieäng tôï chaäu maùu, nhaèm

ngoaøi lôøi noùi bieát choã trôû veà, môùi coù ít phaàn töông öng. Neáu moãi moãi khôûi tình giaûi thì caû quaû ñaát, laø keû

dieät chuûng toäc nhaø Phaät. Sieâu Thieàn khaùch ngay ñaây ñöôïc ngoä, vì bình thöôøng duïng coâng oâm aáp nghieân

cöùu, môùi ñöôïc moät caâu noùi nhö thuøng luûng ñaùy. Ñeán nhö Giaùm vieän Taéc ôû trong hoäi Phaùp Nhaõn cuõng

chöa töøng tham thænh nhaäp thaát. Moät hoâm Phaùp Nhaõn hoûi: "Giaùm vieän Taéc sao chaúng vaøo thaát?" Taéc

thöa: "Hoøa Thöôïng ñaâu khoâng bieát con ôû choã Thanh Laâm ñaõ coù choã thaâm nhaäp." Phaùp Nhaõn baûo: "OÂng

thöû vì ta cöû xem?" Taéc thöa: "Con hoûi theá naøo laø Phaät? Thanh Laâm ñaùp, 'Ñoàng töû Bính Ñinh ñeán xin

löûa.'" Phaùp Nhaõn baûo: "Lôøi kheùo, ngaïi oâng hieåu laàm, neân noùi laïi xem?" Taéc thöa: "Bính Ñinh thuoäc veà

löûa, ñem löûa ñi xin löûa, nhö con laø Phaät laïi ñi tìm Phaät" Phaùp Nhaõn baûo: "Giaùm vieän quaû nhieân hieåu

laàm roài." Taéc giaän, quaûy haønh lyù boû ñi qua soâng. Phaùp Nhaõn noùi: "Ngöôøi naày neáu trôû laïi coù theå cöùu, neáu

khoâng trôû laïi thì khoâng theå cöùu." Taéc ñi ñeán giöõa ñöôøng, töï xeùt: Phaùp Nhaõn laø thieän tri thöùc cuûa naêm

traêm ngöôøi, haù laïi gaït ta hay sao? Beøn trôû laïi taùi tham vaán. Phaùp Nhaõn baûo: "OÂng hoûi ta, ta seõ vì oâng

ñaùp." Taéc hoûi: "Theá naøo laø Phaät?" Phaùp Nhaõn ñaùp: "Ñoàng töû Bính Ñinh ñeán xin löûa." Taéc lieàn ñaïi ngoä.

Hieän nay coù ngöôøi tröøng maét khoûi giaûi hoäi, neân noùi kia khoâng thöông tích chôù laøm thaønh thöông tích.

Loaïi coâng aùn naày, ngöôøi cöûu tham moät phen nghe cöû lieàn bieát choã rôi. Toâng Phaùp Nhaõn goïi ñoù laø "Tieån

phong töông truù" (teân nhoïn choûi nhau). Chaúng duøng nguõ vò quaân thaàn, töù lieäu giaûn, chæ luaän tieån phong

töông truù laø gia phong cuûa toâng Phaùp Nhaõn. Nhö theá, döôùi caâu lieàn ñoù thaáu ñöôïc, neáu nhaèm döôùi caâu

suy nghó doø tìm chaúng ra—Name of a Korean famous monk who came to China during the T'ang

Dynasty. It is said that this Zen master once travelled in India. According to example 7 of the Pi-Yen-

Lu, one day, he came to ask Fa-yen, "Hui Chao asks the Teacher, what is Buddha?" Fa-yen said, "You

are Hui-chao." One day, Hui-chao asked Fa-yen, "Hui Chao asks the Teacher, what is Buddha?" Fa-

yen said, "You are Hui-chao." On this Hsueh-tou, the compiler of the Pi-yen-lu, has this verse:

"The spring breeze is gently rising

over the Chang district,

The partridge is softly singing

among the bushes laden with blossoms.

The carp leaping up the turbulent cataract

trebly broken turns into a dragon,

And what a fool is he who still at night

seeks for it in the mill-pond!"

Regarding the question of "Who is the Buddha?", each Zen Master wants to give his disciple a

different aspect in understanding of what or who the Buddha is. All the answers do not necessarily

point to one aspect of Buddhahood; for they are conditioned by the circumstances in which the question

was evoked. And through these facts, we can see the Buddha is here no more a transcendental being

enveloped in heavenly rays of light, He is also a gentleman like ourselves, walking among us, talking

with us, quite an accessible familiar being. And therefore, whatever light he emits is to be discovered

by us, for it is not already there as something to be perceived. According to Yuan-Wu in the Pi-Yen-

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Lu, Zen master Fa-yen had this ability of breaking in and crashing out at the same time, and also the

use of this ability; thus he could answer like this. This is what is called passing beyond sound and form,

achieving the great freedom, letting go or taking back as the occasion requires, where killing or

bringing life rests with oneself. He is undeniably extraordinary. Nevertheless, people from all over

who deliberate over this public case are many, and those who make intellectual interpretations to

understand it are not few. They do not realize that whenever the Ancients handed down a word or half

a phrase, it was like sparks struck from flint, like a flash of lightning, directly opening up a single

straight path. People of later time just went to the words to make up interpretations. Some say, "Hui-

chao is himself Buddha; that is why Fa-yen answered as he did." Some say, "It's much like riding an ox

searching for an ox." Some say, "The asking is it." What relevance has any of this? If you go on

understanding in this fashion, not only do you turn against yourself, but you seriously demean the

Ancients. If you want to see the whole of Fa-yen's device, you must be a fellow who does not turn his

head when struck, a fellow with teeth like sword trees and a mouth like a blood bowl, who knows

outside the words what they refer to; then you will have a small portion of realization. If one by one

they make intellectual interpretations, everyone on earth would be an exterminator of the Buddha's

race. As for Ch'an traveller Hui Ch'ao's awakening here, he was constantly engrossed in penetrating

investigation; therefore under the impact of one word, it was as if the bottom fell out of his bucket. It's

like Superintendent Tse: he had been staying in Fa-Yen's congregation, but had never asked to enter

Fa-yen's room for special instruction. One day Fa-yen asked him, "Why haven't you come to enter my

room?" Tse replied, "Didn't you know, Teacher, when I was at Ch'ing Lin's place, I had an entry." Fa-

yen said, "Try to recall it for me." Tse said, "I asked, 'What is Buddha?' Lin said, 'The Fire God comes

looking for fire.'" Fa-yen said, "Good words, but I'm afraid you misunderstood. Can you say something

more for me?" Tse said, "The Fire God is in the province of fire; he is seeking fire with fire. Likewise,

I am Buddha, yet I went on searching for Buddha." Fa-yen said, "Sure enough, the Superintendent has

misunderstood." Containing his anger, Tse left the monastery and went off across the river. Fa-yen

said, "This man can be saved if he comes back; if he doesn't return, he can't be saved." Out on the road,

Tse thought to himself, "He is the teacher of five hundred people; how could he deceive me?" So Tse

turned back and again called on Fa-yen, who told him, "Just ask me and I'll answer you." Thereupon

Tse asked, "What is Buddha?" Fa-yen said, "The Fire God comes looking for fire." At these words Tse

was greatly enlightened. These days there are those who just put a glare in their eyes and interpret that

as understanding. As it is said, "Since this has no wounds, don't wound it." With this kind of public case,

those who have practiced for a long time know where it comes down as soon as it's brought up. In the

Fa-yen succession this is called "arrowpoints meeting." They don't employ the five positions of prince

and minister, or the four propositions; they simply talk of arrowpoints meeting. The style of Fa-yen's

family is like this; one word falls and you see and immediately directly penetrate. But if you ponder

over the words, to the end you will search without finding.

(V) Thieàn Sö Ñaïo Doaõn (798-868)

Zen Master Tao-yuon

Teân cuûa moät vò Thieàn sö Trieàu Tieân vaøo theá kyû thöù IX. Theo Caûnh Ñöùc Truyeàn Ñaêng Luïc, quyeån VIII,

Sö ñaõ du haønh ñeán Trung Hoa vaøo thôøi Ñöôøng (618-907) ñeå hoïc Thieàn vôùi Thieàn sö Nam Tuyeàn Phoå

Nguyeän, vaø nhaän aán khaû töø vò Thieàn sö naøy. Ñeán naêm 847, Sö trôû veà Trieàu Tieân ñeå truyeàn baù Thieàp

phaùp cuûa Maõ Toå (vì Nam Tuyeàn noái phaùp Maõ Toå). Vaø sau hôn 40 naêm hoaèng phaùp taïi Trieàu Tieân, Sö

thaønh laäp Thieàn phaùi Sö Töû Sôn cuûa Trieàu Tieân vaøo theá kyû thöù IX—Name of a Korean Zen master in

the ninth century. According to The Records of the Transmission of the Lamp (Ch’uan-Teng-Lu),

Volume VIII, in 825, he traveled to China during the T'ang Dynasty in China to study Zen under Zen

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master Nan-ch’uan-Pu-yuan (748-934 or 749-835), and received the dharma-seal from this Zen master.

In 847, he returned to Korea to spread Ma-tsu's Zen teachings (for Nan-ch’uan was a dharma heir of

Ma-tsu). And after more than forty years of spreading Zen teachings in Korea, he founded the Korean

Mount Lion Zen Sect.

(VI) Thieàn Sö Ñaïo Nghóa

Zen Master Tao-i

Teân cuûa moät vò danh Taêng Trieàu Tieân vaøo theá kyû thöù VIII. Theo Caûnh Ñöùc Truyeàn Ñaêng Luïc, quyeån

VIII, vaøo naêm 784 Sö ñaõ du haønh ñeán Trung Hoa vaøo thôøi Ñöôøng (618-907) ñeå hoïc Thieàn vôùi Thieàn sö

Taây Ñöôøng Trí Taïng, vaø nhaän aán khaû töø vò Thieàn sö naøy. Ñeán naêm 821, Sö trôû veà Trieàu Tieân ñeå truyeàn

baù Thieàp phaùp cuûa Maõ Toå (vì Taây Ñöôøng Trí Taïng laø moät trong nhöõng truyeàn nhaân noái phaùp cuûa Maõ

Toå). Vaø sau nhieàu naêm hoaèng phaùp taïi Trieàu Tieân, Sö thaønh laäp Thieàn phaùi Ca Trí Sôn cuûa Trieàu Tieân

vaøo ñaàu theá kyû thöù IX—Name of a Korean famous monk in the eighth century. According to The

Records of the Transmission of the Lamp (Ch’uan-Teng-Lu), Volume VIII, in 784, he traveled to China

during the T'ang Dynasty in China to study Zen at Pao-Tan Temple. Later, he studied under Zen

master Hsi-t'ang Chih-tsang (735-814), and received the dharma-seal from this Zen master. In 821, he

returned to Korea to spread Ma-tsu's Zen teaching (for Hsi-t'ang Chih-tsang was one of the dharma

heirs of Ma-tsu). And after many years of spreading Zen teachings in Korea, he founded the Korean

Ke Chih Mountain Zen Sect in the beginning of the ninth century.

(VII) Thieàn Sö Voâ Nhieãm (800-888)

Zen Master Wu-jen

Teân cuûa moät vò Thieàn sö Trieàu Tieân soáng vaøo theá kyû IX. Sö ñeán Trung Hoa vaøo thôøi nha ø Ñöôøng (618-

907) ñeå hoïc Thieàn vôùi Thieàn sö Ma Coác Baûo Trieät, vaø Sö trôû thaønh moät trong nhöõng ñeä töû noái phaùp noåi

troäi nhaát cuûa Thieàn sö Ma Coác. Naêm 845, Sö trôû veà Trieàu Tieân ñeå truyeàn baù Thieàn phaùp cho ñeán khi thò

tòch vaøo naêm 888. Sö ñöôïc vua Hieán Khang cuûa Trieàu Tieân ban cho thuïy hieäu laø "Quaûng Toâng Thieàn

Sö"—Name of a Korean Zen master who lived in the ninth century. He came to China during the T'ang

dynasty to study Zen under Zen master Ma-yu-Pao-ch'eâ and became one of the most eminent the

dharma heirs of this master. In 845, he returned to Korea to teach Zen until he passed away in 888. He

was granted by Korean King Hsien-K'ang with the posthumous title of "Kuang Tsung Zen Master."

(VIII) Thieàn Sö Phaïm Nhaät (810-889)

Zen Master Fan-Ju

Teân cuûa moät vò danh Taêng Trieàu Tieân vaøo theá kyû thöù IX. Naêm 831, vaøo thôøi nhaø Ñöôøng (618-907), Sö

ñeán Trung Hoa vaø theo hoïc Thieàn vôùi nhieàu baäc thaày, vaø trôû thaønh moät trong nhöõng ñeä töû xuaát saéc nhaát

cuûa Thieàn sö Dieâm Quan Teà An. Sö ñaït ngoä vôùi vò Thieàn sö naøy chæ vôùi moät caâu ñôn giaûn: "Bình

thöôøng taâm thò ñaïo." Sau saùu naêm laøm thò giaû cho ngaøi Dieâm Quan Teà An, Sö töø giaû thaày ñi ñeán tham

vaán vôùi ngaøi Döôïc Sôn Duy Nghieãm tröôùc khi trôû veà nöôùc vaøo naêm 847. Sau khi trôû veà Trieàu Tieân, Sö

khai saùng chuøa Xaø Quaät trong tænh Giang Nguyeân vaø phaùt trieån thaønh phaùi Xaø Quaät Sôn, moät trong

nhöõng phaùi Thieàn noåi troäi nhaát ôû Trieàu Tieân vaøo theá kyû thöù IX—Name of a Korean famous monk in the

ninth century. In 831, during the T'ang Dynasty, he came to China to study Zen with many masters, and

he became one of the most outstanding disciples of Zen master Yen-kuan Ch'i-an (750-842). He was

enlightened with just one simple phrase from this master: "The normal mind is the Way." He stayed to

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serve as an attendant for master Yen-kuan Ch'i-an for six years. Before returning to Korea in 847, he

came to visit and study Zen with Zen master Yao-shan Wei-yen (745-828 or 750-834). After returning

to Korea, he settled in Jiang Yuan Province to built the Vulture Peak Temple and developed into a Zen

Sect named "Grdhrakuta Zen Sect", one of the most eminent Zen sects in Korea in the ninth century.

(IX) Thieàn Sö Ñaïo Saèn (827-898)

Zen Master Tao-hsien

Teân cuûa moät Thieàn sö Trieàu Tieân vaøo theá kyû thöù chín. Sö xuaát gia naêm 15 tuoåi vaø thoï cuï tuùc giôùi naêm

23 tuoåi. Sö laø moät trong nhöõng vò Thieàn sö Trieàu Tieân ñaøu tieân truyeàn baù giaùo thuyeát Thieàn ñeán trieàu

ñình vaø hoaøng thaát Trieàu Tieân—Name of a Korean Zen master in the ninth century. He left home to

become a monk at the age of 15 and ordained to receivecomplete precepts at 23. He was one of the

first Korean Zen masters who spread the Zen teachings to the royal court and their families.

(X) Thieàn Sö Hoàng Traéc

Zen Master Hung-Tse

Teân cuûa moät vò Thieàn sö Trieàu Tieân vaøo theá kyû thöù IX. Theo Caûnh Ñöùc Truyeàn Ñaêng Luïc, quyeån IX,

vaøo khoaûng töø naêm 809 ñeán 825, Sö ñeán Trung Hoa hoïc Thieàn vaø noái phaùp vôùi Thieàn sö Trí Taïng Taây

Ñöôøng. Naêm 828, Sö trôû veà Trieàu Tieân tieáp tuïc truyeàn baù Thieàn phaùp taïi ñoù—Name of a Korean Zen

master in the ninth century. According to The Records of the Transmission of the Lamp (Ch’uan-Teng-

Lu), Volume IX, from 809 till 825, he came to China to study Zen under Zen master Hsi-t'ang Chih-

tsang (735-814) and became a dharma-heir of this master. In 828, he returned to Korea to continue to

spread Zen teachings there.

(XI) Thieàn Sö Lôïi Nghieâm

Zen Master Li-yen

Teân cuûa moät vò danh Taêng Trieàu Tieân vaøo theá kyû thöù X. Vaøo naêm 894, Sö sang Trung Hoa hoïc Thieàn

vôùi Thieàn sö Vaân Cö Ñaïo Öng. Ñeán naêm 911, Sö trôû veà Trieàu Tieân thaønh laäp Thieàn phaùi Tu Di Sôn—

Name of a Korean famous monk in the tenth century. In 894, he came to China to study Zen under Zen

master Yun-chu Tao-ying (835-901). In 911, he returned to Korea to establish Mount Sumeru Zen Sect.

(XII) Thieàn Sö Thaûn Nhieân (?-1158)

Zen Master T'an-jan

Teân cuûa moät vò Thieàn sö Trieàu Tieân vaøo theá kyû thöù XII—Name of a Korean Zen master who lived in

the twelfth century.

(XIII) Thieàn Sö Trí Noät (1158- 1210)

Zen Master Chinul

Moät trong nhöõng nhaân vaät coù aûnh höôûng nhaát cuûa Phaät giaùo Trieàu Tieân. Thaày cuûa oâng laø Chonghwi,

moät thieàn sö thuoäc truyeàn thoáng Thieàn Huøng Chaâu cuûa Trieàu Tieân—One of the most influential figures

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in Korean Buddhism. His teacher was Chonghwi, a Son master who belonged to the Hung-chou

tradition of Ch'an.

Theo truyeän keå cuûa truyeàn thoáng thì oâng ñaõ ba laàn chöùng nghieäm giaùc ngoä: 1) laàn ñaàu tieân xaõy ra

taïi Ch’ong-wonp-sa thuoäc mieàn Ñoâng Nam baùn ñaûo Trieàu Tieân, ñöôïc keát tuûa bôûi söï tuïng ñoïc kinh

Phaùp Baûo Ñaøn cuûa luïc Toå Hueä Naêng; 2) laàn thöù hai xaõy ra taïi Pomun-sa treân Nuùi Haga Ñoâng Nam

Trieàu Tieân, maø keát quaû ñöa ñeán vieäc oâng quyeát ñònh raèng treân caên baûn Thieàn toâng kheá hôïp vôùi

kinh ñieån Phaät giaùo; 3) laàn thöù ba vaøo naêm 1187, trong khi oâng ñang truï taïi moät ngoâi thaûo am ôû

Sangmuju naèm saâu trong vuøng Nuùi Chiri, oâng chöùng ngoä laàn cuoái cuøng sau khi ñoïc moät ñoaïn ñöôïc

vieát bôûi Thieàn Sö Ñaïi Hueä. OÂng laø Thieàn sö Trieàu Tieân ñaàu tieân laøm phoå caäp loái tu taäp cuûa truyeàn

thoáng Thoaïi Ñaàu, lieân heä tôùi vieäc xöû duïng Coâng AÙn khoâng theå naøo giaûi quyeát ñöôïc baèng loái lyù luaän

cuûa tö töôûng. Trong söï trình baøy cuûa oâng veà Thieàn, oâng ñaõ khai trieån yù töôûng “ñoán ngoä theo caùch tu

taäp töø töø,” nhaèm coá gaéng hoøa giaûi cuoäc tranh luaän ñang tieáp dieãn trong truyeàn thoáng veà vaán ñeà giaùc

ngoä vaø ñaït ñöôïc Phaät quaû moät caùch töùc thì hay moät caùch töø töø. Loái lyù luaän cuûa oâng hieän vaãn coøn

tieáp tuïc laø moät kieåu maãu trong truyeàn thoáng Thieàn cuûa Trieàu Tieân cho maõi ñeán ngaøy hoâm nay. Veà

sau oâng truï laïi taïi Suson-sa, maø tröôùc ñaây coù teân laø Kilsang-sa, treân Nuùi Songgwan, teân cuûa ngoïn

nuùi naøy veà sau ñöôïc ñoåi laïi thaønh Chogye, ñaët theo teân Nuùi Taøo Kheâ, ngoïn nuùi nôi maø luïc Toå Hueä

Naêng ñaõ soáng. Toâng Taøo Ñoäng hieän taïi cuûa Trieàu Tieân laø toâng phaùi lôùn nhaát cuûa Phaät giaùo taïi xöù

naøy coù töø thôøi Trí Noät vaø coäng ñoàng Taêng vaøo thôøi ñoù cuûa oâng—According to traditional accounts,

he had three major awakening experience: 1) the first occured at Ch’ong-wonp-sa in the southest

of the Korean peninsula and was precipitated by his reading of the platform Sutra of Hui-Neng or

“Liu Tsu T’an-Ching”; 2) the second occured at Pomun-sa on Mount Haga in South-eastern Korea,

as a result of which he decided that Son (Zen) is fundamentally in agreement with Buddhist

scriptures; 3) in 1187, while staying at the remote hermitage of Sangmuju on Mount Chiri, he had

his final awakening experience after reading a passage by the Chinese Ch’an master Ta-hui P’u-

Chueh. He was the first Korean Son master to popularize the practice of “Hwadu” (chin. Hua-

T’ou), which involves the use of riddles called Kong An (koan) that are insoluble by logical

thought. In his presentation of Son, he developed the idea of “sudden awakening followed by

gradual cultivation,” which attempted to reconcile the ongoing dispute within the tradition over the

question whether awakening is attained suddenly or gradually. This continues to be the dominant

paradigm in the Korean Son tradition today. He later settled at Suson-sa, formerly named Kilsang-

sa, on Mount Songgwan, the name of which was subsequently changed to Mount Chogye, after

Ts’ao-ch’i san, the mountain in China on which Hui-neng lived. The modern Korean Chogye

order, Korea’s largest Buddhist sect, traces itself back to Chinul and this monastic community.

Thieàn sö Trí Noät vieát trong quyeån Söï Tieáp Caän Thieàn Cuûa Ngöôøi Ñaïi Haøn: "Moät soá ngöôøi khoâng

hieåu raèng baûn chaát cuûa caùi thieän vaø caùi aùc laø hö voâ. Hoï ngoài cöùng ñôø baát ñoäng haøng giôø nhö moät

taûng ñaù ñang ñeø naùt coû, caâu thuùc caû thaân vaø taâm. Tin töôûng ñaây nhö laø moät caùch 'tu taâm' laø moät aûo

töôûng nghieâm troïng. Vì lyù do naøy maø ngöôøi ta noùi 'Caùc baäc Thanh vaên, nhöõng ngöôøi chæ nghe Phaùp

baèng traùi tim vaø trôû neân giaùc ngoä, seõ laàn löôït ñoaïn tröø tö töôûng meâ hoaëc, nhöng caùi tö töôûng laøm

vieäc ñoaïn tröø naøy chính laø moät teân cöôùp.' Neáu hoï coù theå nhaän thaáy raèng saùt sanh, troäm caép, taø daâm,

voïng ngöõ ñeàu khôûi leân töø baûn taùnh, vaäy thì söï khôûi leân cuûa caùc haønh vi aáy cuõng gioáng nhö söï khoâng

khôûi leân cuûa caùc haønh vi aáy maø thoâi (vì söï khoâng khôûi leân cuûa caùc haønh vi aáy cuõng laø do töø baûn

taùnh). Töø trong coäi nguoàn, caùc haønh vi aáy voán naèm yeân, taïi sao chuùng ta phaûi ñoaïn tröø chuùng?

Ngöôøi ta noùi: 'Ñöøng sôï söï khôûi leân cuûa caùc tö töôûng, nhöng toát hôn, neân sôï yù thöùc ñöôïc ñieàu ñoù moät

caùch muoän maøng.' Ngöôøi ta cuõng noùi: 'Neáu baïn yù thöùc ñöôïc tö töôûng vaøo luùc noù khôûi hieän, qua söï yù

thöùc aáy, tö töôûng seõ bieán maát.'"—Zen Master Chinul wrote in The Korean Approach to Zen (The

Collected Works of Chinul): "Some people do not realize that the nature of good and evil is void;

they sit rigidly without moving and, like a rock crushing grass, repress both body and mind. To

regard this as cultivation of the mind is a great delusion. For this reason it is said, 'Sravakas, ones

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who hear the Dharma with their hearts and become enlightened, cut off delusion thought after

thought, but the thought which does this cutting is a brigand.' If they could see that killing, stealing,

sexual misconduct, and lying all arise from the nature, then their arising would be the same as

their non-arising. At their source they are calm, why must they be cut off? As it is said, 'Do not fear

the arising of thoughts: only be concerned lest your awareness of them be tardy.' It is also said, 'If

we are aware of a thought at the moment it arises, then through that awareness it will vanish.'"

Sau khi thò tòch oâng ñöôïc ban cho danh hieäu Quoác Sö Ñaïi Nhaät Phoå Chieáu Nhö Lai—After his

death he was awarded the posthumous title National Master (Kuksa) Ouril Pojo (“Buddha-Sun

Shinning Everywhere.”).

(XIV) Thieàn Sö Vaïn Haèng (1249-1319)

Zen Master Wan-heng

Teân cuûa moät vò danh Taêng Taøo Kheâ Toâng cuûa Trieàu Tieân vaøo theá kyû thöù XIII—Name of a Korean

famous monk of the Chogye-Chong (Tsao-Chi), who lived in the thirteenth century.

(XV) Thieàn Sö Voâ Hoïc (1317-1405)

Zen Master Muhak

Teân cuûa moät vò Thieàn sö Trieàu Tieân vaøo theá kyû thöù XIV. Trong quyeån 'Thieân Ñænh Sôn', Thieàn sö Voâ

Hoïc daïy: "Moät hoâm, nhaø vua ñeán thaêm Thieàn sö Voâ Hoïc ôû chuøa Hoeryong. Vua cho caû ñoaøn tuøy tuøng

lui ra vaø noùi vôùi Thieàn sö Voâ Hoïc: 'Ta quaù baän taâm vôùi coâng vieäc trieàu chaùnh, khoâng coøn söùc ñeå caát

tieáng cöôøi nhö ta muoán. Hoâm nay, chuùng ta seõ troø chuyeän thaân tình, chuùng ta coù theå deïp boû moïi leã nghi

ñeå noùi naêng vôùi nhau moät caùch töï do. Sö vaø ta haõy vui veû vôùi nhau.' Voâ Hoïc noùi: 'Taâu Beä haï, ñeå phaù vôõ

baêng giaù, xin Beä haï haõy noùi moät caâu boâng ñuøa.' Nhaø vua noùi: 'Ñoàng yù, naøo Voâ Hoïc, ngöôi troâng gioáng

nhö moät con heo ñoùi ñang tìm kieám phaân.' Voâ Hoïc baùi vua vaø noùi: 'Beä haï troâng gioáng nhö Phaät Thích

Ca Maâu Ni treân ñænh nuùi Linh Thöùu.' Nhaø vua khoâng haøi loøng vôùi caâu ñoái ñaùp nhö theá vaø noùi: 'Voâ Hoïc,

taïi sao trong luùc ta ví oâng nhö moät con heo, thì oâng laïi ví ta vôùi Phaät Thích Ca?' Voâ Hoïc traû lôøi: 'Vì heo

chæ thaáy heo, vaø Phaät chæ thaáy Phaät.' Nhaø vua phaù leân cöôøi vaø noùi theâm: 'Sö vöôït hôn ta moät baäc, nhöng

caâu traû lôøi cuûa Sö laø moät baøi hoïc veà Thieàn, khoâng phaûi laø moät caâu noùi ñuøa.'"—Name of a Korean Zen

monk in the fourteenth century. Zen Master Muhak taught in Thousand Peaks: "One day the king

came to visit Zen master Muhak at the Hoeryong temple. The king dismissed all his attendants and

said to Muhak, 'Due to my preoccupation with the affairs of state, I cannot even laugh as I please.

Today we shall have a private conversation where we can dispense with all formalities and talk to

each other freely. Just enjoy each other's company.' Muhak said, 'You had better first break the ice by

making a joke, Your Highness.' The king said, 'Okay Muhak, you look like a hungry pig looking for

dung.' Muhak bowed to him and said, 'Your Highness looks like Shakyamuni Buddha on the Vulture

Peak.' The king was dissatisfied with such an answer and said, 'While I compared you to a pig, why do

you compare me to the Buddha?' Muhak replied, 'It is because a pig can only see a pig and a Buddha

only sees Buddha.' The king burst into laughter. Then he said, 'You are smarter than I am by one

degree. But your reply is a kind of Zen teaching and not a joke.'"

(XVI) Thieàn Sö Mu Soeng

Zen Master Mu Soeng

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Thieàn sö Mu Soeng daïy trong 'Thieân Ñænh Sôn': "Trong moät caâu chuyeän, Thieàn sö Sosan vaø ñeä töû

Samyong, ñang ñi taûn boä trong nuùi. Sosan ñi tröôùc ñeä töû maáy böôùc. Samyong ñöa maét ñaùnh giaù thaày,

moät ngöôøi voùc daùng nhoû thoù, yeáu ôùt, beà ngoaøi troâng raát taàm thöôøng. Trong khi ñoù, Samyong laø moät

ngöôøi to lôùn, ñeïp ñeõ, vôùi daùng voùc uy nghi maïnh meõ. Söõng sôø veà söï töông phaûn naøy, Samyong khoâng

khoûi töï hoûi taïi sao moät ngöôøi coù daùng veû taàm thöôøng nhö theá coù theå laø thaày cuûa mình ñöôïc. Moät luùc hai

ngöôøi ñi ñeán moät thaùc nöôùc. Samyong voâ cuøng söõng soát khi thaáy nöôùc cuûa doøng thaùc chaûy ngöôïc töø

döôùi leân, chöù khoâng phaûi töø treân xuoáng. Anh ta la lôùn vôùi thaày Sosan: 'Thaày ôi! Thaày haõy nhìn xem!

Doøng thaùc naøy chaûy ngöôïc! Thaät laø ngöôïc ñôøi!' Sosan dòu daøng traû lôøi: 'Phaûi, noù gioáng nhö caùi taâm cuûa

con vaäy.' Samyong hieåu raèng thaày Sosan vaãn luoân theo doõi nhöõng dieãn tieán trong taâm thöùc cuûa mình, vaø

ñaõ duøng pheùp thaàn thoâng ñeå daïy mình. Samyong ñaûnh leã thaày vaø xin loãi moät caùch thoáng thieát ñeå döôïc

thaày tha thöù. Sosan 'buoâng' doøng thaùc ra vaø nöôùc baét ñaàu chaûy töø treân xuoáng döôùi moät caùch töï nhieân."—

Zen Master Mu Soeng taught in the Thousand Peaks: "In one story, Zen master Sosan (1520-1604) and

his student Samyong were taking a walk throught the mountains, and Sosan was slightly ahead.

Samyong took an appraising look at his teacher, a short, frail man of ungainly appearance. Samyong,

by contrast, was a giant of a man, handsome, with a powerful presence. Struck by the contrast,

Samyong could not help speculating why this physically unimpressive man should be his teacher. Soon

they came to a waterfall. To his utter amazement, Samyong saw that the water of the fall was flowing

upwards rather than coming down. He cried out to Sosan, 'Look, this waterfall is upside down. So

unnatural!' Sosan mildly replied, 'Yesm just like your mind.' Samyong instantly understood that Sosan

had been cognizant all along of what was going through his mind and had his magical powers to teach

him. He bowed to Sosan and apologized profusely to his teacher. Sosan 'released' the waterfall and the

water began to come down naturally!"

(XVII) Thieàn Sö Thaùi Naêng (1562-1649)

Zen Master T'ai-neng

Teân cuûa moät vò Thieàn sö Trieàu Tieân vaøo theá kyû thöù XVII—Name of a Korean Zen master who lived in

the seventeenth century.

(XVIII) Thieàn Sö Kính Hö (1849-1912)

Zen Master Kyong Ho

Teân cuûa moät vò Thieàn sö Ñaïi Haøn, soáng giöõa theá kyû XIX vaø ñaàu theá kyû XX—Name of a Korean Zen

master who lived in between the nineteenth and twentieth centuries.

Moät hoâm, Mang Gong vaø Thieàn sö Kính Hö ñang ñi daïo trong röøng thì bò moät côn möa raøo aäp ñeán.

Hai ngöôøi vaøo truù möa trong moät caùi hang vôùi nhöõng khoái ñaù lôùn. Khi côn möa vöøa döùt, Kính Hö

vaãn nhìn chaêm chaêm vaøo moät taûng ñaù lôùn treân ñaàu hoï. Mang Gong caûm thaáy hôi baát an, beøn hoûi:

"Baïch Ñaïi Sö, sao ngaøi cöù nhìn maõi taûng ñaù aáy?" Kính Hö ñaùp: "Ta e raèng noù seõ rôi xuoáng ñaàu

chuùng ta." "Laøm sao taûng ñaù lôùn ñoù rôi ñöôïc?" Mang Gong hoûi, buïng raát ngaïc nhieân. Kính Hö ñaùp:

"Nôi an toaøn nhaát laø nôi nguy hieåm nhaát."—One day, Mang Gong and Zen master Kyong Ho were

walking through a forest and got caught in a sudden downpour. They took shelter in a kind of cave

built with large rocks. No sooner were they out of the rain when Kyong Ho started glancing

upward at the large rock over their heads again and again. This made Mang Gong a little uneasy.

He asked, 'Sunim, why do you keep looking up at that rock?' 'I'm afraid the rock might fall down

on us.' 'How is that big rock going to fall?' asked Mang Gong with surprise. Kyong Ho said, 'The

safest place is the most dangerous.'"

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Thieàn sö Kính Hö daïy: "Caây lôùn duøng cho vieäc lôùn, caây nhoû duøng cho vieäc nhoû. Toát vaø xaáu ñeàu coù

coâng duïng rieâng. Khoâng coù gì ñaùng vöùt boû. Haõy giöõ laïi caùc baïn toát cuõng nhö caùc baïn xaáu. Ñöøng vöùt

boû caùi gì. Ñoù laø ñaïo Phaät chaân chính. Ñoái vôùi haønh giaû chaân chính, ñöøng ao öôùc coù ñöôïc moät söùc

khoûe hoaøn haûo. Moät söùc khoûe hoaøn haûo luoân ñi keøm vôùi loøng tham vaø ham muoán. Neân coù baäc coå

ñöùc noùi raèng: 'Haõy bieán nhöõng ñau khoå cuûa beänh taät thaønh löông döôïc.' Ñöøng troâng mong coù moät

cuoäc soáng yeân bình. Moät cuoäc soáng yeân bình deã daøng phaùt sinh moät taâm thöùc öa pheâ phaùn vaø löôøi

bieáng. Neân coù baäc coå ñöùc noùi raèng: 'Haõy chaáp nhaän nhöõng lo aâu vaø khoù khaên cuûa cuoäc soáng.' Ñöøng

troâng chôø coâng phu tu haønh cuûa baïn luoân suoâng seû, khoâng trôû ngaïi. Khoâng coù chuùt thöû thaùch, taâm

thöùc ñi tìm giaùc ngoä coù theå seõ laïc höôùng. Neân coù baäc coå ñöùc noùi raèng: 'Haõy ñaït ñeán giaûi thoaùt giöõa

muoân vaøn nhieãu loaïn.'"—Zen Master Kyong Ho said: "Great trees have great uses; small trees

have small uses. Good and bad can all be used in their own way. None are to be discarded. Keep

both good and bad friends. You mustn't reject anything. This is true Buddhism. For true Buddhist

practitioners, dont' wish for perfect health. In perfect health there is greed and wanting. So an

Ancient said, 'Make good medicine from the suffering of sickness.' Don't hope for a life without

problems. An easy life results in a judgmental and lazy mind. So an Ancient said, 'Accept the

anxieties and difficulties of this life.' Don't expect your practice to be always clear of obstacles.

Without hindrances the mind that seeks enlightenment may be burnt out. So an Ancient once said,

'Attain deliverance in disturbances.'"

(XIX) Thieàn Sö Kusan Sunim (1909-1981)

Zen Master Kusan Sunim

Teân cuûa moät Thieàn sö Trieàu Tieân, sanh taïi Namwon trong moät gia ñình noâng daân. Vaøo tuoåi 26 oâng trì

chuù Phaät giaùo trong khi ñang beänh hoaïn, vaø khi laønh beänh oâng quyeát ñònh xuaát gia laøm Taêng. OÂng theo

hoïc vôùi sö Hyobong Sunin taïi chuøa Songgwangsa, vaø vaøo tuoåi 31, oâng thoï ñaïi giôùi taïi Tongdosa. Töø

naêm 1962 ñeán naêm 1966 oâng truï trì chuøa Tonghwasa, vaø naêm 1967 oâng saùng laäp Trung Taâm Thieàn

Ñònh Quoác Teá Bul-il taïi Songgwangsa ñöôïc xem nhö laø moät nôi cho nhieàu ngöôøi ngoaïi quoác ñeán thöïc

taäp thieàn. OÂng laø moät trong nhöõng thieàn sö coù aûnh höôûng nhaát vaøo theá kyû 20, vaø coù aûnh höôûng ñaùng keå

vôùi tröôøng phaùi Chogye. OÂng ñöôïc ñaëc bieät bieát ñeán qua vieäc oâng nhaán maïnh ñeán söï thieát yeáu cuûa

thieàn taäp vaø xem vieäc hoïc kinh laø haøng quan troïng thöù yeáu thöù hai. Nhöõng saùch cuûa oâng goàm boä “Con

Ñöôøng Cuûa Thieàn Toâng Ñaïi Haøn vaø Cöûu Sôn.”—Name of a Korean Son monk, born in Namwon to a

farming family. At the age of twenty-six he chanted Buddhist Mantras during a period of illness, and

when he was cured decided to become a monk. He studied under Hyobong Sunin at Songgwangsa, and

at the age of thirty-one received monastic ordination at Tongdosa. From 1962 to 1966 he served as an

abbot of Tonghwasa, and in 1967 he founded the Bul-il International Meditation Center at

Songgwangsa as a place for foreigners to practice meditation. He was one of the most influential Son

masters of the twentieth century, and had a significant impact on the Chogye Order. He is particularly

known for emphasizing the centrality of meditative practice and considering study of scriptures to be of

secondary importance. His books include “The Way of Korean Zen and Nine Mountains.”

(XX) Thieàn Sö Suøng Sôn Haïnh Nguyeän

Zen Master Seung Sahn Sunin

(A) Cuoäc Ñôøi Vaø Haønh Traïng Cuûa Thieàn Sö Suøng Sôn Haïnh Nguyeän—Life and Acts of Zen Master

Seung Sahn Sunin: Moät vò Thieàn Taêng Trieàu Tieân thuoäc phoå heä thöù 78 tính töø thôøi Ñöùc Phaät Thích

Ca Maâu Ni, thoï giôùi naêm 1948, sau ñoù oâng ñaõ lui veà aån cö ñeå chæ daønh thì giôø cho vieäc tu taäp thieàn

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ñònh moät caùch maïnh meû. Trong thôøi gian chieán tranh Trieàu Tieân, oâng phuïc vuï trong quaân ñoäi 5

naêm, sau ñoù laïi lui veà ñôøi soáng tu vieän. OÂng laø vò thaày ngöôøi Trieàu Tieân ñaàu tieân daïy Thieàn taïi Hoa

Kyø. Naêm 1972 oâng du haønh sang Hoa Kyø, vaø laøm vieäc trong moät tieäm giaët ôû Providence, RI, nhöng

baét ñaàu thu huùt moät nhoùm ñoà ñeä. OÂng thaønh laäp Trung Taâm Thieàn Providence, maø baây giôø coù

nhieàu chi nhaùnh trong khaép caû xöù. OÂng ñaõ vieát vaøi cuoán saùch, bao goàm cuoán “Thi Ca Thieàn” vaø

“Tro Rôi Treân Thaân Phaät.” Tro Rôi Treân Thaân Phaät laø söu taäp nhöõng cuoäc ñoái thoaïi, nhöõng caâu

chuyeän, nhöõng cuoäc tham vaán Thieàn, Phaùp thoaïi, vaø thö tín cuûa Thieàn Sö Suøng Sôn Haïnh Nguyeän.

Nhöõng lôøi noùi cuûa oâng khôûi leân do hoaøn caûnh khôûi leân—Korean Son monk of the seventy-eighth

generation, counting from Sakyamuni Buddha, ordained in 1948, following which he began an

intensive meditation retreat. During the Korean war he served in the army for five years,

following which he returned to the monastic life. He was the first Korean master to teach Zen in

America. In 1972, he traveled to the United States of America, and at first worked in a laundry in

Providence, Rhode Islands, but began to attract a group of students. He founded the Providence

Zen Center, which now has affiliated centers around the country. He has written several books,

including “Bone of Space: Zen Poems and Dropping Ashes on the Buddha. Dropping Ashes on the

Buddha is a collection of Seung Sahn Sunin’s teaching in America, including dialogues, stories,

formal Zen interviews, Dharma speeches, and letters. The words arise as situations arise.

(B) Thieàn Phaùp Cuûa Thieàn Sö Suøng Sôn Haïnh Nguyeän—Zen Master Seung Sahn Sunin's Zen

Methods:

1) Chaân lyù töùc Nhö Thò—The truth is just like this: Theo Thieàn Sö Suøng Sôn, taát caû nhöõng kinh

nghieäm, beân ngoaøi vaø beân trong ñeàu trôû thaønh moät. Ñoù laø taâm Thieàn. Baûn lai töï taùnh khoâng coù söï

ñoái nghòch, lôøi noùi vaø chöõ vieát khoâng caàn thieát. Khoâng suy nghó, taát caû moïi vaät raát chính xaùc nhö

chuùng ñang laø. Chaân lyù töùc Nhö Thò. Phaàn lôùn ngöôøi ta coù caùi nhìn sai veà theá giôùi. Ngöôøi ta khoâng

thaáy theá giôùi nhö chính noù, hoï khoâng thaáu ñaït Chaân lyù. Caùi gì toát, caùi gì xaáu? Ai taïo ra toát xaáu?

Ngöôøi ta chaáp chaët veà nhöõng kieán giaûi cuûa mình vôùi taát caû söï lieàu lónh. Nhöng moïi kieán giaûi ñeàu

khaùc nhau. Laøm sao baïn coù theå noùi raèng kieán giaûi cuûa baïn laø ñuùng, coøn cuûa ngöôøi khaùc laø sai? Ñaây

chæ laø hö voïng maø thoâi! Neáu muoán hieåu chaân lyù, baïn phaûi buoâng boû vò trí vaø ñieàu kieän cuõng nhö

nhöõng kieán giaûi cuûa baïn. Roài thì taâm baïn seõ hieän ra tröôùc suy nghó. Taâm tröôùc khi suy nghó laø taâm

trong saùng. Taâm trong saùng khoâng beân trong, khoâng beân ngoaøi. Ñoù laø “nhö thò.” Nhö Thò chính laø

chaân lyù.”—According to Seung Sahn Sunin, in all of our experiences, outside and inside have

become one. This is Zen mind. Original nature has no opposites. Speech and words are not

necessary. Without thinking, all things are exactly as they are. The truth is just like this. Most

people have a deluded view of the world. They don’t see it as it is; they don’t understand the truth.

What is good, what is bad? Who makes good, who makes bad? They cling to their opinions with

their might. But everybody’s opinion is different. How can you say that your opinion is correct and

somebody else’s is wrong? This is only a delusion! If you want to understand the truth, you must

let go of your situation, your condition, as well as all your opinions. Then, your mind will be one

‘before thinking.’ Mind ‘before thinking’ is a clear mind. Clear mind has no inside and no outside.

It is just like this. “Just like this” is the truth.”

2) Thieàn Phaùp: ñôn giaûn vaø tröïc tieáp—Zen: simple and direct teaching style: Theo Thieàn Sö Suøng Sôn

Haïnh Nguyeän trong quyeån 'Thieàn Ñònh Chæ Nam', Thieàn coù phong caùch daïy ñôn giaûn vaø tröïc tieáp:

Thieàn coù nghóa laø neáu baïn muoán bieát döa haáu laø gì, baïn haõy caàm laáy quaû döa, laáy con dao, caét döa

ra, roài ñöa moät mieáng döa vaøo mieäng, buøm! Kinh nghieäm cuûa baïn ñaáy. Chöõ nghóa, lôøi noùi, saùch vôû

hoaëc hoïc taäp khoâng theå truyeàn ñaït ñöôïc vaán ñeà nhö theá. Neáu baïn ñoïc haøng traêm quyeån saùch noùi veà

döa, nghe haøng traêm cuoäc dieãn thuyeát veà döa, khoâng coù thöù gì coù theå daïy cho baïn nhö chæ moät

mieáng döa naøy. "Döa haáu laø gì?" Buøm! Ñoù! Döa haáu laø vaäy ñoù! Vaø baïn chöùng thöïc ñöôïc döa haáu

laø gì vaø söï chöùng thöïc aáy seõ coøn maõi vôùi baïn. Ñoù laø lyù do taïi sao ngöôøi ta noùi giaùo huaán Thieàn

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ñöôïc dieãn taû nhö laø "Khoâng phuï thuoäc vaøo töø ngöõ cuøng caùc baøi giaûng. Truyeàn ñaït beân ngoaøi kinh

ñieån, chæ thaúng caùi taâm, ñeå thaáy chaân taùnh vaø thaønh Phaät." Ñeå hieåu döa haáu laø gì, khoâng caàn ñeán töø

ngöõ cuõng nhö caùc baøi giaûng, ngay caû ñöùa beù cuõng deã hieåu. Ñoù laø caùch daïy Thieàn—According to

Zen Master wrote in The Compass of Zen, Zen has a very simple and direct teaching style. Zen

means that if you want to understand what a watermelon is, you take a watermelon, get a knife,

and cut the watermelon. Then you put a slice into your mouth, boom! Your experience! Words and

speech and books and learning cannot deliver this point. If you read one hundred books about

watermelons, and hear one hundred lectures, they cannot teach as well as one single bite. "What is

a watermelon?" "Boom! Ahhh! That's a watermelon!" Then you attain watermelon, and this

attainment is forever. This is why Zen teaching is described as "Not dependent on words and

speech, a special transmission outside the Sutras, pointing directly to mind; see your true nature,

become Buddha." Understanding a watermelon doesn't need words and speech, even a child

understands this! This is the manner of Zen teaching.

3) Thieàn chæ cho chuùng ta thaáy caùi taâm cuûa mình—Zen merely points back directly to our mind: Cuõng

theo Thieàn Sö Suøng Sôn Haïnh Nguyeän trong quyeån Thieàn Ñònh Chæ Nam, Thieàn khoâng giaûi thích.

Thieàn khoâng phaân tích. Ñôn giaûn, Thieàn chæ cho chuùng ta thaáy caùi taâm cuûa mình ñeå mình coù theå

thöùc tænh vaø trôû thaønh Phaät. Caùch ñaây ñaõ laâu, coù ngöôøi ñaõ hoûi moät vò Ñaïi thieàn sö: "Ñeå ñaït ñeán töï

ngaõ, coù khoù laém khoâng?" "Coù, khoù laém ñoù," vò thieàn sö ñaùp. Sau ñoù, moät vò Taêng khaùc laïi hoûi cuõng

vò thieàn sö aáy: "Ñeå ñaït ñeán töï ngaõ, coù deã khoâng?" "Coù, raát deã," vò thieàn sö ñaùp. Vaø khi coù ngöôøi

hoûi: "Vieäc tu Thieàn laø theá naøo? Khoù hay deã?" Vò thieàn sö traû lôøi: "Khi baïn uoáng nöôùc, chính baïn laø

ngöôøi bieát nöôùc noùng hay laïnh."—Also according to Zen Master in The Compass of Zen, Zen does

not explain anything. Zen does not analyze anything. It merely points back directly to our mind so

that we can wake up and become Buddha. A long time ago, someone once asked a great Zen

master, "Is attaining our true self very difficult?" The Zen master replied, "Yah, very difficult!"

Later someone else asked the same Zen master, "Is attaining our true self very easy?" The Zen

master replied, "Yah, very easy!" Someone later asked him, "How is Zen practice? Very difficult

or easy?" The Zen master replied, "When you drink water, you understand by yourself whether it

is hot or cold."

4) Thieàn giuùp cho chuùng ta thaáy heát moïi vaät: khuoân maët thaät cuûa mình—Zen helps us see all things:

our own face: Trong quyeån Tro Rôi Treân Thaân Phaät, Thieàn sö Suøng Sôn Haïnh Nguyeän noùi: "Coâng

vieäc daïy Thieàn gioáng nhö moät caùi cöûa soå. Luùc ñaàu, chuùng ta nhìn cöûa soå vaø chæ thaáy hình phaûn

chieáu nhôït nhaït cuûa khuoân maët mình. Nhöng daàn daàn cuøng vôùi coâng söùc tu taäp, nhaõn quan chuùng ta

saùng daàn ra, nhöõng lôøi giaùo huaán trôû neân roõ raøng. Cho ñeán cuoái cuøng, cöûa soå trôû neân trong suoát.

Chuùng ta nhìn xuyeân qua ñöôïc. Chuùng ta thaáy heát moïi vaät: khuoân maët thaät cuûa mình."—In

Dropping Ashes on the Buddha, Zen Master Seung Shan said: "Zen teaching is like a window. At

first, we look at it, and see only the dim reflection of our own face. But as we learn, and our vision

becomes clear, the teaching becomes clear. Until at last it is perfectly transparent. We see through

it. We see all things: our own face."

5) Thieàn ñoát chaùy nghieäp giam haõm baïn trong voâ minh—Zen burns up the karma that binds you to

Ignorance: Cuõng trong quyeån Tro Rôi Treân Thaân Phaät, Thieàn sö Suøng Sôn Haïnh Nguyeän noùi:

"Trong quaù khöù, baïn ñaõ gieo nhöõng chuûng töû maø keát quaû baây giôø ñöa baïn ñeán vôùi Phaät giaùo.

Khoâng chæ nhö vaäy, moät soá ngöôøi ñeán ñaây, ñeán thieàn vieän naøy, chæ moät laàn, trong khi nhöõng ngöôøi

khaùc löu laïi daøi haïn vaø haêng say tu taäp. Khi baïn nhieät taâm tu taäp Thieàn, baïn ñang ñoát chaùy nghieäp

giam haõm baïn trong voâ minh. Trong tieáng Nhaät, töø ngöõ maø baïn hieåu laø 'nhieät taâm' coù nghóa laø 'söôûi

noùng traùi tim.' Neáu baïn söôûi noùng traùi tim cuûa baïn, caùi nghieäp cuûa baïn, voán dó nhö taûng baêng tuyeát,

seõ tan chaûy thaønh nöôùc; vaø neáu baïn tieáp tuïc tu taäp, nöôùc seõ boác thaønh hôi vaø bay vaøo khoâng gian.

Nhöõng ngöôøi tu taäp ñeán choã laøm tan chaûy chöôùng ngaïi vaø chaáp tröôùc. Taïi sao hoï tu taäp? Bôûi vì tu

taäp laø nghieäp cuûa hoï. Hoài tröôùc coù moät thi haøo vó ñaïi teân laø Ba Tieâu, oâng laø moät thanh nieân thoâng

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minh vaø voán laø moät Phaät töû moä ñaïo, oâng nghieân cöùu nhieàu kinh keä. Töï nghó mình ñaõ thoâng hieåu

giaùo lyù nhaø Phaät. Moät hoâm, oâng ñeán tham vaán vôùi ñaïi sö Traïch Am Toâng Baønh. Hai ngöôøi ñaøm ñaïo

moät luùc laâu. Moãi khi Ñaïi sö neâu ra moät vaán ñeà, Ba Tieâu laïi ñoái ñaùp troâi chaûy, vieän daãn nhöõng kinh

saùch uyeân thaâm vaø khoù nhaát. Cuoái cuøng, Ñaïi sö noùi: 'OÂng laø moät Phaät töû thöôïng thöøa. OÂng am hieåu

moïi thöù. Nhöng trong suoát cuoäc ñaøm thoaïi giöõa chuùng ta, oâng chæ duøng lôøi cuûa Phaät vaø nhöõng vò

thaày noåi tieáng. Ta khoâng muoán nghe lôøi noùi cuûa ngöôøi khaùc. Ta chæ muoán nghe lôøi cuûa chính oâng,

nhöõng lôøi töø chính baûn theå cuûa oâng. Mau naøo, haõy noùi moät caâu naøo ñoù xuaát phaùt töï baûn theå cuûa

chính oâng.' Ba Tieâu khoâng noùi ñöôïc gì. Boãng nhieân coù moät aâm thanh töø beân ngoaøi khu vöôøn cuûa töï

vieän. Ba Tieâu quay laïi phía Ñaïi sö vaø noùi: "Ao yeân tónh, eách nhaûy xuoáng. Boõm!" Thieàn sö cöôøi lôùn:

"Baây giôø thì toát roài! Nhöõng lôøi naøy chính laø lôøi xuaát phaùt töø baûn theå cuûa oâng ñaáy!" Ba Tieâu cuõng

cöôøi. OÂng ñaõ chöùng ngoä (maëc daàu coù moät chi tieát nhoû hôi laï laø Ba Tieâu sanh naêm 1644, chæ moät

naêm tröôùc khi Thieàn sö Traïch Am thò tòch, nhöng vieäc naøy khoâng aûnh höôûng ñeán giaù trò giaùo huaán

cuûa ngaøi Suøng Sôn qua caâu chuyeän naøy)."—Also in Dropping Ashes on the Buddha, Zen Master

Seung Shan said: "In the past, you have sowed certain seeds that now result in your encountering

Buddhism. Not only that, some people come here, to a Zen center, only once, while others stay

and practice very earnestly. When you practice Zen earnestly, you are burning up the karma that

binds you to Ignorance. In Japanese the word for 'earnest' means 'to heat up the heart.' If you heat

up your heart, this karma, which is like a block of ice, melts and becomes liquid. And if you keep

on heating it, it becomes steam and evaporates into space. Those people who practice come to

melt their hindrances and attachments. Why do they practice? Because it is their karma to practice.

There was once a great Japanese poet named Basho. he was a very bright young man, and as a

serious Buddhist he had studied many sutras. He thought that he understood Buddhism. One day

he paid a visit to Zen Master Takuan (1573-1645). They talked for a long time. The Master would

say something and Basho would respond at length, quoting from the most profound and difficult

sutras. Finally, the Master said, 'You are a great Buddhist, a great man. You understand

everything. But in all the time we have been talking, you have only used the words of Buddha or

of eminent teachers. I do not want to hear other people's words. I want to hear your own words, the

words of your true self. Quickly now, give me one sentence of your own.' Basho was speechless...

Suddenly there was a sound in the monastery garden. Basho turned to the Master and said, 'Still

pond, a frog jumps in. The splash.' The Master laughed out loud and said, 'Well now! These are the

words of your true self!' Basho laughed too. He had attained enlightenment."

6) Thieàn giuùp moïi tö nieäm cuûa baïn tan bieán trong taâm thöùc baïn—Zen helps all thoughts disappear

from your mind: Theo Thieàn Sö Suøng Sôn Haïnh Nguyeän trong quyeån Tro Rôi Treân Thaân Phaät,

chuøa xa trong nuùi doùng hoài chuoâng sôùm. Baïn nghe tieáng chuoâng reàn trong laøn khoâng khí buoåi ban

mai, vaø moïi tö nieäm cuûa baïn tan bieán trong taâm thöùc baïn. Chæ coøn laïi aâm thanh cuûa tieáng chuoâng,

traøn ngaäp khaép vuõ truï. Muøa xuaân ñeán. Baïn thaáy hoa nôû, böôùm löôïn; baïn nghe chim hoùt vaø baïn thôû

trong tieát trôøi aám aùp. Vaø taâm thöùc cuûa baïn chæ coøn laø muøa xuaân. Khoâng coøn gì khaùc nöõa. Neáu baïn

thaêm vieáng thaùc Niagara vaø ñi thuyeàn ñeán chaân thaùc. Chæ coøn tieáng thaùc ñoå tröôùc maët baïn, chung

quanh baïn vaø beân trong baïn, vaø baát thình lình baïn keâu leân: YAAAAAA! Trong taát caû nhöõng kinh

nghieäm naøy, beân ngoaøi vaø beân trong (taâm vaø caûnh) trôû thaønh moät. AÁy laø taâm thöùc cuûa Thieàn—

According to Zen Master Seung Sahn Sunin in "Dropping Ashes on the Buddha," deep in the

mountains, the great temple bell is struck. You hear it reverberating in the morning air, and all

thoughts disappear from your mind. There is only the sound of the bell, filling the whole universe.

Springtime comes. You see the flowers blossoming, the butterflies flitting about; you hear the

birds singing, you breathe in the warm weather. And your mind is only springtime. It is nothing at

all. You visit Niagara and take a boat to the bottom of the Falls. The downpouring of the water is

in front of you and around you and inside you, and suddenly you are shouting: YAAAAAA! In all

these experiences, outside and inside have become one. This is Zen mind.

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7) Vaïn Phaùp Duy Taâm Taïo—All dharmas are created only by the mind: Everything is created by mind

alone—Thieàn Sö Suøng Sôn Haïnh Nguyeän vieát trong quyeån 'Caû Theá Giôùi Laø Moät Ñoùa Hoa': Moät

hoâm, nghe tieáng chuoâng chuøa ngaân vang, ñöùc Phaät hoûi ñeä töû A Nan: "Tieáng chuoâng töø ñaâu ñeán?" A

Nan ñaùp: "Töø caùi chuoâng." Ñöùc Phaät noùi: "Caùi chuoâng sao? Nhöng neáu khoâng coù caùi duøi, laøm sao

coù tieáng chuoâng?" A Nan voäi vaõ söûa laïi: "Töø caùi duøi, töø caùi duøi maø ra!" Ñöùc Phaät noùi: "Töø caùi duøi

sao? Neáu khoâng coù khoâng khí, laøm sao tieáng chuoâng voïng tôùi ñaây ñöôïc?" A Nan thöa: "Vaâng, taát

nhieân nhö theá. Tieáng chuoâng töø khoâng khí maø ra!" Ñöùc Phaät hoûi: "Töø khoâng khí sao? Nhöng neáu

khoâng coù loã tai con, con khoâng theå naøo nghe ñöôïc tieáng chuoâng." A Nan noùi: "Vaâng, ñuùng theá. Con

caàn caùi tai ñeå nghe. Nhö vaäy, tieáng chuoâng töø tai ñeä töû maø ra." Ñöùc Phaät noùi: "Töø tai con sao? Neáu

con khoâng coù yù thöùc, laøm sao con nhaän ra tieáng chuoâng?" A Nan noùi: "Vaâng, chính yù thöùc cuûa con

taïo ra tieáng chuoâng." Ñöùc Phaät noùi: "YÙ thöùc cuûa con sao? Vaäy thì, hôõi A Nan, neáu khoâng coù taâm

thöùc, laøm sao con nghe ñöôïc tieáng chuoâng?" Tieáng chuoâng chæ ñöôïc taïo thaønh töø taâm thöùc maø

thoâi—Zen Master Seung Sahn wrote in The Whole World Is A Single Flower: One day, as the big

temple bell was being rung, the Buddha asked Ananda, "Where does the bell sound come from?"

"The bell," replied Ananda. The Buddha said, "The bell? But if there were no bell stick, how

would the sound appear?" Ananda hastily corrected himself. "The stick! The stick!" The Buddha

said, "The stick? If there were no air, how could the sound come here?" "Yes! Of course! It comes

from the air!" The Buddha asked, "Air? But unless you have an ear, you cannot hear the bell

sound." "Yes! I need an ear to hear it. So it comes from my ear." The Buddha said, "Your ear? If

you have no consciousness, how can you understand the bell sound?" "My consciousness makes

the sound." "Your consciousness? So, Ananda, if you have no mind, how do you hear the bell

sound?" "It was created by mind alone."

8) Voâ Tri Taâm—The mind that is absent of perception: Taâm toái thöôïng tòch tónh, döùt boû moïi phaân bieät.

Theo Thieàn Sö Suøng Sôn Haïnh Nguyeän trong quyeån Tro Rôi Treân Thaân Phaät, taâm thöùc cuûa baïn

cuõng gioáng nhö maët bieån. Khi gioù noåi, soùng lôùn daäy theo. Khi gioù yeáu ñi, soùng daàn eâm vaø cuoái

cuøng, laën maát cuøng gioù vaø bieån laïi laø moät taám göông trong treûo. Nuùi ñoài, caây coái, taát caû phaûn chieáu

treân maët bieån. Vaøo luùc naøy ñang coù nhieàu côn soùng töï nieäm trong taâm thöùc cuûa baïn. Nhöng neáu

baïn tieáp tuïc tu caùi taâm khoâng bieát, yù nghó aáy seõ yeáu daàn ñi cho ñeán sau roát taâm thöùc cuûa baïn seõ maõi

trong saùng. Khi trong saùng trôû laïi, taâm thöùc gioáng nhö taám göông. Khi saéc ñoû roïi vaøo, göông trôû

neân ñoû. Khi saéc vaøng roïi vaøo, göông trôû neân vaøng. Khi nuùi soi vaøo, göông seõ laø nuùi. Taâm thöùc cuûa

baïn laø nuùi, nuùi laø taâm thöùc cuûa baïn. Khoâng coù "hai". Nhö theá, khoâng ñöôïc chaáp thuû tö töôûng cuõng

nhö khoâng ñöôïc chaáp thuû phi tö töôûng. Ñöøng böïc boäi veà nhöõng gì dieãn ra trong tö töôûng cuûa baïn.

Cuõng ñöøng lo laéng, haõy giöõ cho ñöôïc caùi taâm thöùc "Voâ Tri." Neáu haønh giaû giöõ ñöôïc caùi taâm "khoâng

bieát," seõ khoâng coù nhöõng ñoái nghòch, vì theá khoâng coù phöông Ñoâng, khoâng coù phöông Taây, khoâng

coù Myõ, khoâng coù Haøn, khoâng coù Ñaïo giaùo, khoâng coù Cô Ñoác giaùo, khoâng coù Thieàn, khoâng soáng,

khoâng cheát, khoâng thieän, khoâng aùc, khoâng danh xöng, khoâng hình thöùc, khoâng Thöôïng ñeá, khoâng

Phaät. Ñoù laø Ñieåm Sô Khôûi. Vaäy thì Ñieåm Sô Khôûi laø caùi gì? Teân cuûa Ñieåm Sô Khôûi laø "Khoâng

Bieát". Taâm Khoâng Bieát laøm giaùn ñoaïn suy töôûng. Laøm giaùn ñoaïn suy töôûng laø tröôùc suy töôûng, laø

khoâng noùi, khoâng moät lôøi naøo. Laøm sao ngöôøi ta coù theå giöõ ñöôïc caùi Taâm Khoâng Bieát naøy? Khi

moät baø meï coù con ra traän chieán, cho daàu baø ñang laøm vieäc, ñang aên, ñang noùi chuyeän vôùi baïn beø,

hoaëc ñang xem truyeàn hình, baø luoân giöõ moät caâu hoûi trong taâm: "Bao giôø con toâi trôû veà nhaø?" Giöõ

ñöôïc caùi Taâm Khoâng Bieát cuõng nhö vaäy. Trong khi ñang laøm vieäc, ñang aên uoáng, ñang chôi ñuøa,

ñi boä, laùi xe, phaûi luoân giöõ trong taâm thöùc caâu hoûi: "Toâi laø ai?"—Ultimate mind considered as

static, and independent of differentiation. According to Zen Master in Dropping Ashes on the

Buddha, your mind is like the sea. When the wind comes, there are very big waves. When the

wind dies down, the waves become smaller and smaller, until finally the wind disappears

altogether and the sea is like a clear mirror. Then the mountains and trees and all things are

reflected on the surface of the sea. There are many thought-waves now in your mind. But if you

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continue to practice don't-know mind, this thinking will become gradually smaller, until finally

your mind will always be clear. When the mind becomes clear, it is like a mirror: red comes and

the mirror is red; yellow comes and the mirror is yellow; a mountain comes and the mirror is a

mountain. Your mind is the mountain; the mountain is your mind. They are not two. So it is very

important not to be attached either to thinking or to not-thinking. You mustn't be upset by anything

that goes on in your mind. Only don't worry and keep don't-know mind. If Zen practitioners keep

their "Don't Know Mind", there are no opposites, so no Western, no Eastern, no American, no

Korean, no Taoism, no Christianity, no Zen, no life, no death, no good, no bad, no name, no form,

no God, no Buddha. That name is Primary Point. Primary Point is absolute. Everything is from

Primary Point and returns to Primary Point. Then what is Primary Point? Primary Point's name is

Don't Know. Don't Know mind is to cut off thinking. To cut off thinking is before thinking, no

speech, no words. How is one to keep this Don't Know mind? When a mother sends her son to war,

even though she works, eats, talks to her friends and watches television, she always keeps in her

mind the question, "When will my son come home?" Keeping Don't Know mind is the same. While

working, while eating, while playing, while walking and driving, always keep the question, "What

am I?"

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CHÖÔNG MÖÔØI LAÊM

CHAPTER FIFTEEN

CHÖ THIEÀN ÑÖÙC PHAÄT GIAÙO TAÂY TAÏNG

ZEN VIRTUES IN TIBETAN BUDDHISM

(A) PHAÄT GIAÙO & THIEÀN TAÂY TAÏNG

TIBETAN BUDDHISM AND ZEN

(I) Toång quan veà Phaät giaùo Taây Taïng—An overview of “Tibetan Buddhism” 2165

(II) Lòch söû phaùt trieån Phaät giaùo Taây Taïng—History development of Tibetan Buddhism 2167

(A) Thôøi kyø truyeàn baù Phaät giaùo ñaàu tieân taïi Taây Taïng—During the first dissemination in Tibet

(B) Thôøi kyø truyeàn baù Phaät giaùo laàn thöù hai taïi Taây Taïng—During the second dissemination in Tibet

(III)Nhöõng Toâng phaùi chính trong Phaät giaùo Taây Taïng—Main Sects in Tibetan Buddhism 2174

1) Tröôøng phaùi Ninh Maõ—The Sect of Nyingmapa 2174

2) Tröôøng phaùi Muõ Ñen—The Sect of Karma Kagyupa 2175

3) Tröôøng phaùi Ñaát Xaùm—The Sect of Sakyapa 2177

4) Tröôøng phaùi Hoaøng Maïo Giaùo—The Sect of Gelug 2177

(III)Lòch söû phaùt trieån Thieàn Taây Taïng—History development of Tibetan Zen 2180

(A) Toång Quan Veà Lòch söû phaùt trieån Thieàn Taây Taïng—An Overview of History of development of

Tibetan Zen

(B) Boái Caûnh Lòch Sö thôøi nhaø Ñöôøng beân Trung Hoa vaø nhöõng con ñöôøng ñöa Thieàn ñeán Taây Taïng—

The Background of History during the T'ang dynasty in China and Routes led Ch'an to Tibet

(C) Nhöõng nhaø baûo trôï cho vieäc truyeàn baù Thieàn ôû Taây Taïng buoåi sô kyø—Patronages of the

introduction of Ch'an to Tibet in early period

(D) Caùc giaùo lyù caûi caùch cuûa A Ñeå Sa töø höôùng AÁn Ñoä truyeàn sang—Atisa’s reformed teachings

transmitted from India

(B) CHÖ THIEÀN ÑÖÙC TAÂY TAÏNG BUOÅI SÔ THÔØI

TRONG VUØNG GAÀN NHÖÕNG HANG ÑOÄNG ÑOÂN HOAØNG

ZEN VIRTUES IN TIBET IN EARLY PERIOD IN AREAS NEAR TUN-HUANG

(B-1) Chö Thieàn Ñöùc Hoaèng Phaùp Taïi Vuøng Trung AÙ—Zen Virtues Who Propagated In Central Asia

(I) Phoå Ñoä Taêng (232-348)—Fo-t'u-teng 2187

(II) Thieàn Sö Trí Ñoân (314-366)—Zen Master Chih-Tun 2187

(III) Thieàn Sö Phoå Minh—Zen Master P'u-ming 2188

(IV) Thieàn Sö Haøng Ma Taùng—Zen Master Hsiang-mo Tsang 2188

(V) Thieàn Sö Ma Ha Dieãn—Zen Master Mo-Ho-Yen 2188

(VI) Thieàn Sö Taây Vöïc Quaät Ña Tam Taïng—Zen Master Upagupta Tripitaka 2188

(B-2) Chö Thieàn Ñöùc Doøng Thieàn Töù Xuyeân—Zen Virtues In The Szechwan Zen Lines

(B-2-1) Chö Thieàn Ñöùc Doøng Thieàn Trí Saèn—Zen Virtues in The Chih-hsien Zen Line 2188

2162

(I) Khai Toå: Thieàn Sö Tö Chaâu Trí Saèn (539-618)—Founding Patriarch: Zen Master Tzu-chou

Chih-hsien 2188

(II) Thieàn Sö Tö Chaâu Xöû Tòch (648-734)—Zen Master Tzu-chou Ch'u-chi 2189

(III) Thieàn Sö Ích Chaâu Voâ Töôùng (684-762)—Zen Master I-chou Wu-hsiang 2189

(IV) Ñaïi Sö Thöøa Vieãn (712-802)—Great Master Cheng-yuan 2189

(V) Phaùp Chieáu Ñaïi Sö—Great Master Fo-chao 2191

(VI) Thieàn Sö Ích Chaâu Thaïch—Zen Master I-chou Shih 2192

(VII) Thieàn Sö Ñaïo Daät—Zen Master Tao-yi (See (B-3-b2) (III) in the same Chapter) 2192

(B-2-2) Doøng Thieàn Tuyeân Thaäp—The Hsuan-shih Zen Line

(I) Khai Toå: Thieàn Sö Quaû Laõng Tuyeân Thaäp—Founding Patriarch: Zen Master Kuo-lang Hsuan-

shih 2193

(B-2-3) Doøng Thieàn Laõo An—The Lao-an Zen Line

(I) Thieàn Sö Laõo An—Zen Master Lao-an 2194

(II) Thieàn Sö Phaù Taùo Ñoïa—Zen Master P’o-Tsao-T’o 2195

(III) Thieàn Sö Duy Ma Caät Traàn Sôû Chöông—Zen Master Vimalakirti Ch'en Ch'u-chang 2196

(IV) Thieàn Sö Voâ Truï (714-774)—Zen Master Wu-chu (See (B-3-c2)(I) in the same Chapter) 2196

(V) Thieàn Sö Ñoã Hoàng Tieäm—Zen Master Tu Hung-chien 2196

(VI) Thieàn Sö Maïc Dung Ñænh—Zen Master Mu-jung Ting 2196

(B-3) Chö Thieàn Ñöùc Caùc Thieàn Phaùi Taây Taïng Buoåi Sô Thôøi—Zen Virtues Of Tibetan Zen Sects In

Early Periods

(B-3-a) Thieàn Phaùi Haäu Baéc Thaàn Tuù—The post-Shen-hsiu Zen school

(B-3-a1) Toång Quan Veà Thieàn Phaùi Haäu Baéc Thaàn Tuù—An Overview of the post-Shen-hsiu Zen

school

(B-3-a2) Chö Thieàn Ñöùc Trong Thieàn Phaùi Haäu Baéc Thaàn Tuù—Zen Virtues of the post-Shen-hsiu

Zen school

(I) Thieàn Sö Haøng Ma Taùng—Zen Master Hsiang-mo Tsang 2198

(II) Thieàn Sö Ma Ha Dieãn—Zen Master Mo-Ho-Yen 2199

(III) Thieàn Sö Taây Vöïc Quaät Ña Tam Taïng—Zen Master Upagupta Tripitaka 2199

(B-3-b) Thieàn Phaùi Tònh Chuùng—Ching-chung Zen Sect

(B-3-b1) Toång Quan Veà Thieàn Phaùi Tònh Chuùng—An Overview of Ching-chung Zen Sect

(B-3-b2) Chö Thieàn Ñöùc Trong Thieàn Phaùi Tònh Chuùng—Zen Virtues of Ching-chung Zen Sect

(I) Thieàn Sö Ích Chaâu Voâ Töôùng (684-762)—Zen Master I-chou Wu-hsiang 2201

(II) Thieàn Sö Ích Chaâu Thaïch—Zen Master I-chou Shih 2203

(III) Thieàn Sö Ñaïo Daät—Zen Master Tao-yi 2205

(B-3-c) Thieàn Phaùi Baûo Ñöôøng—Pao-T'ang Zen Sect

(B-3-c1) Toång Quan Veà Thieàn Phaùi Baûo Ñöôøng—An Overview of Pao-T'ang Zen Sect

(B-3-c2) Chö Thieàn Ñöùc Trong Thieàn Phaùi Baûo Ñöôøng—Zen Virtues of Pao-T'ang Zen Sect

(I) Thieàn Sö Voâ Truï (714-774)—Zen Master Wu-chu 2210

(II) Thieàn Sö Ñoã Hoàng Tieäm—Zen Master Tu Hung-chien 2212

(III) Thieàn Sö Maïc Dung Ñænh—Zen Master Mu-jung Ting 2214

(B-3-d) Doøng Thieàn A-rdan-hver—A-rdan-hver Zen Lineage

2163

(C) CHÖ THIEÀN ÑÖÙC TAÂY TAÏNG KEÅ TÖØ THÔØI TRUYEÀN BAÙ PHAÄT GIAÙO ÑAÀU TIEÂN

TIBETAN ZEN VIRTUES FROM THE FIRST DISSEMINATION

(I) Ñaïi Sö Phaùp Xöùng (530-600)—Great Master Dharmakirti 2216

(II) Ñaïi Sö Srongsen Gampo (618-650)—Great Master Srongsen Gampo 2217

(III) Ñaïi Sö Nguyeät Xöùng—Great Master Candrakirti 2217

(IV) Ñaïi Sö Trisong Detsen (740-798)—Great Master Trisong Detsen 2218

(V) Ñaïi Sö Yeshe Tsogyel (757-817)—Great Master Yeshe Tsogyel 2219

(VI) Ñaïi Sö Lieân Hoa Giôùi (700-750)—Great Master Kamalasila 2219

(VII) Ñaïi Sö Lieân Hoa Sanh—Great Master Padma-Sambhava 2220

(VIII) Ñaïi Sö Rinchen Sangpo (958-1055)—Great Master Rinchen Sangpo 2220

(IX) Thieàn Sö Haøng Ma Taùng—Zen Master Hsiang-mo-Tsang 2221

(X) Thieàn Sö Ngoïa Luaân—Zen Master Wo-lun 2221

(XI) Ñaïi Sö Trí Quang—Great Master Jnana-prabha 2222

(XII) Ñaïi Sö A Ñeå Sa—Great Master Atisa 2224

(XIII) Ñaïi Sö Tilopa (988-1069)—Great Master Tilopa 2226

(XIV) Ñaïi Sö Marpa Chogi Lodro (1012-1097)—Great Master Marpa Chogi Lodro 2226

(XV) Ñaïi Sö Konchok Gyelpo (1034-1102)—Great Master Konchok Gyelpo 2227

(XVI) Ñaïi Sö Milarepa (1040-1123)—Great Master Milarepa 2227

(XVII) Ñaïi Sö Machik Lapgi Dronma (1055-1145)—Great Master Machik Lapgi Dronma 2227

(XVIII) Ñaïi Sö Gampopa Sonam Rinchen (1079-1153)—Great Master Gampopa Sonam Rinchen

2228

(XIX) Ñaïi Sö Sakya Pandita Gunga Gyeltsen Bel Sangpo (1182-1251)—Great Master Sakya Pandita

Gunga Gyeltsen Bel Sangpo 2229

(XX) Ñaïi Sö Chogyel Pakpa Lodro (1235-1289)—Great Master Chogyel Pakpa Lodro 2229

(XXI) Ñaïi Sö Bu Ston (1290- 1364)—Great Master Bu Ston 2230

(XXII) Ñaïi Sö Longchen Rabjampa (1308-1364)—Great Master Longchen Rabjampa 2230

(XXIII) Ñaïi Sö Toâng Khaùch Ba (1357-1419)—Great Master Tsong Khapa 2230

(XXIV)Ñaïi Sö Yonden Gyatso (1589-1617)—Great Master Yonden Gyatso 2231

(XXV) Ñaïi Sö Naropa—Great Master Naropa 2231

(XXVI) Ñaïi Sö Ngawang Losang Gyatso (1617-1682)—Great Master Ngawang Losang Gyatso 2233

(XXVII) Ñaïi Sö Dorje Shukden—Great Master Dorje Shukden 2233

(D) CHÖ THIEÀN ÑÖÙC TAÂY TAÏNG THÔØI CAÄN ÑAÏI

TIBETAN ZEN VIRTUES IN MODERN TIMES

(I) Ñaïi Sö Dorjiev, Agvan (1854-1938)—Great Master Dorjiev, Agvan 2236

(II) Ñaïi Sö Jamgon Kongtrul Lodro Taye—Great Master Jamgon Kongtrul Lodro Taye 2236

(III) Ñaïi Sö Tupden Gyatso (1876-1933)—Great Master Tupden Gyatso 2237

(IV) Ñaïi Sö Jamyang Khyentse Chogi Lodro (1896-1969)—Great Master Jamyang Khyentse Chogi

Lodro 2237

(V) Ñaïi Sö Wangyal, Geshe Ngawang (1901-1983)—Great Master Wangyal, Geshe Ngawang 2237

(VI) Ñaïi Sö Kalu Rinpoche (1905-1989)—Great Master Kalu Rinpoche 2237

(VII) Ñaïi Sö Lama Khenchen Thrangu—Great Master Lama Khenchen Thrangu 2238

2164

(VIII) Ñaïi Sö Rampa, T. Lobsang (1910-1981)—Great Master Rampa, T. Lobsang 2238

(IX) Ñaïi Sö Sopa, Geshe Lhundrup (1923 - )—Great Master Sopa, Geshe Lhundrup 2239

(X) Ñaïi Sö Rang’byung rigs pa’i rdo rje (1924-1981)—Great Master Rang’byung rigs pa’i rdo rje

2239

(XI) Ñaïi Sö Ngawang Gunga Tekchen Belbar Sampel Wanggi Gyelpo—Great Master Ngawang

Gunga Tekchen Belbar Sampel Wanggi Gyelpo 2240

(XII) Ñaïi Sö Tarthang Tulku (1935 - )—Great Master Tarthang Tulku 2240

(XIII) Ñaïi Sö Yeshe, Lama Tupden (1935-1984)—Great Master Yeshe, Lama Tupden 2240

(XIV) Ñaïi Sö Trungpa Rinpoche, Chogyam (1940-1987)—Great Master Trungpa Rinpoche, Chogyam

2241

(XV) Ni Sö Tsomo, Karma Lekshe (1944 - )—Nun Tsomo, Karma Lekshe 2241

(XVI) Ñaïi Sö Sogyal Rinpoche (1945 - )—Great Master Sogyal Rinpoche 2241

2165

(A) PHAÄT GIAÙO & THIEÀN TAÂY TAÏNG

TIBETAN BUDDHISM AND ZEN

(I) Toång quan veà Phaät giaùo Taây Taïng—An overview of “Tibetan Buddhism”: Truyeàn thoáng Taây

Taïng coù nguoàn goác töø tröôùc thôøi kyø Phaät giaùo ñöôïc tu taäp taïi xöù naøy, noù lieân heä ñeán vieäc suøng baùi

caùc vò vua tieân khôûi cuûa xöù Taây Taïng. Truyeàn thoáng naøy haáp thuï nhieàu giaùo thuyeát vaø caùch thöïc

haønh cuûa phaät giaùo, nhöng nhöõng ngöôøi gaén boù vôùi truyeàn thoáng vaãn xem truyeàn thoáng naøy khaùc

bieät vôùi Phaät giaùo Taây Taïng. Theo nguoàn goác cuûa Bon, thì truyeàn thoáng naøy ñeán töø Taksik, chæ

vuøng Persia. Shenrap, vò saùng laäp thuyeàn thoaïi cuûa truyeàn thoáng naøy ñaõ mang toân giaùo töø vuøng

Taksik ñeán vôùi vöông quoác Shangshung, coù leõ laø moät vuøng naèm veà phía Taây cuûa Taây Taïng vôùi

ngoïn nuùi Kailash ôû trung taâm. Töø ñoù noù ñöôïc truyeàn baù vaøo Taây Taïng. Phaät giaùo ñöôïc ñöa vaøo

Taây Taïng ñaàu tieân bôûi nhöõng ñoaøn truyeàn giaùo AÁn Ñoä vaøo theá kyû thöù 7 sau Taây lòch, nhöng 2 theá

kyû sau ñoù aûnh höôûng cuûa noù bò suy giaûm do söï hoãn loaïn chính trò vaø toân giaùo taïi ñaây. Vaøo theá kyû

thöù 11 noù ñöôïc phuïc hoài trôû laïi vaø töø ñoù noù trôû thaønh troïng taâm cuûa neàn vaên hoùa vaø xaõ hoäi cuûa ñaát

nöôùc Taây Taïng. Phaät giaùo Taây Taïng laø moät hình thöùc cuûa tröôøng phaùi Ñaïi Thöøa, vaø bao goàm

nhieàu toâng phaùi ña daïng cuõng nhö caùch tu taäp khaùc nhau. Maët khaùc, nhöõng nghi leã vaø taùnh thaàn bí

cuûa cuûa Phaät giaùo Taây taïng ñöôïc xuaát phaùt töø Maät toâng AÁn Ñoä, moät hình thöùc Phaät giaùo kyø bí

ñöôïc keát hôïp bôûi tö töôûng Phaät giaùo vaø AÁn giaùo. Vaø maët khaùc nöõa, caùc truyeàn thoáng baùc hoïc ôû AÁn

Ñoä ñaõ aûnh höôûng ñeán truyeàn thoáng tu taäp vaø heä thoáng vaên hoùa trong töï vieän. Söï phaùt trieån cuûa

ñaïo Phaät ôû Taây Taïng chòu aûnh höôûng lôùn lao bôûi hai nhaân vaät noåi tieáng laø caùc ngaøi Lieân Hoa Sanh

vaø A Ñeå Sa. Moät du só phaùi Maät toâng, moät ngöôøi tinh thoâng phuø pheùp, vaø vò thaày ñaày tính caùch

thaàn bí, nhaø vua Taây Taïng ñaõ thænh Lieân Hoa Sanh giuùp ñôõ thaønh laäp nhöõng cô sôû cho tu vieän ñaàu

tieân cuûa Taây Taïng ôû Samye vaøo theá kyû thöù 8. Lieân Hoa Sanh ñaõ tìm caùch haøng phuïc loaøi ma quyû

ñòa phöông muoán gaây caûn trôû cho ñeå aùn, vaø cuoái cuøng ñöa chuùng vaøo vieäc hoä trì Phaät phaùp. Ngaøi

cuõng thieát laäp giaùo hoäi Nyingmapa, laø moät trong 4 toâng phaùi chính cuûa Phaät giaùo Taây Taïng. Vöøa

laø moät du só taøi ba cuûa Maät toâng vaø ngöôøi saùng laäp ra moät giaùo hoäi, Lieân Hoa Sanh töôïng tröng

cho 2 khuynh höôùng lôùn lao cuûa Phaät giaùo Taây Taïng, vaø vaãn ñöôïc toân suøng cho ñeán ngaøy nay.

Ngöôøi ta cuõng noùi ñeán söï kieän gioáng nhö vaäy veà ngaøi A Ñeå Sa, ngaøi ñeán Taây Taïng naêm 1042. A

Ñeå Sa laø moät du só, vaø laø moät hoïc giaû noåi tieáng cuûa vuøng Bengali, khaép xöù AÁn Ñoä, moïi ngöôøi ñeàu

bieát ñeán taøi hoïc uyeân baùc cuûa ngaøi. Ngaøi trieät ñeå tuaân giöõ giôùi luaät töï vieän vaø ñaët naëng söï quan

troïng cuûa ñôøi soáng ñoäc thaân trong Taêng giaø, nhöng ngaøi cuõng ñem ñeán söï hieåu bieát môùi veà nhöõng

nghieân cöùu veà söï thöïc haønh theo kinh ñieån vaø maät chuù. Ngaøi nhaán maïnh ñeán söï toân kính Boà Taùt

Quaùn Theá AÂm vaø ñeà cao nhöõng tu taäp ñaïo ñöùc theo truyeàn thoáng Phaät giaùo. Moät soá vò Thaày khaùc

cuõng hoaït ñoäng tích cöïc ôû Taây Taïng trong thôøi kyø naøy, moãi vò ñeàu keát hôïp vaø hoøa nhaäp nhöõng

giaùo lyù khaùc nhau. Qua doøng thôøi gian caùc toâng phaùi phaùt trieån, noåi tieáng vôùi söï caïnh tranh cuûa hoï

veà laõnh vöïc taâm linh vaø thænh thoaûng veà quyeàn löïc chaùnh trò toái cao. Tính ña daïng naøy ñaõ laøm khôûi

leân moät truyeàn thoáng Phaät giaùo thònh ñaït vaø luoân mang taùnh saùng taïo. Haàu nhö luùc naøo ngöôøi Taây

Taïng cuõng tìm caùch hôïp nhaát caùc giaùo lyù trôû thaønh moät khoái troïn veïn, vaø ñieàu naøy daãn ñeán söï gia

taêng nhanh choùng veà caùc baûn chuù giaûi vaø caùc taøi lieäu khaùc, nhöõng thöù naøy ñaõ ñöôïc gìn giöõ cuøng

vôùi nhöõng giaùo ñieån xöa. Söï dieãn giaûi kinh luaät cuûa ngöôøi Taây Taïng ñöôïc hoaøn taát vaøo theá kyû thöù

14, vaø do bôûi Phaät giaùo bò tieâu dieät taïi AÁn Ñoä vaøo theá kyû thöù 12, söï kieän naøy trôû thaønh moät trong

nhöõng nguoàn quan troïng cuûa caùc kinh ñieån Phaät giaùo. Vaøo theá kyû thöù 16, toâng phaùi “Muõ Vaøng”

(Geluk) coù ñöôïc söï hoã trôï cöùa caùc nhaø cai trò Moâng Coå ôû Taây Taïng, chinh phuïc ñöôïc nhaø vua vaø

toâng phaùi kình ñòch laø toâng Kamapa. Vaøo theá kyû thöù 17, ngöôøi Moâng Coå laøm leã taán phong vò Ñaït

Lai Laït Ma thöù 5 laø chuû nhaân cuûa söï “Baát Khaû Tranh Luaän” (khoâng coù sö ï tranh caõi) cuûa xöù Taây

Taïng, vaø keå töø ñoù quyeàn chaùnh trò khaép xöù Taây Taïng naèm trong tay cuûa neàn taûng toân giaùo. Cho

2166

ñeán giöõa theá kyû thöù 20, caùc vò giaùo chuû Ñaït Lai Laït Ma ñaët cô sôû ôû thuû ñoâ Lhasa, thuû ñoâ cuûa Taây

Taïng, vaø truù nguï trong cung ñieän Potala, toïa laïc nôi cö nguï cuûa Boà Taùt Quaùn Theá AÂm theo truyeàn

thuyeát. Vaøo thaäp nieân 1950s quaân ñoäi Trung Quoác xaâm chieám Taây Taïng. Döôùi söï cai trò thuoäc ñòa,

vaø ñaëc bieät laø trong cuoäc Caùch maïng Vaên Hoùa töù naêm 1966 ñeán naêm 1972, Trung quoác ñaõ xoùa boû

Phaät giaùo treân ñaát nöôùc Taây Taïng, tieâu huûy khoaûng 6.000 töï vieän. Nhieàu ngöôøi Taây Taïng ñaõ tî

naïn taïi AÁn Ñoä vaø caùc xöù Taây phöông—History back to pre-Buddhist practices associated with the

cult of early Tibetan kings. It has absorbed many Buddhist practices and doctrines , but it adherents

consider Bon to be distinct from Tibetan Buddhism. According to Bon sources, the tradition came

to Tibet from Taksik, which appears to refer to roughly the area of Persia. Shenrap, the mythical

founder of Bon, brought the religion from Taksik to the kingdom of Shangshung, which was

probably an area in western Tibet with Mount Kailash at its center. From there it was disseminated

into Tibet. Buddhism was first brought to Tibet by Indian missionaries in the 7th

century A.D., but

its influence waned after two centuries of political and religious turbulence. Reintroduced in the

11th

century, it has since been at the centre of Tibetan society and culture. Tibetan Buddhism is a

form of Mahayana, and embraces a wide variety of schools and practices. On the other hand, its

highly ritualized and esoteric character is derived from Indian Tantra, a form of “mystical”

Buddhism which incorporates both Buddhist and Hindu ideas. And on the other hand, its systematic

and elaborate monastic culture has been influenced by the scholarly traditions of India. The

development of Buddhism in Tibet was greatly influenced by two figures, Padmasambhava and

Atisha. A wandering tantric yogi, an expert in magic and a master of the occult, Padmasambhava

was called in by the king to help lay the foundations for the first Tibetan monastery at Samye in

the 8th

century A.D. He managed to subdue the local demons who had been foiling the project, and

to put them in the service of Buddhist Dharma. He also established the Nyingmapa Order, which is

one of the four principal schools of Tibetan Buddhism. As both a great Tantric yogi and the

founder of a monastic order, Padmasambhava symbolizes the two great trends in Tibetan

Buddhism and is revered to this day. The same can be said of Atisha (982-1054), who came to

Tibet in 1042. Atisha was a well-traveled Bengali scholar-monk, known throughout India for his

erudition. He insisted on monastic discipline, emphasizing the importance of celibacy in the

Sangha, but he also brought new understanding to the study and practice of the sutras and of

Tantra. He stressed the cult of the Bodhisattva Avalokitesvara and the importance of conventional

Buddhist ethical practices. Several other teachers were active in Tibet during this period, each

incorporating and blending different teachings. Over time different schools evolved, famous for

their rivalry over spiritual and at times, political supremacy. This diversity gave rise to a

flourishing Buddhist tradition that has always been creative. Tibetan have mostly sought to

integrate the different teachings into a coherent whole, and this has led to a proliferation of

commentaries and other material, which have been well preserved alongside the classical sutras.

The Tibetan version of the Buddhist canon was completed by the 14th

century and, because

Buddhism in India had been destroyed at the end of the 12th

century, this has become one of the

most important sources of Buddhist scriptures. In the 16th

century the Geluk Order, popularly

known as the “Yellow Hats,” gained the support of the Mongol rulers of Tibet, overcoming both

the king and the competing Karmapa Order. In the 17th

century the Mongol installed the fifth Dalai

Lama (1617-1682) as the undisputed master of Tibet, and since then complete political control

over Tibet has been in the hands of the religious establishment. Until the middle of the 20th

century, the Dalai Lamas were based in Lhasa, the Tibetan capital, where they ruled from the

Potala Palace, located on the legendary abode of Avalokitesvara. In 1950s the Chinese army

invaded Tibet, asserting China’s territorial rights. Through colonial rule, and especially during the

Culture Revolution (1966-1972), the Chinese sought to wipe out Buddhism in Tibet, destroying

around 6,000 monasteries. Many Tibetans have found refugee in India and Western countries.

2167

(II) Lòch söû phaùt trieån Phaät giaùo Taây Taïng—History development of Tibetan Buddhism:

(A) Thôøi kyø truyeàn baù Phaät giaùo ñaàu tieân taïi Taây Taïng—During the first dissemination in Tibet:

1) Thôøi kyø tieàn Sron-btsan-sgam-po—The Pre Sron-btsan-sgam-po period: Trong lòch söû truyeàn thoáng

Taây Taïng, ngöôøi ta tin raèng söï giôùi thieäu ñaïo Phaät vaøo “Xöù Tuyeát” ñöôïc thaønh töïu bôûi nhöõng noã

löïc cuûa chö Phaät vaø chö Boà Taùt, maø trong ñoù coù raát nhieàu vò ñaõ mang loát ngöôøi ñeå hoaèng hoùa. Vôùi

nhieàu ngöôøi Taây Taïng, hình aûnh noåi baät nhaát trong doøng söû Phaät giaùo cuûa hoï laø Ñöùc Quaùn Theá

AÂm Boà Taùt, maø hoï coi nhö moät trong nhöõng vò Phaät chính cuûa hoï. Coù leõ khoâng nôi naøo maø ñaïo

Phaät ñöôïc tieáp nhaän laïi coù theå daáy leân moät yù thöùc lòch söû môùi meõ vaø maõnh lieät trong loøng ngöôøi

daân nhö ôû Taây Taïng. Theo Giaùo sö P.V. Bapat trong Hai Ngaøn Naêm Traêm Naêm Phaät Giaùo, gioáng

nhö lòch söû AÁn Ñoä baét ñaàu ñöôïc ghi baèng chöõ vieát töø thôøi vò vua haâm moä Phaät giaùo, A Duïc, lòch söû

Taây Taïng cuõng baét ñaàu ñöôïc vieát ra töø trieàu ñaïi vò hoaøng ñeá taøi hoa Sron-btsan-sgam-po (sinh naêm

617 sau Taây Lòch), ngöôøi ñaàu tieân coù yù töôûng ñöa ngoân ngöõ noùi cuûa Taây Taïng vaøo moät heä thoáng

vaên vieát xöû duïng caùc chöõ caùi nhaèm giuùp cho Phaät giaùo töø AÁn Ñoä deã daøng ñi vaøo ñaát nöôùc cuûa oâng.

Tuy nhieân, nhöõng tieáp xuùc veà vaên hoùa giöõa Taây Taïng vôùi theá giôùi Phaät giaùo chung quanh nhö AÁn

Ñoä, Khotan, Moâng Coå, Trung Hoa, Mieán Ñieän, vaân vaân, coù leõ ñaõ coù ít ra töø hai theá kyû tröôùc ñoù—

In traditional Tibetan histories, the introduction of Buddhism to the “Land of Snows” is believed to

have been accomplished by the efforts of various Buddhas and Bodhisattvas, among them, many

assumed human forms in order to propagate it. To many Tibetans, the outstanding figure in their

history until now is still Avalokitesvara Bodhisattva, whom they consider as one of their central

Buddhas. The teachings of Buddhism, wherever they spread, were able to arouse a new historical

consciousness in the people’s minds is nowhere seen so vividly as in Tibet. According to Prof. P.V.

Bapat in The Twenty-Five Hundred Years of Buddhism, just as Indian history begins to be

recorded in writing from the days of the great Buddhist emperor, Ashoka, Tibetan history, too,

begins to be written down from the reign of Tibet’s most gifted ruler, Sron-ctsan-sgam-po (born in

617 A.D.), who first conceived the idea of reducing spoken Tibetan to a system of alphabetic

writing to facilitate the coming of Buddhism from India into his own country. Although cultural

contacts of Tibet with the Buddhist world surrounding her, namely, India, Khotan, Mongolia,

China, and Burma must have been established at least two centuries before the time of king Sron;

however, the king felt isolation and inferiority for the backwardness of his people.

2) Nhöõng vò minh vöông Phaät töû döôùi trieàu ñaïi Yar Lung—Religious kings of the Yar Lung Dynasty:

a) Vò vua ñaàu tieân trong ba vò “vua suøng ñaïo” cuûa trieàu ñaïi Yar Lung laø vò vua treû tuoåi teân Sron-

btsan, thaáy söï coâ laäp vaø thua keùm cuûa söï laïc haäu cuûa daân toäc mình. Ngay sau khi leân ngoâi, nhaø

vua ñaõ choïn moät nhaân vaät xuaát saéc trong trieàu teân laø Thon-mi-Sam-bho-ta cuøng möôøi saùu hoïc giaû

loãi laïc khaùc ñi ñeán mieàn Nam AÁn Ñoä ñeå nghieân cöùu vaên hoïc chaïm khaéc, ngöõ aâm vaø vaên phaïm AÁn

Ñoä. Sau khi naém ñöôïc caùc vaán ñeà naày, hoï seõ nghó ra caùch ghi maãu töï duøng cho tieáng Taây Taïng

cuøng caáu truùc vaên phaïm cuûa noù. Thon-mi hoaøn thaønh nhieäm vuï ñöôïc giao phoù moät caùch tuyeät vôøi

ñeán noãi ngoaøi vieäc thaûo ra taùm baûn luaän vaên giaù trò veà caùch vieát vaø vaên phaïm tieáng Taây Taïng, oâng

coøn thöïc hieän moät soá baûn dòch ñaàu tieân baèng tieáng Taây Taïng caùc taùc phaåm Phaät giaùo töø tieáng

Phaïn (Sanskrit), do ñoù, cho ñeán ngaøy nay, oâng vaãn ñöôïc xem nhö laø cha ñeû cuûa vaên hoïc Taây Taïng.

Trong ñôøi mình, Sron-btsan ñaõ ban haønh caùc luaät leä cho phuø hôïp vôùi Thaäp Giôùi (Ten Virtues) cuûa

ñaïo Phaät. OÂng cho xaây caùc ngoâi chuøa noåi tieáng Ramoche vaø Jokhang ôû Lhasa, vaø coâng trình kieán

truùc vó ñaïi laø laâu ñaøi 11 taàng coù teân laø Potala, vaãn coøn duy trì ñeán ngaøy nay nhöõng di tích cuûa caáu

truùc ban ñaàu. Maëc duø Phaät giaùo ñaõ ñeán Taây Taïng döôùi söï che chôû thuaän lôïi nhö vaäy, nhöng noù

khoâng moïc reã ñöôïc treân vuøng ñaát laï naày moät caùch deã daøng vaø mau choùng nhö mong muoán cuûa vua

Sron-btsan. Ñaïo naày phaûi böôùc vaøo moät cuoäc chieán khoâng khoan nhöôïng trong khoaûng ba theá kyû

vôùi caùc tín ngöôõng Boång Giaùo cuûa ngöôøi baûn xöù. Ñaïo Phaät phaûi ñaùnh tan nhöõng ñieàu meâ tín dò

ñoan, phaûi coù nhöõng thoûa hieäp, phaûi thích nghi giaùo lyù cuûa mình vôùi nhöõng coå tuïc kyø laï ñaõ ñöôïc

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löu truyeàn töø thuôû xa xöa treân vuøng ñaát naày, vaø phaûi chaáp nhaän nhöõng thaát baïi, maõi cho ñeán thôøi

kyø cuûa Ñaïi sö A Ñeå Sa vaøo theá kyû thöù 11, cuoái cuøng Phaät giaùo coù theå noùi laø trôû thaønh quoác giaùo

cuûa Taây Taïng. Duø vua Sron-btsan coù hai ngöôøi vôï laø Phaät töû thuaàn thaønh, moät baø teân laø Tritsun

coâng chuùa xöù Neùpal, vaø moät baø teân laø Wen-Cheng coâng chuùa xöù Trung Hoa, nhöng sau khi nhaø

vua baêng haø oâng vaãn ñöôïc choân caát theo nghi thöùc Bon (Phon) coå truyeàn cuûa Taây Taïng—The first

king of the three “religious kings of the Yar Lung Dynasty, named Srong btsan sgam po (618-650),

seeing the isolation and drawbacks of Tibet, so right after he ascended the throne, the king

selected a brilliant Tibetan of his court, Thon-mi-Sam-bho-ta, with sixteen famous scholars, to go

down to the famous seats of learning in Southern India to study Indian epigraphy, phonetics and

grammar, and after having mastered these subjects to invent an alphabetic script for the Tibetan

language, and established its grammatical structure. Thon-mi fulfilled the task entrusted to him so

well that besides composing eight independent treatises on Tibetan writing and grammar, he also

prepared the first Tibetan translation of certain Sanskrit Buddhist works, so that he came to be

recognized for all time as the father of Tibetan literature. During his time, King Sron-btsan

promulgated laws to harmonize with the Ten Virtues prescribed by Buddhism. He built the famous

temples of Ramoche and Jokhang in Lhasa, and the grand architecture of the eleven-storeyed

palace, called the Potala, also preserved to this day the remains of an original smaller structure.

Although Buddhism had come to Tibet under such favorable auspices, it did not take root in a

foreign soil as easily or quickly as Sron-btsan might have wished, It had to wage an incessant and

arduous struggle for over three centuries against indigenous Phon beliefs. It had also to remove

old superstitions make compromises, adapt its own doctrines to the strange customs and traditions

which had come down from time immemorial and suffer setbacks and banishment until the days of

the great monk Atisa in the eleventh century, when at last Buddhism may be said to have become

the national religion of Tibet. Although King Sron-btsan’s two wives appear to have been devout

Buddhists (one princess from Nepal named Tritsun, and one princess from China named Wen-

Cheng), when the king died he was buried in the traditional way with Bon priests performing

rituals.

b) Sau thôøi Sron-btsan, vieäc nhìn nhaän Phaät giaùo laø moät quoác giaùo chæ xaûy ra döôùi thôøi Khri-Sron-ide-

btsan (755-797), ngöôøi keá vò thöù naêm sau Sron-btsan, maø ngöôøi ta tin laø hoùa thaân cuûa Ngaøi Vaên

Thuø Sö Lôïi. Vua Trisong Detsen ñaõ môøi hoïc giaû ngöôøi AÁn teân Santaraksita qua Taây Taïng, nhöng

khi ñeán Taây Taïng thì Santaraksita bò söï choáng ñoái döõ doäi töø nhöõng ngöôøi gaén boù vôùi truyeàn thoáng

Bon coå truyeàn cuûa Taát Taïng, buoäc oâng phaûi trôû veà AÁn ngay laäp töùc, nhöng tröôùc khi veà oâng ñaõ

khuyeân vua Trisong Detsen neân môøi Padmasambhava qua xöù naøy. Cuõng nhö Santaraksila,

Padmasambhava vöøa ñeán bieân giôùi Taây Taïng laø bò choáng ñoái ngay taïi bieân giôùi, nhöng oâng ñaõ

ñaùnh baïi buøa pheùp cuûa hoï baèng söùc maïnh thaàn chuù cuûa mình vaø vì theá maø hoï ñaõ höùa töø ñoù veà sau

seõ laøm hoä phaùp. Vaø sau ñoù thì Santaraksita cuõng ñöôïc thænh trôû laïi Taây Taïng ñeå giuùp

Padmasambhava trong vieäc hoaèng döông Phaät phaùp taïi Taây Taïng. Khri-Sron-lde-btsan (Trisong

Detsen) ñaõ chæ ñònh con trai nhoû cuûa mình laø Ral-pa-chen noái ngoâi chöù khoâng phaûi laø con trai

tröôûng, Glan-dar-ma. Ngöôøi daân Taây Taïng coøn nhaéc ñeán Ral-pa-chen laø moät oâng vua baûo trôï Phaät

giaùo vó ñaïi thöù ba trong thôøi hoaøng kim cuûa toân giaùo naày. OÂng ta suøng ñaïo ñeán noåi ñaõ cho con trai

uùt cuûa mình ñi tu, ban nhieàu ñaëc quyeàn cho giôùi tu só, thaäm chí oâng coøn cho pheùp xöû duïng môù toùc

daøi cuûa oâng laøm goái neäm cho caùc tu vieän tröôûng ngoài caïnh oâng thuyeát phaùp. Vua Ral-pa-chen môû

roäng bieân giôùi vöông quoác vaø cuoán lòch söû ñaàu tieân cuûa Taây Taïng ñöôïc vieát döôùi söï baûo trôï cuûa

oâng. Trong thôøi vua Trisong Detsen oâng ñaõ duøng nhöõng moùn tieàn lôùn ñeå xaây caát tònh xaù vaø chuøa

chieàn, baûo trôï chö Taêng sang AÁn Ñoä tu hoïc, vaø röôùc nhöõng hoïc giaû AÁn Ñoä sang Taây Taïng giaûng

daïy. Tuy nhieân, söï phaùt trieån cuûa ñaïo Phaät vaøo luùc naày boãng bò trôû ngaïi vì vua Ral-pa-chen bò saùt

haïi bôûi nhöõng ngöôøi uûng hoä ngöôøi anh thaát suûng laø Glan-dar-ma. Caùi cheát cuûa vua Relbachen ñaùnh

daáu söï chaám döùt cuoäc truyeàn baù Phaät Giaùo laàn thöù nhaát taïi Taây Taïng. Toùm laïi, giai ñoaïn truyeàn

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baù ñaàu tieân cuûa Phaät giaùo ñeán Taây Taïng baét ñaàu vôùi söï quang laâm cuûa Lieân Hoa Sanh vaø

Santaraksita döôùi trieàu ñaïi Trisong Detsen. Ba vò aáy ñaõ thieát laäp Tònh xaù Phaät giaùo ñaàu tieân trong

xöù Taây Taïng, goïi laø Samye. Khi Phaät giaùo ñaõ ñöôïc phoå caäp, soá ngöôøi Taây taïng du haønh qua AÁn

Ñoä tu hoïc ngaøy caøng gia taêng, vaø ngaøy caøng coù nhieàu thaày daïy Phaät phaùp ngöôøi AÁn Ñoä ñöôïc ñöa

ñeán Taây Taïng. Vaên phoøng phieân dòch ñöôïc thieát laäp, vaø chaùnh phuû baét ñaàu baûo trôï nhöõng sinh

hoaït Phaät giaùo. Giai ñoaïn truyeàn baù Phaät giaùo ñaàu tieân chaám döùt khi vua Relbachen bò saùt haïi vaø

Lang Darma leân ngoâi (töø naêm 838 ñeán naêm 842). Sau khi leân ngoâi, oâng môû ra moät cuoäc ngöôïc ñaõi

ñaïo Phaät vaø ruùt laïi heát nhöõng taøi trôï cho caùc thaày vaø nhöõng keá hoaïch Phaät giaùo, nhöng chaúng bao

laâu sau oâng bò aùm saùt bôûi moät vò Taêng khoâng coù thieän caûm vôùi oâng teân laø Belgi Dorje. Vieäc naøy

ñöa ñeán vieäc chaám döùt trieàu ñaïi Yar Lung, vaø Phaät giaùo bò suy yeáu. Vieäc chaám döùt naøy laø khôûi

ñieåm cho vieäc truyeàn baù Phaät giaùo laàn thöù hai khi A Ñeå Sa ñeán Taây Taïng vaøo naêm 1042—After

Sron-btsan, the establishment of Buddhism as a State religion occurred in the reign of his fifth

successor, Trisong Detsen (Khri-Sron-lde-btsan, 755-797 A.D.), believed to be an incarnation of

Manjusri. King Trisong Detsen invited the famous Indian scholar-monk Santaraksita to Tibet, but

upon his arrival, he met with strong opposition from adherents of Tibet’s traditional religion (Bon)

and had to return to India immediately; however, before leaving he advised the king to invite

Padmasambhava, a tantric master renowned for his magical powers. Padmasambhava encountered

the same opposition as Santaraksita did, but he was able to defeat them with his powerful spells

and all of them promised to become dharma-protectors. After that the king invited Santaraksita to

come back to Tibet to help Padmasambhava to propagate Buddhism in Tibet. King Khri-Sron-Ide-

btsan named his younger son Ral-pa-chen (816-838), his own successor, in preference to his elder

son, Glan-dar-ma. Ral-pa-chen is remembered by his people as the third great royal protector of

religion in the golden age of Tibetan Buddhism. His devotion to Buddhism was so extraordinary

that he made his young son take monastic vows, gave various kinds of privileges and authority to

the monks and even allowed his long locks of hair to be used as a mat for Buddhist abbots sitting

around him to deliver religious sermons. Ral-pa-chen extended the boundaries of his kingdom and

the first history of Tibet came to be written under his patronage. During his time, king Relbachen

spent a large amounts of money on the construction of Buddhist monasteries and temples,

sponsored Tibetan monks to study in India, and brought Indian scholars to Tibet. However, the

development of Buddhism in Tibet suffered a setback when King Ral-pa-chen was murdered in

838 A.D. by the supporters of his superseded elder brother, Glan-dar-ma. In short, the first period

of transmission of Buddhism to Tibet (Ngadar or first dissemination), which began with the arrival

of Padmasambhava and Santaraksita during the reign of Trisong Detsen (740-798). The three

founded the first Buddhist monastery in the country, called Samye. As Buddhism gained

popularity, increasing numbers of Tibetans traveled to India to study, and more Indian Buddhist

teachers were brought to Tibet. Translation bureaus were established, and the government began

sponsoring Buddhist activities. The period of the first dissemination ended when king Relbachen

(reigned 815-836) was assassinated and Lang Darma (reigned 838-842) ascended the throne. He

instituted a persecution of Buddhism and withdrew government funding for Buddhist teachers and

projects, but was soon assassinated by a disaffected Buddhist monk named Belgi Dorje. This

brought the Yar Lung dynasty to an end, and Buddhism went into decline. This ended with the start

of the “second dissemination” when Atisa arrived in Tibet in 1042.

3) Vua Glan-dar-ma, xem Phaät giaùo Taây Taïng nhö keû ñaïi thuø—Glan-dar-ma, a strong enemy of

Buddhism in Tibet: Sau khi haï saùt vua Relbachen thì Glan-dar-ma leân ngoâi vaø trôû thaønh keû thuø

coâng khai cuûa Phaät giaùo Taây Taïng. Caùc töôïng Phaät bò ñem choân, caùc tu vieän bò ñoùng cöûa, caùc leã

nghi toân giaùo bò ngaên caám vaø caùc tu só bò buoäc phaûi hoaøn tuïc hay bò truïc xuaát ra khoûi nöôùc. Tuy

nhieân, oâng naày bò moät tu só gieát cheát vaøo naêm 841. Vieäc trieät haï ñaïo Phaät moät caùch taøn nhaãn cuûa

Glan-dar-ma ñaõ ñaùnh daáu moät thôøi kyø quyeát ñònh trong lòch söû chaùnh trò cuûa Taây Taïng vì noù gioùng

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leân hoài chuoâng baùo töû cho neàn quaân chuû taïi ñaây. Giôùi Taêng löõ bò truïc xuaát quay trôû veà Taây Taïng

vaø trôû neân maïnh meõ hôn luùc naøo heát. Nhöõng ngöôøi keá vò cuûa Glan-dar-ma thì ngaøy caøng baïc

nhöôïc. Cuoái cuøng, ngöôøi con trai cuûa vò vua cuoái cuûa Lhasa laø Dpal-hkhor-btsan (906-923) ñaõ töø

giaû kinh ñoâ ñeå ñi veà mieàn Taây, taïi ñaây oâng töï phong laø vò vua ñoäc laäp. OÂng gom ba quaän Ladakh,

Spurang, vaø Guge döôùi quyeàn cai trò cuûa mình vaø sau ñoù chia ba quaän naày cho ba ngöôøi con trai.

Trong soá nhöõng ngöôøi keá vò ba nhaùnh hoaøng gia naày, ngöôøi ta thaáy coù nhöõng ngöôøi loãi laïc, ñaõ baûo

trôï cho Phaät giaùo taïi mieàn Taây baèng caùch baûo trôï cho caùc tu só, cöû hoïc giaû Taây Taïng ñeán Kashmir

nghieân cöùu nhöõng phaùt trieån môùi cuûa giaùo lyù, ñaåy maïnh vieäc dòch thuaät caùc vaên baûn Phaïn ra tieáng

Taây Taïng—After killing his younger brother (King Relbachen), Glan-dar-ma then came to the

throne as a strong enemy of Buddhism in Tibet. Buddhist images were buried, monasteries closed,

religious ceremonies banned and monks forced to return to the life of laymen or banished from the

country. However, Glan-dar-ma was killed by a priest in 841 A.D. Glan-dar-ma’s ruthless

suppression of Budhism, which resulted in this violent outburst of public feeling, marks a decisive

period in the annals of Tibetan politics, inasmuch as it sounded the death knell of monarchical rule

in Tibet. The banished monks returned to central Tibet and became more powerful than ever. The

successors of Glan-dar-ma became weaker and weaker. Finally, the son of the last king of Lhasa

Dpal-hkhor-btsan (906-923 A.D.) bade farewell to the capital and migrated to Western Tibet,

where he established himself as an independent ruler. He brought the three districts of Ladakh,

Spurang and Guge under his control and later distributed them among his three sons. Among the

successors of these three royal branches, we find several distinguished rulers who patronized

learned monks, sent Tibetan scholars to Kashmir to study the latest development in Buddhist

doctrine, and furthered the translations of important Sanskrit Buddhist texts into Tibetan.

4) Thôøi ñaïi Ñaïi sö A Ñeå Sa—The period of the great monk Atisa: Vôùi söï maát quyeàn löïc cuûa trieàu ñaïi

Yar Lung theo sau vieäc Lang Darma bò aùm saùt, Phaät giaùo Taây taïng baét ñaàu suy yeáu. Roài sau ñoù

truyeàn thoáng Phaät giaùo ñöôïc A Ñeå Sa phuïc höng sau khi oâng tôùi Taây Taïng vaøo naêm 1042. Döôùi

aûnh höôûng Phaät giaùo Ñaïi Thöøa cuûa nhöõng tu vieän vó ñaïi taïi vuøng Baéc AÁn nhö tu vieän Nalanda vaø

Vikramasila, truyeàn thoáng chính thoáng ñaõ ñöôïc thieát laäp taïi Taây Taïng. Trong cuoäc truyeàn baù Phaät

giaùo laàn thöù hai, cuõng coù noå löïc phoái hôïp nhaèm phieân dòch kinh ñieån töø ngoân ngöõ AÁn Ñoä, vaø vaøo

cuoái thôøi kyø naøy thì nhoùm phieân dòch kinh ñieån ñaõ ñöôïc thaønh laäp, vaø boä töø ñieån tieâu chuaån ñaõ

ñöôïc khai trieån. Taát caû kinh ñieån cuûa caùc tröôøng phaùi Phaät giaùo môùi cuûa Taây Taïng laø caùc tröôøng

phaùi Sakyapa, Kagyalpa vaø Gelukpa ñeàu tuøy thuoäc vaøo nhöõng baûn chuù ñöôïc dòch trong giai ñoaïn

naøy, trong khi tröôøng phaùi Nyingmapa vaãn thích nhöõng baûn dòch töø thôøi truyeàn baù Phaät giaùo laàn

ñaàu, baét ñaàu dòch töø khi ngaøi Lieân Hoa Sanh ñeán Taây Taïng. Veà sau naøy, moät trong nhöõng hoaøng

töû cuûa vua Dpal-hkhor-btsan teân laø Trí Quang (Jnanaprabha) ñaõ nhöôøng ngoâi laïi cho em trai mình

ñeå trôû thaønh tu só. OÂng ñaõ cuøng vôùi hai ngöôøi con trai ñaõ coù coâng raát lôùn trong vieäc thuyeát phuïc ñaïi

sö A Ñeå Sa ñeán Taây Taïng. Nhö vaäy, vaøo khoaûng giöõa theá kyû thöù 11, coù theå noùi laø A Ñeå Sa ñaõ

mang töø AÁn Ñoä sang Taây Taïng moät söùc ñaåy tinh thaàn raát lôùn, giuùp cho Phaät giaùo baét reã saâu xa treân

maûnh ñaát naày, roài töø ñoù phaùt trieån thaønh moät neáp nghó ñaïi giaùo vaø giaùo lyù cuûa ngöôøi daân baûn xöù.

Cuoäc soáng vaø coâng vieäc cuûa A Ñeå Sa taïi Taây Taïng thaät voâ cuøng quan troïng ñoái vôùi Phaät giaùo Taây

Taïng. Naêm 1042, sau khi ngaøi A Ñeå Sa ñeán Taây Taïng cuõng laø naêm ñaùnh daáu söï truyeàn baù Phaät

giaùo laàn thöù hai taïi nöôùc naøy—With the demise of the Yar Lung Dynasty following the

assassination of Lang Darma (838-842), Tibetan Buddhism began a period of decline. The

tradition was revived by Atisa (982-1054) after his arrival in Tibet in 1042. Under his influence,

the Mahayana Buddhism of great North Indian monasteries of Nalanda and Vikramasila was

established at the orthodox tradition of Tibet. During the second dissemination there was also a

coordinated effort to translate the Indian Buddhist canon, and to this end groups of translators were

formed, and standard lexicons (töø ñieån) were developed. The “new orders” of Tibetan Buddhism

Saskya pa, bKa’ Brgyud Pa, and Gelukpa all rely on translations of tantric texts prepared during

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this period, while the rNying Ma Pa order favors the translations of the “first dissemination”, which

began with the arrival of Padmasambhava. Later, one of the most distinguished among the princes

was Jnanaprabha. He renounced his throne in favour of his younger brother to become a monk

along with his two sons, and played an important part in persuading the great Acarya Atisa to come

and live as a teacher of Buddhism in Tibet. So, in the middle of the 11th

century A.D., Atisa may

be said to have brought the last great spiritual impetus from India, with the result that Buddhism

struck deep roots in Tibetan soil and thence forward flourished as an indigenous mode of religious

and philosophical thought. The life and work of Atisa in Tibet are too important to the Tibetan

Buddhism. In 1042, the arrival of Atisa is viewed as the beginning of the “second dissemination”

of Buddhism in Tibet.

5) Heä Phaùi Bkah-gdams-pa hay truyeàn thoáng Lam-rim—Kadampa (Bkah-gdams-pa) sect: Nhö treân

ñaõ noùi, cuoäc soáng vaø coâng vieäc cuûa ngaøi A Ñeå Sa taïi Taây Taïng raát quan troïng cho söï phaùt trieån

Phaät giaùo taïi nöôùc naày. Töø khi oâng ñeán Taây Taïng thì Phaät giaùo nöôùc naày ñaõ phaùt trieån thaønh nhieàu

tröôøng phaùi baûn ñòa khaùc nhau. trong soá naày hình thöùc Phaät giaùo hoãn taïp vaø chöa caûi caùch ban ñaàu

ñöôïc goïi laø Rnin-ma-pa hay laø tröôøng phaùi Cuõ vôùi boán tieåu phaùi chính. Caùc tín ñoà cuûa tröôøng phaùi

naày thôø cuùng Padmasambhava, xem ñaây laø ngöôøi saùng laäp vaø laø ñaïo sö cuûa hoï, hoï tin töôûng vaøo

söï öùng nghieäm cuûa thaàn linh ma quyû, hoï thöôøng ñöôïc nhaän bieát qua chieác muõ maøu ñoû. Caùc giaùo lyù

caûi caùch cuûa A Ñeå Sa, döïa treân truyeàn thoáng Du Giaø do Di Laëc vaø Voâ tröôùc saùng laäp, daãn ñeán söï

hình thaønh cuûa tröôøng phaùi Bkah-gdams-pa bôûi ngöôøi ñeä töû ngöôøi Taây Taïng cuûa oâng laø Dromdon

(Hbrom-ston, 1008-1064), ngöôøi ñöôïc coi nhö laø vò saùng laäp ra tröôøng phaùi ñaàu tieân treân ñaát Taây

Taïng. Tröôøng phaùi naày coù quan ñieåm toång hôïp cuûa caû Tieåu Thöøa laãn Ñaïi Thöøa, buoäc caùc tu só

phaûi soáng ñoäc thaân vaø khoâng khuyeán chuyeän phuø pheùp. Chính treân cô sôû cuûa giaùo lyù naày maø nhaø

caûi caùch vó ñaïi cuûa Taây Taïng laø Toâng Khaùch Ba vaøo theá kyû thöù 14, ñaõ laäp neân tröôøng phaùi

Gelukpa (Dge-lugs-pa), qua söï gaïn loïc nhöõng nghi thöùc caàu kyø cuûa Bkah-gdams-pa vaø ñang chieám

öu theá trong Phaät giaùo Taây Taïng ngaøy nay caû veà theá tuïc laãn taâm linh, qua söï keá vò cuûa caùc vò Ñaït

Lai Laït Ma (Dalai Lamas)—The life and work of Atisa in Tibet are very important for the

development of Tibetan Buddhism. From the time he came to Tibet, Tibetan Buddhism developed

into different indigenous schools. In relation to these, the earlier heterogenous and unreformed

type of Buddhism came to be called Rnin-ma-pa or the old school with four main sub-sects. The

followers of this school worship Padmasambhava as their founder and Guru, believe in the

fulfilment of both the divine and the demoniacal, and are generally recognized as such by their red

caps. Atisa’s reformed teachings, based upon the Yogacara traditions founded by Maitreya and

Asanga, led to the establishment of the Bkah-gdams-pa school by his Tibetan disciple, Dromdon

(Hbrom-ston, 1008-1064), who is considered to be founder of the first order in Tibet. It took a

synthetic view of the teachings of both Hinayana and Mahayana, enforced celibacy upon the

monks and discouraged magic practices. It was on the authoritative basis of this doctrine that the

great Tibetan reformer, Tson-kha-pa, founded in the 14th

century A.D. the Gelukpa (Dge-lugs-pa)

sect, which purified the Bkah-gdams-pa of much of its elaborate ritualism and today dominates

Tibetan Buddhism both temporarily and spiritually, through the religious succession of the Dalai

Lamas, of whom the fourteenth is now the head of this theocracy.

6) Phaùi Chuû Nghóa Truyeàn Thoáng Baèng Lôøi—The Bkah-rgyud-pa (the oral traditionalism) founded in

the late eleventh century A.D.: Doøng Khaåu Truyeàn hay doøng truyeàn thöøa baèng baèng mieäng töø thôøi

Ñöùc Phaät. Nhieàu tröôøng phaùi beân Taây Taïng theo truyeàn thoáng truyeàn thöøa baèng mieäng, vaø do ñoù

töï xem giaùo thuyeát cuûa mình laø chính thoáng. Phaùi Chuû Nghóa Truyeàn Thoáng Baèng Lôøi. Tröôøng

phaùi chuû nghóa truyeàn thoáng baèng lôøi ñöôïc thaønh laäp bôûi Laït Ma Mar-pa, ngöôøi Taây Taïng, ñaïo

höõu cuûa A Ñeå Sa vaø laø moân ñeä cuûa ñaïo sö Maät toâng ngöôøi AÁn teân Naropa thuoäc vieän Ñaïi hoïc Na

Lan Ñaø. Tröôøng phaùi naày coù nhieàu töông ñoàng vôùi tröôøng phaùi Thieàn, tröôøng phaùi cuûa haàu heát

nhöõng Phaät töû ôû Nhaät Baûn vaø Trung Hoa hieän nay. Trong soá nhöõng ngöôøi ñaïi dieän noåi baät cuûa

2172

tröôøng phaùi naày coù Mi-la-ras-pa, nhaø thô aån só vó ñaïi cuûa Taây Taïng, ngöôøi ñöôïc chính Mar-pa khai

taâm veà nhöõng bí maät cuûa pheùp thaàn thoâng. Bkah-rgyud-pa veà sau töï phaân chia ra laøm nhieàu tieåu

phaùi maø hai trong ñoù laø, Karma-pa vaø Hbrug-pa laø ñaùng noùi hôn caû. Vò laõnh ñaïo thöù ba cuûa tieåu

phaùi Karma-pa teân laø Ran-byun-rdo-rje, töø luùc sinh ra ñaõ ñöôïc coâng nhaän laø ngöôøi keá thöøa cho vò

laõnh ñaïo thöù hai laø Karma-bak-si ñaõ cheát hai naêm tröôùc ñoù. Töø khi coù söï kieän naày thì tuïc leä keá vò

tinh thaàn ñaõ trôû neân thònh haønh. Nhö vaäy trong vieäc löïa choïn Ñaït Lai Laït Ma, Ban Thieàn Laït Ma

vaø nhöõng vò khaùc thì moät hieän thaân ñöôïc coâng nhaän seõ laø ngöôøi keá vò ñeå laõnh ñaïo chöù khoâng phaûi

laø ngöôøi noái doõi oâng cha hay moân ñeä. Phaùi Karma-pa raát maïnh ôû Sikkim vaø nhöõng tín ñoà cuûa phaùi

naày ôû Neùpal ñöôïc goïi laø Karmika. Tieåu phaùi thöù hai laø Thaàn Saám (Hbrug-pa), truyeàn baù giaùo lyù

cuûa mình taïi Bhutan maïnh ñeán noãi nöôùc naày ñaõ duøng caùi teân Taây Taïng cuûa tieåu phaùi ñeå goïi daân

chuùng nöôùc hoï—Oral lineage or ‘lineage of the Buddha’s word.’ Many traditions in Tibetan

Buddhism follow the tradition of successive oral transmission, and therefore, considered their own

teachings authentic. The Bkah-rgyud-pa was founded by the Tibetan Lama Marpa (Mar-pa, 1012-

1097), a friend of Atisa, and a disciple of the Indian Tantrist, Naropa (Nadapada, 1016-1100) of

Nalanda University. It has some affinities with the Dhyana school, to which most of the Northern

Buddhists of Japan and China belong at present, and among its distinguished representatives is Mi-

la-ras-pa, the great hermit poet of Tibet, who was initiated in the mysteries of supernatural powers

by Mar-pa himself. The Bkah-rgyud-pa later divided itself into several sub-sects, two of which,

namely Karma-pa and Hbrug-pa, may be specially mentioned. The third Head of the Karma-pa,

called Ran-byun-rdo-rje, was recognized at his birth as the spiritual successor of the second Head

of the sect, called Karma-bak-si, who had died two years earlier. Since this incident the practice of

spiritual succession came into vogue. Thus, in the selection of the Dalai Lama, the Panchen Lama

and others, a recognized incarnation succeeds to the office instead of a hereditary successor or

discipline. The Karma-pa is particularly strong in Sikkim and its followers in Nepal are called the

Karmika. The second sub-sect, Hbrug-pa, or the Thunderer, spread its doctrines so vigorously in

Bhutan that the country adopted its Tibetan name for its own people.

(B) Thôøi kyø truyeàn baù Phaät giaùo laàn thöù hai taïi Taây Taïng—During the second dissemination in Tibet:

Trong thôøi kyø truyeàn baù Phaät phaùp laàn thöù hai taïi Taây Taïng, coù hai tröôøng phaùi noåi tieáng ñöôïc

thaønh laäp: tröôøng phaùi Ñaát Xaùm vaø tröôøng phaùi Muõ Vaøng. Tröôøng phaùi Ñaát Xaùm (Sa-skya-pa),

ñöôïc dKon Mchog Rgyal Po saùng laäp, laáy teân töø maøu ñaát ôû nôi tu vieän ñaàu tieân cuûa tröôøng phaùi

tröôùc ñaây xaây döïng vaøo naêm 1071, hieän nay laø Sa-skya. Phaùi Sa-skya-pa laïi caøng gaàn guõi vôùi

tröôøng phaùi coå Rnin-ma-pa hôn laø Bkah-rgyud-pa, caùc tu só cuûa giaùo phaùi naày khoâng coøn ñoäc thaân

nöõa. Giaùo phaùi naày laø söï toång hôïp giöõa Maät toâng cuõ vaø môùi, treân cô sôû trieát lyù Trung Luaän cuûa

ngaøi Long Thoï vaø ñaõ phaùt trieån thaønh moät heä phaùi maïnh meõ tröôùc khi coù söï noåi leân cuûa tröôøng

phaùi Toâng Khaùch Ba. Nhöõng ngöôøi Sa-skya raát say meâ hoïc hoûi vaø ñaõ toû ra laø nhöõng nhaø hoaèng

phaùp taøi ba khi hoï coù dòp tieáp xuùc vôùi caùc hoaøng ñeá Moâng Coå trong theá kyû thöù 13. Moät trong

nhöõng ñaïo sö taøi gioûi cuûa sa-skya laø Hphags-pa ñaõ trôû thaønh ngöôøi baûo trôï tinh thaàn cuûa hoaøng töû

Khubilai nöôùc Moâng Coå. OÂng hoaøng naày leân ngoâi hoaøng ñeá Trung Hoa, beøn trao chuû quyeàn cuûa

mieàn trung Taây Taïng cho vò Ñaïi Taêng cuûa Sa-skya (1270) teân laø Sakya Pandita (1182-1251). Ñaây

laø söï môû ñaàu cho moät kyû nguyeân cai trò baèng thaàn quyeàn ôû Taây Taïng. Bu-ston (1290-1364), moät

nhaø bình giaûi noåi tieáng ñoái vôùi caùc luaän thö caên baûn Phaät giaùo, moät söû gia uy tín, moät nhaø söu taäp

caùc baûn dòch Taây Taïng veà nhöõng taùc phaåm Phaät hoïc. OÂng saép xeáp caùc taùc phaåm naày moät caùch coù

heä thoáng thaønh hai nhoùm bao quaùt goïi laø “Lôøi Cuûa Ñöùc Phaät” goàm 100 cuoán vaø Luaän Thuyeát goàm

225 cuoán. Ñaây laø boä kinh ñieån Phaät giaùo coøn löu laïi cho chuùng ta ñeán ngaøy nay. Taranatha, sinh

naêm 1573, söû gia vaø laø taùc giaû Taây Taïng, cuõng thuoäc veà moät heä phaùi coù teân laø Jonang voán laø moät

chi nhaùnh cuûa phaùi Sa-skya-pa. Phaùi Muõ Vaøng (The Yellow Hats Gelukpa—Dge-lugs-pa), ñöôïc

saùng laäp bôûi OÂng Khaùch Ba (1357-1419), moät nhaø caûi caùch vó ñaïi, sinh naêm 1358 taïi tænh Amdo,

coù theå noùi ñaây laø moät kyû nguyeân môùi cuûa Phaät giaùo Taây Taïng. Vôùi taøi toå chöùc xuaát saéc vaø trí

2173

thoâng minh tuyeät vôøi, oâng ñaõ töï ñaët ra cho mình nhieäm vuï xoùa boû taát caû moïi ñieàu leäch laïc vaø meâ

tín dò ñoan, xaây döïng moät Taêng ñoaøn maïnh meõ, döïa treân moät tri thöùc vöõng vaøng, giôùi luaät vaø söï

ñoäc thaân, nhöõng ngöôøi naày ñaõ ñöôïc mang teân laø “Tröôøng Phaùi Ñaïo Ñöùc” (Dge-lugs-pa), theo caùch

goïi cuûa daân chuùng laø phaùi Muõ Vaøng. Naêm 1408, oâng döïng laäp tu vieän Ganden ôû moät nôi khoâng xa

Lhasa, oâng laøm vieäc taïi ñaây vaø qua ñôøi naêm 1419. Phaùi Muõ Vaøng (Dge-lugs-pa) ñöôïc caùc tuø

tröôûng Moâng Coå quyù troïng, xem nhö nhöõng vò laõnh ñaïo tinh thaàn, vaø sau ñoù, nhö laø nhöõng vieân

chöùc caàm quyeàn theá tuïc taïi Taây Taïng. Khi vua Moâng Coå laø Altan Khan gaëp ngöôøi ñöùng ñaàu thöù

ba cuûa giaùo phaùi naày laø Bsod-nams-rgya-mtso (1546-1587) thì nhaø vua tin chaéc raèng caû hai ngöôøi

hoï voán ñaõ töøng laø ñaïo sö Hphags-pa vaø ñeä töû cuûa oâng laø hoaøng ñeá Khubilai Khan, theo thöù töï

trong tieàn kieáp, neân nhaø vua ñaõ laäp töùc coâng nhaän Bsod-nams-rgya-mtso ñích thöïc laø vò Ñaït Lai.

Töø ñoù veà sau , taát caû caùc vò ñöùng ñaàu giaùo phaùi naày ñeàu ñöôïc coâng nhaän laø Ñaït Lai Laït Ma. Vaøo

theá kyû thöù 17, vôùi söï trôï giuùp cuûa Moâng Coå, tröôøng phaùi Gelukpa trôû thaønh nhöõng nhaø cai trò Taây

Taïng veà caû theá quyeàn laãn taâm linh. Vò Ñaït Lai Laït Ma thöù naêm laø Ngag Dbang Blo Bzang Rgya

Mtsho (Ngawang Lobsang Gyatso, 1617-1682) trôû thaønh vò Ñaït Lai Laït Ma ñaàu tieân trì vì Taây

Taïng, truyeàn thoáng naøy tieáp tuïc ñeán ñôøi vò Ñaït Lai Laït Ma ñôøi thöù 14, Tenzin Gyatso (1935 - ),

ngöôøi ñaõ chaïy sang tî naïn taïi AÁn Ñoä theo sau cuoäc xaâm laêng vaø saùp nhaäp Taây Taïng cuûa Trung

Hoa vaøo naêm 1959. Ngaøy nay Phaät giaùo Taây Taïng phaûi chòu döôùi söï kieåm soaùt gaét gao cuûa nhaø

caàm quyeàn Trung Coäng, vaø chæ coù nhöõng nghi leã hình thöùc beân ngoaøi ñöôïc cho pheùp tieáp tuïc ñeå

haáp daãn du khaùch mang laïi ngoaïi teä cho chính phuû maø thoâi—During the second dissemination in

Tibet, two other orders appeared: the Sakyapa and the Gelukpa. The school of “Grey Earth” or

the Sa-skya-pa, founded by Gonchok Gyelpo (1034-1102), derives its name from the colour of the

soil where its first monastery was built in 1071 A.D. on the site of the present Sa-skya. The Sa-

skya-pa was even more closely related with the old Rnin-ma-pa school than the Bkah-rgyud-pa

and the monks of this sect were not celibate either. They sought a synthesis between the old and

the new Tantrism on the basis of Nagarjuna’s Madhyamika philosophy and had already developed

into a powerful hierachy before the rise of the great Tson-kha-pa. Sa-skya followers, greatly

devoted to learning, proved themselves excellent proselytizers when they came into contact with

the Mongol emperors in the thirteenth century A.D. One of the distinguished Sa-skya hierarchs,

called Hphags-pa, became the spiritual teacher of Prince Khubilai of Mongolia, who, on coming

to the throne as the first Mongol emperor of China, conferred the sovereignty of central Tibet upon

the High Priest of Sa-skya (1270 A.D.), Sakya Pandita (1182-1251). This was the beginning of a

new era of theocratic rule in Tibet. Bu-ston (1290-1364 A.D.), a renowned commentator of

fundamental Buddhist treatises, an authoritative historian, and the first collector of all existing

Tibetan translations of Buddhist works. He arranged them systematically into two comprehensive

groups, called the Word of the Buddha (Bkah-hygur) in 100 volumes, and the Treatises (Bstan-

hygur) in 225 volumes. These have come down to us as the Tibetan Buddhist Canon. Taranatha

(1573-?), the Tibetan historian and author, also belonged to a sect called Jonang, which was an

offshoot of the Sa-skya-pa. The Yellow Hat, founded by Tsong-Khapa, the great reformer, born in

the province of Amdo in 1358 A.D., the modern age of Tibetan Buddhism may be said to have

begun. With striking powers of organization and comprehensive intelligence, he set himself the

task of removing all deviations and superstitious beliefs and establishing a strong order of Buddhist

monks, based on sound learning, discipline and celibacy, which came to be recognized as the

school of the Virtuous (Dge-lugs-pa), popularly described as the Yellow Hats. In 1408, he founded

not far from Lhasa, the Ganden monastery, where he worked for some years and died in 1419

A.D. The Dge-lugs-pa came to be favoured by the powerful Mongol chieftans as spiritual leaders

and later as temporal rulers of Tibet. When king of Mongol Altan Khan met with the third

hierarch, Bsod-nams-rgya-mtso (1546-1587 A.D.), he became convinced that both of them were

respectively the teacher Hphags-pa and his disciple, emperor Khubilai Khan, in their former births

2174

and the king immediately recognized the former as the veritable Talr, i.e., Dalai. Thenceforth, all

the hierarchs came to be recognized as Dalai Lamas. In the seventeenth century, with the help of

Mongolians the Gelukpa became rulers of Tibet. The fifth Dalai Lama, Ngawang Lobsang Gyatso

(1617-1682) became the first Dalai Lama to rule Tibet, a tradition that continued until the

fourteenth Dalai Lama Tenzin Gyatso (1935 - ), fled to India in 1959 following the Chinese

invasion and annexation of Tibet. Today Buddhism in Tibet is suffering strict controls of the

Chinese government, and only outward ceremonies are allowed to continue to attract tourists who

bring foreign currency to the government.

(II) Nhöõng Toâng phaùi chính trong Phaät giaùo Taây Taïng—Main Sects in Tibetan Buddhism: Coù nhieàu

tröôøng phaùi trong Phaät giaùo Taây Taïng, nhöng hieän nay coù boán tröôøng phaùi chính—There are many

sects in Tibetan Buddhism, but there are four major sects in the present time:

1) Tröôøng phaùi Ninh Maõ—The Sect of Nyingmapa: Tröôøng phaùi laâu ñôøi nhaát trong boán tröôøng phaùi

cuûa Taây Taïng. Tröôøng phaùi naøy cho raèng noù coù töø thôøi cuûa ngaøi Lieân Hoa Sanh, nhaø du giaø maø

theo truyeàn thoáng Taây Taïng ñaõ giuùp thaønh laäp Phaät giaùo Taây Taïng vaøo theá kyû thöù 8. teân cuûa

tröôøng phaùi naøy döïa treân söï kieän laø tröôøng phaùi döïa vaøo nhöõng baûn cöïu dòch coù töø thôøi cuoäc

truyeàn baù Phaät giaùo Taây Taïng laàn thöù nhaát. Tu taäp thieàn cao nhaát cuûa tröôøng phaùi laø “Dzogchen”

hay laø “Ñaïi Ba La Maät,” vaø tröôøng phaùi coù lieân heä thaät maät thieát vôùi tröôøng phaùi “AÅn Taïng.”

Nyingmapa tin raèng nhöõng kinh vaên cuûa tröôøng phaùi “AÅn Taïng” ñaõ ñöôïc daáu ñi bôûi ngaøi Lieân Hoa

Sanh vaø nhöõng ñeä töû cuûa ngaøi, hoï ñaõ caát giaáu nhöõng phaùp chuù vaøo nôi maø hoï tin raèng ñuùng thôøi seõ

coù ngöôøi tìm ra. Nguoàn chính khaùc cuûa tröôøng phaùi Nyingmapa laø giaùo phaùp vaø söï tu taäp cuûa hoï laø

giaùo phaùp truyeàn thöøa, maø ngöôøi ta tin raèng noù tieâu bieåu cho söï truyeàn thöøa khoâng ñöùt ñoaïn töø

thôøi Phaät toå. Khoâng gioáng nhö nhöõng tröôøng phaùi khaùc ôû Taây Taïng, tröôøng phaùi Nyingmapa khoâng

phaùt trieån laõnh ñaïo trung öông hay toå chöùc ñaúng caáp, vaø thöôøng traùnh quan heä ñeán chính trò.

Truôøng phaùi naøy söû duïng giaùo phaùp “Con ñöôøng vaø Keát quaû.” Ñaây laø heä thoáng thieàn ñònh laøm neàn

taûng tu taäp cho tröôøng phaùi Sakyapa cuûa Phaät giaùo Taây Taïng. Ñaây laø moät caùi nhìn toaøn dieän cuûa

vieäc tu taäp trong Phaät giaùo döïa theo Maät chuù Hevajra. Trong heä thoáng naøy, con ñöôøng vaø keát quaû

ñöôïc noái keát khoâng theå taùch rôøi ñöôïc: keát quaû goäp vaøo con ñöôøng, vì caùi naøy daãn tôùi caùi kia, vaø

con ñöôøng goäp voâ keát quaû, vì noù laø phöông tieän nhôø ñoù maø keát quaû ñöôïc thaønh ñaït. Phöông phaùp

cuûa loaïi tu taäp naøy coù töø thôøi Mahasiddha Viruoa (Ñaïi Thaønh Töïu Viruoa cuûa AÁn Ñoä). Giaùo

thuyeát caên baûn cuûa heä thoáng naøy laø nhöõng vaên kinh ñöôïc khai trieån bôûi ngaøi Sachen Gunga

Nyingpo. Mindroling laø moät trong nhöõng ngoâi tònh xaù chính cuûa tröôøng phaùi Nyingmapa thuoäc Phaät

giaùo Taây Taïng, ñöôïc ngaøi Terdak Lingpa saùng laäp vaøo theá kyû thöù 17 ôû vuøng Hlokha thuoäc Taây

Taïng. Ngoâi tònh xaù aáy ñaõ bò hö haïi naëng neà hoài thôøi Trung Quoác môùi xaâm laêng vaø saùp nhaäp Taây

Taïng vaøo xöù naøy, nhöng baây giôø ñang ñöôïc truøng tu laïi. Moät ngoâi chuøa Mindroling khaùc cuõng ñaõ

ñöôïc nhöõng ngöôøi tî naïn Taây Taïng xaây döïng taïi vuøng Dehra Dun thuoäc AÁn Ñoä—Nyingmapa is

the oldest of the four orders of Tibetan Buddhism. It traces itself back to Padmasambhava, the

yogin who according to Tibetan tradition helped to establish Buddhism in Tibet in the eighth

century. Its name is based upon the fact that its adherents rely on the “old translations,” made

during the period of the “first dissemination” of Buddhism to Tibet. Its highest meditative practice

is “Dzogchen” or “great perfection,” and it is the order most closely associated with the “hidden

treasure” (Gter Ma) tradition. The texts of the “hidden treasure” tradition are believed by

Nyingmapa to have been hidden by Padmasambhava and his disciples, who placed spells on them

to ensure that they would only be discovered at the proper time and by the proper “treasure

discoverer” (Gter-ston). The other main source of Nyingmapa doctrines and practices is the

“teaching lineage,” believed to represent an unbroken line of transmission of the dharma from the

Buddha. Unlike the other orders of Tibetan Buddhism, it never developed a centralized leadership

or organized hierarchy (ñaúng caáp), and generally avoided political involvements. This sect utilizes

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the method of “Path and result” in their teachings. This is a meditative system that forms the basis

of the training of the Sakyapa order of Tibetan Buddhism. It is a comprehensive vision of Buddhist

practice, based on the Hevajra-Tantra. In this system, path and result are viewed as being

inseparably linked: the result subsumes (goäp vaøo) the path, since the latter leads to the former, and

the path subsumes the result, since it is the means by which it is attained. The method of this kind

of practice is traced back to the Indian Mahasiddha Viruoa, whose vijra Verses is considered one

of its seminal texts. The main outlines of the system were developed by Sachen Gunga Nyingpo

(1092-1158). Mindroling is one of the major monasteries of the Nyingmapa order of Tibetan

Buddhism, founded in the seventeenth century by Terdak Lingpa (1646-1714) in the Hlokha region

of Tibet. It suffered extensive damaga during the early Chinese invasion and annexation of Tibet,

but is now being restored. Another Mindroling has been established in Dehra Dun, India by

Tibetan refugees.

2) Tröôøng phaùi Muõ Ñen—The Sect of Karma Kagyupa: Doøng truyeàn thöøa coå nhaát cuûa doøng Laït Ma

taùi sanh trong Phaät giaùo Taây Taïng. Ngöôøi ta tin raèng doøng naøy baét nguoàn töø söï hieän thaân cuûa Boà

Taùt Quaùn Theá AÂm, vaø thöôøng ñöôïc coi nhö laø phaùi Laït Ma “Muõ Ñen” vì hoï ñoäi muõ ñen trong caùc

buoåi leã ñaëc bieät. Tröôøng phaùi Muõ Ñen laø moät trong boán tröôøng phaùi chính cuûa Phaät giaùo Taây

Taïng, ñöôïc saùng laäp bôûi ngaøi Tusum Khyenpa, ngöôøi maø veà sau naøy ngöôøi ta coâng nhaän laø vò

rGyal Ba Karmapa ñôøi thöù nhaát. Tröôøng phaùi naøy thöôøng ñöôïc bieát tôùi nhö laø “tröôøng phaùi muõ

ñen” vì trong caùc buoåi leã vò rGyal Ba Karmapa ñoäi noùn ñen, vaø ngöôøi ta tin raèng khi ngaøi ñoäi noùn

ñen thì ngaøi hieän ra chaân taùnh cuûa Phaät Quaùn Theá AÂm Boà Taùt, vò maø ngaøi ñöôïc coi nhö laø hieän

thaân. Truï sôû chaùnh cuûa tröôøng phaùi laø tu vieän Tsurpu ôû Taây Taïng. Vò rGyal Ba Karmapa ñôøi thöù

16 laø Rangjung Rikbe Dorje, rôøi boû Taây Taïng qua AÁn Ñoä theo sau cuoäc xaâm laêng vaø saùp nhaäp

Taây Taïng cuûa Trung Hoa vaøo naêm 1959, vaø vaøo naêm 1966 ngaøi thaønh laäp Tu Vieän Rumtek ôû

Sikkim, baây giôø thì tu vieän naøy laø truï sôû chính cuûa tröôøng phaùi. Tröôøng phaùi Karma-Kagyupa coù

moät soá doøng taùi sanh quan troïng beân caïnh rGyal Ba Karmapa, goàm Shammar Rinpoche, Gyeltsap

Rinpoche, vaø Tai Situ Rinpoche. Veà sau naøy tröôøng phaùi Jonangpa, moät tröôøng phaùi Phaät giaùo Taây

Taïng ñaõ saûn sanh ra moät soá hoïc giaû coù aûnh höôûng, nhöng ñaõ bò Ñöùc Ñaït Lai Laït Ma ñôøi thöù naêm

laø Ngawang Losang Gyatso ñaøn aùp vaøo theá kyû thöù 17. Vò noåi tieáng nhaát cuûa tröôøng phaùi naøy laø

Dolpopa Sherap Gyeltsen, vaø truyeàn thoáng cuõng bao goàm caû caùc vò khaùc nhö Barawa Gieltsen

Belsang (1310-1391), Tangdong Gielpo (1385-1464), vaø Taranatha (1575-1634). Tröôøng phaùi naøy

noåi tieáng nhaát veà caùch dieãn giaûng tích cöïc veà hoïc thuyeát “Nhö Lai Taïng,” ñöôïc ngöôøi ta nhaän bieát

nhö laø baûn theå ñöôïc thöïc chöùng qua tu ta äp thieàn ñònh. Quan ñieåm naøy ñöôïc duøng ñeå chæ cho “Taùnh

khoâng khaùc,” vaø ñöôïc döïa theo Maät giaùo Kalacakra. Ñöùc Ñaït Lai Laït Ma thì xem ñaây nhö moät

quyeån saùch giaû traù khoù daáu ñöôïc ai veà moät caùi “ngaõ” caên nguyeân khoâng thay ñoåi vaø khoâng nhieãm

oâ, neân ngaøi ñaõ ban haønh moät ñaïo duï ra leänh tieâu huûy töï vieän Jonangpa hoaëc bò aùp löïc phaûi chuyeån

qua truyeàn thoáng Gelukpa, vaø taát caû nhöõng saùch vôû cuûa tröôøng phaùi naøy phaûi bò ñoát toaøn boä. Vaøi

hoïc giaû ñöông thôøi nghi ngôø raèng nhöõng lyù do phía sau söï ñaøn aùp naøy phaûi laø lyù do chính trò hôn laø

giaùo lyù, töø khi Jonangpo ñöôïc ñöùng döôùi heä thoáng cuûa Karma Kagyupa, vò naøy ñaõ ñaáu tranh choáng

laïi nhöõng maát maùt maø Ñöùc Ñaït Lai Laït Ma ñaõ aùp ñaët cho muïc ñích kieåm soaùt chaùnh trò ôû Taây

taïng. Maëc daàu coù nhöõng ngöôïc ñaõi, nhieàu ngöôøi trong truyeàn thoáng naøy ñaõ tranh ñaáu ñeå soáng coøn

vaø giaùo thuyeát gzhan stong vaãn coøn laø giaùo thuyeát coù aûnh höôûng trong Phaät giaùo Taây Taïng, ñaëc

bieät laø trong truyeàn thoáng Rime hay phong traøo “Khoâng Moân Phaùi.” Vò Laït Ma ñôøi thöù 1 laø Tusum

Khyenpa (1110-1193). Vò Laït Ma ñôøi thöù 16 laø Rangjung Rikpe Dorje (1924-1981), laø moät trong

nhöõng vò thaày coù aûnh höôûng lôùn nhaát cuûa Taây Taïng vaøo theá kyû 20. Ngaøi du haønh khaép nôi vaø thieát

laäp moät soá trung taâm Phaät giaùo Taây taïng khaép nôi treân theá giôùi, bao goàm truï sôû chính cuûa doøng laø

Tu Vieän Rimtek taïi Sikkim. Hieän coù söï tranh caõi döõ doäi veà vieäc keá thöøa vò Laït Ma ñôøi thöù 16.

Hieän taïi Rinpoche Shamar vaø nhöõng ngöôøi uûng hoä oâng ta cho raèng caäu beù teân Tenzin Khyentse

(1982 - ) môùi ñích thöïc laø vò taùi sanh, trong khi Rinpoche Tai Situ vaø nhöõng ngöôøi uûng hoä oâng ta laïi

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cho raèng caäu beù Taây Taïng teân Urgyen Tinley (1985 - ) môùi thaät söï laø vò taùi sanh. Rinpoche Tai

Situ vaø nhoùm cuûa oâng ta ñaõ ñöa caäu beù Urgyen Tinley leân ngai vò taïi tu vieän Tsurpu vaøo naêm 1992

vaø ñaõ ñöôïc Ñöùc Ñaït Lai Laït Ma pheâ chuaån, nhöng nhoùm cuûa Rinpoche Shamar vaãn tieáp tuïc baùc

boû söï leân ngoâi vò vaø ñöôïc pheâ chuaån naøy. Ngöôøi ñöùng ñaàu phaùi Karma-Kagyu ñöôïc xem laø ngöôøi

coù hoaït ñoäng cuûa Phaät. Uy quyeàn taâm linh cuûa phaùi Karma-Kagyu, thuoäc doøng Tulku xöa nhaát cuûa

Phaät giaùo Taây Taïng. Ngöôøi naày cuõng ñöôïc daân Taây Taïng tin töôûng laø moät hieän thaân cuûa Quaùn

Theá AÂm. Doøng naày keùo daøi hôn 800 naêm. Töø ñaàu theá kyû thöù XII ñeán nay coù 16 vò Karmapa: 1)

Karmapa Dusum Khyenpa (1110-1193), 2) Karmapa Karma Pakshi (1204-1283), 3) Karmapa

Rangjung Dorje (1284-1339), 4) Karmapa Rolpe Dorje (1340-1383), 5) Karmapa Deshin Shegpa

(1384-1415), 6) Karmapa Tongwa Donden (1416-1453), 7) Karmapa Chodrag Gyatsho (1454-

1506), 8) Karmapa Mikyo Dorje (1507-1554), 9) Karmapa Wangchuk Dorje (1556-1603), 10)

Karmapa Choyng Dorje (1604-1674), 11) Karmapa Yehse Dorje (1676-1702), 12) Karmapa

Changchub Dorje (1703-1732), 13) Karmapa Dudul Dorje (1733-1797), 14) Karmapa

Thegchog Dorje (1798-1868), 15) Karmapa Khachab Dorje (1871-1922), 16) Karmapa Rigpe

Dorje (1924-1982)—The oldest lineage of reincarnation lamas in Tibetan Buddhism. The Gyelwa

Karmapa are believed to be physical emanations of the Bodhisattva Avalokitesvara, and are often

referred to as the “Black Hat” lamas because of the hat they wear during special ceremonies.

Karma Kagyupa is one of the four major sub-orders of the Kagyupa order of Tibetan Buddhism,

founded by Tusum Khyenpa (1110-1193), who was later recognized as the first rGyal Ba

Karmapa. They are commonly known as “Balck Hats” because of the ceremonial hat worn by the

rGyal Ba Karmapa. The rGyal Ba Karmapa places it on his head in certain ceremonies, and it is

believed that when the hat is on his head he manifests the essence of the buddha Avalokitesvara,

of whom he is considered to be a manifestation. The main seat of the school is Tsurpu Monastery

in Tibet. The sixteenth rGyal Ba Karmapa, Rangjung Rikbe Dorje (1924-1981), left Tibet for India

following the Chinese invasion, and in 1966 established Rumtek Monastery in Sikkim, which is

presently the headquarters of the order. The Karma-Kagyupa has a number of other important

incarnational lineages in addition to rGyal Ba Karmapa, including the Shammar Rinpoche,

Gyeltsap Rinpoche, and Tai Situ Rinpoche. Later, Jonangpa, an order of Tibetan Buddhism that

produced a number of influential scholars, but was suppressed by the fifth Dalai Lama Ngawang

Losang Gyatso (1617-1682) in the seventeenth century. Its most notable figure was Dolpopa

Sherap Gyeltsen (1269-1361), and the lineage also included Barawa Gyeltsen Belsang (1310-

1391), Tangdong Gielpo (1385-1464), and Taranatha (1575-1634). It was best known for its

positive interpretation of the doctrine of Tathagata-Garbha, which conceived of it as an essence

that is actualized through meditative practice. This view is commonly referred to as “other-

emptiness,” and is said to be based on the Kalacakra-Tantra. The Dalai Lama considered this to be

a thinly disguised version of an unchanging, primordially undefiled “self”, and he issued a decree

that Jonangpa monasteries be destroyed or forced to convert to the Gelukpa order, and their books

burned. Some contemporary scholars suspect that the reasons behind the suppression had as much

to do with politics as doctrine, since the Jonangpo had been aligned with the Karma Kagyupa

hierarchs, who had fought against and lost to the Dalai Lama for political control of Tibet. Despite

this persecution, many of the order’s works survived, and the gzhan stong teachings remain

influential in Tibetan Buddhism, particularly in the Ris Med (Rime) or Non-Sectarian movement.

The first Tusum Khyenpa (1110-1193). The sixteenth Rangjung Rikpe Dorje (1924-1981), was one

of the most influential Tibetan masters of the twentieth century. He travel widely and established

a number of Tibetan Buddhist Centers all over the world, including the current headquarters of the

order, Rimtek Monastery in Sikkim. There is currently a bitter dispute over the succession to the

sixteenth Gyelwa Karmapa. The current Shamar Rinpoche and his supporters claim that a boy

named Tenzin Khyentse (1982 - ) is the true reincarnation, while Tai Situ Rinpoche and his

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supporters back a Tibetan child named Urgyen Tinley (1985 - ). The second claimant was

officially enthroned in the monastery of Tsurpu in 1992 and has been validated by the Dalai Lama,

but the faction (beø phaùi) led by Shamar Rinpoche continues to reject his claim—Vieäc naøy ñöôïc

vua nhaø Nguyeân ban cho vò Laït Ma ñôøi thöù 5 laø KarmapaTeshin Shekpa (1384-1415), khi nhaø vua

naèm moäng thaáy 100.000 nöõ quyû bay boàng beành treân ñaàu cuûa Teshin Shekpa. The leader of the

Karma-Kagyu is considered the man of Buddha-activity or the spiritual authority of the school and

the oldest lineage of Tibetan Buddhism. The Tibetan believe that this person is the embodiment of

Avalokitesvara. The incarnations of the Karmapa extended over a period of 800 years. From the

beginning of the twelfth century till now, there are sixteen Karmapas: 1) Karmapa Dusum

Khyenpa (1110-1193), 2) Karmapa Karma Pakshi (1204-1283), 3) Karmapa Rangjung Dorje

(1284-1339), 4) Karmapa Rolpe Dorje (1340-1383), 5) Karmapa Deshin Shegpa (1384-1415), 6)

Karmapa Tongwa Donden (1416-1453), 7) Karmapa Chodrag Gyatsho (1454-1506), 8)

Karmapa Mikyo Dorje (1507-1554), 9) Karmapa Wangchuk Dorje (1556-1603), 10) Karmapa

Choyng Dorje (1604-1674), 11) Karmapa Yehse Dorje (1676-1702), 12) Karmapa Changchub

Dorje (1703-1732), 13) Karmapa Dudul Dorje (1733-1797), 14) Karmapa Thegchog Dorje

(1798-1868), 15) Karmapa Khachab Dorje (1871-1922), 16) Karmapa Rigpe Dorje (1924-1982).

3) Tröôøng phaùi Ñaát Xaùm—The Sect of Sakyapa: Sakyapa laø töø ngöõ Taây Taïng coù nghóa laø “Tröôøng

phaùi Ñaát Xaùm.” Ñaây laø moät trong ba tröôøng phaùi môùi cuûa Phaät giaùo Taây Taïng. Tröôøng phaùi naøy

coù töø thôøi cuûa Mahasiddha Virupa, ngöôøi maø tröôøng phaùi xem nhö laø ngöôøi ñaàu tieân ñaõ truyeàn

giaùo phaùp ñaëc saéc veà “Lamdre” hay giaùo phaùp daïy veà “Con ñöôøng vaø Keát quaû.” Tröôøng phaùi

mang teân töø nôi maø tu vieän ñaàu tieân cuûa noù ñöôïc thieát laäp, vuøng goïi laø “Sakya” trong tænh Tsang.

Tu vieän aáy do ngaøi Gonchok Gyelpo ñaõ saùng laäp naêm 1073, vaø nhieàu theá kyû veà sau naøy noù phaùt

trieån thaønh ra cô sôû töï vieän chính ôû Taây Taïng. Söï tu taäp thieàn ñònh chính cuûa tröôøng phaùi laø “Lam

Bras,” töùc laø moät heä thoáng toaøn dieän coù thöù töï veà con ñöôøng ñi ñeán Phaät quaû, tieán trieån qua nhöõng

giai ñoaïn, moãi giai ñoaïn ñoøi hoûi phaûi hoaøn taát thaønh coâng giai ñoaïn tröôùc. Giaùo thuyeát vaø tu taäp

cuûa tröôøng phaùi naøy döïa vaøo Hevajra-Tantra, ñaëc bieät giaùo thuyeát aáy nhaán maïnh ñeán vieäc khoâng

theå taùch rôøi sanh töû ra khoûi nieát baøn. Giaùo chuû cuûa giaùo phaùi naøy laø Sakya Trinzin hay “Ngöôøi giöõ

Ngai” cuûa truyeàn thoáng Sakya, phaûi laø thaønh vieân cuûa gia ñình “Khon.”—Sakyapa, a Tibetan

term for “Grey Earth Order.” This is one of the three “new orders” of Tibetan Buddhism. It traces

itself back to the Indian Mahasiddha Virupa, whom it considers to be the first human to transmit its

distinctive “Lamrim” (path and result) teachings. The school takes its name from the place where

its first monastery was established, an area called Sakya in the province of Tsang. It was founded

in 1073 by Gonchok Gyelpo (1034-1102), and in later centuries grew to be one of the major

monastic complexes (buildings) in Tibet. The central meditative practice of the tradition is “lam

bras,” which is a comprehensive, hierarchically ordered path to buddhahood, progressing through

stages, each of which requires previous successful completion of its predecessor. Its philosophy

and practice is based on the Hevajra-Tantra, particularly its doctrine of the inseparability of cyclic

existence and nirvana. The head of the order is the Sakya Trinzin or “Thorne Holder” of Sakya,

who is always a member of the “Khon family.”

4) Tröôøng phaùi Hoaøng Maïo Giaùo—The Sect of Gelug:

a) Toång quan veà phaùi Hoaøng Maïo Giaùo—An overview of the Sect of Gelug: Hoaøng Maïo Giaùo laø teân

cuûa moät toâng phaùi thuoäc Laït Ma Giaùo, maëc toaøn ñoà vaøng, ñöôïc Ñaïi Sö Toâng-Khaùch-Ba saùng laäp

naêm 1417, sau khi laät ñoå Hoàng Maïo Giaùo, töùc giaùo phaùi maëc toaøn maøu ñoû. Hoaøng Giaùo ñöôïc tìm

thaáy phaàn lôùn ôû Taây Taïng vaø Moâng Coå. Laït Ma Giaùo ñöôïc caùc hoïc giaû Taây phöông duøng ñeå dieãn

taû moät hình thöùc cuûa moät toâng phaùi vöôït troäi cuûa Phaät giaùo Taây Taïng vaø vuøng Hy Maõ Laïp Sôn.

Tuy nhieân, hình thöùc naøy thöôøng bò caùc haønh giaû cuûa truyeàn thoáng choái boû, vì töø naøy thöôøng aùm

chæ moät khaùi nieäm raèng Phaät giaùo Taây Taïng khoâng phaûi laø chaân giaùo, maø laø moät toân giaùo thaáp heøn

ñaõ ñi sai ñöôøng trong ñoù Taêng chuùng thôø ngaãu töôïng vaø buøa pheùp. Ngöôøi ta ít thaáy noù ñöôïc duøng

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trong caùc aán baûn môùi veà Phaät giaùo Taây Taïng. Laït Ma Giaùo phaàn lôùn tìm thaáy ôû Taây Taïng, Moâng

Coå, vaø moät vaøi nöôùc nhoû ôû vuøng Hy Maõ Laïp Sôn. Taïi Taây Taïng coù hai tröôøng phaùi, cöïu phaùi maëc

aùo ñoû, vaø taân phaùi maëc aùo vaøng do ngaøi Toâng Khaùch Ba saùng laäp vaøo theá kyû thöù 15. Nhöõng vò

laõnh tuï hai toâng phaùi naày laø Ñaït Lai Laït Ma vaø Ban Thieàn Laït Ma—The Gelug or the yellow sect

of Lamaism, founded in 1417 by Tson-Kha-Pa, Sumatikirti, who overthrew the decadent sect,

which wears red robes, and established the sect that wears yellow, and which at first was noted for

the austere life of the monks; it is found chiefly in Tibet and Mongolia. Lamaism is used by

Western scholars to describe the prevalent form of Buddhism in Tibet and the Himalayan region.

The designation is generally rejected by the practitioners of the tradition, however, because a

common implication of the term is the notion that Tibetan Buddhism is not true Buddhism, but

rather a debased (thaáp heøn) aberration (ñi sai ñöôøng) in which human clerics (Bla-ma) are

worshiped and the austere meditative practices of early Buddhism have been replaced by idolatry

(thôø ngaãu töôïng), and magic. It is rarely seen in recent publications on Tibetan Buddhism. The

Lamaistic form of Buddhism found chiefly in Tibet, and Mongolia, and the smaller Himalayan

States. In Tibet it is divided into two schools, the older one wearing red robes, the later, which was

founded by Tson-Kha-Pa in the fifteenth century, wearing yellow; its chiefs are the Dalai Lama

and the Panchen Lama, respectively.

b) Danh xöng Ñaït Lai Laït Ma—The name of Dalai Lama: Ñaït Lai Laït Ma laø giaùo chuû phaùi Hoaøng Y

beân Taây Taïng, cuõng laø vò laõnh ñaïo ñaát nöôùc. Moät vò thaày coù trí naêng lôùn baèng ñaïi döông, vò laõnh

ñaïo tinh thaàn hay quoác tröôûng Taây Taïng, hieän thaân cuûa Quaùn Theá AÂm cuõng nhö Ban Thieàn Laït

Ma. Theo Phaät giaùo Taây Taïng thì töø Laït Ma laø moät vò thaày toân giaùo, ñöôïc ñeä töû suøng kính vì oâng

laø hieän thaân cuûa Phaät Phaùp. Ngaøy nay töø Laït Ma ñöôïc duøng moät caùch lòch söï ñeå chæ baát cöù vò sö

Taây Taïng naøo, khoâng keå möùc ñoä phaùt trieån taâm linh cuûa vò naày. Coù ba vò Laït Ma cao caáp laø Ñaït

Lai Laït Ma, Ban Thieàn Laït Ma, vaø Bogdo Laït Ma hay vò Taêng Thoáng Phaät giaùo Moâng Coå. Töø

naêm 1391 ñeán nay Taây Taïng coù 14 vò Laït Ma. Töø theá kyû thöù 17, Ñöùc Ñaït Lai Laït Ma laø ngöôøi trò

vì vaø laõnh ñaïo tinh thaàn cuûa xöù Taây Taïng baèng söï hieän thaân hay ñaàu thai lieân tuïc, vaø sau khi nhaø

laõnh ñaïo qua ñôøi ngöôøi ta tìm ngöôøi keá vò vaø thöôøng ñöôïc coâng nhaän ôû moät caäu beù trai. Cho ñeán

khi tröôûng thaønh, moät nhieáp chính ñöôïc chæ ñònh naém quyeàn taïm thôøi. Taát caû caùc vò Ñaït Lai Laït

Ma ñeàu coù moái quan heä ñaëc bieät vôùi Ñöùc Quaùn Theá AÂm: moät soá söï kieän chöùng minh raèng hoï laø

hieän thaân cuûa vò Boà Taùt töø bi, trong khi nhöõng vò khaùc noùi raèng hoï coù nguoàn goác cuûa Ngaøi hoaëc

con ngöôøi ñöôïc Ñöùc Quaùn Theá AÂm ban phöôùc laønh. Danh xöng Ñaït Lai Laït Ma cuõng coù nghóa laø

Quoác tröôûng Taây Taïng. Vò naøy ñöôïc xem nhö laø hieän thaân cuûa Ñöùc Quaùn Theá AÂm Boà Taùt. Töø

Dalai coù nghóa laø “Bieån Lôùn” laø moät danh hieäu ban cho vò Ñaïi Laït Ma thöù ba cuûa tröôøng phaùi

Gelugpa ñöôïc Gusri Kham saùng laäp vaøo naêm 1587. Danh xöng naøy cuõng coù nghóa laø Vò thaày cao

caû. Trong Phaät giaùo Taây Taïng, Dalai Lama ñöôïc suøng kính vì Ngaøi laø hieän thaân thuaàn khieát cho

giaùo thuyeát cuûa Ñöùc Phaät. Trong Kim Cang thöøa, vò Laït ma ñaëc bieät quan troïng, vì vai troø cuûa ngaøi

khoâng chæ giaûng daïy, maø ngaøi coøn coù theå thöïc hieän nghi leã nöõa. Vò Laït Ma coù nhieäm vuï truyeàn

trao Phaät phaùp cho ñeä töû vaø cho moïi ngöôøi. Truyeàn thoáng huaán luyeän moät vò Laït Ma maát nhieàu

naêm hoïc veà nhieàu giôùi luaät khaùc nhau vaø trieát lyù Thieàn trong Phaät giaùo. Chæ sau 3 muøa an cö kieát

haï, vò Laït Ma môùi ñöôïc pheùp trao truyeàn söï hieåu bieát cuûa mình cho ngöôøi khaùc. Trong phaùi Hoaøng

Maïo beân Taây Taïng, Ñaït Lai Laït Ma laø vò Giaùo chuû cuûa tröôøng phaùi vaø cuõng laø vò laõnh ñaïo ñaát

nöôùc. Moät vò thaày coù trí naêng lôùn baèng ñaïi döông, vò laõnh ñaïo tinh thaàn hay quoác tröôûng Taây Taïng,

hieän thaân cuûa Quaùn Theá AÂm cuõng nhö Ban Thieàn Laït Ma. Theo Phaät giaùo Taây Taïng thì töø Laït Ma

laø moät vò thaày toân giaùo, ñöôïc ñeä töû suøng kính vì oâng laø hieän thaân cuûa Phaät Phaùp. Ngaøy nay töø Laït

Ma ñöôïc duøng moät caùch lòch söï ñeå chæ baát cöù vò sö Taây Taïng naøo, khoâng keå möùc ñoä phaùt trieån taâm

linh cuûa vò naày. Coù ba vò Laït Ma cao caáp laø Ñaït Lai Laït Ma, Ban Thieàn Laït Ma, vaø Bogdo Laït Ma

hay vò Taêng Thoáng Phaät giaùo Moâng Coå. Töôùc vò Ñaït Lai Laït Ma ñöôïc xem nhö laø “Ñaáng Theá Chuû

Toân Quí” hay “Ñaáng Hieän Höõu.” Vò Ñaït Lai Laït Ma ñôøi thöù naêm laø Ngawang Losang Gyatso trôû

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thaønh vò laõnh ñaïo toaøn boä ñaát nöôùc Taây Taïng, vaø tröôùc khi Taây Taïng bò Trung Quoác xaâm chieám

vaø saùp nhaäp vaøo thaäp nieân 1950s, vò Ñaït Lai Laït Ma vöøa laø vò laõnh ñaïo tinh thaàn maø cuõng laø nhaø

laõnh ñaïo theá quyeàn cuûa Taây Taïng. Töø naêm 1391 ñeán nay Taây Taïng coù 14 vò Laït Ma. Töø naêm 1391

ñeán nay, Taây Taïng coù 14 vò Ñaït Lai Laït Ma: 1) Dalai Lama Gendun Drub (1391-1475), 2) Dalai

Lama Gendun Gyatso (1475-1542), 3) Dalai Lama Sonam Gyatso (1543-1588), 4) Dalai Lama

Yonten Gyatso (1589-1617), 5) Dalai Lama Losang Gyatso (1617-1682), 6) Dalai Lama Jamyang

Gyatso (1683-1706), 7) Dalai Lama Kelsang Gyatso (1708-1757), 8) Dalai Lama Jampel Gyatso

(1758-1804), 9) Dalai Lama Lungtog Gyatso (1806-1815), 10) Dalai Lama Tsultrim Gyatso (1816-

1837), 11) Dalai Lama Kedrub Gyatso (1838-1856), 12) Dalai Lama Trinle Gyatso (1856-1875),

13) Dalai Lama Tubten Gyatso (1876-1933), 14) Dalai Lama Tenzin Gyatso (born 1935—hieän

ñang soáng löu vong)—Dalai-Lama is the head of the Yellow-robe sect of the Tibetan Buddhism,

as chief of the nation. A teacher whose wisdom is as great as the ocean, Spiritual head of State of

Tibet, incarnation of Avalokitesvara, and the Panchen Lama. According to Tibetan Buddhism,

Lama is used as a religious master, or guru, venerated by his students since he is an embodiment

of Buddhist teachings. Today, Lama is often used as a polite form of address for any Tibetan

monk, regardless of the level of his spiritual development. The three senior Lamas are the Dalai-

Lama, the Panchen-Lama, and the Bogdo-Lama of Urga, the head of Buddhism in Mongolia. Since

the 17th

century the Dalai Lama has been the ruler and spiritual leader of Tibet. Succession is by

reincarnation, and after the leader’s death his successor is sought and usually recognized in a

young boy. Until adulthood, an appointed regent takes his place. All Dalai Lamas have a special

relationship with Avalokitesvara: some maintain that they are reincarnations of the compassionate

Bodhisattva, while others say that they are emanations of him, or human blessed by

Avalokitesvara. The 14th

Dalai Lama has been in exile since 1959 following the Chinese invasion

and annexation of Tibet in the late 1950s. The appellation of Dalai-Lama also means the spiritual

and temporal Head of State of Tibet. Regarded as the earthly manifestation of Avalokitesvara.

The word Dalai means “Great Ocean” and was a title granted to the third Grand Lama of

Gelugpa School in 1587 by Gusri Kham. The appellation of Dalai-Lama also means the most

honorable teacher. In Tibetan Buddhist history, he is venerated since he is an authentic

embodiment of the Buddhist teaching. In Vajrayana, the Lama is particularly important, since his

role is not only to teach rituals but also to conduct them. Lama has the function of transmitting the

Buddhist tradition to not only his students but also to every people. The traditional training of a

Lama includes many years of study of various disciplines of Buddhist philosophy and meditation.

Only after at least three retreats (3 years), a lama is authorized to refer himself as such and to

transmit his knowledge to others. In the sect of Gelug, Dalia-lama means the head of the Yellow-

robe sect of the Tibetan Buddhism, as well as the chief of the nation. A teacher whose wisdom is

as great as the ocean, Spiritual head of State of Tibet, incarnation of Avalokitesvara, and the

Panchen Lama. According to Tibetan Buddhism, Lama is used as a religious master, or guru,

venerated by his students since he is an embodiment of Buddhist teachings. Today, Lama is often

used as a polite form of address for any Tibetan monk, regardless of the level of his spiritual

development. The three senior Lamas are the Dalai-Lama, the Panchen-Lama, and the Bogdo-

Lama of Urga, the head of Buddhism in Mongolia. The Dalai Lama is most often referred to by

Tibetan as Gyelwa Rinpoche (Precious Lord) or Kundun (the Presence). The fifth Dalai Lama,

Ngawang Losang Gyatso (1617-1682) became the ruler of the whole of Tibet, and prior to the

Chinese invasion and annexation of Tibet in the 1950s the Dalai Lama was the spiritual and

temporal leader of Tibet. Since 1391 till today, Tibet has 14 Lamas. Since 1391 till today, Tibet

has 14 Lamas: 1) Dalai Lama Gendun Drub (1391-1475), 2) Dalai Lama Gendun Gyatso (1475-

1542), 3) Dalai Lama Sonam Gyatso (1543-1588), 4) Dalai Lama Yonten Gyatso (1589-1617), 5)

Dalai Lama Losang Gyatso (1617-1682), 6) Dalai Lama Jamyang Gyatso (1683-1706), 7) Dalai

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Lama Kelsang Gyatso (1708-1757), 8) Dalai Lama Jampel Gyatso (1758-1804), 9) Dalai Lama

Lungtog Gyatso (1806-1815), 10) Dalai Lama Tsultrim Gyatso (1816-1837), 11) Dalai Lama

Kedrub Gyatso (1838-1856), 12) Dalai Lama Trinle Gyatso (1856-1875), 13) Dalai Lama Tubten

Gyatso (1876-1933), 14) Dalai Lama Tenzin Gyatso (born 1935—now in exile).

(III)Lòch söû phaùt trieån Thieàn Taây Taïng—History development of Tibetan Zen:

(A) Toång Quan Veà Lòch söû phaùt trieån Thieàn Taây Taïng—An Overview of History of development of

Tibetan Zen: Thieàn ôû Taây Taïng ñaõ coù moät truyeàn thoáng laâu ñôøi. Phaûi thaønh thaät maø noùi, ngöôøi Taây

Taïng laø nhöõng ngöôøi ñaõ saün coù khaû naêng chinh phuïc ñöôïc caûnh giôùi bao la cuûa taâm trí. Tuy nhieân,

maõi ñeán ñaàu theá kyû thöù XX, nghieân cöùu Thieàn Taây Taïng ñaõ môùi baét ñaàu vaøo naêm 1939 vôùi söï

khaùm phaù ra caùc hang ñoäng ôû Ñoân Hoaøng vaø vôùi söï xuaát baûn moät vaên baûn Ñoân Hoaøng baèng tieáng

Taây Taïng lieân quan ñeán Thieàn. Töôûng cuõng neân bieát raèng Ñoân Hoaøng laø teân cuûa moät thaønh phoá

trong thaønh Cam Tuùc (Kansu) trong nhöõng vuøng oác ñaûo mieàn Trung AÙ (veà phía taây baéc Trung

Hoa), nôi maø caùc con ñöôøng Baéc Nam thôøi xöa gaëp nhau. Ñoân Hoaøng goàm nhöõng thaønh luõy daøi

khoaûng 13 daëm töø Ñoâng sang Taây, 7 daëm Baéc Nam. Vaøo thôøi Ngaøi Phaùp Hieån khôûi ñaàu cuoäc Taây

du (khoaûng naêm 399 sau Taây lòch), trong nhaät kyù, Phaùp Hieån ñaõ ghi laïi nhö sau: “Sa maïc Ñoân

Hoaøng coù nhieàu aùc ma vaø gioù noùng, gaëp phaûi thì khoâng ai toaøn maïng. Treân trôøi khoâng coù chim

bay, döôùi ñaát khoâng coù thuù chaïy. Sa maïc traûi daøi voâ taän, muoán vöôït qua khoâng bieát laáy gì laøm daáu

ngoaïi tröø nhöõng boä xöông ngöôøi ñaõ cheát ruïc treân ñöôøng.” Gaàn ñoù coù moät daõy Vaïn Phaät Ñoäng. Vaïn

Phaät Ñoäng hay Ñoân Hoaøng Thaïch Thaát, coøn goïi laø Ñoân Hoaøng Thaïch Quaät, hay Hang Ñoäng Ñoân

Hoaøng (naèm veà phía ñoâng nam huyeän Ñoân Hoaøng thuoäc tænh Cam Tuùc, coù ngoïn nuùi Minh Sa, döôùi

chaân nuùi coù chuøa Tam Giôùi, quanh chuøa coù haøng ngaøn hang ñoäng. Tröôùc kia goïi laø ñoäng Nghìn

Phaät vì xung quanh vaùch ñaù ñeàu coù chaïm troå hình töôïng Phaät). Ngöôøi ta tin raèng Vaïn Phaät Ñoäng

coù töø tröôùc theá kyû thöù 4, nhöng bò laõng queân trong nhieàu theá kyû. Vaøo naêm 1900 coù moät vò Taêng

queùt doïn caùt buïi trong chuøa, töø choã töôøng vôû tình côø nhìn thaáy moät caên phoøng trong ñoù chöùa ñaày

kinh saùch. Khi môû saùch ra thaáy nhöõng saùch naày ñöôïc cheùp töø theá kyû thöù naêm ñeán theá kyû thöù 10

(trong khoaûng trieàu ñaïi nhaø Ñöôøng. Coù leõ vaøo thôøi Taây Haï loaïn laïc neân ngöôøi ta ñem caát saùch vaøo

ñaây). Moät ngöôøi Anh Sir Aurel Stein laø ngöôøi ñaàu tieân ñaõ thaêm vieáng laïi nhöõng hang ñoäng naøy vaø

ñaõ mang moät soá saùch naày ra ngoaøi vaøo naêm 1907. Naêm sau 1908, oâng Paul Pelliot ñaõ tìm thaáy

trong theâm trong hang ñoäng coù nhieàu kinh saùch Phaät vaø Laõo giaùo khaùc. Cho ñeán ngaøy hoâm nay, coù

treân 492 hang ñoäng ñaõ ñöôïc tìm ra bao goàm haøng ngaøn kinh saùch, phaàn nhieàu ñaõ ñöôïc ñöa sang

AÂu Chaâu vaøo ñaàu theá kyû thöù 20. Ngoaøi ra coøn coù treân 2.400 töôïng Phaät vaø khoaûng 45.000 thöôùc

vuoâng tranh veõ treân töôøng. Marcelle Lalou, "Taøi Lieäu Taây Taïng Veà Söï Dieãn Taû Thieàn Trung

Hoa," Baùo kyø AÙ Chaâu, soá CXXXI, töø thaùng 10 ñeán thaùng 12 naêm 1939, töø trang 505 ñeán trang 522.

Ñaàu thaäp nieân 1950s, moät hoïc giaû ngöôøi Phaùp teân Paul Demieùville ñaõ cho xuaát baûn moät nghieân

cöùu veà Hoäi Nghò Taây Taïng: Hoäi Nghò Lhasa, Thö muïc cuûa Haøn Laâm Vieän Trung Hoa, quyeån VII

(Ba Leâ: Impr. nationale de France, 1952). Saùu naêm sau, Giuseppe Tucci xuaát baûn moät baûn nghieân

cöùu veà moät phaàn cuûa Thieàn trong "kho taøng ñöôïc khaùm phaù" cuûa doøng Ñaïi Cöùu Caùnh, ñieàu naøy laø

moät bieåu hieän ñaàu tieân cho thaáy caùc taøi lieäu lieân quan ñeán Thieàn ñaõ toàn taïi ôû trung taâm Taây Taïng:

Giuseppe Tucci, Caùc Vaên Baûn Phaät Giaùo Phuï, Phaàn II, Serie Orientale Roma, IX, 2 (Roma:

Institulo Italiano Per II Medio Ed Estremo Oriente, 1958). Caùc cuoäc nghieân cöùu vaø xuaát baûn cuûa

Nhaät Baûn baét ñaàu töø cuoái thaäp nieân 1960s vaø ñaàu thaäp nieân 1970s, nhöõng baøi baùo cuûa Ueyama

Daishun veà moät baûn dòch baèng tieáng Taây Taïng veà lòch söû sô kyø Laêng Giaø Sö Tö Kyù vaø thuû baûn

Ñoân Hoaøng Pelliot Taây Taïng 116, voán bao goàm phaùp ngöõ cuûa nhieàu vò Thieàn sö Trung Hoa. Trong

khoaûng thaäp nieân 1970s, Ueyama, Obata Hironobu, Yamaguchi Zuihoâ, Kimura, Ryutoâku, Okimoto

Katsumi, Imaeda Yoshiro vaø Harada Satoru ñaõ cho xuaát baûn moät loaït nhöõng baøi vieát veà caùc vaên

baûn Thieàn Taây Taïng vaø caùc vaán ñeà lieân quan. Moät baûn toùm löôïc coù tính mieâu taû xuaát saéc cuûa hoïc

thuaät Nhaät Baûn xuoáng ñeán 1977 laø baûn: "Nghieân Cöùu caùc thuû baûn Thieàn Taây Taïng tìm thaáy ôû Ñoân

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Hoaøng, Moät söï duyeät laïi laõnh vöïc naøy vaø nhöõng trieån voïng cuûa noù" cuûa D. Ueyama, ñöôïc K.W.

Eastman vaø Kyoto Tokuno phieân dòch sang Anh ngöõ vôùi nhan ñeà "Thieàn Sô Kyø ôû Trung Hoa vaø

Taây Taïng", Lewis Lancaster vaø Whalen Lai hieäu ñính (Berkeley: Lancaster-Miller saép xuaát baûn).

Beân caïnh ñoù, ngöôøi ta coøn khaùm phaù ra haøng ngaøn thuû baûn cheùp tay töø thö vieän trong Ñoân Hoaøng

Ñieän trong suoát moät thôøi gian khaù laâu trong lòch söû Trung Hoa, töø thôøi cuûa nhaø dòch kinh Cöu Ma

La Thaäp cho ñeán thôøi boä Caûnh Ñöùc Truyeàn Ñaêng Luïc ñöôïc keát taäp, nghóa laø töø 400 ñeán 1000 sau

Taây lòch. Caùc thuû baûn Thieàn Trung Hoa trong toaøn boä söu taäp Ñoân Hoaøng coù nieân hieäu keå töø 750

ñeán 1000; trong khi caùc thuû baûn Taây Taïng coù nieân ñaïi ñeán khoaûng thôøi kyø Taây Taïng chieám ñoùng

Ñoân Hoaøng, töø thaäp nieân 780s ñeán thaäp nieân 848s. Roõ raøng laø trong thôøi kyø chieám ñoùng cuûa Taây

Taïng, coù moät söï giao löu trao ñoåi vaên hoùa Hoa-Taïng raát maïnh meõ; kyø thaät, nhieàu ngöôøi Trung

Hoa ôû Ñoân Hoaøng ñaõ queân maát haún chöõ vieát, chæ bieát chöõ vieát Taây Taïng maø thoâi. Söï quan taâm

ñeán Phaät giaùo vaø Thieàn Trung Hoa cuûa ngöôøi Taây Taïng ñaõ taùc ñoäng nhö moät nam chaâm. May maén

thay, töø quan ñieåm nghieân cöùu Thieàn sô kyø, cöûa soå Taây Taïng veà Thieàn ñaõ roäng môû vaøo khoaûng

cuoái thôøi Thieàn sô kyø, vaø nhöõng caùnh cöûa chôùp ñöôïc keùo leân tröôùc söï taùi hoaït ñoäng laïi cuûa toâng

phaùi naøy ñöôïc thöïc hieän ôû Haøng Chaâu vaø Nam Kinh trong khoaûng cuoái thôøi nhaø Ñöôøng vaø thôøi

Nguõ Ñaïi. Noùi toùm laïi, ngöôøi Taây Taïng ñaõ nhìn thaáy moät nghieân cöùu khaù tieâu bieåu veà vaên hoùa

Thieàn lan toûa khaép nôi trong nhöõng ghi cheùp cuûa lòch söû, nhöõng cuoäc ñoái thoaïi, luaän giaûi, vaø nhöõng

baûn kinh veà Thieàn vaøo theá kyû thöù VIII. Dó nhieân laø caùc hoïc giaû ñaõ vaø ñang laøm vieäc treân nhöõng

vaên baûn Thieàn Trung Hoa trong haøng maáy thaäp nieân qua, vaø neáu ngöôøi ta coù theå toång hôïp taát caû

nhöõng taùc phaåm vôùi töøng maûng nghieân cöùu maø hoï ñaõ laøm, moät hình aûnh môùi veà buoåi sô Thieàn coù

theå ñöôïc thu thaäp laïi. Caùc thuû baûn Thieàn Taây Taïng, voán chæ môùi nhaän ñöôïc söï quan taâm maø chuùng

ñaùng ñöôïc trong khoaûng thôøi gian raát gaàn ñaây, ñaõ cho chuùng ta nhieàu höôùng tieàm naêng cho cuoäc

nghieân cöùu: söï khoâi phuïc laïi nhöõng Thieàn ngöõ ñaõ thaát laïc, coù leõ ngay caû nhöõng taùc phaåm ñaõ bò thaát

laïc, söï taùi caáu truùc nhöõng phaàn thaát laïc hoaëc nhöõng phaàn bò söûa ñoåi sai laïc ñi cuûa caùc taùc phaåm

Trung Hoa; giuùp dieãn dòch caùc ñoaïn vaên khoù trong caùc taùc phaåm Trung Hoa, vaân vaân vaø vaân vaân.

Trong phaïm vi Taây Taïng hoïc thì söï nghieân cöùu vaøo Thieàn Taây Taïng ñaõ baét ñaàu xoùi moøn quan

ñieåm truyeàn thoáng veà Phaät giaùo Taây Taïng thôøi sô kyø. Caùc luaän giaûi baèng ngoân ngöõ phöông Taây veà

toân giaùo Taây Taïng, voán bieåu loä söï aûnh höôûng lan toûa khaép treân quan ñieåm truyeàn thoáng, laøm giaûm

thieåu vai troø cuûa phaàn Trung Hoa, Ñoán Moân, xem thöôøng noù nhö laø moät thöù dò giaùo vò ñaùnh baïi ôû

caùi goïi laø cuoäc tranh luaän cuûa Hoäi Nghò Taây Taïng vaøo cuoái theá kyû thöù VIII vaø bò caám hoaït ñoäng

ngay sau ñoù. Hieän nay ngöôøi ta nghó raèng raát coù theå chính töï thaân cuoäc tranh luaän chæ laø söï baøy veõ

cuûa caùc nhaø söû hoïc Phaät giaùo Taây Taïng veà sau naøy maø thoâi. Nhöõng taøi lieäu Thieàn Taây Taïng ñaõ

cho chuùng ta thaáy raèng caùc söû gia sau thôøi A Ñeå Sa, vaøo theá kyû thöù XI, ít nhieàu cuõng ñaõ xoùa boû vai

troø cuûa Thieàn Trung Hoa ra khoûi thö tòch vaø trong tieán trình cuûa vieäc laøm naøy töï nhieân laø hoï ñaõ

nhaán maïnh ñeán vai troø cuûa caùc vò sö AÁn Ñoä trong vieäc giôùi thieäu Phaät giaùo vaø vaên hoùa vaøo xöù sôû

cuûa hoï. Thaäm chí coù leõ Thieàn ñaõ laø khuynh höôùng noåi baät cuûa Phaät giaùo Taây Taïng vaøo theá kyû thöù

VIII. Trong baát cöù tröôøng hôïp naøo, daàu boái caûnh vaãn coøn khaù mô hoà, nhöng trong khoaûng theá kyû

thöù IX giaùo lyù Thieàn ôû Taây Taïng vaãn tieáp tuïc trong bí maät vaø keùo daøi trong hình thöùc nguïy trang

beân trong truyeàn thoáng Ñaïi Cöùu Caùnh, truyeàn thoáng coå xöa ñoù cuûa thôøi kyø hoaøng gia ñöôïc nghó laø

xa caùch nhaát ñoái vôùi coát tuûy cuûa Phaät giaùo bôûi caùc truyeàn thoáng môùi ñöôïc thaønh laäp töø cuoái theá kyû

thöù X trôû ñi. Vì caùc tröôøng phaùi Thieàn Trung Hoa naøy voán ñaõ hình thaønh Ñoán Moân Taây Taïng laïi

naèm trong soá caùc tröôøng phaùi khoâng ñöôïc bieát ñeán moät caùch troïn veïn nôi caùc nguoàn taøi lieäu cuûa

Trung Hoa, coù theå caàn phaûi coù theâm moät cuoäc nghieân cöùu nöõa veà chuùng töø moät cuoäc nghieân cöùu

ñeå so saùnh veà caùc taøi lieäu Taây Taïng vaø Trung Hoa. Caùc tröôøng phaùi ñöôïc ñaët trong nghi vaán laø

doøng Thieàn cuûa Hoøa Thöôïng Kim hay doøng Thieàn Tònh Chuùng, doøng Thieàn Voâ Truï hay doøng Baûo

Ñöôøng, vaø doøng Thieàn Baéc toâng sau thôøi Thaàn Tuù maø chuùng ta coù theå goïi laø doøng Thieàn Baéc Haäu.

Theo Jeffrey Broughton trong quyeån "Nghieän Cöùu Thieàn Vaø Hoa Nghieâm Toâng," ñieàu khaùm phaù

naøy khoâng ñeà nghò raèng teân goïi vaø caùc vaên baûn cuûa caùc tröôøng phaùi Thieàn khaùc khoâng ñöôïc tìm

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thaáy trong soá caùc vaên baûn Thieàn ñöôïc vieát baèng ngoân ngöõ Taây Taïng: nhöõng maûng phaùp hoäi cuûa

Thaàn Hoäi chaúng haïn ñaõ ñöôïc nhaän daïng. Nhöng ba tröôøng phaùi vöøa keå treân coù theå seõ laø taâm ñieåm

trong baát kyø söï thöû nghieäm taùi xaây döïng naøo veà lòch söû Thieàn Trung Hoa ôû Taây Taïng. Caùc nguoàn

chính yeáu cho vieäc nghieân cöùu Ñoán Moân laø: caùc taøi lieäu hoån hôïp vieát baèng tieáng Taây Taïng ñöôïc

tìm thaáy trong thö vieän hang ñoäng Ñoân Hoaøng vaøo ñaàu theá kyû thöù XX, ñaëc bieät trong Pelliot Taây

Taïng 116; caùc taøi lieäu veà Thieán Taây Taïng ñöôïc löu giöõ ôû mieàn trung Taây Taïng trong truyeàn thoáng

Ñaïi Cöùu Caùnh, maø taøi lieäu quan troïng nhaát trong caùc taøi lieäu naøy, laø Thieàn Ñaêng cuûa Naêm Giai

Caáp theo Thöù Baäc; vaø caùc taøi lieäu baèng tieáng Trung Hoa, caû caùc vaên baûn cuûa Ñoân Hoaøng vaø

nhöõng tröôùc taùc cuûa Thieàn sö Khueâ Phong Toâng Maät veà caùc toâng phaùi Thieàn—There is a long

tradition of meditation in Tibet. Honestly speaking, it is the Tibetan people who have really

mastered the vast realm of the mind. However, till the beginning of the twentieth century, Tibetan

Ch'an studies just began in 1939 with the discovery of caves in Tun-huang and with the publication

of a Ch'an-related Tibetan Tun-huang text. It should be known that Tun-Huang is the name of a

city in Kansu in Central Asian oasis (northwestern China), where the ancient northern and

southern routes converged. There are fortifications about 13 miles from East to West, and 7 miles

from North to South. At the time when Fa-Hsien started his pilgrim to the West, in his records, Fa-

Hsien reported: “Tun-Huang has many wicked spirits and hot winds. When people meet them,

none can escape alive. No birds fly above, no animals roam below. The tract lies limitless as far as

the eyes can reach. If one wished to cross it, one is at a loss to detect any landmark, and only

skeletons of those who have perished serve to mark the way.” Near Tun- Huang is the largest

complex of Cave-temples of thousand Buddhas. Cave-temples of the thousand Buddhas; where a

monk in 1900 A.D., sweeping away the collected sand, broke through a partition and found a room

full of sutras, together with block prints and paintings ranging in date from the beginning of the 5th

to the end of the 10th

century, but they were neglected for centuries. These cave-temples were first

visited by Sir Aurel Stein in 1907 and by Paul Pelliot in 1908 and they found thousands of Buddha

statues, scriptures (both Buddhist and Laoist), and wall paintings. When a lot of caves have been

found, which contain thousands of manuscripts dated 492, many of which were transported to

Europe in the early part of the twentieth century, 2,400 statues and 45,000 square meters of wall

printings. Marcelle Lalou, "Document tibeùtain sur l'expression du Dhyana chinois," Journal

Asiatique, CXXXI, in October-December 1939, pp.505-522. In the early 1950's Paul Demieùville

published a study of the Council of Tibet: Le Concile de Lhasa, Bibliotheøque de l'Institut des

hautes eùtudes chinoises, Vol. VII (Paris: Impr. nationale de France, 1952). Six years later

Giuseppe Tucci published a study of the Ch'an portion of a Rdzogs-chen "discovered treasure,"

this being the first indication that Ch'an-related materials had survived in central Tibet: Giuseppe

Tucci, Minor Buddhist Texts, Part II, Serie Orientale Roma, IX, 2 (Roma: Institulo Italiano Per II

Medio Ed Estremo Oriente, 1958). Japanese scholarship began with the publication in the late

1960's and early 70's of Ueyama Daishun's articles on a Tibetan translation of the early Ch'an

history "Leng-chia shih-tzu chi" and on the Tibetan Tun-huang manuscript Pelliot Tibetan 116,

which contains the sayings of many Ch'an masters. During the 1970's Ueyama, Obata Hironobu,

Yamaguchi Zuihoâ, Kimura, Ryutoâku, Okimoto Katsumi, Imaeda Yoshiro and Harada Satoru

published a series of detailed articles on Tibetan Ch'an texts and related matters. An excellent

descriptive summary of the Japanese scholarship down to 1977 is: D. Ueyama, "The Study of

Tibetan Ch'an Manuscripts Recovered from Tun-huang, A review of the field and its prospects,"

translated by K.W. Eastman and Kyoto Tokuno, edited by Lewis Lancaster and Whalen Lai

(Berkeley: Lancaster-Miller, forthcoming). Besides, people also discovered the thousands of

manuscripts from the hidden cave library of Tun-huang range over an enormous span of Chinese

history, from the time of the great translator Kuamrajiva to the time of the compilation of the

Ch'an history The Records of the Transmission of the Lamp (Ching-Te-Ch’uan-Teng-Lu), that is,

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from about A.D. 400 to 1000. The Chinese Ch'an manuscripts within the Tun-huang corpus date

from about 750 to 1000; while the Tibetan Ch'an manuscripts date to the period of the Tibetan

occupation of Tun-huang, from the 780's to 848. It is clear that during the Tibetan occupation

period there was intense Chinese-Tibetan cultural intercourse; in fact, many Tun-huang Chinese,

having forgotten characters, knew only Tibetan script. Interest in Chinese Buddhism and Ch'an in

particular on the part of the Tibetans acted as a magnet. Fortunately, from the point of view of

early Ch'an studies, the Tibetan "window" on Ch'an opened up at about the end of the early Ch'an

period, and shutters were drawn before the reworking of the tradition carried out in Hangchou and

Nanking during the Late T'ang and Five Dynasties. In short, the Tibetans saw a fairly

representative survey of the Ch'an literature in circulation during the eight century records of

histories, the dialogues, the treatises, and the "Ch'an sutras." Scholars, of course, have been

working on the Chinese Ch'an manuscripts for decades, and if one could synthesize all the

piecemeal work they have done, a new picture of early Ch'an could be assembled. The Tibetan

Ch'an manuscripts, which only very recently have come to receive the attention they deserve,

provide several potential avenues of research: the recovery of lost Ch'an sayings, perhaps even

lost works; the reconstruction of lost or corrupt portions of known Chinese works; help in

interpreting difficult passages in Chinese works, and so on. In the realm of Tibetology, research

into Tibetan Ch'an has begun to undermine the traditional view of early Tibetan Buddhism.

Western language treatments of Tibetan religion, which show the pervasive influence of the

traditional view, minimize the role of Chinese party, the all-at-one gate, slighting it as a heresy

defeated at the so-called debate of the Council of Tibet in the late eighth century and suppressed

soon thereafter. Now it is thought possible that even the debate itself is an invention of the later

Tibetan Buddhist historians. Tibetan Ch'an documents have enabled us to see that historians after

the time of Atisa, the eleventh century, more or less expunged the role of Chinese Ch'an from the

record and in the process naturally overemphasized the role of Indian masters in the introduction

of Buddhism and culture to their country. Perhaps Ch'an was even the dominant strain of Buddhism

in eighth-century Tibet. In any case, though the circumstances are as yet quite unclear, during the

ninth century Ch'an teachings in Tibet went underground and lingered on, in disguised form, with

the Rdzogs-chen tradition, that ancient tradition of the imperial era which is thought as most distant

from the core of Buddhism by the new traditions established from the late tenth century onward.

Since those Chinese Ch'an schools which formed the all-at-once gate of Tibet are among those

schools which are imperfectly known Chinese sources, there is the possibility of learning more

about them from a comparative study of Tibetan and Chinese materials. The schools in question

are the Reverend Kim or Ching-chung lineage, the Wu-chu or Pao-t'ang lineage, and the post-

Shen-hsiu Northern lineage, the last of which we might call the late Northern. According to Jeffrey

Broughton in "Studies In Ch'an And Hua-Yen," this discovery is not to suggest that the names and

texts of other schools of Ch'an are not to be found among Tibetan-language texts of Ch'an:

fragments of Shen-hsiu's sayings, for instance, have already been identified. But the above three

schools would be central in any tentative reconstruction of the history of Chinese Ch'an in Tibet.

The principal sources for the study of the all-at-once gate are: miscellaneous Ch'an materials in

Tibetan found in the cave library of Tun-huang early in the twentieth century, in particular Pelliot

Tibetan 116; Ch'an material in Tibetan preserved in central Tibet among the Rdzogs-chen, the

most important of which, as of now, are the Lamp of Five Classes of Orders; and Chinese

materials, both Tun-huang texts and Kuei-feng Tsung-mi's (780-841) writings on the Ch'an schools.

(B) Boái Caûnh Lòch Sö thôøi nhaø Ñöôøng beân Trung Hoa vaø nhöõng con ñöôøng ñöa Thieàn ñeán Taây Taïng—

The Background of History during the T'ang dynasty in China and Routes led Ch'an to Tibet: Xem

xeùt laïi lòch söû lòch söû Thieàn Taây Taïng töông phaûn laïi vôùi boái caûnh lòch söû Trung Hoa thôøi nhaø

Ñöôøng seõ voâ cuøng höõu ích. Lòch söû thôøi nhaø Ñöôøng ghi laïi khaû naêng cuûa ngöôøi Bod (Taây Taïng), vaø

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hieån nhieân laø nöôùc Trung Hoa ñaõ maát ñi nhieàu ñaát ñai cuûa noù trong caùc cuoäc chieán tranh vôùi ngöôøi

Taây Taïng. Töø cuoái thaäp nieân 750s ngöôøi Taây Taïng ñaõ chieám giöõ phaàn lôùn ñaát ñai tænh Quan

Trung, baây giôø laø Thieåm Taây, naèm veà phía taây kinh ñoâ Tröôøng An vaø nhöõng vuøng nuùi non cuûa

Kieám Nam, ngaøy nay laø Maõnh Xuyeân thuoäc tænh Töù Xuyeân. Trong voøng vaøi naêm chính kinh ñoâ

Tröôøng An cuõng bò maát vaøo tay ngöôøi Taây Taïng vaø ngöôøi Trung Hoa luùc ñoù chæ co cuïm vaøo nhöõng

hoaït ñoäng du kích döôùi söï laõnh ñaïo cuûa vò töôùng noåi tieáng teân laø Quaùch Töû Nghi. Thænh thoaûng coù

nhöõng khoaûng thôøi gian hoøa bình khi caùc söù ñoaøn Trung Hoa vaø Taây Taïng gaëp gôõ nhau, tuyeân theä

nhöõng hieäp öôùc vaø döïng leân nhöõng coät moác ranh giôùi. Trong thaäp nieân 780s, Sa Chaâu trong vuøng

Ñoân Hoaøng bò Taây Taïng chieám ñoùng. Khoâng phaûi chæ ñôn thuaàn laø ngaãu nhieân maø caùc con ñöôøng

Thieàn truyeàn vaøo Taây Taïng laïi aên khôùp vôùi ñòa hình naøy. Thieàn ñaõ ñeán ñöôïc trung taâm xöù Taây

Taïng qua hai vuøng: Töù Xuyeân vaø thaønh phoá thieâng lieâng cuûa vuøng Trung AÙ laø Ñoân Hoaøng—It is

very useful to view the history of Tibetan Ch'an against the background of T'ang and Tibetan

history. The T'ang histories note the abilities of the Tibetans (Bod), and it is apparent that China

was losing ground in its Tibetan wars. From the late 750's the Bod held much of the T'ang province

Kuan-chung, west and north of the capital Ch'ang-an and the mountaineous areas of Chien-nan,

Szechwan. Within a few years the capital itself was lost to Bod troops and the Chinese reduced to

partisan activity under the renowned general Koo Tzu-i. There were intermittent periods of

relative peace when Chinese and Tibetan envoys met, made sworn covenants, and erected

boundary markers. In the 780's Sha-chou in Tun-huang fell under Tibetan occupation. It is no mere

coincidence that the routes by which Ch'an went to Tibet fit in with this geography. Ch'an reached

central Tibet from two areas: Szechwan and Central Asian holy city Tun-huang.

(C) Nhöõng nhaø baûo trôï cho vieäc truyeàn baù Thieàn ôû Taây Taïng buoåi sô kyø—Patronages of the

introduction of Ch'an to Tibet in early period: Sö baûo trôï cuûa giôùi quyù toäc vaø hoaøng gia ñoùng moät

vai troø quan troïng trong söï truyeàn baù Thieàn vaøo Taây Taïng. teân tuoåi cuûa hai thò toäc ñöôïc gaén lieàn

vôùi söï truyeàn baù cuûa nhöõng doøng Thieàn Tònh Chuùng, Baøo Ñöôøng vaø Baéc Haäu laø thò toäc Sba ôû trung

taâm Taây Taïng, moät trong nhöõng gia toäc coù theá löïc saûn sanh ra nhaát quan chöùc cao caáp cho ñaát

nöôùc Taây Taïng töø ñaàu theá kyû thöù VI; vaø gia toäc Bro, cö nguï ôû caùc vuøng ven bieân cuûa vöông quoác

Taây Taïng, ñoâng nam cuûa Ñoân Hoaøng. Thò toäc Sba laø coâng cuï cho söï truyeàn baù Thieàn töø vuøng Töù

Xuyeân vaø thò toäc Bro laø nhöõng ngöôøi ñaõ baûo trôï cho vò Thieàn sö trung Hoa teân Ma Ha Dieãn, vaø teân

tuoåi cuûa vò Thieàn sö naøy xuaát hieän trong raát nhieàu vaên baûn baèng tieáng Taây Taïng. Cho ñeán nay, caùc

nguoàn lòch söû Taây Taïng duy nhaát veà vieäc truyeàn baù Thieàn coù ñöôïc töø tay cuûa moät thaønh vieân trong

gia toäc Sba. Nhöõng tuyeân boá cuûa gia toäc Sba thöïc söï laø moät bieân nieân söû ñoái vôùi töï vieän noåi tieáng

Bsam-yas, hai thaønh vieân trong gia toäc Sba ñaõ laàn löôït laø truï trì cuûa töï vieän noåi tieáng naøy, voán

ñoùng moät vai troø quan troïng trong Phaät giaùo Taây Taïng. Töø nhöõng baûn phaùt bieåu cuûa gia toäc Sba

chuùng ta bieát ñöôïc veà hai cuoäc haønh höông sang Trung Hoa cuûa ngöôøi Taây Taïng, caû hai ñeàu coù yù

nghóa to lôùn trong vieäc truyeàn baù Phaät giaùo vaø Thieàn vaøo Taây Taïng—Imperial and aristocratic

patronage played an important part in the introduction of Ch'an to Tibet. Two Tibetan clan names

are connected with the transmission of the three Ch'an lineages of Ching-chung, Pao-t'ang, and

post-Shen-hsiu Northern, the Sba in central Tibet, one of the powerful families producing ministers

for the Tibetan States from the early sixth century, and the 'Bro, located on the fringes of the

Tibetan empire southeast of Tun-huang. The Sba were instrumental in Ch'an transmissions from

Szechwan and the 'Bro was a patron of the Chinese Ch'an master Mo-ho-yen, whose name appears

in so many Tibetan texts. So far our sole Tibetan historical sources for the introduction of Ch'an

comes from the hand of a member of the Sba family. The Statements of the Sba Family (Sba-

bzùed) is really a chronicle dealing with the famous Bsam-yas Monastery, two members of the Sba

family having been successive abbots of that monastery, which played a role in Tibetan Buddhism.

From the Statements of the Sba Family we learn of two pilgrimages to China on the part of

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Tibetans, both of which were to be of enormous significance in the transmission of Buddhism and

Ch'an to their country.

(D) Caùc giaùo lyù caûi caùch cuûa A Ñeå Sa töø höôùng AÁn Ñoä truyeàn sang—Atisa’s reformed teachings

transmitted from India: Caùc giaùo lyù caûi caùch cuûa A Ñeå Sa töø höôùng AÁn Ñoä truyeàn sang, döïa treân

truyeàn thoáng Thieàn Du Giaø do Di Laëc vaø Voâ Tröôùc saùng laäp, daãn ñeán söï hình thaønh cuûa tröôøng

phaùi Bkah-gdams-pa bôûi ngöôøi ñeä töû ngöôøi Taây Taïng cuûa oâng laø Dromdon (Hbrom-ston, 1008-

1064), ngöôøi ñöôïc coi nhö laø vò saùng laäp ra tröôøng phaùi ñaàu tieân treân ñaát Taây Taïng. Tröôøng phaùi

naày coù quan ñieåm toång hôïp cuûa caû Tieåu Thöøa laãn Ñaïi Thöøa, buoäc caùc tu só phaûi soáng ñoäc thaân vaø

khoâng khuyeán chuyeän phuø pheùp. Chính treân cô sôû cuûa giaùo lyù naày maø nhaø caûi caùch vó ñaïi cuûa Taây

Taïng laø Toâng Khaùch Ba vaøo theá kyû thöù 14, ñaõ laäp neân tröôøng phaùi Gelukpa (Dge-lugs-pa), qua söï

gaïn loïc nhöõng nghi thöùc caàu kyø cuûa Bkah-gdams-pa vaø ñang chieám öu theá trong Phaät giaùo Taây

Taïng maõi ñeán ngaøy nay caû veà theá tuïc laãn taâm linh, qua söï keá vò cuûa caùc vò Ñaït Lai Laït Ma (Dalai

Lamas)—Atisa’s reformed teachings, based upon the Yogacara meditation traditions founded by

Maitreya and Asanga, led to the establishment of the Bkah-gdams-pa school by his Tibetan

disciple, Dromdon (Hbrom-ston, 1008-1064), who is considered to be founder of the first order in

Tibet. It took a synthetic view of the teachings of both Hinayana and Mahayana, enforced celibacy

upon the monks and discouraged magic practices. It was on the authoritative basis of this doctrine

that the great Tibetan reformer, Tson-kha-pa, founded in the 14th

century A.D. the Gelukpa (Dge-

lugs-pa) sect, which purified the Bkah-gdams-pa of much of its elaborate ritualism and today still

dominates Tibetan Buddhism both temporarily and spiritually, through the religious succession of

the Dalai Lamas, of whom the fourteenth is now the head of this theocracy.

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(B) CHÖ THIEÀN ÑÖÙC TAÂY TAÏNG BUOÅI SÔ THÔØI

TRONG VUØNG GAÀN HANG ÑOÄNG ÑOÂN HOAØNG

ZEN VIRTUES IN TIBET IN EARLY PERIOD IN AREAS NEAR TUN-HUANG CAVES

(B-1) CHÖ THIEÀN ÑÖÙC HOAÈNG PHAÙP TAÏI VUØNG TRUNG AÙ

ZEN VIRTUES WHO PROPAGATED IN CENTRAL ASIA

(I) Phoå Ñoä Taêng (232-348)

Fo-t'u-teng

Teân cuûa moät vò thieàn sö goác Trung AÙ, ñeán Laïc Döông naêm 310 vaø laäp ra taïi ñaây moät trung taâm Phaät

giaùo. Nhöõng naêng löïc thaàn thoâng cuûa oâng nhö tieân ñoaùn söï keát thuùc cuûa moät traän chieán, taùc ñoäng ñeán

möa, vaân vaân, ñaõ khieán cho vò hoaøng ñeá tin caäy vaø oâng trôû thaønh coá vaán trong hai möôi naêm. OÂng

khoâng bao giôø nhaán maïnh ñeán söï caàn thieát phaûi toû ra nhaân ñaïo, traùnh söï gieát choùc vaø baïo quyeàn, do ñoù

oâng coù aûnh höôûng raát coù lôïi trong vieäc trò quoác thôøi ñoù. Phoå Ñoä Taêng ra söùc truyeàn baù Phaät giaùo döôùi

hình thöùc sô ñaúng nhaát cuûa noù vaø baèng nhöõng phöông tieän ñôn giaûn nhaát trong daân chuùng Trung Hoa.

Döôùi aûnh höôûng cuûa oâng, laàn ñaàu tieân ngöôøi Hoa chính thöùc ñöôïc pheùp gia nhaäp Taêng ñoaøn Phaät giaùo

vaø nhaän söï phong chöùc nhaø sö. Ngöôøi ta cuõng cho raèng oâng laø ngöôøi ñaàu tieân giöõ moät vai troø quan troïng

trong vieäc laäp ra doøng ni taïi Trung Hoa—A Buddhist monk of Central Asian derivation, who went to

Lo-yang in 310 and built a religious center there. Because of his magical powers (foreseeing the

outcome of military operations, making rains, etc.), he gained the confidence of the ruler and

functioned as his advisor for more than twenty years. He indefatigably stressed the importance of a

sense of humanity, and of refraining from killing and tyranny. Through this he had a positive influence

on the rulers of his time. Fo-t'u-teng advocated the propagation of Buddhism among the Chinese

people in its most elementary form and by the simplest means. Under his influence the Chinese were

for the first time officially permitted to join the Buddhist Sangha and to undergo monastic ordination.

He is said also to have been responsible for founding of the Chinese Order of Nuns.

(II) Thieàn Sö Trí Ñoân (314-366)

Zen Master Chih-Tun

Chih-tao-lin (chi)—Trí Ñoân laø moät trong nhöõng thieàn sö chính cuûa Phaät giaùo Trung Quoác vaøo theá kyû

thöù tö. OÂng saùng laäp ra phaùi Baùt Nhaõ cuûa Phaät Giaùo Nguyeân Thuûy Trung Quoác. Trí Ñoân laø ngöôøi ñaàu

tieân ñaõ ñöa ra lyù giaûi môùi veà moät trong nhöõng khaùi nieäm trung taâm trieát hoïc cuûa Trung Quoác laø “Lyù.”

Theo truyeàn thoáng, lyù chæ traät töï vuõ truï, nhöng Trí Ñoân lyù giaûi ngöôïc laïi, nhö la ø chaân lyù cao nhaát, hay

nguyeân lyù cuoái cuøng, hay chaân tính. Ñònh nghóa naày veà sau ñöôïc caùc tröôøng phaùi Phaät giaùo thöøa nhaän.

Trí Ñoân coøn raát noåi tieáng laø ñeä töû am hieåu saâu saéc veà Trang Töû vaø Ñaïo giaùo—One of the most

important monks of the fourth century and founder of the so-called Prajna school of early Chinese

Buddhism, the school of Appearance As Such. Chih-Tun was the first to interpret “li,” a central notion

in Chinese philosophy. According to the classical view, “li” means the cosmic order; however, Chih-

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Tun, saw “li” the supreme truth, the ultimate principle, or “suchness” (tathata). This meaning for “li”

was adopted by other schools in the course of the development of Buddhism in China. Chih-Tun was

also known as a student of Chuang-Tzu and enjoyed great popularity in Taoist circles.

(III) Thieàn Sö Phoå Minh

Zen Master P'u-ming

Teân cuûa moät vò danh Taêng Trung Hoa khaùc thuoäc toâng Thieân Thai sau thôøi Löu Toáng (420-497). Vaøo

naêm 582, Sö ñi ñeán Nuùi Thieân Thai vaø trôû thaønh ñeä töû cuûa ngaøi Trí Giaû. Naêm 587, Sö ñi theo Ñaïi sö Trí

Giaû ñeán chuøa Quang Traïch ñeå hoïc Thieàn, roài laïi ñeán chuøa Quoác Thanh ñeå truyeàn baù Thieàn phaùp cuûa

Ñaïi sö Trí Giaû cho ñeán khi Sö thò tòch vaøo tuoåi 80—Name of another Chinese famous monk, of the

T'ien T'ai Sect, who lived after the Liu Sung Dynasty in China. In 582, he went to Mount T'ien T'ai and

became Chih-I's disciple. In 587, he followed Great Master Chih-I (538-597) to Kuang-Ch'e Temple to

sutdy Zen and then went to Kuo-Ch'ing Temple in Chie-Jiang Province to spread Chih-I's Zen

teachings until he passed way at the age of 80.

(IV) Thieàn Sö Haøng Ma Taùng

Zen Master Hsiang-mo Tsang

(See (B-3-a2) (I) in the same Chapter)

(V) Thieàn Sö Ma Ha Dieãn

Zen Master Mo-Ho-Yen

(See (B-3-a2) (II) in the same Chapter)

(VI) Thieàn Sö Taây Vöïc Quaät Ña Tam Taïng

Zen Master Upagupta Tripitaka

(See (B-3-a2) (III) in the same Chapter)

(B-2) CHÖ THIEÀN ÑÖÙC DOØNG THIEÀN TÖÙ XUYEÂN

ZEN VIRTUES IN THE SZECHWAN ZEN LINES

(B-2-1) Chö Thieàn Ñöùc Doøng Thieàn Trí Saèn

Zen Virtues in The Chih-hsien Zen Line

(I) Khai Toå: Thieàn Sö Tö Chaâu Trí Saèn (539-618)

Founding Patriarch: Zen Master Tzu-chou Chih-hsien

Theo Truyeàn Ñaêng Luïc, quyeån V, ngoaøi hai ñaïi sö Hueä Naêng vaø Thaàn Tuù, phaùp töû noái phaùp doøng

Thieàn cuûa Thieàn Sö Hoaèng Nhaãn coøn ghi laïi ñöôïc goàm nhieàu vò khaùc, trong soá ñoù coù: Thieàn sö Tuyeân

Thaäp, Tö Chaâu Trí Saèn vaø Hueä An. Chuùng ta khoâng coù chi tieát veà nhöõng vò Thieàn Sö naøy, chæ bieát hoï laø

nhöõng ñeä töû noåi troäi nhaát trong soá haøng ngaøn ñeä töû cuûa Nguõ Toå Hoaèng Nhaãn. Trí Saèn laø teân cuûa moät vò

danh Taêng Trung Hoa vaøo thôøi nhaø Tuøy (581-618). Trong quyeån Trung Hoa Truyeàn Taâm Ñòa Thieàn

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Moân Sö Tö Thöøa Taäp Ñoà, Thieàn Sö Toâng Maät truy nguyeân Tònh Chuùng töø Hoaèng Nhaãn, ñeán Tö Chaâu

Trí Saèn, ñeán Tö Chaâu Xöû Tòch, ñeán Ích Chaâu Kim, roài ñeán Ích Chaâu Thaïch (Tònh Chuùng Thaàn Hoäi)—

According to the Records of the Transmission of the Lamp (Ch’uan-Teng-Lu), Volume V, beside two

great masters Hui-neng and Shen-hsiu, there were several other recorded disciples of Zen Master

Hung-jeân's Dharma heirs. They include Hsuan-shih, Chih-hsien, and Hui-an. We do not have detailed

information regarding these Zen Masters, we only know that they were the most outstanding of Hung-

jen's thousands of disciples. Chih-hsien was the name of a Chinese famous monk who lived in the Sui

Dynasty in China. In Tsung-mi's chart of the Master-Disciple Succession of the Ch'an Gate Which

Transmits the Mind-Ground in China, Zen Master Tsung-mi mentioned that Most Venerable Kim's

successor not as Wu-chu, but as I-chou Shih (Ching-chung Shen-hui), tracing Ching-chung from Hung-

jen to Tzu-chou Chih-hsien to Tzu-chou Ch'u-chi to I-chou Kim to I-chou Shih.

(II) Thieàn Sö Tö Chaâu Xöû Tòch (648-734)

Zen Master Tzu-chou Ch'u-chi

Teân cuûa moät vò danh Taêng Trung Hoa, thuoäc phaùi Tònh Chuùng, vaøo thôøi nhaø Ñöôøng (618-907). Phaùp töû

Noái Phaùp doøng Thieàn cuûa Thieàn Sö Tö Chaâu Trí Saèn (539-618) coøn ghi laïi ñöôïc goàm coù 1 vò: Thieàn sö

Tö Chaâu Xöû Tòch (648-734). Chuùng ta khoâng coù chi tieát veà vò Thieàn Sö naøy, chæ bieát Sö laø moät trong

nhöõng Phaùp töû noái phaùp noåi troäi nhaát cuûa doøng Thieàn Tònh Chuùng cuûa Thieàn sö Trí Saèn, soáng vaøo theá

kyû thöù VII vaø thöù VIII—Name of a Chinese famous monk of the Ching Chung Sect, who lived in the

T'ang Dynasty in China. There was one recorded disciple of Zen Master Chih-hsien's Dharma heirs:

Zen master Tzu-chou Ch'u-chi. We do not have detailed information regarding this Zen Master, we

only know that he was one of the most outstanding dharma heirs of Zen master Chih-hsien, who lived

between the seventh and the eighth centuries.

(III) Thieàn Sö Ích Chaâu Voâ Töôùng (684-762)

Zen Master I-chou Wu-hsiang

(See (B-3-b2) (I) in the same Chapter)

(IV) Ñaïi Sö Thöøa Vieãn (712-802)

Great Master Cheng-yuan

Thöøa Vieãn Ñaïi Sö ngöôøi ñôøi nhaø Ñöôøng, nguyeân quaùn Haùn Chaâu ôû Kieám Nam. Ban sô ngaøi theo thoï

hoïc vôùi Ñöôøng Thieàn sö ôû Thaønh Ñoâ. Keá ñeán, ngaøi theo hoïc vôùi Taûn Thieàn Sö vaø Thieàn Sö Tö Chaâu

Xöû Tòch ôû Töù Xuyeân—Great Venerable Master Thöøa Vieãn, the third Patriarch of Chinese Pureland

Buddhism, lived during the T’ang Dynasty, he was a native of Han-chou in Chien-nan. In the

beginning, he studied with Zen Master T’ang in the Imperial City. He then went to learn from Zen

Master Tan and Zen Master Tzu-chou Ch'u-chi at Szechwan (Tzu-Chuan).

Raát coù theå döôøng nhö Thöøa Vieãn ñaõ haønh trì moät hình thöùc nieäm Phaät naøo ñoù, vì hai ngöôøi ñeä töû

cuûa Sö ñaõ haønh trì nhö theá. Sau naøy Thöøa Vieãn theo hoïc vôùi ñaïi sö Tònh Ñoä Töø Maãn; ñeä töû cuûa

Thöøa Vieãn laø Phaùp Chieáu laø taùc giaû quyeån Tònh Ñoä Phaùp Thaân Taùn, quyeån saùch trình baøy moät hình

thöùc hôïp nhaát giöõa Tònh Ñoä vaø Thieàn trong moät soá phöông höôùng naøo ñoù. Sau ngaøi ñeán Kinh Chaâu

tham hoïc vôùi Chaân Phaùp sö ôû chuøa Ngoïc Tuyeàn. Sau khi hoïc nghieäp ñaõ xong, tu haønh ñaõ ngoä.

Chaân Phaùp sö daïy ngaøi ñeán Hoaønh Sôn ñeå öùng duyeân hoaèng hoùa. Tröôùc tieân khi môùi ñeán, ñaïi sö

caát thaûo am döôùi goäp ñaù ôû phía Taây Nam cuûa nuùi Hoaønh Sôn, chuyeân taâm tu taäp. Ngöôøi coù ñaïo taâm

hay bieát, ñem cuùng thí cho thöùc aên thì ngaøi duøng, hoâm naøo khoâng coù thí ngaøi aên buøn ñaát, tuyeät

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nhieân khoâng heà ñi quyeân xin, khaát thöïc chi caû. Ngaøi khoå tu nhö theá traûi qua nhieàu naêm ñeán noãi

mình gaày, maët naùm, treân thaân theå chæ coøn coù moät chieác y cuõ, raùch maø thoâi. Veà phaàn truyeàn giaùo,

ñaïi sö ñöùng leân laäp tröôøng Trung Ñaïo, tuøy theo caên cô cuûa moãi ngöôøi maø quyeàn bieán chæ daïy. Thaáy

cö daân quanh vuøng phaàn nhieàu ñeàu ngheøo khoå, taät beänh, neân ngaøi truyeàn roäng Phaùp Moân Tònh Ñoä,

khuyeân taát caû moïi ngöôøi neân nieäm Phaät. Treân ñaù, nôi goác caây, ven ñöôøng, nôi töôøng vaùch, beân

hang ñaù hoaëc khe suoái, ñaïi sö ñeàu coù bieân lôøi Thaùnh giaùo khuyeân moïi ngöôøi neân tænh ngoä leõ ñaïo,

vieäc ñôøi, caàn chuyeân nieäm Phaät. Do nôi ñöùc hoùa cuûa ngaøi, töø ñoù trôû ñi, khoâng caàn chæ daãn nhieàu maø

laàn löôït keû mang vaûi, gaïo, ngöôøi khieâng goã, ñaù, ñeán caøng luùc caøng ñoâng, xaây döïng thaønh ra moät

caûnh chuøa, ñoà töù söï nhieàu ñeán noãi dö ñeå boá thí cho nhöõng ngöôøi ngheøo. Ñaïi sö vaãn thaûn nhieân,

khoâng khöôùc töø cuõng khoâng khuyeán khích, ñeå yeân cho daân chuùng xaây caát chuøa mieãu, söûa soaïn tuøy

taâm. Chaúng maáy choác, nôi vuøng hoang daõ tröôùc kia nay ñaõ thaønh ra moät caûnh lan nhaõ thanh u ñoà

soä. Laàn laàn veà sau, boán phöông xa gaàn, ngöôøi tín höôùng quy-y, nieäm Phaät caøng ngaøy caøng nhieàu,

töïa nhö nöôùc traêm soâng ñoå doàn veà bieån caû, tính ra ñeán haøng chuïc vaïn ngöôøi—He might have likely

practiced some form of Buddha-mindfulness (nien-fo), since two of his students did. Ch'eng-yuan

later studied the Pure Land teacher Tz'u-min; Ch'eng-yuan's Fa-chao authored the Praises on the

Pure Land Dharma-body (Ching-t'u fa-shen tsan), which shows the extent of the Buddha Recitation

(Buddha Mindfulness) and Ch'an fusion in some quarters. Thereafter, he came to Ching-Chou to

seek the teachings from Dharma Master Chan of Clear Creek Temple. After he completed his

studies of the philosophy of Buddhism and his cultivated path had reached a high level, Dharma

Master Chan encouraged him to go up to the region of Hung-Shan Mountain to propagate

Buddhism. He was told that that region was his destined land where he could greatly benefit

people by teaching the Buddha Dharma. When he first arrived, he built a small thatched hut under

a cave in the Northwest direction of Hung-Shan Mountain to cultivate with one mind. Those with a

religious mind who knew of him, brought food as an offering, he would eat, but on the days when

he did not receive food offerings, he would eat mud. Not once did he wander out to beg or ask for

food from anyone. He cultivated asceticism in this way for many years. It came to a point where

he was merely a skeleton covered by a worn out Buddhist robe. With regard to the propagation of

Buddhism, he practiced the “Middle Way” by following and adapting accordingly to the cultivated

capacity of each individual to teach and guide him or her. Seeing the local residents suffering from

poverty and illnesses, he spread widely the teachings of Pureland Buddhism, encouraging

everyone to practice Buddha Recitation. On rocks, trees, road sides, walls, caves, creeks, he would

write the teachings of the Enlightened to encourage everyone to be awakened to the Way and see

the truths of existence, life is full of pain, suffering, impermanence, etc., to practice Buddha

Recitation diligently. Through his transforming virtues, from that time on, without even teaching

and guiding others significantly, gradually more and more people came bringing fabric, rice, wood,

stones, etc. to build a temple. In fact, the goods they brought were so much in excess many items

were donated to the poor in the surrounding community. Throughout this process, he remained

undisturbed and peaceful; he did not resist nor did he encourage, but let the people to build the

temple and decorate as they pleased. Before long, an isolated area of the past was transformed

into a large tranquil and enchanting temple. In time, gradually, from the four directions near and

afar, people of faith who gathered to rely on him increased more and more, similar to hundreds of

rivers all converging to the sea. There were hundreds of thousands of faithful disciples followed

him to cultivate at the time.

Vaøo naêm Trinh Nguyeân thöù 18 ñôøi nhaø Ñöôøng, nhaèm ngaøy 19 thaùng 7, ñaïi sö an laønh thò tòch—He

passed away in the eighteenth year of Zhing-yuan during the T'ang dynasty, it was on July, 19.

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(V) Phaùp Chieáu Ñaïi Sö

Great Master Fo-chao

Phaùp Chieáu laø teân cuûa vò Toå thöù tö cuûa Lieân Toâng, vaøo ñôøi nhaø Ñöôøng, khoaûng naêm 767 sau Taây Lòch.

Sö laø moät trong nhöõng ñeä töû noái phaùp noåi troäi nhaát cuûa Ñaïi Sö Thöøa Vieãn. Phaùp Chieáu cuõng laø taùc giaû

quyeån Tònh Ñoä Phaùp Thaân Taùn, quyeån saùch trình baøy moät hình thöùc hôïp nhaát giöõa Tònh Ñoä vaø Thieàn

trong moät soá phöông höôùng naøo ñoù. Nhöõng baøi keä tuyeån choïn sau ñaây töø quyeån Tònh Ñoä Phaùp Thaân

Taùn, moät thuû baûn Ñoân Hoaøng, cho thaáy raèng taâm chaâu hay vieân ngoïc cuûa taâm voán töï theå thanh tònh,

nhöng buïi traàn ñang che laáp noù phaûi ñöôïc loaïi tröø; raèng haønh giaû troâng thaáy Tònh Ñoä trong khi ngoài

Thieàn; raèng Nieäm Phaät ñoàng nhaát vôùi voâ nieäm cuûa Thieàn; raèng Tònh Ñoä ôû trong taâm chöù khoâng leä

thuoäc vaøo aûnh töôïng thieàn quaùn; vaø raèng söï döïa daãm vaøo vaên töï giaùo phaùp seõ ñöa haønh giaû vaøo caûnh

giôùi phaân bieät maø thoâi:

"Taâm chaâu töï theå voán luoân luoân thanh tònh;

Taâm quang toûa chieáu khaép möôøi phöông;

Neân bieát taâm khoâng heà coù choã truï;

Nôi giaûi thoaùt ta seõ ñaït ñöôïc thanh löông...

Göông trí hueä khoâng heà coù söï toái aùm;

Ngoïc tri kieán luoân hoaït duïng saùng ngôøi;

Buïi traàn vaø lao nhoïc phaûi ñöôïc ñoaïn lìa;

Vaø kho baûo seõ laäp töùc ñöôïc môøi ñeán...

Moïi ngöôøi trong luùc naøy ñeàu chuyeân nieäm Phaät;

Haønh giaû nieäm Phaät nhaäp saâu vaøo Thieàn ñònh;

Ñeâm ñaàu tieân hoï ngoài vôùi taâm chính tröïc;

Taây phöông hieän ra ngay tröôùc maét.

Neáu haønh giaû haønh trì nieäm Phaät,

Haønh giaû seõ bieát ñöôïc voâ nieäm;

Voâ nieäm laø nhö nhö thöïc tính.

Neáu haønh giaû thaáu trieät yù naøy ôû ñaây,

Noù ñöôïc goïi laø ngoïc Phaùp Taùnh.

Tònh Ñoä voán töï nôi taâm;

Keû ngu tìm noù töï beân ngoaøi;

Beân trong taâm coù baûo kính;

Noù khoâng ngöøng chieáu saùng suoát ñôøi ngöôøi...

Taâm chaâu luoân raïng choùi xuyeân suoát;

Töï taùnh boån lai hoaøn toaøn ngôøi saùng;

Haõy ngoä lyù vaø haõy bieát thöïc taùnh höôùng veà ñaâu;

Neáu baïn haønh trì nieäm Phaät, thì voâ sanh...

Phaät töôùng laø Khoâng vaø Voâ töôùng;

Nhö nhö thöïc tính laø tòch tònh vaø voâ vaên töï giaùo,

Baøn veà giaùo phaùp vaên töï giaùo phaùp,

Chæ laø Thieàn treân voïng töôûng maø thoâi..."

Name of the fourth patriarch of the Chinese Lotus Sect or Pureland Buddhism, during the T’ang

dynasty, around 767 A.D. He was one of the most outstanding Dharma heirs of Great Master Ch'eng-

yuan. Fa-chao also authored the Praises on the Pure Land Dharma-body (Ching-t'u fa-shen tsan), which

2192

shows the extent of the Buddha Recitation (Buddha Mindfulness) and Ch'an fusion in some quarters.

The following selected verses from the Praises on the Pure Land Dharma-body, a Tun-huang

manuscript, teach that the pearl of the mind is intrinsically pure but dust on it must be eliminated; that

the practitioner sees the Pure Land during sitting-ch'an; that Buddha Recitation is identical to no-

thought of Ch'an; that the Pure Land is in the mind and is not dependent upon contemplative imagery;

and that reliance upon the written teaching leads into the realm of discrimination:

"The pearl of the mind is always intrinsically pure;

The rays od spirit pervade the ten directions;

Know that the mind has no place to abide in;

Upon liberation you will obtain purity and coolness...

The mirror of wisdom has no darkness;

The pearl of knowledge is always functioning brightly;

Dust and toil must be cut off;

And the treasury will be welcome spontaneously...

People at present specialize in the Buddha Recitation;

Mindfulness-practitioners enter into deep ch'an;

The first night they sit with upright mind,

The Western Land is before their eyes.

If one practices mindfulness,

He knows no-thought;

No-thought is thusness.

If one understands the intention herein,

It is called the pearl of the Dharma-nature.

The Pure Land is in the mind;

The stupid seek it on the outside;

Within the mind there is the precious mirror;

It does not know to stop throughout one's lifetime...

The pearl of the mind is always of penetrating splendor;

The self-nature from the outset is perfectly bright;

Awaken to principle and know where the real is tending toward;

If you practice Buddha-Recitation, then no-arising...

The Buddha-marks are void and markless;

Thusness is quiescent and wordless;

Chatting about the written teaching,

From this comes the Ch'an of false thoughts..."

(VI) Thieàn Sö Ích Chaâu Thaïch

Zen Master I-chou Shih

(See (B-3-b2) (II) in the same Chapter)

(VII) Thieàn Sö Ñaïo Daät

Zen Master Tao-yi

(See (B-3-b2) (III) in the same Chapter)

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(B-2-2) Doøng Thieàn Tuyeân Thaäp

The Hsuan-shih Zen Line

(I) Khai Toå: Thieàn Sö Quaû Laõng Tuyeân Thaäp

Founding Patriarch: Zen Master Kuo-lang Hsuan-shih

Tuyeân Thaäp laø teân cuûa moät vò Thieàn sö Trung Hoa vaøo thôøi nhaø Ñöôøng (618-907). Theo Truyeàn Ñaêng

Luïc, quyeån V, ngoaøi hai ñaïi sö Hueä Naêng vaø Thaàn Tuù, phaùp töû noái phaùp doøng Thieàn cuûa Thieàn Sö

Hoaèng Nhaãn coøn ghi laïi ñöôïc goàm nhieàu vò khaùc, trong soá ñoù coù: Thieàn sö Tuyeân Thaäp, Tö Chaâu Trí

Saèn vaø Hueä An. Chuùng ta khoâng coù chi tieát veà nhöõng vò Thieàn Sö naøy, chæ bieát hoï laø nhöõng ñeä töû noåi

troäi nhaát trong soá haøng ngaøn ñeä töû cuûa Nguõ Toå Hoaèng Nhaãn. Thieàn sö Khueâ Phong Toâng Maät ñaõ noùi

ñeán Thieàn cuûa Thieàn Sö Quaû Laõng Tuyeân Thaäp nhö laø Thieàn cuûa phaùp moân nieäm Phaät Nam Sôn Maõnh

Xuyeân, lieät keâ vò Thieàn sö naøy nhö laø moät ñeä töû cuûa Nguõ Toå Hoaèng Nhaãn trong baûng Thieàn Ñoà, nhö

Toâng Maät töï nhaän laø thieáu söï hieåu bieát chính xaùc veà söï truyeàn thöøa. Trong tieåu luaän veà kinh Vieân Giaùc

(Vieân Giaùc Kinh Löôïc Sôù), Toâng Maät xeáp toâng phaùi cuûa Tuyeân Thaäp döôùi ñeà muïc "Truyeàn Höông Nhi

Toàn Phaät" (giöõ gìn Phaät baèng caùch truyeàn höông). Truyeàn höông ñeà caäp ñeán söï kieän raèng, thoaït tieân khi

hoï tuï hoïp ñoâng ngöôøi vaø thöïc söï haønh trì caùc nghi leã nhö laø leã taùn vaø leã saùm hoái, noù cuõng gioáng nhö

toâng phaùi cuûa Hoøa Thöôïng Kim. Khi hoï saép trao truyeàn phaùp, thì hoï laáy söï trao truyeàn höông nhö laø

ñöùc tin giöõa thaày vaø troø. Vò thaày trao noù xuoáng, ñeä töû trao noù laïi cho thaày; roài thaày trao noù laïi cho ñeä töû.

Laøm nhö vaäy ba laàn vaø laøm töông töï nhö vaäy ñoái vôùi taát caû moïi ngöôøi tham döï leã truyeàn phaùp. "Giöõ Gìn

Phaät" coù nghóa laø, ngay khi truyeàn Phaùp, laàn ñaàu tieân hoï noùi ñaïo lyù cuûa phaùp moân vaø yù nghóa haønh trì,

vaø sau ñoù môùi ra leänh nhaát töï nieäm Phaät (nieäm Phaät moät chöõ). Khôûi ñaàu hoï keùo daøi aâm cuûa moät chöõ vaø

daàn daàn sau ñoù haï thaáp aâm thanh xuoáng thaønh moät aâm thanh nhoû hôn cho ñeán khi khoâng coøn aâm thanh

naøo caû. Hoï ñöa ñöùc Phaät ñeán caùc yù nieäm, nhöng yù nieäm vaãn coøn thoâ thieån. Hoï cuõng ñöa ñöùc Phaät vaøo

taâm, phuùt giaây naøy sang phuùt giaây khaùc luoân gìn giöõ töôûng nieäm nhö theá, vaø theá laø hoï luoân luoân coù Phaät

trong taâm, cho ñeán khi hoï ñaït ñeán khoâng coù nieäm töôûng hay voâ nieäm, luùc baáy giôø hoï ñaõ ñaït ñöôïc Ñaïo.

Nhaát töï cuûa Thieàn sö Tuyeân Thaäp hay nhaát aâm nieäm Phaät voán daãn ñeán Voâ töôûng hay khoâng coù nieäm

töôûng, roõ raøng laø gioáng vôùi nieäm Phaät voâ nieäm cuûa Thieàn sö Phaùp Chieáu laãn vôùi nieäm Phaät cuûa Hoøa

Thöôïng Kim trong Lòch Ñaïi Phaùp Baûo Kyù—Hsuan-shih was the name of a Chinese Zen master who

lived in the T'ang Dynasty in China. According to the Records of the Transmission of the Lamp

(Ch’uan-Teng-Lu), Volume V, beside two great masters Hui-neng and Shen-hsiu, there were several

other recorded disciples of Zen Master Hung-jeân's Dharma heirs. They include Hsuan-shih, Chih-

hsien, and Hui-an. We do not have detailed information regarding these Zen Masters, we only know

that they were the most outstanding of Hung-jen's thousands of disciples. Zen master Kuei-feng Tsung-

mi refers to Kuo-lang Hsuan-shih's Ch'an as the Ch'an of the Nan-shan Nien Fo Gate (Nan-shan in

Szechwan) lists him as a disciple of the Fifth Patriarch Hung-jeân in the Ch'an Chart, but claims to lack

accurate knowledge of the transmission. Subcommentary on the Perfect Enlightenment Sutra classifies

Hsuan-shih's school under the rubric "Preserve the Buddha by transmitting the incense." "Transmitting

the incense" refers to the fact that, when they first collect the multitude and perform such ceremonies

as obeisance and confession, it is like the Most Venerable Kim School. When they are about to hand

over the Dharma, they take transmission of the incense as the faith between master and disciple. The

master hands it over, the disciple hands it back to the master; and the master hands it back to the

disciple, like this three times. It is the same for each person attending the ceremony. "Preserving the

Buddha" means that, just when handing over the Dharma, they first speak of the principle of the Way

of the Dharma Gate and the significance of practice, and only afterwards order the one-character

Buddha-recitation (nien-fo). In the beginning they stretch the sound of the one character, and

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afterwards gradually lower the sound to a finer sound, until no sound at all. They send the Buddha to

thoughts, but thoughts are still coarse. They also send the Buddha to mind, from moment to moment

preserving such thoughts, and so there is always Buddha within the mind, until they arrive at no-

thoughts, at which they have obtained the Way. Hsuan-shih's one character or one-sound Buddha-

recitation which leads to no-thoughts is clearly similar both to the no-though Buddha recitation of Fa-

chao and the nien-fo of Most Venerable Kim in the Record of the Dharma Treasure Down Through the

Generations.

(B-2-3) Doøng Thieàn Laõo An

The Lao-an Zen Line

(I) Thieàn Sö Laõo An

Zen Master Lao-an

Theo Truyeàn Ñaêng Luïc, quyeån V, ngoaøi hai ñaïi sö Hueä Naêng vaø Thaàn Tuù, phaùp töû noái phaùp doøng

Thieàn cuûa Thieàn Sö Hoaèng Nhaãn coøn ghi laïi ñöôïc goàm nhieàu vò khaùc, trong soá ñoù coù: Thieàn sö Tuyeân

Thaäp, Tö Chaâu Trí Saèn vaø Hueä An (Laõo An). Chuùng ta khoâng coù chi tieát veà nhöõng vò Thieàn Sö naøy, chæ

bieát hoï laø nhöõng ñeä töû noåi troäi nhaát trong soá haøng ngaøn ñeä töû cuûa Nguõ Toå Hoaèng Nhaãn. Laõo An laø teân

cuûa moät Thieàn sö Trung Hoa, soáng vaøo khoaûng theá kyû thöù VII hay thöù VIII. Ngöôøi ta coøn goïi Laõo An laø

thieàn sö Hueä An, quoác sö Trung Hoa vaøo khoaûng theá kyû thöù VII. Theo Truyeàn Ñaêng Luïc, quyeån V, moät

hoâm coù hai vò Taêng ñeán hoûi quoác sö Hueä An veà yù chæ cuûa Ñaït Ma Ñoâng du. Hueä An ñaùp: "Sao maáy oâng

khoâng töï hoûi yù cuûa mình laø gì?" Thieân Nhieân vaø Hoaøi Nhöôïng thöa: "YÙ cuûa töï mình laø gì?" Hueä An

ñaùp: "Neân quaùn taùc duïng maät." Thieân Nhieân vaø Hoaøi Nhöôïng thöa: "Taùc duïng maät laø gì?" Hueä An chæ

môû maét vaø nhaém maét, thay cho lôøi giaûng giaûi. Thaät vaäy, thoâng ñieäp cuûa Toå Boà Ñeà Ñaït Ma khoâng phaûi

laø moät thoâng ñieäp bình thöôøng khaû dó truyeàn trao baèng ngoân ngöõ hay vaên töï. Haønh giaû tu Thieàn neân nhôù

ñieàu naøy: Trong Phaät Giaùo Thieàn Toâng coù caùi voán khoâng theå toû baøy vaø daãn giaûi ñöôïc trong Tam Taïng

Kinh Ñieån. Coù phaûi chaêng ñoù laø böùc thoâng ñieäp cuûa Toå Boà Ñeà Ñaït Ma maø haønh giaû neân luoân suy ngaãm

treân böôùc ñöôøng tu taäp cuûa chính mình? "Baát laäp vaên töï; giaùo ngoaïi bieät truyeàn; tröïc chæ nhaân taâm; kieán

taùnh thaønh Phaät."—According to the Records of the Transmission of the Lamp (Ch’uan-Teng-Lu),

Volume V, beside two great masters Hui-neng and Shen-hsiu, there were several other recorded

disciples of Zen Master Hung-jeân's Dharma heirs. They include Hsuan-shih, Chih-hsien, and Hui-an.

We do not have detailed information regarding these Zen Masters, we only know that they were the

most outstanding of Hung-jen's thousands of disciples. Lao-an, name of a Zen master who lived in

around the VII or VIII centuries. Lao-an was also called Zen master Hui-an, who was also a National

Teacher in Chinese in the seventh century. According to the Transmission of the Lamp, Volume V, one

day, two monks came and asked Hui-an about the meaning of Bodhidharma's coming to China. Hui-an

said, "Why don't you ask about your own mind?" T'ien-Jan and Huai-jang asked again, "What is our

own mind, master?" Hui-an said, "You should contemplate the secret working." T'ien-Jan and Huai-

jang continued to ask, "What is the secret working, master?" The teacher merely opened and closed his

eyes, instead of giving any verbal explanation. As a matter of fact, Bodhidharma's message is not an

ordinary message which can be transmitted by words. Zen practitioners should remember this: Is there

anything in Zen Buddhism which cannot be expressed and explained in the canonical writings

classified into the Three Baskets? Is it a message from Bodhidharma that we, Zen practitioners, should

always think about on our own path of cultivation? “A special tranmission outside the scriptures; no

dependence upon words and letters; direct pointing at the soul of man; seeing into one’s nature and the

attainment of Buddhahood.”

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(II) Thieàn Sö Phaù Taùo Ñoïa

Zen Master P’o-Tsao-T’o

Theo Thieàn Luaän, Taäp II cuûa Thieàn sö D.T. Suzuki, Phaù Taùo Ñoïa laø caùi teân maø Thieàn sö Hueä An ñaët

cho moät ñeä töû cuûa mình ôû Tung Nhaïc. Nghóa ñen laø beáp hö ñoå, chæ cho bieán coá trong ñôøi soáng cuûa moät

Thieàn sö khoâng teân tuoåi, nhôø ñaáy maø ñöôïc chuù yù—The P’o-Tsao-To is the name given by Zen master

Hui-An to one of his disciples at Tsung-Yueh. It literally means, ‘a broken range falen to pieces,’

which illustrates an incident in the life of a nameless Zen master, whereby he became famous.

Taïi moät laøng vuøng nuùi Tung Nhaïc, coù moät caùi mieáu beân trong ñieän coù ñeå moät beáp löûa. Daân ôû gaàn

xa ñeán teá töï beáp löûa naày khoâng ngôùt, hoï luoäc raát nhieàu thuù vaät ñeå cuùng. Moät hoâm coù nhaø sö voâ

danh daãn caùc Taêng haàu vaøo mieáu. Sö laáy gaäy goõ vaøo beáp ba laàn, vaø baûo: “Chaëc! Beáp ôi laø beáp!

Mi haù khoâng phaûi chæ laø buøn gaïch hieäp thaønh sao? Thaùnh linh ñaâu nôi mi vaäy? Sao mi ñoøi luoäc

nhieàu maïng thuù vaät ñeå cuùng nhö theá?” Noùi xong, oâng laïi goõ vaøo beáp ba laàn nöõa. Beáp lieàn nghieâng

ñoå xuoáng ñaát vôõ ra töøng maûnh—There was a shrine in one of the Tsung-Yueh villages where a

lonely range was kept. This was the object of worship for the country people far and near, who

here roasted alive many animals for sacrifice. One day a nameless monk appeared in the shrine

accompanied by his attendants. He struck the range three times with his staff, and said: “Tut! O

you an old range, are you not a mere composite of brick and clay? Whence your holiness? Whence

your spirituality? And yet you demand so many animals roasted alive for sacrifice!” So saying, the

master struck the range for another three times. The range then tipped by itself, and falling on the

ground broke in pieces.

Choác laùt, coù moät ngöôøi ñeán gaàn sö cuùi ñaàu laïy. Sö hoûi oâng laø ai. Y ñaùp: “Toâi laø Taùo thaàn cuûa mieáu

naày. Toâi ôû ñaây raát laâu do nghieäp baùo ñôøi tröôùc cuûa mình. Nay nhôø nghe ‘phaùp voâ sinh’ cuûa thaày

maø thoaùt khoûi raøng buoäc vaø ñöôïc thaùc sinh leân trôøi. Nay toâi ñeán ñaây ñeå baùi taï Thaày.” Sö baûo: “Voâ

sinh laø baûn taùnh cuûa ngöôi, chaúng phaûi nhôø ta thuyeát phaùp.” Thaàn beáp laïy vaø bieán maát—After a

while there suddenly appeared a man, and approaching the master bowed reverentially to him.

The master asked who he was, and he answered: “I am the spirit of the range enshrined here. I

have been here for a long time owing to my previous karma. But listening to your sermon on the

doctrine of no-birth, I am now released from the bondage and born in the heavens. To offer my

special thanks to you I have come.” Said the master: “No-birth is the original nature of your being.

No sermonizing of mine was needed.” The heavenly being bowed again and vanished.

Sau ñoù, caùc Taêng haàu vaø caùc ngöôøi khaùc hoûi sö: “Chuùng con theo haàu thaày raát laâu, nhöng chöa heà

ñöôïc nghe chính ngaøi giaûng phaùp. Taùo thaàn ñöôïc ngaøi daïy cho phaùp gì maø coù theå thaùc sinh ngay

treân trôøi?”—Later on the attendant-monks and others asked the master: “We have been with you

for ever so long, but we have never been permitted to listen to your personal discourses on the

Dharma. What effective teaching did the range-spirit get from you which enabled him to be born

immediately in the heavens?”

Sö noùi: “Ta chæ baûo noù laø noù, do buøn gaïch hieäp thaønh, chöù chaúng coù ñaïo lyù gì khaùc daïy rieâng cho

noù.”—The master said: “What I told him was simply that he was a composite of brick and clay; I

had no further teaching specially meant for him.”

Caùc taêng haàu vaø nhöõng ngöôøi khaùc ñöùng im khoâng noùi. Sö leân tieáng: “Hieåu khoâng?”—The

attendant-monks and others stood quietly without a saying a word. The master remarked, “Do you

understand?”

Vò chuû söï thöa: “Baåm, chuùng con khoâng hieåu.”—The chief secretary of the monastery said: “No,

we do not.”

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Sö tieáp lôøi: “Taùnh baûn höõu cuûa heát thaûy caùc phaùp. Taïi sao caùc oâng khoâng hieåu?”—The master

continued: “The original nature of all beings, why do you not understand it?”

Caùc thaày Taêng beøn laïy, sö lieàn baûo: “Ñoå roài! Ñoå roài! Vôõ roài! Vôõ roài!”—The monks all made bows

to the master, whereupon exclaimed the master: “It’s fallen, it’s fallen. It’s broken to pieces, it’s

broken to pieces!”

Naêm vaø nôi sö thò tòch khoâng ai roõ—His whereabout and when he passed away were unknown.

(III) Thieàn Sö Duy Ma Caät Traàn Sôû Chöông

Zen Master Vimalakirti Ch'en Ch'u-chang

Teân cuûa moät vò cö só Thieàn sö Trung Hoa vaøo theá kyû thöù VIII, ngöôøi ñaõ nhaän söï truyeàn thöøa töø Thieàn

sö Hueä An vaø truyeàn daïy Thieàn phaùp ôû mieàn Ñoâng Taây Taïng. Hieän nay chuùng ta khoâng coù nhieàu taøi

lieäu chi tieát veà Thieàn sö Traàn Sôû Chöông; tuy nhieân, theo caùc vaên baûn tìm thaáy trong caùc hang ñoäng

Ñoân Hoaøng, cö só Thieàn sö Traàn Sôû Chöông chính laø moät trong nhöõng vò thaày daïy Thieàn ñaàu tieân cuûa

Thieàn sö Voâ Truï—Name of a Chinese layman Zen master Ch'en Ch'u-chang in the eighth century who

received the transmission of Zen from master Hui-an and spread Hui-an's Zen teachings in Eastern

Tibet. We do not have detailed documents on this Zen Master; however, according to several texts

from some of the caves around Tun-huang areas, Zen master Ch'en Ch'u-chang was one of the first

teachers of Zen master Wu-chu.

(IV) Thieàn Sö Voâ Truï (714-774)

Zen Master Wu-chu

(See (B-3-c2)(I) in the same Chapter)

(V) Thieàn Sö Ñoã Hoàng Tieäm

Zen Master Tu Hung-chien

(See (B-3-c2)(II) in the same Chapter)

(VI) Thieàn Sö Maïc Dung Ñænh

Zen Master Mu-jung Ting

(See (B-3-c2)(III) in the same Chapter)

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(B-3) CHÖ THIEÀN ÑÖÙC CAÙC THIEÀN PHAÙI TAÂY TAÏNG BUOÅI SÔ THÔØI

ZEN VIRTUES OF TIBETAN ZEN SECTS IN EARLY PERIOD

(B-3-a) Thieàn Phaùi Haäu Baéc Thaàn Tuù

The post-Shen-hsiu Zen school

(B-3-a1) Toång Quan Veà Thieàn Phaùi Haäu Baéc Thaàn Tuù

An Overview of the post-Shen-hsiu Zen school

Cuõng coøn ñöôïc goïi laø Haäu Baéc Toâng Thieàn phaùi. Theo Thieàn sö Toâng Maät, Thaàn Tuù daïy: "Maëc daàu

chuùng sanh voán coù Phaät taùnh, bôûi leõ voâ minh töø voâ thuûy neân Phaät taùnh bò che môø vaø khoâng thò hieän.

Haønh giaû phaûi döïa vaøo lôøi höôùng daãn cuûa thaày mình, loaïi boû nhöõng caûnh giôùi tình thöùc, quaùn taâm vaø

chaám döùt voïng töôûng. Khi voïng töôûng hoaøn toaøn caïn kieät, haønh giaû chöùng nghieäm giaùc ngoä, khoâng coù

gì maø khoâng lieãu ngoä. Ñieàu naøy gioáng nhö moät taám göông môø toái vì buïi vaø haønh giaû noã löïc lau chuøi

noù. Khi saïch buïi, göông töï saùng, khoâng coù gì maø chaúng soi chieáu." Tuy nhieân, taát caû chö Taêng cuûa

phöông Baéc laãn phöông Nam Trung Hoa ñeàu bieát raèng Thaàn Tuù khoâng heà coå xuùy cho giaùo phaùp tieäm

ngoä, ñuùng hôn laø ngaøi ñaõ truyeàn daïy moät giaùo phaùp "vieân ngoä", nhaán maïnh ñeán taàm quan troïng cuûa söï

thöôøng xuyeân tu taäp. Coøn veà phía Hueä Naêng, maëc daàu ngaøi coå xuùy cho giaùo phaùp ñoán ngoä, giaùo phaùp

aáy laø giaùo phaùp rieâng cuûa doøng Thieàn Nam Toâng. Kyø thaät, ñoù cuõng chính laø giaùo phaùp ñöôïc doøng

Thieàn Baéc Toâng tuyeân thuyeát cho ñeán khoaûng naêm 740. Söï truyeàn baù Thieàn töø tieàn ñoàn Ñoân Hoaøng

cuûa Taây Taïng ôû phöông Baéc trong thaäp nieân 780s taïi vuøng Ñoân Hoaøng lieân quan ñeán moät doøng Thieàn

cuûa toâng phaùi Baéc Haäu Thaàn Tuù. Baûn vaên Ñoân Hoaøng baèng tieáng Hoa vôùi nhan ñeà laø "Ñoán Ngoä Ñaïi

Thöøa Chaùnh Lyù Quyeát" cho chuùng ta thaáy raèng Thieàn sö Ma Ha Dieãn thuoäc Baéc phaùi, moät ñeä töû cuûa

hai ngöôøi keá vò Thaàn Tuù, ñaõ ñeán trung taâm Taây Taïng töø khi Ñoân Hoaøng bò chieám ñoùng vaøo naêm 781

hoaëc 787 theo lôøi môøi cuûa vua Taây Taïng. Ma Ha Dieãn trôû laïi Sa Chaâu, thuoäc Ñoân Hoaøng vaøo thaäp

nieân sau ñoù vaø tieáp tuïc giaûng daïy taïi ñoù. Ñaõ coù söï laàm laãn trong söï nhaän dieän Ma Ha Dieãn. Thieàn sö

Khueâ Phong Toâng Maät lieät keâ moät Ma Ha Dieãn nhö laø moät ngöôøi ñeä töû cuûa Thieàn sö Thaàn Hoäi Haø

Traïch cuûa nhaùnh Thieàn Nam Toâng. Giaùo phaùp cuûa Ma Ha Dieãn Taây Taïng laø moät ñeà xuaát noåi tieáng veà

Ñoán Moân coù theå ñöôïc toùm taét nhö laø "Khaùn Taâm" hay laø "Baát Quaùn." "Khaùn Taâm" laø giaùo phaùp

nguyeân thuûy cuûa Thieàn Baéc toâng hay phaùp moân Ñoâng Sôn. Ñieàu naøy seõ trôû neân roõ raøng, Thieàn Baûo

Ñöôøng vaø Thieàn Baéc Toâng aên khôùp nhau chaët cheõ trong caùc nguoàn taøi lieäu cuûa Taây Taïng. Ma Ha Dieãn

döôøng nhö laø tieâu bieåu ñaëc thuø cho Thieàn haäu Baéc toâng. Chuùng ta neân ghi nhaän raèng Ma Ha Dieãn ñaõ

ñeán boái caûnh trung taâm Taây Taïng treã hôn moät chuùt so vôùi caùc cuoäc truyeàn baù Thieàn töø vuøng Töù

Xuyeân—Also called late Northern Zen school. According to Tsung-mi, Shen-hsiu taught: "Although

sentient beings are in fundamental possession of Buddha-nature, it is obscured and rendered invisibile

because of their beginningless ignorance... One must depend on the oral instructions of one's teacher,

reject the realms of perception, and contemplate the mind, putting an end to false thoughts. When

these thoughts are exhausted one experiences enlightenment, there being nothing one does not know.

It is like a mirror darkened by dust; one must strive to polish it. When the dust is gone the brightness of

the mirror appears, there being nothing it does not illuminate." However, all monks in both the

Northern and Southern China know that Shen-hsiu did not advocate a gradualist method of approaching

enlightenment, but rather a "perfect" teaching that emphasized constant practice. For Hui-neng,

although he did espouse the sudden teaching, it was not exclusively a Southern school doctrine. In fact,

it was presented in the context of Northern school ideas until the fourth decade of the eighth century.

The Ch'an transmission in 780's from the Tibetan outpost of Tun-huang in the North involved one strain

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of the post-Shen-hsiu or late Northern school. The Chinese Tun-huang text Settling the Correct

Principle of Suddenly Awakening to the Great Vehicle (Tun-wu ta-ch'eng cheng-li chueh) tells us more

that the Northern Ch'an master Mo-ho-yen, a student of two of Shen-hsiu's successors, came to central

Tibet from Tibetan -occupied Tun-huang in either 781 or 787 at the invitation of the Tibetan emperor.

Mo-ho-yen returned to Sha-chou (Tun-huang) in the next decade and continued to teach there. There

has been some confusion over the identification of this Mo-ho-yen. Kuei-feng Tsung-mi lists a Mo-ho-

yen as a student of the Southern Ho-tse Shen-hui school. Mo-ho-yen's teaching in Tibet as the famed

proponent of the all-at-once gate can be summarized as "gazing-at-mind" or "no-thought no-

examining." "Gazing-at-mind" is an original Northern or East Mountain Dharma Gate teaching. As will

become clear, Pao-t'ang and Northern Ch'an devotail in the Tibetan sources. Mo-ho-yen's teaching

seems typical of late Northern Ch'an. It should be noted that Mo-ho-yen arrived on the central Tibetan

scene somewhat late in comparison to the Ch'an transmission from Szechwan.

(B-3-a2) Chö Thieàn Ñöùc Trong Thieàn Phaùi Haäu Baéc Thaàn Tuù

Zen Virtues of the post-Shen-hsiu Zen school

(I) Thieàn Sö Haøng Ma Taùng

Zen Master Hsiang-mo Tsang

Thieàn sö Haøng Ma Taùng, moät trong nhöõng Thieàn sö Trung Hoa noåi tieáng vaøo thôøi Haäu Baéc Toâng Thaàn

Tuù ñaõ truyeàn baù Thieàn phaùp taïi mieàn Ñoâng Taây Taïng, laø thaày cuûa Thieàn sö Ma Ha Dieãn. Hieän nay

chuùng ta khoâng coù nhieàu taøi lieäu chi tieát veà Thieàn sö Haøng Ma Taùng; tuy nhieân, theo Boä sao luïc cuûa

Baéc Thieàn baèng tieáng Taây Taïng goàm coù: moät phieân baûn lòch söû Baéc phaùi "Laêng Giaø Sö Tö Kyù"; ngöõ

luïc cuûa sö phuï cuûa Ma Ha Dieãn laø Thieàn sö Haøng Ma Taùng, moät ñeä töû cuûa Thaàn Tuù; moät baûn dòch Taây

Taïng veà moät cuoäc ñoái thoaïi quan troïng cuûa Baéc phaùi; vaø moät soá taùc phaåm quan troïng baèng tieáng Taây

Taïng, ñaëc bieät giaûng giaûi veà giaùo phaùp cuûa Ma Ha Dieãn, maø Stein Taây Taïng 468 laø tieâu bieåu ñieån

hình. Theá neân taøi lieäu Taây Taïng bao goàm nhöõng nguoàn taøi lieäu tieàm taøng cho baát kyø coâng cuoäc nghieân

cöùu naøo veà haäu Baéc phaùi veà sau naøy. Trong giaùo phaùp Thieàn, Thieàn sö Haøng Ma Taùng thöôøng daïy:

"Khoâng phaùp naøo ñeå nieäm laø nieäm Phaät. Neáu maáy oâng luoân luoân haønh trì nieäm Phaät maø caùc ñoái töôïng

hay khaùch theå khoâng sanh khôûi thì töùc thôøi ñoù laø voâ töôùng, laø bình ñaúng laø voâ ñoái. Neáu maáy oâng nhaäp

vaøo ñöôïc choã naøy, thì taâm Voâ nieäm seõ trôû neân tòch laëng. Khoâng caàn gì ñeå xaùc ñònh theâm raèng ñoù laø

Phaät; neáu maáy oâng chaêm chuù quan saùt chính ñieàu naøy vaø ñöôïc taâm bình ñaúng, thì baáy giôø ñoù laø Phaùp

thaân chaân thaät cuûa Nhö Lai."—Zen Master Hsiang-mo Tsang, one of the most famous masters who

propagated Zen teachings in the East of Tibet during the post Shen-hsiu, master of Zen master Mo-ho-

yen. We do not have detailed documents on Zen Master Hsiang-mo Tsang; however, according to a

version of the Northern history Record of the Masters and Disciples of the Lanka School (Leng-chia

shih-tzu chi); sayings of Mo-ho-yen's teacher Hsiang-mo Tsang, a student of Shen-hsiu; a Tibetan

translation of an important dialogue; and a number of Tibetan works specifically dealing with Mo-ho-

yen's teaching, of which Stein Tibetan 468 is representative. The Tibetan materials thus include

potential sources for any later study of late Northern. In the teaching of Zen, Zen master Hsiang-mo-

Tsang always taught: "Having nothing at all to be mindful of is Buddha-mindfulness. If you always

practice Buddha-mindfulness and objects do not arise, then directly it is markless, level, and objectless.

If you enter this place, the mind of mindfulness becomes quieted. There is no further need to confirm

that it is the Buddha; if you gaze at this itself and are level, then it is the real Dharm-body of the Thus-

come-one."

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(II) Thieàn Sö Ma Ha Dieãn

Zen Master Mo-Ho-Yen

Teân cuûa moät vò Thieàn sö Trung Hoa vaøo thôøi nhaø Ñöôøng (618-907). Töø naêm 780 ñeán 805, Sö du haønh

ñeán Taây Vöïc hoaèng phaùp. Söï truyeàn baù Thieàn vaøo ñaàu theá kyû thöù VIII töø tieàn ñoàn Ñoân Hoaøng cuûa Taây

Taïng ôû phöông Baéc, khoâng ñeán tay ngöôøi Taây Taïng cho maõi ñeán thaäp nieân 780s. Söï truyeàn baù Thieàn

naøy lieân quan ñeán moät doøng Thieàn cuûa toâng phaùi Baéc Haäu Thaàn Tuù. Baûn vaên Ñoân Hoaøng baèng tieáng

Hoa vôùi nhan ñeà laø "Ñoán Ngoä Ñaïi Thöøa Chaùnh Lyù Quyeát" cho chuùng ta thaáy raèng Thieàn sö Ma Ha

Dieãn thuoäc Baéc phaùi, moät ñeä töû cuûa hai ngöôøi keá vò Thaàn Tuù, ñaõ ñeán trung taâm Taây Taïng töø khi Ñoân

Hoaøng bò chieám ñoùng vaøo naêm 781 hoaëc 787 theo lôøi môøi cuûa vua Taây Taïng. Ma Ha Dieãn trôû laïi Sa

Chaâu, thuoäc Ñoân Hoaøng vaøo thaäp nieân sau ñoù vaø tieáp tuïc giaûng daïy taïi ñoù. Ñaõ coù söï laàm laãn trong söï

nhaän dieän Ma Ha Dieãn. Thieàn sö Khueâ Phong Toâng Maät lieät keâ moät Ma Ha Dieãn nhö laø moät ngöôøi ñeä

töû cuûa Thieàn sö Thaàn Hoäi Haø Traïch cuûa nhaùnh Thieàn Nam Toâng. Giaùo phaùp cuûa Ma Ha Dieãn Taây

Taïng laø moät ñeà xuaát noåi tieáng veà Ñoán Moân coù theå ñöôïc toùm taét nhö laø "Khaùn Taâm" hay laø "Baát

Quaùn." "Khaùn Taâm" laø giaùo phaùp nguyeân thuûy cuûa Thieàn Baéc toâng hay phaùp moân Ñoâng Sôn. Ñieàu naøy

seõ trôû neân roõ raøng, Thieàn Baûo Ñöôøng vaø Thieàn Baéc Toâng aên khôùp nhau chaët cheõ trong caùc nguoàn taøi

lieäu cuûa Taây Taïng. Ma Ha Dieãn döôøng nhö laø tieâu bieåu ñaëc thuø cho Thieàn haäu Baéc toâng. Chuùng ta neân

ghi nhaän raèng Ma Ha Dieãn ñaõ ñeán boái caûnh trung taâm Taây Taïng treã hôn moät chuùt so vôùi caùc cuoäc

truyeàn baù Thieàn töø vuøng Töù Xuyeân. Thieàn sö Ma Ha Dieãn thöôøng nhaán maïnh vôùi haøng ñeä töû: "Muïc

ñích cuûa tu haønh trong Phaät giaùo laø kieán Taùnh hay laø nhìn thaáy ñöôïc Phaät taùnh hay nhìn thaáy baûn taùnh

thaät cuûa chính mình. Nhö vaäy, muïc ñích raát ñôn giaûn cuûa haønh giaû trong tu taäp laø kieán Taùnh Thaønh

Phaät hay nhìn thaáy cho ñöôïc Phaät taùnh hay nhìn thaáy baûn taùnh thaät cuûa chính mình." Thieàn sö Ma Ha

Dieãn cuõng daïy: "Phaùp taùnh khoâng voù nôi voïng töôûng, neân chuùng ta môùi thaønh laäp baát tö baát quaùn."—

Name of a Chinese Zen master who lived in the T'ang Dynasty in China. From 780 to 805, he traveled

to Tibet to spread the Buddha-dharma. The Ch'an transmission in the beginning of the eighth century

from the Tibetan outpost of Tun-huang in the North, which did not fall into Tibetan hands until the

780's. This third known transmission involved one strain of the post-Shen-hsiu or late Northern school.

The Chinese Tun-huang text Settling the Correct Principle of Suddenly Awakening to the Great

Vehicle (Tun-wu ta-ch'eng cheng-li chueh) tells us more that the Northern Ch'an master Mo-ho-yen, a

student of two of Shen-hsiu's successors, came to central Tibet from Tibetan -occupied Tun-huang in

either 781 or 787 at the invitation of the Tibetan emperor. Mo-ho-yen returned to Sha-chou (Tun-

huang) in the next decade and continued to teach there. There has been some confusion over the

identification of this Mo-ho-yen. Kuei-feng Tsung-mi lists a Mo-ho-yen as a student of the Southern

Ho-tse Shen-hui school. Mo-ho-yen's teaching in Tibet as the famed proponent of the all-at-once gate

can be summarized as "gazing-at-mind" or "no-thought no-examining." "Gazing-at-mind" is an original

Northern or East Mountain Dharma Gate teaching. As will become clear, Pao-t'ang and Northern Ch'an

devotail in the Tibetan sources. Mo-ho-yen's teaching seems typical of late Northern Ch'an. It should

be noted that Mo-ho-yen arrived on the central Tibetan scene somewhat late in comparison to the

Ch'an transmission from Szechwan. Zen master Mo-ho-yen strongly supported the theme "Seeing

one’s own nature and becoming a Buddha." He always emphasized to his disciples, "The purpose of

practicing Buddhism is to see one’s own nature or to behold the Buddha-nature within oneself or to see

into one’s own nature. So, it's the simple goal to all practitioners: beholding the Buddha-nature within

oneself or to see into one’s own nature." Zen master Mo-Ho-Yen also taught: "The Dharma-nature not

being in thoughts, we set up no-thought no-examining."

(III) Thieàn Sö Taây Vöïc Quaät Ña Tam Taïng

Zen Master Upagupta Tripitaka

2200

Teân cuûa moät vò Thieàn sö Taây Vöïc vaøo theá kyû thöù baûy. Hieän nay chuùng ta khoâng coù nhieàu taøi lieäu chi

tieát veà Thieàn sö Taây Vöïc Quaät Ña Tam Taïng; tuy nhieân, coù moät vaøi chi tieát lyù thuù veà vò Thieàn sö naøy

trong Truyeàn Ñaêng Luïc, quyeån V: Thieàn sö Quaät Ña Tam Taïng, ngöôøi xöù Taây Vöïc, Sö ñeán Thieàu

Döông vaøo cuoái theá kyû thöù baûy. Sö toû ngoä khi tình côø nghe ñöôïc lôøi thuyeát giaûng cuûa Luïc Toå Hueä

Naêng. Veà sau Sö ñeán Nguõ Ñaøi Sôn, taïi ñoù Sö gaëp moät vò Taêng döïng am tònh toïa. Sö hoûi vò Taêng: "Taïi

sao oâng ngoài ñaây moät mình?" Vò Taêng ñaùp: "Quaùn tònh." Sö hoûi: "Ai quaùn vaø tònh gì?" Vò Taêng laøm leã

vaø hoûi: "Xin thaày noùi cho bieát lyù aáy theá naøo?" Sö noùi: "Sao oâng khoâng töï quaùn töï tònh?" Vò Taêng caûm

thaáy boái roái khoâng ñaùp ñöôïc. Sö laïi hoûi: "OÂng töø moân phaùi naøo?" Vò Taêng ñaùp: "Töø Thieàn sö Thaàn Tuù."

Sö noùi: "Loaïi ngoaïi ñaïo thaáp nhaát ôû xöù Taây Vöïc ta coøn khoâng sa vaøo kieán chaáp naøy. Ngoài laëng yeân vaø

thöø ra ñoù ñeå laøm gì?" Vò Taêng lieàn hoûi: "Thaày hoïc cuûa Sö laø ai?" Sö ñaùp: "Thaày ta laø Luïc Toå Hueä

Naêng. Sao oâng khoâng mau ñeán ñoù ñeå sôùm ñöôïc toû ngoä?" Sau ñoù vò Taêng nghe lôøi Sö khuyeân ñeán gaëp

Luïc Toå vaø cuoái cuøng cuõng ñöôïc toû ngoä Thieàn. Töø ñoù veà sau naøy, khoâng coøn ai bieát Sö ôû ñaâu vaø thò tòch

luùc naøo—Zen Master Upagupta Tripitaka, name of an Indian Zen monk in the seventh century. We do

not have detailed documents on this Zen Master; however, there is some interesting information on

him in The Records of the Transmission of the Lamp (Ch’uan-Teng-Lu), Volume V: He was from

India, came to Shao-Yang by the end of the seventh century. He was enlightened when he happened to

hear the teachings of the Sixth Patriarch. Later, he went to Wu Tai Shan, there he met a monk who

built a hermitage to sit in deep meditation by himself. He asked the monk, "Why do you sit here by

yourself?" The monk replied, "To contemplate on the purity." He asked, "Who contemplates and what

is that purity?" The monk bowed him and asked, "Would you please tell me that principle." He said,

"Why do you not contemplate and purify yourself?" The monk was puzzled and could not answer. He

asked, "From what sect are you from?" The monk said, "From Zen Master Shen-Hsiu." He said, "The

lowest heretical sect in India does not fall into this kind of view-attachment. What is the use of quiet

sitting in dumbfounded state like this?" The monk asked, "Who is your master?" He replied, "My

master is the Sixth Patriarch Hui Neng. Why don't you hurry to visit him so that you can be enlightened

soon?" Then the monk followed his advice to come to visit the Sixth Patriarch; and eventually the

monk was also enlightened by the Patriarch. From that time, his whereabout and passing-away time

were unknown.

(B-3-b) Thieàn Phaùi Tònh Chuùng

Ching-chung Zen Sect

(B-3-b1) Toång Quan Veà Thieàn Phaùi Tònh Chuùng

An Overview of Ching-chung Zen Sect

Tònh Chuùng laø moät loaïi doøng Thieàn thoï phong maø leã truyeàn phaùp ñöôïc toå chöùc vaøo ban ñeâm theo ñònh

kyø, moät söï nhoùm hoïp coâng chuùng ñoâng ñaûo. Noù söû duïng moät hình thöùc cuûa phaùp nieäm Phaät ñöôïc noùi

ñeán trong phaàn maø Hoøa Thöôïng Kim trong Lòch Ñaïi Phaùp Baûo Kyù vaø nhaán maïnh phaùp toïa thieàn. Töù

Xuyeân laø moät trung taâm Nieäm Phaät Thieàn, vì cuøng vôùi Tònh Chuùng, cuõng coù caùc doøng Thöøa Vieãn, Quaû

Laêng Tuyeân Thaäp, vaø Laõo An. Tònh Chuùng haønh trì nieäm Phaät vaø toïa Thieàn; ngaøi theo nhieàu hình thöùc

giôùi luaät nghieâm khaéc; coù söï coâng nhaän cuûa chính quyeàn nhö laø moät trung taâm truyeàn thuï giôùi phaùp; vaø

truyeàn Thieàn ôû nôi nhoùm hoïp quaàn chuùng ñoâng ñaûo. Ñaây laø Thieàn maø San-sùi vaø nhoùm Taây Taïng cuûa

oâng ñaõ gaëp ôû Ích Chaâu vaø truyeàn sang Taây Taïng. Hai toâng phaùi Tònh Chuùng vaø Baûo Ñöôøng khaùc nhau

moät caùch quyeát lieät. Tònh Chuùng nhaán maïnh söï leã baùi, saùm hoái, chaùnh nieäm, vaân vaân; Baûo Ñöôøng

khoâng thoï giôùi, khoâng thöïc haønh leã saùm, khoâng tuïng kinh vaø cheùp kinh, khoâng thaép nhang vaø khoâng

2201

thôø cuùng töôïng Phaät, khoâng tieáp tuïc ñi khaát thöïc, maø chæ "chæ khoâng nhaøn toïa". Nhöõng ngöôøi baûo trôï

chính thöùc cuûa Baûo Ñöôøng, maø trong soá ñoù döôøng nhö ñaõ coù nhieàu vieân chöùc haønh chaùnh daân söï vaø

nhöõng quan chöùc quaân ñoäi nhö Ñoã Hoàng Tieäm vaø caùc thuoäc caáp cuûa oâng ta, ñaõ laøm cho noù coù khaû

naêng höng thònh töø thaäp nieân 760s. Coù leõ nhöõng moân ñoà cuûa Voâ Truï ôû chuøa Baûo Ñöôøng ñaõ ñaït ñeán

möùc laøm lu môø caùc truyeàn nhaân Tònh Chuùng cuûa Hoøa Thöôïng Kim laø do bôûi söï baûo trôï cuûa hoï. Toùm

laïi, phaùn xeùt töø nhöõng gì ñaõ ñöôïc bieát nôi vaên hoïc Thieàn Taây Taïng, caû trong nhöõng vaên baûn cuûa Ñoân

Hoaøng vaø vaên baûn ñöôïc gìn giöõ trong doøng Ñaïi Cöùu Caùnh ôû trung taâm Taây Taïng, nôi maø caùc phaùp ngöõ

cuûa Hoøa Thöôïng Kim xuaát hieän raát thöôøng xuyeân, chuùng ta thaáy moät caùch roõ reät laø trong baát kyø tröôøng

hôïp naøo, chaéc chaén coù lyù do raèng coù moät söï truyeàn baù Thieàn Tònh Chuùng cuûa Hoøa Thöôïng Kim vaø

Thieàn Baûo Ñöôøng laø caùc toâng phaùi Thieàn ñaàu tieân truyeàn ñeán trung taâm Taây Taïng—Ching-chung was

a sort of Ch'an ordination lineage which held night-time transmission ceremonies, enormous public

gatherings. It utilized a form of Buddha-mindfulness, which mentioned in the Reverend Kim Section of

the Dharma Treasure Down Through the Generations, and emphasized sitting-ch'an. Szechwan was a

center of nien-fo (Buddha-mindfulness) Ch'an, for, in addition to Ching-chung, there were the lineages

of Ch'eng-yuan, Kuo-lang Hsuan-shih, and Lao-an. Ching-chung practiced nien-fo and sitting-ch'an;

followed a rigorous variety of disciplinary formalism; had state recognition as an ordination center; and

propagated Ch'an at enormous mass gatherings. This is the Ch'an San-sùi and his Tibetan party

encountered in I-chou and transmitted to Tibet. The two schools differed drastically: Ching-chung

stressed obeisance, confession, mindfulness, and so on; Pao-t'ang did not receive the precepts, did not

perform obeisance and confession, did not chant and copy texts, used no incense and Buddha images,

went on no begging rounds, but merely "sat in voidness and quietude." The official patrons of Pao-t'ang

(Protect the T'ang), among whom there seem to have been many civilian officials and military men

such as Tu Hung-chien and his subordinates, enabled it to flourish from the late 760's. Perhaps the

students of Wu-chu at Pao-t'ang Monastery came to overshadow Reverend Kim's successor at the

Ching-chung because of their patronage. In short, judging from what is already known from the Tibetan

literature on Ch'an, both Tun-huang texts and texts preserved among the Rdzogs-chen in central Tibet,

where Reverend Kim's sayings appear quite frequently, we can see clearly that in any case, it is

reasonably certain that there was a transmission of Pao-t'ang (Wu-chu) Ch'an around the late 760's.

Reverend Kim Ch'an and Pao-t'ang Ch'an were the first Ch'an schools to reach central Tibet.

(B-3-b2) Chö Thieàn Ñöùc Trong Thieàn Phaùi Tònh Chuùng

Zen Virtues of Ching-chung Zen Sect

(I) Thieàn Sö Ích Chaâu Voâ Töôùng (684-762)

Zen Master I-chou Wu-hsiang

Coøn goïi laø Hoøa Thöôïng Kim, teân cuûa moät vò Thieàn sö Trung Hoa vaøo thôøi nhaø Ñöôøng (618-907)—

Name of a Chinese Zen master who lived in the T'ang Dynasty in China.

Trong quyeån Lòch Ñaïi Phaùp Baûo Kyù, Thieàn sö Khueâ Phong Toâng Maät ghi laïi raèng: "Hoøa Thöôïng

Kim trong thaùng ñaàu vaø thaùng thöù möôøi hai moãi naêm, vì lôïi ích cuûa chö Taêng Ni vaø Phaät töû taïi gia,

thöôøng toå chöùc moät cuoäc leã thoï giôùi phaùp. Nôi Boà Ñeà Ñaïo Traøng ñöôïc trang trí trang nghieâm, Hoøa

Thöôïng ngoài treân cao toøa vaø thuyeát giaûng giaùo phaùp. Ñaàu tieân ngaøi daïy caùch keùo daøi aâm thanh

nieäm Phaät cho tôùi luùc aâm thanh naøy khoâng coøn nhöõng töôûng nieäm cuûa moät hôi thôû. Khi aâm thanh

ñaõ taét daàn vaø nieäm töôûng ñaõ ngöng döùt, ngaøi daïy: 'Voâ öùc töùc khoâng nhôù nghó, voâ nieäm töùc khoâng

nghó töôûng, vaø maïc vong töùc khoâng queân. Voâ öùc laø giôùi, voâ nieäm laø ñònh vaø maïc vong laø hueä. Ba

ngöõ cuù naøy laø phaùp moân ñaø la ni hay toång trì moân.'" Ñoaïn Hoøa Thöôïng Kim daïy tieáp: "Khi taâm

2202

bình ñaúng thì taát caû phaùp ñeàu bình ñaúng. Neáu maáy oâng bieát ñöôïc chaân taùnh thì khoâng coù phaùp naøo

maø khoâng phaûi laø Phaät phaùp. Khi maáy oâng ngoä ñöôïc lyù, thì taâm luyeán aùi truï chaáp khoâng sanh khôûi.

Luùc maø ta khoâng coù caûnh giôùi thöïc taùnh nôi taâm, thì khoâng heà coù söï toû ngoä. Neáu maáy oâng taïi sao

laïi nhö vaäy, thì ñoù laø bôûi vì nhö nhö thöïc taùnh cuûa trí hueä Baùt Nhaõ, voán bình ñaúng töø ban ñaàu, laø

voâ ñoái hay khoâng coù ñoái töôïng khaùch theå."—Name of a Chinese Zen master who lived in the

T'ang Dynasty in China. In the Record of the Dharma Treasure Down Through the Generations,

Zen master Kuei-feng Tsung-mi recorded: "Most Venerable Kim, in the first twelfth months of

every year, for the sake of thousands of monks, nuns, and lay people, held a ceremony of

receiving conditions. In the ornamented bodhi-seat he sat in the high seat and discoursed upon the

Dharma. He first taught stretching the sound of the Buddha-recitation (nien-fo) to the point of

exhausting one breath's thoughts. When the sound had died down and thoughts had been stopped,

he said, 'No-remembering, no-thought, and no-forgetting. No-remembering is morality. No-thought

is concentration. No-forgetting is insight. These three phrases are the dharani gate.'" Then Most

Venerable Kim continued to teach: "When the mind is impartial, all dharmas are impartial. If you

know the True-nature, there are no dharmas that are not Buddha-dharmas. When you awaken to

principle, the mind of attachment does not arise. At the time that one is not possessed of the reality

sphere in the mind, there is no understanding. If you ask why this is so, it is because the thusness

of the perfection of insight, by being impartial from the outset, is objectless."

Söï nghieân cöùu cuûa caùc hoïc giaû ngöôøi Nhaät veà nhöõng baûn phaùt bieåu cuûa gia toäc Sba cho pheùp

chuùng ta taùi caáu truùc laïi hai bieán coá theo thöù töï sau ñaây. Ngöôøi haønh höông thöù nhaát ñöôïc göûi sang

Trung Hoa laø con trai cuûa moät söù thaàn cao caáp ngöôøi Trung Hoa ñeán trieàu ñình vua Taây Taïng thôøi

ñoù laø vua Mes-ag-tshoms. Khi vò söù thaàn naøy saép söûa quay veà Trung Hoa thì vua Mes-ag-tshoms

thuyeát phuïc oâng ta ñeå ñöùa con trai cuûa mình ôû laïi, ngöôøi con trai ñöôïc noùi ñeán nhö laø "ñöùa con trai

Trung Hoa, ngöôøi khieâu vuõ," nhaäp vaøo ñoaøn tuøy tuøng cuûa con trai vua Mes-ag-tshoms, sau naøy trôû

thaønh vua Khri-sron-lde-bstan. Ngöôøi con trai Trung Hoa naøy, ñöôïc chuùng ta bieát ñeán vôùi teân Sba-

san-si, noùi vaø ñoïc tieáng Turng Hoa, vaø coù theå laø vôùi taøi naêng naøy maø vaøo naêm 751 Mes-ag-tshoms

ñaõ göûi Sba-san-si caàm ñaàu boán ngöôøi Taây Taïng treû sang Ñöôøng Trieàu ñeå tìm kieám giaùo phaùp, moät

nhoùm nhoû nhöõng öùng vieân ñeå thoï giôùi ñaøn. Raát coù theå ñöôøng ñi cuûa hoï töø vuøng Bsam-yas ñeán

vuøng bình nguyeân Töù Xuyeân ñaõ ñi ngang qua vöông quoác Nam Chieáu, thuoäc tænh Vaân Nam ngaøy

nay, moät tuyeán ñöôøng maø ñoâi luùc bò söï caøn queùt cuûa quaân ñoäi Taây Taïng. Caùc lôøi phaùt bieåu cuûa gia

toäc Sba noùi roõ ra raèng nhoùm aáy ñaõ nhaän ñöôïc giaùo lyù cuûa vò Thieàn sö noåi tieáng nhaát thôøi ñoù ôû Ích

Chaâu, thuoäc Thaønh Ñoâ, Ñaïi ñöùc Kim, ngöôøi söû duïng teân Trieàu Tieân cuûa mình hôn laø Hoøa Thöôïng

Kim, cuõng ñöôïc bieát döôùi teân Voâ Töôùng, moät ngöôøi thuoäc giai caáp quyù toäc Trieàu Tieân töø vöông

quoác Silla, ñaõ ñeán trieàu ñình vua Huyeàn Toâng vaø ñuùng luùc aáy ñaõ treân ñöôøng ñi ñeán Töù Xuyeân.

Cuoâc gaëp gôõ giöõa San-sùi vôùi Hoøa Thöôïng Kim aét haún laø vaøo khoaûng thôøi gian Hoøa Thöôïng Kim

coù hai cuoäc hoäi kieán vôùi vò vua laãn troán maø tröôùc ñoù ñaõ ñeán Töù Xuyeân vaøo naêm 755 theo sau cuoäc

noåi loaïn cuûa An Loäc Sôn. Döôøng nhö Hoøa Thöôïng Kim ñaõ coù caùc moái quan heä vôùi hoaøng gia—

Japanese scholarship on the Statements of the Sba Family allows us to reconstruct the following

two sequences of events. The first of the two pilgrimages sent to China was the son of a Chinese

commissioner to the court of Emperor Mes-ag-tshoms (704-755). When the commissioner was

about to return to China, Emperor Mes-ag-tshoms prevailed upon him to leave behind his son,

referred to as "the Chinese boy, the dancer," to join the entourage of Emperor Mes-ag-tshoms' son,

who was eventually to become the Emperor Khri-sron-lde-bstan. This Chinese boy, known to us as

Sba-san-si, spoke and read Chinese, and, presumably with these talents in mind, in 751 Emperor

Mes-ag-tshoms, sent Sba-san-si, at the head of four young Tibetans, off to T'ang in search of the

Dharma, a small group of trial candidates for ordination. It is very likely that their route from the

Bsam-yas region to the Szechwan plain passed through the kingdom of Nan-chao (now Yun-nan),

a route taken on occasion by raiding Tibetan armies. The Statements of the Sba Family explicitly

2203

states that the group received the teaching of the most famous Ch'an master of the time in I-chou,

Ch'eng-tu, Reverend Kim, using his Korean name rather than Chin-ho-shang, also known as Wu-

hsiang, a Korean aristocrat from Silla who had come to the court of Hsuan-tsung and in time had

made his way to Szechwan. San-sùi's meeting with Reverend Kim must have been around the time

Reverend had two audiences with the fleeing emperor, who had entered Szechwan in 755 in the

wake of the An Lu-shan Rebellion. Reverend Kim, it seems, had connections to the imperial

house.

Hoøa Thöôïng Kim ñaõ trao cho San-sùi ba vaên baûn tieáng Hoa, vaø nhoùm ngöôøi Taây Taïng ñaõ ôû laïi

Trung Hoa trong nhieàu thaøng sau ñoù. Sau taùm naêm ôû nöôùc ngoaøi, khi San-sùi vaø nhoùm cuûa oâng trôû

laïi thì söï caân baèng theá löïc ôû trieàu ñình Taây Taïng ñaõ thay ñoåi maïnh meõ. Vò vua baûo hoä cho San-sùi

laø Mes-ag-tshoms ñaõ baêng haø; con trai oâng laø Khri-sron-lde-bstan leân ngoâi luùc chöa ñaày möôøi ba

tuoåi, neân quyeàn haønh rôi vaøo tay phe phaùi caùc ñaïi thaàn, vaø moät söï ñaøn aùp Phaät giaùo döôùi chieâu baøi

cuûa ñaïo Bon ñang tieán haønh. Khoâng coù ngöôøi ñöùng ra baûo trôï söï truyeàn baù giaùo lyù theo loái Trung

Hoa, San-sùi ñaõ thaän troïng quyeát ñònh giaáu ñi giaùo phaùp Trung Hoa. Luùc ñoù laø naêm 759 vaø caùc vaên

baûn vaãn ñöôïc giöõ kín cho ñeán hai naêm sau, ñoù chæ laø söï choân giaáu ñaàu tieân trong nhieàu cuoäc choân

giaáu giaùo lyù Trung Hoa ôû Taây Taïng. Vaøo naêm 761, vôùi leänh gôõ boû söï ñaøn aùp Phaät giaùo, San-sùi môùi

ñem nhöõng giaùo phaùp aáy ra töø nôi choân giaáu ôû Mchims-phu vaø truyeàn baù phaùp ngöõ cuûa Hoøa

Thöôïng Kim. Hoaït ñoäng vôùi hai ngöôøi Trung Hoa, coù theå laø caùc nhaø sö theo truyeàn thoáng Hoøa

Thöôïng Kim, San-sùi ñaõ phieân dòch caùc phaùp ngöõ naøy sang tieáng Taây Taïng. Coù theå San-sùi ñaõ coù

tieáng laø moät phaùp sö theo doøng Thieàn cuûa Hoøa Thöôïng Kim. Cuoái cuøng San-sùi cuõng trôû thaønh truï

trì chuøa Bsam-yas vaø chaéc chaén laø ñaõ giaûng giaùo lyù theo phong caùch Trung Hoa trong vuøng xung

quanh töï vieän—Reverend Kim gave San-sùi three Chinese texts, and the Tibetan party remianed in

China from several months after that. When, after eight years abroad, San-sùi and his party return,

the belance of forces at Tibetan imperial court has shifted drastically, San-si's patron Mes-ag-

tshoms is dead; his son Khri-sron-lde-bstan is not yet thirteen, the age at which he would inherit

the throne; power resides with one faction of great ministers, and a suppression of Buddhism,

under the banner of Bon, is underway. With no patron to sponsor the propagation of the Chinese-

style teaching, San-sùi predently decides to hide away "the Chinese Dharma," It was then 759 and

the texts remained hidden for the next two years, only the first of several burials of Chinese

teachings in Bod. With the lifting of the suppression in 761, San-sùi "removed them from their

hiding place in Mchims-phu and distributed the sayings of Reverend Kim." Working with two

Chinese, presumably masters in the Reverend Kim tradition, San-sùi translated these sayings into

Tibetan. It is possible that San-sùi had been recognized as a teaching master in the Revenrend Kim

lineage. In time he became abbotof Bsam-yas Monastery and surely taught a Chinese-style

teaching within its precints.

Sau hôn nöûa theá kyû hoaèng phaùp taïi vuøng Ñoân Hoaøng, Hoøa Thöông Kim ñaõ thò tòch vaøo chieàu 15

thaùng 6 naêm 762, thoï 78 tuoåi—After more than half a century of preaching the Dharma, Reverend

Kim died on the evening of June 15, 762, at the age of 78.

(II) Thieàn Sö Ích Chaâu Thaïch

Zen Master I-chou Shih

Teân cuûa moät vò Thieàn sö Trung Hoa vaøo theá kyû thöù VIII, ngöôøi ñaõ nhaän söï truyeàn thöø töø Hoøa Thöôïng

Kim vaø truyeàn daïy Thieàn phaùp naøy ôû mieàn Ñoâng Taây Taïng. Ngöôøi ta cuõng goïi sö laø Ích Chaâu Thaàn

Hoäi. Hieän nay chuùng ta khoâng coù nhieàu taøi lieäu chi tieát veà Thieàn sö Ích Chaâu Thaïch; tuy nhieân, theo

caùc vaên baûn tìm thaáy trong caùc hang ñoäng Ñoân Hoaøng, maëc daàu Voâ Truï nhaän Hoøa Thöôïng Kim laø

thaày, nhöng theo Thieàn sö Toâng Maät thì roõ raøng laø nhaø Hoøa Thöôïng Kim vaø nhaø Voâ Truï hay Baûo

2204

Ñöôøng treân thöïc teá laø hai doøng Thieàn rieâng bieät. Quyeån Lòch Ñaïi Phaùp Baûo Kyù coù ñeà caäp raèng Voâ Truï

thoï giôùi phaùp ôû moät trong nhöõng cuoäc hoäi hoïp coâng khai cuûa Hoøa Thöôïng Kim. trong quyeån Trung Hoa

Truyeàn Taâm Ñòa Thieàn Moân Sö Tö Thöøa Taäp Ñoà (Thieàn Ñoà), Toâng Maät ñöa ra ngöôøi noái phaùp cuûa

Hoøa Thöôïng Kim khoâng phaûi laø Voâ Truï, maø laø Ích Chaâu Tònh Chuùng Thaàn Hoäi, truy nguyeân Tònh

Chuùng töø Hoaèng Nhaãn ñeán Tö Chaâu Trí Saèn ñeán Tö Chaâu Xöû Tòch ñeán Ích Chaâu Kim ñeán Ích Chaâu

Thaïch, vaø töø Baéc Sôn Luïc cuûa Thaàn Thanh (806-820), ngöôøi ôû trong doøng Tònh Chuùng, chuùng ta bieát

raèng Tònh Chuùng vaø Baûo Ñöôøng khoâng chæ laø nhöõng doøng Thieàn rieâng bieät, maø coøn laø nhöõng doøng

Thieàn töông phaûn. Dó nhieân laø taát caû moïi ñieàu naøy ñeàu phuø hôïp vôùi söï chia reõ theo Lòch Ñaïi Phaùp Baûo

Kyù giöõa caùc hoïc troø cuûa Hoøa Thöôïng Kim ôû chuøa Tònh Chuùng vaø Voâ Truï. Ñieàu naøy laø söï moâ taû cuûa

Toâng Maät trong tieåu luaän veà Kinh Vieân Giaùc cuûa nhaø Tònh Chuùng: "Nhöõng ai noùi raèng haõy duïng taâm

theo loái ba ngöõ cuù töông ñöông vôùi giôùi, ñònh vaø hueä" laø nhaø thöù hai. Khôûi nguyeân noù ñöôïc truyeàn

xuoáng moät caùch phuï theâm töø Nguõ Toå Hoaèng Nhaãn qua Trí Saèn. Thieàn sö Trí Saèn laø moät trong möôøi ñeä

töû chính cuûa Nguõ Toå, goác ngöôøi Tö Chaâu, naèm veà phía ñoâng nam Thaønh Ñoâ vaø cuoái cuøng Trí Saèn trôû

laïi chuøa Ñöùc Thuaàn ôû quaän nhaø vaø chuyeån hoùa Ñaïo cho moïi ngöôøi. Ñeä töû teân Xöû Tòch cuûa Trí Saèn,

ngöôøi hoï Ñöôøng, tieáp nhaän söï truyeàn thöøa. Ñöôøng Xöû Tòch saûn sanh ra boán ngöôøi ñeä töû chính, ngöôøi

thöù nhaát laø Hoøa Thöôïng Kim cuûa chuøa Tònh Chuùng ôû quaän cao Thaønh Ñoâ, phaùp danh laø Voâ Töôùng.

Hoøa Thöôïng Kim heát loøng truyeàn baù giaùo phaùp naøy. Coøn veà caùc ñeä töû cuûa Hoøa Thöôïng Kim, Trieäu

hay Ích Chaâu Thaïch coøn goïi laø Tònh Chuùng Thaàn Hoäi, ngöôøi hieän ôû chuøa Tònh Chuùng, Maõ ôû Tröôøng

Tuøng Sôn, Quyù hay Lyù ôû Truïc Chaâu, vaø moät ngöôøi cuõng teân Quyù hay Lyù ôû ñòa haït Thoâng Tuyeàn. Ba

ngöõ cuù laø Voâ öùc (khoâng ghi nhôù), Voâ nieäm (khoâng coù voïng nieäm), vaø Maïc vong (chôù queân). YÙ muoán

noùi laø: ñöøng nhôù laïi nhöõng aûnh töôïng trong quaù khöù; chôù coù lo löôøng nghó ngôïi caùc aûnh töôïng huy

hoaøng trong töông lai; vaø luoân hôïp nhaát vôùi tueä giaùc naøy, khoâng bao giôø meâ muoäi toái taêm, khoâng bao

giôø laàm loãi. Chuùng ta goïi ñaây laø Maïc vong. Ñoâi khi Tònh Chuùng Thaàn Hoäi noùi: "Ñöøng nhôù ñeán caùc ñoái

töôïng beân ngoaøi; chôù nghó döïa treân taâm beân trong; caïn kieät khoâng choã nöông." Giôùi ñònh vaø hueä tuaàn

töï töông ñöông vôùi ba ngöõ cuù. Daàu laø caùc phöông tieän thieän xaûo cuûa Tònh Chuùng trong vieäc laøm cho

thaáy ñöôïc muïc ñích yù nghóa cuûa chuû ñeà vaø vieäc thuyeát giaûng laø raát nhieàu, nhöng ñieàu maø yù nghóa cuûa

chuû ñeà luoân nhaém tôùi voán naèm trong ba ngöõ cuù naøy. Caùc leã truyeàn phaùp hay truyeàn thuï nghi thöùc gioáng

nhö caùch thöùc thoï giôùi cuï tuùc nôi ñaøn traøng chính thöùc hay giôùi ñaøn vaøo thôøi ñoù ôû xöù naøy. Trong thaùng

thöù nhaát vaø thöù hai, tröôùc tieân hoï choïn ngaøy moät caùch kyõ löôõng roài daùn thoâng baùo, nhoùm hoïp chö Taêng

Ni vaø nam nöõ cö só. Söï saép xeáp Boà Ñeà Toøa, nghi thöùc leã taùn vaø saùm hoái ñoâi khi maát töø ba ñeán naêm

tuaàn leã. Chæ sau khi thöïc hieän ñaày ñuû nhöõng nghi thöùc naøy thì hoï môùi truyeàn phaùp. Taát caû moïi vieäc naøy

ñeàu ñöôïc cöû haønh vaøo ban ñeâm. YÙ laø caét ñöùt heát ngoaïi duyeân vaø loaïi tröø söï roái raém. Sau khi Phaùp ñaõ

truyeàn roài, ngay döôùi lôøi noùi cuûa Ñaïi sö vaø hoï döøng nieäm töôûng vaø haønh trì toïa thieàn. Ngay caû khi

nhöõng ngöôøi ñeán töø nôi xa xoâi, ngay caû chö Ni vaø cö só, tröôùc khi ôû laïi suoát thôøi gian daøi, hoï phaûi toïa

thieàn moät hoaëc hai tuaàn leã. Sau ñoù, tieáp theo leã truyeàn giôùi, hoï giaûi taùn. Noù raát gioáng Phaùp ñaêng ñaøn

cuûa Nam Sôn Luaät Toâng (ñaët ôû nuùi cuøng teân vôùi ngaøi Nam Sôn phía nam Tröôøng An vaø söû duïng baûn

dòch cuûa Ñaøm Voâ Ñöùc hay Phaùp taïng cuûa Luaät toâng). Caàn thieát laø phaûi coù moät nhoùm. Bôûi do coù baûn

coâng boá chính thöùc cuûa chaùnh quyeàn, nghóa laø bôûi vì Tònh Chuùng nhaän söï cho pheùp cuûa chaùnh quyeàn,

cho neân noù ñöôïc goïi laø "Ñaïi Giôùi Ñaøn" (leã truyeàn giôùi roäng raõi cho chö Taêng Ni vaø cö só). Ñoâi khi moät

naêm moät laàn, ñoâi khi hai hoaëc ba naêm moät laàn, giôùi ñaøn môû ra khoâng ñeàu ñaën—Name of a Chinese

Zen master in the eighth century who received the transmission of Zen from Reverend Kim and

spread Kim's Zen teachings in Eastern Tibet. He was also called I-chou Shen-hui. We do not have

detailed documents on this Zen Master; however, according to several texts from some of the caves

around Tun-huang areas, it is clear from Tsung-mi that, although Wu-chu recognized Reverend Kim as

his master, the Reverend Kim house and the Wu-chu or Pao-t'ang house were in fact two distinct

lineages. The Record of the Dharma Treasure Down Through the Generations does not mention that

Wu-chu received the precepts at one of Reverend Kim's public assemblies. In his Chart of the Master-

Disciple Succession of the Ch'an Gate Which Transmits the Mind-Ground in China (Chung-hua Ch'uan

2205

hsin-ti Ch'an-men Shih-tzu Ch'eng-hsi t'u) (Trung Hoa Truyeàn Taâm Ñòa Thieàn Moân Sö Tö Thöøa Taäp

Ñoà), here after abbreviated "Ch'an Chart" Tsung-mi gives Reverend Kim's successor not as Wu-chu,

but as I-chou Shih (Ích Chaâu Thaïch hay Tònh Chuùng Thaàn Hoäi), tracing Ching-chung from Hung-jen to

Tzu-chou Chih-hsien to Tzu-chou Ch'u-chi to I-chou Kim to I-chou Shih, and from the Record of the

Northern Mountain (Pei-shan lu) of Shen-ch'in (806-820), who was in the Ching-chung line, we know

that Ching-chung and Pao-t'ang were not just separate lineages, but antagonistic in the Record of the

Dharma Treasure Down Through the Generations between Reverend Kim's students at the Ching-

chung Monastery and Wu-chu. This is Tsung-mi description in the Subcommentary on the Perfect

Enlightenment Sutra of the Ching-chung house: Those who say "use mind in the manner of the three

phrases which correspond to morality, concentration, and insight" are the second house. At its origin it

is collaterally descended from the fifth patriarch through one named Chih-hsien. He was one of the ten

main disciples of the fifth patriarch. He was originally a man of Tzu-chou, southeast of Ch'ang-tu, and

he eventually returned to Te-ch'un, and eventually returned to Te-ch'un Monastery in his native

prefecture and converted beings. His disciple Ch'u-chi (Xöû Tòch), whose family name was T'ang,

received the succession. T'ang produced four sons, the first of which was Reverend Kim of Ching

Chung Monastery in the superior prefecture Ch'eng-tu, Dharma name Wu-hsiang. He greatly spread

this teaching. As to Kim's disciples, Chao (I-chou Shih or Ching chung Shen-hui), who is presently at

that monastery, Ma of Ch'ang-sung Shan, Chi or Li of Sui-chou, and Chi or Li at T'ung-ch'uan county

have all succeeded him. The three phrases are no-remembering, no-thought, and no-forgetting. The

idea is: Do not recall past objects; do not anticipate future glories; and always be joined to this insight,

never darkening, never erring; we call this no-forgetting. Sometimes the Ching-chung says: "Do not

remember external objects; do not think on internal mind; dried up without support. No forgetting as

above." Morality, concentration, and insight correspond respectively to the three phrases. Even though

the Ching-chung's expedients in opening up the purport and discoursing are numerous, that which their

purport is tending toward lies in these three phrases. Their transmission ceremonies are like the

expedient of receiving the full precepts on an official mandala or ordination platform at the present

time in this country. In the first and second month, they first pick a date and post notices, collecting

monks and nuns and laymen and laywomen. The arranging of the broad bodhi-seat, obeisance, and

confession sometimes takes three to five weeks. Only after this do they transmit the Dharma. All of

this is carried out at night. The idea is to cut off externals and reject confusion. The Dharma having

been transmitted, immediately beneath the words of the master they stop thoughts and practice sitting-

ch'an. Even when people arrive from a great distance, even nuns and laymen, before they have stayed

long at all, they have to do a week or two of sitting-ch'an. Afterwards, following later conditions, they

disperse. It is very much like the Dharma of mounting the platform of the Nan-shan Vinaya School,

based in the mountains of the name just south of Ch'ang-an and using Dharmaguptaka version of the

Vinaya. It is necessary to have a group. Because of the tablet of the official statement (because Ching-

chung grants official licenses), it is called "opening conditions." Sometimes once in a year, sometimes

once in two or three years, it is irregular in its opening.

(III) Thieàn Sö Ñaïo Daät

Zen Master Tao-yi

Teân cuûa moät vò Thieàn sö Trung Hoa vaøo theá kyû thöù VIII, moät trong nhöõng ñeä töû cuûa Hoøa Thöôïng Kim

vaø truyeàn daïy Thieàn phaùp ôû mieàn Ñoâng Taây Taïng. Hieän nay chuùng ta khoâng coù nhieàu taøi lieäu chi tieát

veà Thieàn sö Ñaïo Daät. Tuy nhieân, sau nhöõng cuoäc khai quaät nhöõng hang ñoäng chung quanh vuøng Ñoân

Hoaøng vaøo naêm 1939, ngöôøi ta tìm thaáy raát nhieàu baûn vaên ñöôïc khaéc treân nhöõng böùc töôøng ñaù. Theo

thuû baûn Pelliot Taây Taïng 116, sau khi Voâ Truï thoï giôùi vôùi Hoøa Thöôïng Kim, moãi ngaøy Hoøa Thöôïng

2206

Kim ñeàu ôû giöõa chuùng noùi vôùi Voâ Truï: "Sao oâng khoâng ñi vaøo nuùi ñi? Lôïi ích gì maø löu laïi nôi naøy cho

laâu?" Sau ñoù Hoøa Thöôïng Voâ Truï laëng leõ ñi vaøo trong nuùi. Sö Ñaïo Daät ôû cuøng vôùi ngaøi, tu haønh tuïng

kinh, leã baùi vaø chaùnh nieäm. Hoøa Thöôïng Voâ Truï coá yù caét ñöùt heát voïng töôûng vaø nhaäp vaøo caûnh giôùi töï

chöùng (nhaát höôùng tuyeät tö ñoaïn löï nhaäp töï chöùng caûnh giôùi). Ñaïo Daät cuøng vôùi caùc vò sö treû noùi vôùi

Hoøa Thöôïng Voâ Truï raèng: "Toâi vaø caùc ñaïo höõu muoán thænh caàu moät khoùa leã laïy Phaät saùm hoái trong hai

möôi boán giôø, mong Hoøa Thöôïng cho pheùp." Hoøa Thöôïng Voâ Truï noùi vôùi Ñaïo Daät vaø caùc vò khaùc

raèng: "ÔÛ ñaây löông thöïc ñaõ bò caét ñöùt heát roài. Moãi ngöôøi ñeàu ñaõ tieán saâu vaøo nuùi roài... Voâ nieäm laø

ñang thaáy Phaät. Höõu nieäm laø sanh töû luaân hoài. Neáu maáy oâng muoán coù theå ñöôïc leã baùi vaø chaùnh nieäm,

vaäy thì haõy ra khoûi nuùi ñi. Neáu maáy oâng muoán ñöôïc cuøng nhau truï ôû ñaây trong nuùi, haõy chaêm chuù haønh

trì voâ nieäm (nhaát höôùng voâ nieäm)." Quan ñieåm cuûa Ñaïo Daät khoâng hôïp vôùi yù töôûng naøy, vaø theá laø Ñaïo

Daät töø giaõ Hoøa Thöôïng Voâ Truï vaø ra khoûi Thieân Thöôûng Sôn hay Baïch Nhai Sôn, naèm veà phía baéc Ích

Chaâu. Ñaïo Daät ñeán chuøa Tònh Chuùng ôû Ích Chaâu, Thaønh Ñoâ. Ñaàu tieân Ñaïo Daät gaëp Thöôïng Toïa Haø

Khoâng vaø noùi vôùi oâng aáy raèng: "Trong nuùi Thieàn Sö Voâ Truï khoâng cho leã baùi, saùm hoái, chaùnh nieäm vaø

tuïng kinh, maø chæ cho pheùp ngoài khoâng vaø yeân laëng (chæ khoâng nhaøn toïa)." Thöôïng Toïa Haø Khoâng vaø

moïi ngöôøi ñeàu kinh ngaïc khi nghe ñieàu naøy vaø noùi: "Laøm sao Phaät phaùp laïi coù theå nhö vaäy ñöôïc chöù?"

Hoï ñöa Ñaïo Daät ñeán gaëp Hoøa Thöôïng Kim. Tröôùc khi Ñaïo Daät xaù chaøo xong thì Haø Khoâng vaø moïi

ngöôøi ñaõ trình baùo vôùi Hoøa Thöôïng Kim raèng: "Thieàn sö Voâ Truï ôû Thieân Thöôûng Sôn chæ ngoài khoâng

yeân laëng. OÂng aáy khoâng chòu tu haønh leã baùi vaø chaùnh nieäm (baát khaúng leã nieäm) vaø khoâng daïy nhöõng

ngöôøi ôû chung vôùi mình tu leã baùi vaø chaùnh nieäm. Laøm sao vieäc laøm nhö vaäy coù theå laø Phaät phaùp chöù?"

Hoøa Thöôïng Kim traùch Haø Khoâng, Ñaïo Daät cuøng nhöõng ngöôøi khaùc raèng: "Maáy oâng haõy lui ra, khi coøn

ôû ñòa vò hoïc nhaân, ta khoâng aên nguû maø chæ ngoài khoâng yeân laëng. Ngay caû luùc vaøo nhaø xí ta cuõng khoâng

gaéng söùc. Maáy oâng khoâng hieåu ñöôïc ñaâu. Nhöõng naêm thaùng khi ta ngoài treân nuùi Thieân Coác, phía ñoâng

Ích Chaâu, ta cuõng ñaõ khoâng tu leã baùi vaø chaùnh nieäm."—Name of a Chinese Zen master in the eighth

century, one of Revenrend Kim's disciples who spread Reverend Kim's Zen teachings in Eastern Tibet.

We do not have detailed documents on this Zen Master; however, after several excavations of the

caves around Tun-huang areas, people found a lot of texts that were carved on stone walls. According

to Pelliot Tibetan 116, after Wu-chu received precepts from Reverend Kim, each day Reverend Kim,

in the midst of the great assembly, said: "Why don't you go enter the mountains? On what benefit is it

to stay for a long time?" Later Reverend Wu-chu silently entered the mountains... Master Tao-yi, who

was dwelling with him, practiced chanting, obeisance, and mindfulness. The Ho-shang Wu-chu intently

cut off thoughts and entered the realm of self-realization. Tao-i, together with other young masters in

the community, said to the Ho-shang: "I and the others wish to request a twenty-four hour obeisance

and confession. We would like the Ho-shang's permission." The Ho-shang said to Tao-i and the others:

"Here food will be cut off. Each of you has advanced into the deep mountains...No-thought is viewing

the Buddha. Having thoughts is samsara. If you desire to be able to do obeisance and mindfulness, then

go out from the mountains... If you desire to be able to dwell together in the mountains here, intently

practice no-thought (nhaát höôùng voâ nieäm)." Master Tao-i's view did not accord with this idea and he sai

goodbye to the Ho-shang and emerged from T'ien-ts'ang Shan, Po-yai Shan, north of I-chou. He came

to Ching-chung Monastery in I-chou, in repsent-day Ch'eng-tu. He first saw the elder K'ung and said to

him: "In the mountains Ch'an master Wu-chu does not allow obeisance, confession, mindfulness, and

chanting, but merely sit in voidness and quietude (chæ khoâng beá toïa)." When Ho-k'ung (Haø Khoâng) and

the others heard this they were startled and said: "How can this be the Buddha-dharma?" They led

Master Tao-i to see Reverend Kim. Before Tao-i had finished bowing Ho-k'ung and the others

reported to Reverend Kim: "Ch'an master Wu-chu of T'ien-ts'ang Shan merely sits in voidness and

quietude. He is unwilling to practice obeisance and mindfulness (baát chæ leã nieäm) and does not teach

those who dwell with him to practice obeisance and mindfulness. How could such a thing be the

Buddha-dharma?" Reverend Kim scolded Ho-k'ung, Tao-i, and the others: "You should retreat! When I

was in the stage of study, I did not eat but merely sat in voidness and quietude. Even in going to the

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bathroom I made no effort. You don't know. In the days when I was on T'ien-ku Shan (Thieân Coác Sôn),

northwest of I-chou, I also did not practice obeisance and mindfulness..."

(B-3-c) Thieàn Phaùi Baûo Ñöôøng

Pao-T'ang Zen Sect

(B-3-c1) Toång Quan Veà Thieàn Phaùi Baûo Ñöôøng

An Overview of Pao-T'ang Zen Sect

Baûo Ñöôøng laø teân cuûa moät toâng phaùi Thieàn ñöôïc Thieàn sö Voâ Truï (714-774) khai saùng taïi Trung Hoa

döôùi thôøi nhaø Ñöôøng. Vaøo cuoái thaäp nieân 750s, Thieàn cuûa Hoøa Thöôïng Kim truyeàn ñeán qua Sba San-

sùi, nhöng ngay khi môùi ñeán ñaõ bò buoäc phaûi choân daáu vaøi naêm vì ñieàu kieän chính trò khoâng cho pheùp

ñöôïc truyeàn baù. Chuùng ta coù nhöõng ngöõ luïc trong caùc nguoàn taøi lieäu Taây Taïng ñöôïc cho laø cuûa Kim-

Hoâ, Kim-Hoân, vaø nhöõng teân goïi töông töï, nhöng ñieàu vaãn coøn ñaùng nghi vaán laø lieäu nhöõng caùi teân naøy

coù phaûi laø nhöõng chuyeån ngöõ teân cuûa Hoøa Thöôïng Kim hay khoâng. Vaøo khoaûng thaäp nieân 770s, thì

doøng Thieàn Baûo Ñöôøng Voâ Truï ñaõ truyeàn ñeán, raát coù theå laø qua Gsal-snan. Nhaän xeùt töø daáu aán cuûa

Thieàn Baûo Ñöôøng nôi caùc vaên baûn Ñoân Hoaøng vaø caùc vaên baûn ôû trung taâm Taây Taïng, thì aûnh höôûng

cuûa noù coù giaù trò lôùn lao. Song song vôùi lòch söû cuûa noù, Lòch Ñaïi Phaùp Baûo Kyù ñöôïc tìm thaáy ôû nhieàu

nôi trong vaên hoïc Taây Taïng; thuyeát veà hai möôi taùm vò toå xuaát hieän nhieàu laàn; caùc kinh ñieån Thieàn

nguïy taùc lieân heä ñeán Thieàn Baûo Ñöôøng vaø Thieàn Baéc toâng ñaõ löu haønh ôû Taây Taïng; vaøo hình thöùc cuûa

teân vò Sô Toå Thieàn Trung Hoa cuûa noù, ñöôïc bieát ñeán nhö laø Boà Ñeà Ñaït Ma La hôn laø chæ goïi Boà Ñeà

Ñaït Ma ñöôïc söû duïng trong caùc Thieàn phaùi khaùc, laø teân goïi laø Sô Toå thöôøng ñöôïc bieát ñeán trong vaên

hoïc Taây Taïng. Moät ngöõ luïc cuûa Sô Toå, töông ñöông vôùi vaên baûn Ñoân Hoaøng baèng tieáng Hoa "Nhò

Nhaäp Töù Haïnh Luaän," ñöôïc bieát ôû Taây Taïng döôùi töïa ñeà "Caùc Höôùng Daãn Trung Hoa Traùc Tuyeät Veà

Thieàn cuûa Boà Ñeà Ñaït Ma Ña La." Cuoái cuøng, vaøo khoaûng thaäp nieân 780s, haäu Baéc Thieàn thuoäc caù

nhaân cuûa Ma Ha Dieãn, ñaõ truyeàn ñeán trung taâm Taây Taïng. Boâ sao luïc cuûa Baéc Thieàn baèng tieáng Taây

Taïng goàm coù: moät phieân baûn lòch söû Baéc phaùi "Laêng Giaø Sö Tö Kyù"; ngöõ luïc cuûa sö phuï cuûa Ma Ha

Dieãn laø Thieàn sö Haøng Ma Taùng, moät ñeä töû cuûa Thaàn Tuù; moä baûn dòch Taây Taïng veà moät cuoäc ñoái

thoaïi quan troïng cuûa Baéc phaùi; vaø moät soá taùc phaåm quan troïng baèng tieáng Taây Taïng, ñaëc bieät giaûng

giaûi veà giaùo phaùp cuûa Ma Ha Dieãn, maø Stein Taây Taïng 468 laø tieâu bieåu ñieån hình. Theá neân taøi lieäu

Taây Taïng bao goàm nhöõng nguoàn taøi lieäu tieàm taøng cho baát kyø coâng cuoäc nghieân cöùu naøo veà haäu Baéc

phaùi. Xeùt veà phaùi Thieàn Baûo Ñöôøng, Thieàn sö Toâng Maät nhaän xeùt trong Vieân Giaùc Kinh Löôïc Sôù:

"Khoâng chaáp chaët vaøo giaùo lyù cuõng khoâng chaáp chaët vaøo söï haønh trì vaø döùt dieät nhaän thöùc (giaùo haønh

baát caâu nhi dieät thöùc)" laø nhaø thöù ba. Noù cuõng ñöôïc truyeàn xuoáng phuï theâm töø Nguõ Toå Hoaèng Nhaãn

qua doøng Thieàn Laõo An. Vaøo tuoåi 60 ngaøi môùi xuaát gia vaø thoï giôùi. Sau ñoù traûi qua 60 muøa an cö kieát

haï, ngaøi ñöôïc 120 tuoåi. Ñoù laø lyù do ngöôøi ta goïi ngaøi laø "Laõo An." An laø teân do cha meï ngaøi ñaët. Ngaøi

ñöôïc kính troïng nhö moät Ñaïi sö bôûi hoaøng haäu Voõ Taéc Thieân. Ñaïo löïc cuûa ngaøi raát saâu daøy, vaø nghò

löïc cuûa ngaøi raát phi thöôøng. Khoâng moät ngöôøi noåi tieáng ñaùng kính naøo coù theå saùnh ñöôïc vôùi ngaøi. Ngaøi

coù boán vò ñeä töû caû thaûy, taát caû ñeàu ñaïo cao ñöùc troïng vaø raát noåi tieáng. Trong soá hoï coù moät vò cö só teân

laø Traàn Sôû Chöông (ba vò khaùc laø Ñaêng, Töï Taïi, vaø Phaù Taùo Ñoïa), luùc baáy giôø ñöôïc bieát ñeán nhö laø

Ch'en Ch'i-k'o (Traàn Khaûi Ca). Coù moät vò Thieàn Taêng teân laø Voâ Truï, gaëp ñöôïc söï chæ daãn cuûa Traàn Sôû

Chöông vaø ñaït ngoä. Traàn Sôû Chöông cuõng coù yù chí raát phi thöôøng. Sau ñoù Voâ Truï du haønh vaøo ñaát

Thuïc, vuøng Töù Xuyeân vaø tình côø gaëp ñöôïc luùc ñang môû Thieàn hoäi (khai Thieàn) cuûa Hoøa Thöôïng Kim

vaø cuõng tham döï hoäi cuûa Hoøa Thöôïng Kim. Voâ Truï chæ ñaët ra caùc caâu hoûi vaø thaáy raèng thay ñoåi sôû ngoä

tröôùc kia cuûa mình khoâng phaûi laø vaán ñeà gì quan troïng, neân ngaøi muoán truyeàn noù cho nhöõng ai chöa

ñöôïc nghe. Sôï raèng ñaõ nhaän ñöôïc söï truyeàn phaùp töø moät cö só coù leõ seõ khoâng thích hôïp, nghóa laø Duy

2208

Ma Caät Traàn Sôû Chöông, neân sau ñoù ngaøi nhaän Hoøa Thöôïng Kim laøm sö phuï. Daàu laø yù nieäm veà phaùp

höôùng daãn cuûa mình thì cuõng gioáng nhö söï daãn phaùp cuûa Hoøa Thöôïng Kim, nhöng leã truyeàn phaùp thì

hoaøn toaøn khaùc bieät. Ñieàu maø chuùng ta muoán noùi khaùc bieät laø Thieàn Voâ Truï khoâng thöïc hieän phaùp

töôùng naøo cuûa phaùp moân Thích Ca hay Thích moân söï töôùng nghóa thieát baát höng. Sau khi caïo toùc vaø

ñaép y, hoï khoâng thoï giôùi. Khi coù leã baùi saùm hoái, dôû kinh ra ñoïc, taïo ra caùc böùc veõ vaø tranh ñöùc Phaät,

vaø cheùp kinh, thò hoï phæ baùng heát thaûy nhöõng vieäc naøy vaø xem chuùng laø voïng töôûng. Trong caùc ñaïi

saûnh nôi hoï ôû, hoï khoâng döïng leân töôïng Phaät. Do vaäy, chuùng ta thaáy raèng hoï khoâng chaáp chaët vaøo giaùo

phaùp maø cuõng khoâng chaáp chaët vaøo söï haønh trì. Coøn ñoái vôùi vieäc "dieät thöùc (chaám döùt nhaän thöùc phaân

bieät)" cuûa hoï, ñaây laø ñaïo maø hoï haønh trì. YÙ nieäm naøy laø xem heát thaûy söï xoay chuyeån baùnh xe luaân

hoài laø söï sanh khôûi cuûa taâm, vaø vì söï sanh khôûi cuûa taâm laø hö voïng, neân hoï khoâng baøn noùi toát hay xaáu,

thieän hay aùc. Vì voâ sanh hay söï khoâng sanh khôûi cuûa taâm laø thöïc phaùp, neân hoï khoâng gioáng nhöõng

ngöôøi tieán haønh haønh trì caùc phaùp töôùng. Hoï xem söï phaân bieät laø keû thuø vaø Voâ phaân bieät laø Chaân ñaïo.

Hoï cuõng truyeàn khaåu giaùo phaùp "Tam ngöõ cuù" cuûa Hoøa Thöôïng Kim, nhöng hoï ñoåi chöõ "vong" nghóa

laø queân thaønh chöõ "voïng" laø hö giaû, cho raèng nhieàu hoïc nhaân ñaõ hieåu laàm lôøi noùi cuûa vò thaày tröôùc ñaõ

giao phoù cho hoï. Nghó raèng vì Voâ öùc vaø Voâ nieäm laø caùi thöïc vaø öùc nieäm laø caùi giaû, nhö vaäy öùc nieäm

khoâng ñöôïc chaáp nhaän. Do ñoù, hoï noùi "Maïc voïng" hôn laø "maïc vong". Hôn nöõa, yù ñònh cuûa hoï trong

vieäc maéng nhieác, sæ vaû heát thaûy moïi phaùp töôùng laø ôû choã dieät thöùc hay daäp taét nhaän thöùc phaân bieät vaø

trôû thaønh caùi toaøn chôn. Theá neân, nôi naøo hoï ôû hoï khoâng baøn noùi ñeán söï aên maëc, maø tin raèng ngöôøi ta

aét seõ göûi cuùng döôøng maø thoâi. Neáu hoï ñöôïc göûi cuùng döôøng thì hoï ñöôïc aên no maëc aám. Neáu hoï khoâng

ñöôïc göûi cuùng döôøng, thì hoï cöù ñeå ñoùi laïnh tieán haønh theo con ñöôøng cuûa chuùng. Hoï cuõng khoâng tìm

caùch giaûng daïy cho moïi ngöôøi vaø khoâng khaát thöïc. Neáu coù ai vaøo saûnh ñieän cuûa hoï, hoï chaúng maøng

lieäu ngöôøi naøo ñoù laø doøng doõi quyù phaùi hay laø moät teân troäm; khoâng khi naøo hoï chaøo ñoùn ngöôøi aáy,

thaäm chí hoï cuõng khoâng ñöùng daäy. Trong vieäc tuïng leân nhhöõng lôøi taùn tuïng hay ca ngôïi vaø thöïc haønh

cuùng döôøng, trong vieäc quôû traùch thoùi hö taät xaáu, trong taát caû moïi vieäc, moãi ngöôøi haõy ñeå cho ngöôøi

kia cöù tieán haønh theo con ñöôøng cuûa ngöôøi aáy. Thaät vaäy, bôûi vì muïc tieâu quaùn xuyeán cuûa hoï laø noùi veà

Voâ phaân bieät, cho neân phaùp moân haønh trì cuûa hoï khoâng coù "phi" khoâng phaûi laø, maø cuõng khoâng coù

"thò" (khoâng ñuùng khoâng sai). Hoï chæ ñaùnh giaù Voâ taâm laø phaùp toái thöôïng. Vì theá cho neân chuùng ta goïi

noù laø "dieät thöùc." Toùm laïi, phaùn xeùt töø nhöõng gì ñaõ ñöôïc bieát nôi vaên hoïc Thieàn Taây Taïng, caû trong

nhöõng vaên baûn cuûa Ñoân Hoaøng vaø vaên baûn ñöôïc gìn giöõ trong doøng Ñaïi Cöùu Caùnh ôû trung taâm Taây

Taïng, nôi maø caùc phaùp ngöõ cuûa Voâ Truï xuaát hieän raát thöôøng xuyeân, ngöôøi ta coù khuynh höôùng chaáp

nhaän cuoäc hoäi ngoä giaû ñònh giöõa Gsal-sna vaø Voâ Truï cho daàu khoâng thaáy baát cöù choã naøo trong Nhöõng

Lôøi Phaùt Bieåu Cuûa Gia Toäc Sba ñeà caäp ñeán teân hoï cuûa Voâ Truï caû. Trong baát kyø tröôøng hôïp naøo, chaéc

chaén coù lyù do raèng coù moät söï truyeàn baù Thieàn Baûo Ñöôøng hay Thieàn Voâ Truï khoaûng cuoái thaäp nieân

760s. Thieàn cuûa Hoøa Thöôïng Kim vaø Thieàn Baûo Ñöôøng laø caùc toâng phaùi Thieàn ñaàu tieân truyeàn ñeán

trung taâm Taây Taïng—Name of a Zen sect founded by Zen master Wu-chu during the T'ang dynasty

(618-907). In the late 750's the Ch'an of Reverend Kim arrived through Sba San-sùi, but immediately

upon arrival had to go underground for several years because political conditions did not permit its

propagation. We have sayings in the Tibetan materials attributed to Kim-hu, Kim-hun, and other

similar names, but it is questionable whether these are transliterations of Reverend Kim's name. By the

770's the Ch'an of Pao-t'ang Wu-chu had arrived, most likely through the Sba Gsal-snan. Judging from

its imprint in Tibetan Tun-huang texts and in central Tibetan texts, its influence was substantial.

Parallels to its history, Record of the Dharma Treasure Down Through the Generations (Lòch Ñaïi Phaùp

Baûo Kyù), are found at many points in the Tibetan literature; its twenty-eight patriarchs theory shows up

repeatedly; apocryphal "Ch'an sutras" associated with Pao-t'ang (and Northern) Ch'an circulated in

Tibet; and, its form of the name of the first patriarch of Ch'an in China, P'u-ti-ta-mo-lo, rather than the

Bodhidharma form used in other Ch'an schools, is the name by which the first patriarch is ususally

known in the Tibetan literature. A sayings record of the first patriarch, corresponding to the Chinese

Tun-huang texts Treatise on The Two Entrances and Four Praxes (erh-ju ssu-hsing-lun), was known in

2209

Tibet under such titles as the Great Chinese Instructions on Ch'an of Bodhisharmatrata. Lastly by the

780's late Northern Ch'an, in the person of Mo-ho-yen, arrived in central Tibet. The corpus of Northern

Ch'an in Tibetan includes: a version of the Northern history Record of the Masters and Disciples of the

Lanka School (Leng-chia shih-tzu chi); sayings of Mo-ho-yens' teacher Hsiang-mo Tsang, a student of

Shen-hsiu; a Tibetan translation of an important dialogue; and a number of Tibetan works specifically

dealing with Mo-ho-yen's teaching, of which Stein Tibetan 468 is representative. The Tibetan

materials thus include potential sources for any study of late Northern. Concerning the Pao-t'ang house,

Tsung-mi observes in Suncommentary on the Perfect Enlightenment Sutra: "Adhering to neither the

teachings nor the practice and extinguishing perception" is the third house. It is also descend

collaterally from the fifth patriarch, by way of Reverend Lao-an. At sixty years of age he left home

and received the precepts. Crossing over sixty summers later, he was one hundred and twenty. That is

why he was called "Old An." Lao An was his given name. he was respected as a master by the

Empress Tzu-t'ien. His power in the Tao was deep, and his will was singular. All the famous worthies

compared unfavorably with him. He had four students who were all high in the Tao and famous.

Among them was a lay-disciple called Ch'en Ch'u-chang, the other three were T'eng T'eng, Tzu-tsai,

and P'o-Tsao to, at that time known as Ch'en Ch'i-ko. There was a monk by the name of Wu-chu who

met Ch'en's instruction and obtained awakening. he was also singular in his will. Later Wu-chu

traveled into Shu, Szechwan, and encountered Reverend Kim's opening of Ch'an (K'ai-ch'an) and also

attended his assembly. Wu-chu merely asked questions and, seeing that it was not a matter of changing

his previous awakening, he wished to transmit it to those who had not heard it. Fearing that it would not

be proper to have received the succession from a layman, i.e., Vimalakirti Ch'en Ch'u-chang, he

subsequently recognized Reverend Kim as his master. Even though the idea of his Dharma of

instruction is just about the same as that of Reverend Kim, his transmission ceremonies are completely

different. What we mean by different is that Wu-chu Ch'an carries out none of the marks of the Sakya

gate (Shih-men Shih-hsiang I-ch'ieh Pu-hsing). Having cut their hair and put on robes, they do not

receive the precepts. When it comes to obeisance and confession, turning the rolls of the texts and

reading, making drawings and paintings of the Buddha, and copying sutras, they revile all of these

things as false thoughts. In the halls where they dwell they do not set up Buddha artifacts. Therefore, I

say they "adhere to neither the teachings nor the practice." As to their "extinguishing perception," this

is the Tao which they practice. The idea is that, taking all samsaric wheel-turning as the arising-of-

mind, and since the arising-of-mind is falseness, they do not discuss good and evil. Since non-arising of

mind is the real, they are not like those who engage in the practice of marks. They take discrimination

as the enemy and non-discrimination as the real Tao. They also transmit the spoken teaching of the

three phrases of Reverend Kim, but they change the character for "forget" to the one for "false,"

saying that various students have made a mistake in the words of the former master entrusted to them.

The idea is that, since no-remembering and no-thought are the real and remembering-thoughts is the

false, the remembering-thoughts is not allowed. Therefore, they say no-falseness rather than no-

forgetting. Moreover, their intention in reviling all of the teaching marks lies in extingishing perception

and becoming the completely real. Therefore, where they do not discuss food and clothing, but trust

that men will send offerings. If they are sent, then they have warm clothes and enough to eat. If they

are not sent, then they let hunger and cold take their course. They also do not seek to teach beings and

do not beg food. If someone enters their halls, they do not discuss whether he is highborn or a thief; in

no case do they welcome him, nor do they even get up. In signing hymns or praises and making

offerings, in reprimanding abuses, in everything, each lets the other take his course. Indeed, because

their purport speaks of non-discrimination, their practice gate has neither "is not" nor "is." They merely

value no-mind as the ultimate. Therefore, we call it "extinguishing perception." In short, judging from

what is already known from the Tibetan literature on Ch'an, both Tun-huang texts and texts preserved

among the Rdzogs-chen in central Tibet, where Wu-chu's sayings appear quite frequently, one is

2210

inclined to accept the hypothetical Wu-chu/Gsal-snan meeting, even though the Statements of the Sba

Family nowhere mentions Wu-chu's name. In any case, it is reasonably certain that there was a

transmission of Pao-t'ang (Wu-chu) Ch'an around the late 760's. Reverend Kim Ch'an and Pao-t'ang

Ch'an were the first Ch'an schools to reach central Tibet.

(B-3-c2) Chö Thieàn Ñöùc Trong Thieàn Phaùi Baûo Ñöôøng

Zen Virtues of Pao-T'ang Zen Sect

(I) Thieàn Sö Voâ Truï (714-774)

Zen Master Wu-chu

Teân cuûa moät vò Thieàn sö Trung Hoa vaøo thôøi nhaø Ñöôøng (618-907). Vaøo ñaàu haäu baùn theá kyû thöù taùm,

Thieàn sö Voâ Truï ñaõ khai saùng doøng Thieàn Baûo Ñöôøng. Hoøa Thöôïng Voâ Truï laø ngöôøi ôû Mi Huyeàn,

Phuïng Töông, phía taây Tröôøng An. Sö hoï Lyù, phaùp danh Voâ Truï. Veà öu ñieåm, Sö vöôït troäi hôn nhöõng

ngöôøi khaùc. Sö laø moät nhaø voõ thuaät chuyeân nghieäp—Name of a Chinese Zen master who lived in the

T'ang Dynasty in China. In the beginning of the second half of the eighth century, Zen master Wu chu

founded the Pao-T'ang Zen Sect. Ho-shang Wu-chu was a native of Mei-hsien, Feng-hsiang, west of

Ch'ang-an. His family name was Li and Dharma name Wu-chu... In strength he surpassed others. He

was a martial arts expert.

Moät laàn, tình côø Sö gaëp cö só Traàn Sôû Chöông, ngöôøi khoâng roõ nguoàn goác. Ngöôøi ñöông thôøi cho

raèng cö só laø hieän thaân cuûa Ngaøi Duy Ma Caät. Cö só Traàn tuyeân thuyeát ñoán giaùo. Vaøo caùi hoâm maø

Hoøa Thöôïng Voâ Truï gaëp cö só, hai ngöôøi hôïp nhau moät caùch thaân tình vaø keát thaân töø ñoù, vaø cö só

Traàn ñaõ aâm thaàm truyeàn taâm phaùp... Trong khoaûng töø ba ñeán naêm naêm, Voâ Truï tieán haønh phaùp tu

cuûa cö só. Trong nhöõng naêm Thieân Baûo (742-756) Sö tình côø nghe noùi veà Hoøa Thöôïng Minh cuûa

Ñaùo Thöù Sôn ôû Phaïm Döông, naèm veà phía baéc tænh Haø Baéc ngaøy nay, Hoøa Thöôïng Thaàn Hoäi cuûa

Ñoâng Ñoâ vuøng Laïc Döông, vaø Hoøa Thöôïng Töï Taïi ôû quaän Thaùi Nguyeân trong tænh Sôn Taây ngaøy

nay, taát caû ñeàu laø ñeä töû cuûa Luïc Toå Hueä Naêng, ngöôøi noùi phaùp ñoán giaùo. Luùc aáy Voâ Truï vaãn chöa

xuaát gia. Sau ñoù, Sö ñi ñeán Thaùi Nguyeân ñeå tham baùi Hoøa Thöôïng Töï Taïi. Voâ Truï töø boû con ñöôøng

mình ñaõ ñi tröôùc ñaây, vaø roài caïo toùc ñaép y. Sau khi thoï cuï tuùc giôùi vaøo naêm 749, Sö töø giaû thaày

mình laø Hoøa Thöôïng Töï Taïi ñeå ñi nhaäp haï taïi chuøa Thanh Löông treân Nguõ Ñaøi Sôn. Sö nghe

thuyeát giaûng veà caùc oai nghi cuûa Hoøa Thöôïng Minh treân Ñaùo Thöù Sôn vaø aån yù caùc phaùp cuûa Hoøa

Thöôïng Thaàn Hoäi. Töø khi Sö laõnh hoäi ñöôïc nghóa lyù cuûa caùc vò naøy roài, Sö khoâng ñeán tham baùi vaø

leã kính rieâng. ÔÛ heát muøa an cö kieát haï naêm 750, Sö xuoáng nuùi vaø ñi ñeán Taây ñoâ Tröôøng An. Sö qua

laïi giöõa hai chuøa An Quoác vaø Suøng Thaùnh. Naêm 751 Sö ñi ñeán Linh Chaâu ôû phöông Baéc vaø truï laïi

hai naêm taïi Haï Lam Sôn, phía baéc Linh Chaâu. Moät hoâm, coù moät vò thöông nhaân teân Taøo Hoaøi ñeán

hoûi: "Hoøa Thöôïng coù töøng ñeán Kieám Nam ñeå gaëp Hoøa Thöôïng Kim chöa?" Sö ñaùp: "Laõo Taêng

khoâng bieát oâng aáy." Taøo Hoaøi noùi: "Maët cuûa Hoøa Thöôïng gioáng maët cuûa Hoøa Thöôïng Kim." Sö hoûi

Taøo Hoaøi: "Vì oâng ñaõ ñeán Kieám Nam, vaäy Hoøa Thöôïng Kim noùi nhöõng giaùo phaùp gì?" Taøo Hoaøi

noùi: "Ngaøi aáy noùi phaùp voâ öùc, öùc nieäm vaø maïc vong." Sau cuoäc noùi chuyeän naøy, Sö ñi Kieám Nam

vaø leã baùi Hoøa Thöôïng Kim. Thaùng ba naêm 759, Sö ñeán chuøa Tònh Chuùng ôû Thaønh Ñoâ. Thoaït tieân,

Sö gaëp Hoøa Thöôïng An Kieàn, sau ñoù Sö gaëp Hoøa Thöôïng Kim. Khi thaáy Sö, Hoøa Thöôïng Kim haøi

loøng moät caùch khaùc thöôøng. Trong leã thoï giôùi ba ngaøy, Hoøa Thöôïng Kim luoân baûo Sö: "Taïi sao oâng

khoâng ñi vaøo nuùi ñi? ÔÛ laïi ñaây laâu coù lôïi ích gì?" Heát thaûy hoäi chuùng ñeàu baûo Sö: "Hoøa Thöôïng

Kim chöa bao giôø noùi nhö theá tröôùc ñaây. Taïi sao Ngaøi laïi baát ngôø noùi leân nhöõng lôøi aáy?" Sau khi

nghe ñöôïc nhöõng lôøi naøy, Hoøa Thöôïng Voâ Truï ñi vaøo trong nuùi, nôi Sö tu taäp tænh thöùc vaø ñaït ñöôïc

caûnh giôùi töï chöùng—One time, he unexpectedly met the white-robed layman Ch'en Ch'u-chang,

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whose origins are unknown. People of the time called him a magical apparition body of

Vimalakirti. He spoke the all-at-once teaching. On that very day that Wu-chu met layman Ch'en,

they intimately coincided and knew each other, and Ch'en silently transmitted the mond-dharma...

For three to five years, Li engaged in the white-robed practice. During the T'ien-pao years (742-

756), one day, he accidentally heard of Most Venerable Ming of Tao-tz'u Shan in Fan-yang,

northern Hopei, Most Venerable Shen-hui of the eastern capital Lo-yang, and Most Venerable

Tzu-tsai of the superior prefecture of T'ai-yuan in Shan-hsi, all disciples of the Sixth Patriarch Hui-

neng who spoke the Dharma of sudden teaching. At that time, Wu-chu had not yet left home. He

subsequently went to T'ai-yuan and paid respect to Most Venerable Tzu-tsai. After meeting with

Tzu-tsai, Li (Wu-chu) said good-bye to his previous path... and subsequently cut his hair and took

the robe. Having received the full precepts in 749, he left the monastery of Most Venerable Tzu-

tsai and went to spend a summer at Ch'ing-liang Monastery on Wu-t'ai Shan. He heard lectures on

the deportment of Most Venerable Ming of Tao-tz'u Shan and the idea behind Most Venerable

Shen-hui's sayings. Since he understood their meanings, he did not visit and paid obeisance to

them. After the end of the summer of 750, he came out of the mountains and went to the western

capital Ch'ang-an. He went back and forth between the An-kuo Monastery and the Ch'ung-sheng

Monastery. In 751, he went to Ling-chou in the North, Ninghsia, and dwelled on Ho-lan Shan,

north of Ling-chou, for two years. One day, a merchant named Tao-k'uei came and asked: "Has

the Master ever gone to Chien-nan (Szechwan) and met Most Venerable Kim?" He answered: "I

do not know him." Tao-k'uei said: "Master's countenance is just like that of Most Venerable Kim."

He asked Tao-k'uei: "Since you have come from Chien-nan, what sort of Dharma does that Most

Venerable speak?" Tao-k'uei answered: "He speaks of no-remembering, no-thought, and no-

forgetting." After this conversation, he left Ho-lan Shan and went to Chien-nan to pay obeisance to

Most Venerable Kim. In march 759, he arrived at Ching-chung Monastery in Ch'eng-tu. When he

first arrived he met Master An-ch'ien who led him in to see Most Venerable Kim. When Most

Venerable Kim saw him he was extraordinarily pleased. During the three-day celebration of

receiving the precepts, Most Venerable Kim always said to him: "Why don't you go to the

mountains? Of what benefit is it to stay here for a long time?" The whole assembly told him: "Most

Venerable Kim has never talked like that before. Why does he suddenly come out with these

words?" After hearing these words, Wu-chu silently entered the mountains, where he practiced

mindfulness and entered the realm of self-realization. It is clear from Zen Master Tsung-mi that,

although Wu-chu recognized Most Venerable Kim as his master, but Most Venerable Kim and

Wu-chu belonged to two distinct lineages, Most Venerable Kim belonged to the Ching-chung Zen

Sect while Wu-chu belonged to the Pao-t'ang Zen sect. In the Record of the Dharma Treasure

Down Through the Generations, Zen Master Tsung-mi only mentioned that Wu-chu received the

precepts at one of Most Venerable Kim's assemblies.

Maëc daàu Thieàn Sö Voâ Truï nhaän Hoøa Thöôïng Kim laø thaày, nhöng theo Thieàn Sö Khueâ Phong Toâng

Maät thì roõ raøng Hoøa Thöôïng Kim vaø Voâ Truï thuoäc hai doøng Thieàn khaùc nhau, Hoøa Thöôïng Kim

thuoäc phaùi Tònh Chuùng trong khi Voâ Truï laïi thuoäc phaùi Baûo Ñöôøng. Trong quyeån Lòch Ñaïi Phaùp

Baûo Kyù, Thieàn Sö Toâng Maät chæ keå raèng Voâ Truï thoï giôùi ôû moät trong nhöõng chuùng hoäi cuûa Hoøa

Thöôïng Kim. Tuy nhieân, Trung Hoa Truyeàn Taâm Ñòa Thieàn Moân Sö Tö Thöøa Taäp Ñoà, Thieàn Sö

Toâng Maät laïi ñöa ra ngöôøi noái phaùp cuûa Hoøa Thöôïng Kim khoâng phaûi laø Voâ Truï, maø laø Thieàn sö

Ích Chaâu Thaïch (Tònh Chuùng Thaàn Hoäi), truy nguyeân Tònh Chuùng töø Hoaèng Nhaãn, ñeán Tö Chaâu

Trí Saèn, ñeán Tö Chaâu Xöû Tòch, ñeán Ích Chaâu Kim, roài ñeán Ích Chaâu Thaïch. Theo Baéc Sôn Luïc cuûa

Thaàn Thanh, ngöôøi ôû trong doøng Thieàn Tònh Chuùng thì Tònh Chuùng vaø Baûo Ñöôøng khoâng nhöõng laø

hai phaùi Thieàn rieâng bieät, maø coøn laø nhöõng doøng Thieàn töông phaûn nhau nöõa. Trong giaùo phaùp

Thieàn, Thieàn sö Voâ Truï luoân daïy chuùng ñeä töû: "Voâ taâm laø giôùi; voâ nieäm laø ñònh; vaø voâ sanh laø hay

khoâng sanh voïng töôûng laø hueä."—Even though in Tsung-mi's chart of the Master-Disciple

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Succession of the Ch'an Gate Which Transmits the Mind-Ground in China, Zen Master Tsung-mi

mentioned that Most Venerable Kim's successor not as Wu-chu, but as I-chou Shih (Ching-chung

Shen-hui), tracing Ching-chung from Hung-jen to Tzu-chou Chih-hsien to Tzu-chou Ch'u-chi to I-

chou Kim to I-chou Shih. According to the Record of the Northern Mountain (Pei-shan Lu) of

Shen-ch'ing, who was in the Ching-chung line, we know that Ching-chung and Pao-t'ang were not

just two separate lineages, but antagonistic ones. In the teaching of Zen, Zen master Wu-chu

always taught his assembly: "No-mind is morality; no-thought is concentration; and non-production

of the illusion mind is insight."

Theo Jeffrey Broughton trong quyeån "Nghieän Cöùu Thieàn Vaø Hoa Nghieâm Toâng," giaùo phaùp cuûa

Thieàn sö Voâ Truï daïy: "Voâ taâm laø giôùi; voâ nieäm laø ñònh; vaø voâ sanh hay khoâng sanh voïng töôûng laø

hueä."—According to Jeffrey Broughton in "Studies In Ch'an And Hua-Yen" (p.11), the teaching of

Ch'an master Wu-chu: "No-mind is morality; no-thought is concentration; and no-production of the

illusion mind is insight.' Thus it appears. And in the teaching of Hsiang-mo-Tsang: 'Having nothing

at all to be mindful of is Buddha-mindfulness."

(II) Thieàn Sö Ñoã Hoàng Tieäm

Zen Master Tu Hung-chien

Ñoã Hoàng Tieäm laø teân cuûa moät vò cö só Thieàn sö, moät trong nhöõng ñeä töû noái phaùp noåi tieáng cuûa Thieàn

sö Voâ Truï. OÂng laø Phoù toång tö leänh, phoù thoáng söù toøa ñaïi söù hoaøng gia. Laàn ñaàu tieân khi Coâng söù Ñoã

Hoàng Tieäm ñeán quaän cao Thaønh Ñoâ vaøo cuoái thaùng ba hoaëc ñaàu thaùng tö naêm 766, nghe nhöõng vieäc

baát khaû tö nghì veà Hoøa Thöôïng Kim vaø noùi: "Vì Hoøa Thöôïng ñaõ thò tòch, aét phaûi coù nhöõng ñeä töû ñeå

truyeàn phaùp xuoáng chöù!" Sau ñoù, Ñoã Hoàng Tieäm ñi ñeán chuøa Tònh Chuùng vaø chuøa Ninh Quoác treân nuùi

Haønh Sôn ôû Hoà Nam vaø thaáy nhöõng daáu tích luùc sinh thôøi cuûa Hoøa Thöôïng Kim. Coâng söù hoûi caùc vò sö

treû raèng: "AÉt haún phaûi coù moät ngöôøi ñeä töû tieáp noái söï truyeàn thöøa. Vaäy coù vò sö naøo ñaõ ñöôïc y baùt

khoâng?" Caùc vò sö treû ñaùp: "Khoâng coù ai tieáp noái caû. Khi Hoøa Thöôïng Kim coøn soáng coù hai chieác y,

moät ôû chuøa Ninh Quoác treân nuùi Haønh Sôn vaø moät chieác khaùc vaãn coøn ôû chuøa Tònh Chuùng ñeå nhaän söï

leã baùi cuùng döôøng." Vò Coâng söù khoâng tin ñieàu naøy. OÂng cuõng hoûi moät vò Luaät Sö: "Töø xa toâi coù nghe

raèng Hoøa Thöôïng Kim laø moät baäc thaày lôùn vaø raèng ngaøi ñaõ nhaän y baùt ñöôïc truyeàn xuoáng töø ñôøi thaày

naøy ñeán ñôøi thaày khaùc cho ñeán baây giôø. Hoøa Thöôïng Kim ñaõ thò tòch, vaäy ngöôøi ñeä töû noái tieáp ôû ñaâu

chöù?" Vò Luaät Sö ñaùp: "Hoøa Thöôïng Kim laø moät ngöôøi ngoaïi quoác vaø khoâng coù ñöôïc Phaät phaùp. Khi

oâng aáy coøn soáng thì oâng aáy khoâng thuyeát phaùp gì nhieàu, vì khoâng noùi ñöôïc tieáng Hoa moät caùch chính

xaùc. Khi oâng aáy coøn soáng ñaõ laøm vieäc boá thí cuùng döôøng ñaày ñuû, nhöng Haø Khoâng laø ñeä töû duy nhaát coù

ñöùc haïnh. Nhöng ngay caû Haø Khoâng cuõng khoâng thaáu hieåu ñöôïc Phaät phaùp." Vò Coâng söù vôùi taàm nhìn

xa roäng, bieát raèng ñoù chæ laø lôøi noùi doái. Vì theá oâng ta trôû veà nhaø hoûi nhöõng ngöôøi phuïc vuï cuûa mình,

caùc vò Khoång Muïc laø Maõ Löông vaø Khang Nhieân: "Maáy oâng coù bieát lieäu ôû Kieám Nam naøy coù vò Taêng

noåi tieáng, moät ngöôøi coù giaù trò vó ñaïi, tu haønh raát cao saâu hay khoâng?" Maõ Löông ñaùp: "Beân trong saân

nhaø toâi thöôøng nghe caùc töôùng laõnh noùi chuyeän vaø hoï noùi: 'Phía taây cuûa Taøm Nhai Quan treân nuùi Baïch

Nhai coù Thieàn sö Voâ Truï. Sö ñaõ nhaän ñöôïc y baùt cuûa Hoøa Thöôïng Kim vaø laø truyeàn nhaân cuûa ngaøi.

Haïnh nghieäp cuûa vò Thieàn sö naøy raát thaâm saâu nhöng ngaøi khoâng coù ra khoûi nuùi.'" Tuy nhieân, theo caùc

vaên baûn tìm thaáy trong caùc hang ñoäng Ñoân Hoaøng, vaøo ngaøy 31 thaùng 10 naêm 766, ñaëc uûy vieân Maïc

Dung Ñænh, caùc vieân chöùc cuûa quaän, caùc Taêng só Phaät giaùo cuøng caùc Ñaïo só Laõo giaùo ñi ñeán Baïch Nhai

Sôn môøi Hoøa Thöôïng Voâ Truï xuoáng nuùi... Hoï cuùi ñaàu leã baùi vaø noùi: "Chuùng toâi mong Hoøa Thöôïng chôù

boû loøng töø bi vì lôïi ích cho chuùng sanh cuûa ñaát Ba Thuïc, Töù Xuyeân, maø laøm caàu ñoø lôùn." Sau khi Voâ

Truï ñaõ xuoáng nuùi thì ñöôïc Coâng söù Ñoã ñeán vieáng thaêm. Ngaøi Coâng söù ñi vaøo saân trong vaø thaáy veû maët

cuûa Hoøa Thöôïng baát ñoäng, bình laëng moät caùch nghieâm nghò. Ngaøi Coâng söù cuùi ñaàu laøm leã, ñi xuoáng

caàu thang, laïi cuùi ñaàu, chaáp tay yeâu caàu moïi ngöôøi ñöùng leân. Caùc vò bí thö vaø quan chöùc khaùc nhau ñaõ

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chöa töøng bao giôø thaáy moät vieäc nhö vaäy. Hoï thaáy Hoøa Thöôïng khoâng chaøo ñoùn ngaøi Coâng söù maø cuõng

khoâng ñöùng daäy. Hoï nhìn nhau vaø hoûi: "Taïi sao Hoøa Thöôïng khoâng ñöùng daäy ñeå ngheânh ñoùn ngaøi

Coâng söù chöù?" Khi ngaøi Coâng söù vöøa ngoài xuoáng beøn hoûi: "Taïi sao Hoøa Thöôïng laïi ñeán ñaây?" Hoøa

Thöôïng noùi: "Toâi töø xa ñeán ñeå thöïc hieän lôøi cam keát cuûa mình vôùi Hoøa Thöôïng Kim..." Coâng söù beøn

hoûi: "Hoøa Thöôïng Kim giaûng thuyeát Voâ öùc, Voâ nieäm vaø Maïc vong (chôù queân), coù phaûi nhö theá

khoâng?" Voâ Truï ñaùp: "Ñuùng vaäy." Coâng söù hoûi theâm: "Ba caâu naøy laø moät hay laø ba vaäy?" Voâ Truï daïy:

"Chuùng laø moät, khoâng phaûi ba. Voâ öùc laø giôùi; Voâ nieäm laø ñònh; Maïc voïng (chôù voïng töôûng) laø hueä."

Voâ Truï cuõng noùi: "Khoâng sanh khôûi voïng töôûng laø giôùi moân; khoâng sanh khôûi voïng töôûng laø ñònh moân;

khoâng sanh khôûi voïng töôûng laø hueä moân. Voâ nieäm ñoàng thôøi laø giôùi, ñònh vaø hueä." Coâng söù hoûi tieáp:

"Moät chöõ voïng naøy coù phaûi noù laø ngöôøi nöõ ôû döôùi chöõ vong hay khoâng (vì trong chöõ voïng tieáng Hoa coù

chöõ vong nghóa laø maát ôû treân vaø chöõ nöõ ôû döôùi)? Hay laø chöõ taâm ôû döôùi chöõ vong (vì trong chöõ vong

queân coù chöõ vong laø maát ôû treân vaø chöõ taâm ôû döôùi)?" Voâ Truï ñaùp: "Ngöôøi nöõ ôû döôùi chöõ vong laø

maát."—Tu Hung-chien, name of a layman Zen master, one of the most famous successors of Zen

master Wu-chu. At that time, he was the Deputy Commander-in-chief, Vice President of the Imperial

Chancellery, Minister Tu (Tu Hung-chien). When he first arrived in the superior prefecture of Ch'eng-

tu in late March or early April of 766, he heard of the inconceivable things about Reverend Kim and

said: "Since the Ho-shang has expired, there must be disciples to pass it down." Subsequently, he went

to the Ching-chung Monastery and the Ning-kuo Monastery (Ninh Quoác Töï) on Heng Shan in Hunan

and saw the traces of when Reverend Kim was alive. The minister asked the young masters: "There

must be a disciple to continue the succession. Is there a monk who has obtained the robe and the

bowl?" The young masters answered: "No one has succeeded. While the Ho-shang was alive there

were two robes, one at the Ning-kuo Monastery on Heng Shan and one remaining at the Ching-chung

Monastery to receive offerings." The minister did not believe this. He also asked soem Vinaya

Masters: "I have heard from a distance that Reverend Kim was a great teacher and that he received the

robe and bowl transmitted down from master to master until now. Reverend Kim having expired,

where is the disciple who succeeded him?" A Vinaya Master answered the Minister: "Reverend Kim

was a foreigner and did not possess the Buddha-dharma. When he was alive he did not discourse on

Dharma much, being unable to speak correctly. When he was alive he was sufficient in making

offerings and giving, but Ho-k'ung is the only disciple blessed with virtue. But even he does not

comprehend the Buddha-dharma." The Minister, with his far-reaching vision, knew that this was a lie.

So he returned home and asked his attendants, K'ung-mu officials Ma Liang and K'ang-jan: "Do you

know whether in Chien-nan there is a famous monk, a great worthy, of high practice?" Ma-liang

answered: "Within the courtyard I usually hear the generals talking, and they say: 'West of Ts'an-yai

Pass on Po-yai Shan there is Ch'an master Wu-chu. He has obtained Reverend Kim's robe and bowl

and is his successor. This Ch'an master's virtuous karma is deep but he has not come out of the

mountains.'" However, according to several texts from some of the caves around Tun-huang areas, on

October 31, 766, special commissioner Mu-jung Ting (Maïc Dung Ñænh), district officials, and Buddhist

and Taoist monks went to Po-yai Shan and invited to the Ho-shang to come down... They bowed their

heads and said: "We wish the Ho-shang would not put aside compassion for the sake of living beings of

the three Shu (Szechwan) and would serve as a great bridge." After Wu-chu has come down from the

mountains he is visited the Minister Tu: The Minister entered the courtyard and saw that the Ho-

shang's countenance was immobile, sternly pacific. The Minister bowed, came down the stairs, bowed,

clasped his hands, and asked them to rise. The various secretaries and officials had never seen such a

thing. They saw that the Ho-shang did not welcome him and did not rise. They looked at each other

and asked: "Why doesn't he get up and welcome the Minister?" When the Minister first sat down, he

asked: "How did the Ho-shang come to arrive here?" The Ho-shang said: "From afar I came to commit

myself to Reverend Kim..." The Minister asked: "Reverend Kim spoke of no-remembering, no-

thought, and no-forgetting, did he not?" The Ho-shang answered: "Yes." The Minister also asked: "Are

2214

these three phrases one or three?" The Ho-shang answered: "They are one, not three. No remembering

is morality; no-thought is concentration; and no-falseness is insight." He also said: "The non-arising of

thoughts is the gate of morality; the non-arising of thoughts is the gate of concentration; the non-arising

of thoughts is the gate of insight. No-thought is morality, concentration, and insight together." The

Minister also asked: "This one wang character, is it 'woman' beneath the wang as in falseness or mind

beneath the wang as in forget?" The Ho-shang answered: "Woman beneath the wang."

(III) Thieàn Sö Maïc Dung Ñænh

Zen Master Mu-jung Ting

Teân cuûa moät vò cö só Thieàn sö Trung Hoa vaøo theá kyû thöù VIII, ngöôøi ñaõ nhaän söï truyeàn thöø töø Thieàn sö

Voâ Truï vaø truyeàn daïy Thieàn phaùp ôû mieàn Ñoâng Taây Taïng. Hieän nay chuùng ta khoâng coù nhieàu taøi lieäu

chi tieát veà Thieàn sö Maïc Dung Ñænh; tuy nhieân, theo caùc vaên baûn tìm thaáy trong caùc hang ñoäng Ñoân

Hoaøng, vaøo ngaøy 31 thaùng 10 naêm 766, ñaëc uûy vieân Maïc Dung Ñænh, caùc vieân chöùc cuûa quaän, caùc

Taêng só Phaät giaùo cuøng caùc Ñaïo só Laõo giaùo ñi ñeán Baïch Nhai Sôn môøi Hoøa Thöôïng Voâ Truï xuoáng

nuùi... Hoï cuùi ñaàu leã baùi vaø noùi: "Chuùng toâi mong Hoøa Thöôïng chôù boû loøng töø bi vì lôïi ích cho chuùng

sanh cuûa ñaát Ba Thuïc, Töù Xuyeân, maø laøm caàu ñoø lôùn."—Name of a Chinese layman Zen master in the

eighth century who received the transmission of Zen from master Wu-chu and spread Wu-chu's Zen

teachings in Eastern Tibet. We do not have detailed documents on this Zen Master; however,

according to several texts from some of the caves around Tun-huang areas, on October 31, 766, special

commissioner Mu-jung Ting (Maïc Dung Ñænh), district officials, and Buddhist and Taoist monks went

to Po-yai Shan and invited to the Ho-shang to come down... They bowed their heads and said: "We

wish the Ho-shang would not put aside compassion for the sake of living beings of the three Shu

(Szechwan) and would serve as a great bridge."

(B-3-d) Doøng Thieàn A-rdan-hver

A-rdan-hver Zen Lineage

Sau moät soá khai quaät taïi nhöõng hang ñoäng vuøng Ñoân Hoaøng vaøo naêm 1939, chuùng ta tìm thaáy nhieàu

thuû baûn ñöôïc khaéc treân nhöõng böùc töôøng ñaù. Trong soá ñoù coù thuû baûn Pelliot Taây Taïng 996 dieãn taû moät

doøng Thieàn ñaõ höng thònh ôû trung taâm chaâu AÙ vaø Taây Taïng, moät doøng Thieàn tìm thaáy daáu veát söï

truyeàn thöøa qua moät ngöôøi AÁn Ñoä, hai ngöôøi Trung Hoa vaø moät ngöôøi Taây Taïng, ngöôøi cuoái cuøng naøy

raát tích cöïc hoaït ñoäng vaøo hoài ñaàu theá kyû thöù IX. A-rdan-hver, ngöôøi AÁn Ñoä ñaõ thaønh laäp doøng Thieàn

xuaát hieän trong Pelliot Taây Taïng 116, Thieàn Ñaêng hay Thieàn Nhaõn, vaø Naêm Giai Caáp theo Thöù Baäc.

A-rdan-hver ñöôïc cho raèng ñaõ di truù töø AÁn Ñoä sang thaønh phoá töï trò Kucha theo ñöôøng phía Baéc cuûa

Con Ñöôøng Tô Luïa, nôi ñoù ngaøi ñaõ thu nhaän ba traêm ñeä töû vaø tuyeân boá "Ñoán Moân nhaäp vaøo nghóa cuûa

Ñaïi Thöøa". Truyeàn nhaân noái phaùp cuûa ngaøi laø moät ngöôøi Trung Hoa teân laø Hoøa Thöôïng Be'u-sin hoaït

ñoäng tích cöïc ôû Ñoân Hoaøng vaø Cam Chaâu. Truyeàn nhaân cuûa Be'u-sin laø moät ngöôøi Trung Hoa khaùc,

ñöôïc bieát döôùi teân Taây Taïng laø Man, ñaõ du haønh sang Trung Hoa, vaø cuoái cuøng truyeàn nhaân cuûa Man

laø moät ngöôøi Taây Taïng teân Tshig-tsa-nam-ka. Söï ñeà caäp ñeán Kucha raát haáp daãn, kích thích söï toø moø,

chuùng ta khoâng bieát gì veà Phaät giaùo Kuchan trong khoaûng hai theá kyû thöù VIII vaø thöù IX. Vaên hoïc

Thieàn xuaát hieän khoâng nhöõng ôû Taây Taïng maø coøn ôû nôi naøo khaùc nöõa beân trong chaâu AÙ. Trong soá caùc

thuû baûn Thoå Nhó Kyø Uy Moâ Nhó vaø nhöõng taøi lieäu khaùc baûn in aán ñöôïc ñem veà töø Turfan, thì moät taøi

lieäu ñaõ ñöôïc tìm thaáy coù bao goàm caùc ñoaïn vaên gioáng vôùi vaên baûn cuûa Baéc Thieàn "Quaùn Taâm Luaän";

moät taøi lieäu khaùc ñaõ ñöôïc nhaän dieän laø boán tôø cuûa moät baûn dòch Thoå Nhó Kyø Uy Moâ Nhó cuûa moät baøi

bình luaän Hoa ngöõ chöa ñöôïc bieát ñeán veà Kinh Vieân Giaùc, moät boä kinh coù lieân quan ñeán Thieàn. Vaên

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hoïc Uy Moâ Nhó ñöôïc tìm thaáy ôû Turfan vaøo ñaàu theá kyû naøy vaø ñöôïc ñem ñeán nhöõng thö vieän vaø baûo

taøng vieän xa xoâi coù theå chöùa ñöïng nhöõng taøi lieäu khaùc coù lieân quan ñeán Thieàn—After several

excavations in caves around Tun-huang areas, we found a lot of texts carved in stone walls. Among

which Pelliot Tibetan 996 describes a Ch'an lineage that flourished in Central Asia and Tibet, a lineage

which traces its succession through an Indian, two Chinese, and a Tìbetan, the last being active in the

early ninth century. A-rdan-hver, the Indian founder, shows up in Pelliot Tibetan 116, the Lamp of the

Ch'an or Dhyana Eye, and the Five Classes of Orders. He is said to have migrated from India to the

city-state of Kucha on the northern route of the Silk Road, where he collected three-hundred disciples

and declared the "gate of all-at-once entering into the meaning of the great vehicle." His successor was

a Chinese known as Reverend Be'u-sin active in Tun-huang and Kan-chou. Be'u-sin's successor was

another Chinese, known by the Tibetan name Man, who travelled to China, and finally, Man's

successor was the Tibetan Tshig-tsa-nam-ka. The mention of Kucha is intriguing, we know nothing of

Kuchan Buddhism during the eighth and ninth centuries. Ch'an literature shows up not only in Tibet,

but elsewhere in Inner Asia as well. Among the Uighur Turkish manuscripts and block prints brought

back from Turfan, one has been found which contains passages parallel to the Northern Ch'an text

Treatise on Examining Mind (Kuan-hsin lun); another has been identified as four sheets of a Uighur

Turkish translation of an unknown Chinese commentary on the Perfect Enlightenment Sutra (Yuan-

chueh Ching), a sutra associated with Ch'an. The Uighur literature found at Turfan at the beginning of

the twentieth century and carried away to distant libraries and museums may contain other Ch'an-

related materials.

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(C) CHÖ THIEÀN ÑÖÙC TAÂY TAÏNG

KEÅ TÖØ THÔØI TRUYEÀN BAÙ PHAÄT GIAÙO ÑAÀU TIEÂN

TIBETAN ZEN VIRTUES FROM THE FIRST DISSEMINATION

(I) Ñaïi Sö Phaùp Xöùng (530-600)

Great Master Dharmakirti

Ñaïi Sö Phaùp Xöùng, moät trong nhöõng trieát gia lôùn cuûa Phaät giaùo Ñaïi thöøa, vaø laø ngöôøi coù aûnh höôûng raát

lôùn veà truyeàn thoáng nhaän thöùc luaän. Phaùp Xöùng sanh ra taïi laøng Tirumalai trong xöù Cola, laø ngöôøi keá

thöøa cuûa Traàn Na. Thoaït tieân oâng hoïc lyù luaän hoïc vôùi Isvarasena, moät ñeä töû cuûa ngaøi Traàn Na. Veà sau,

oâng ñeán ñaïi tu vieän Nalanda vaø trôû thaønh ñeä töû cuûa ngaøi Phaùp Hoä (see Dhammapala) khi aáy laø vieän

tröôûng vaø cuõng laø moät luaän sö xuaát chuùng cuûa Duy Thöùc toâng. Tieáng taêm cuûa oâng bò chìm vaøo boùng

toái, nhöng Rahul Sankrityayan ñaõ phaùt hieän taïi Taây Taïng baûn dòch töø nguyeân baûn tieáng Phaïn cuûa cuoán

Löôïng Thích Luaän (Pramana-vartika), taùc phaåm lôùn cuûa Phaùp Xöùng, sau bieán coá ñoù ngöôøi ta môùi bieát

oâng ñaõ töøng laø moät trong nhöõng nhaø luaän lyù vaø trieát gia Phaät giaùo noåi tieáng vaø xuaát chuùng, oâng cuõng laø

nhaø laõnh ñaïo tröôøng phaùi Yogachara, ñeán töø Nam AÁn vaøo theá kyû thöù VII sau Taây Lòch. Tieán só

Stcherbatsky xem oâng nhö laø trieát gia Kant cuûa AÁn Ñoä quaû cuõng khoâng sai. Thaäm chí caùc ñoái thuû Baø

La Moân cuûa oâng cuõng phaûi nhìn nhaän naêng löïc suy luaän sieâu phaøm cuûa oâng. Ngoaøi taùc phaåm chính cuûa

oâng laø Pramana-vartika (Giaûi Thích caùc Tieâu Chuaån hay Löôïng Thích Luaän), oâng coøn vieát nhöõng taùc

phaåm khaùc nhö Quyeát Ñònh Theo caùc Tieâu Chuaån hay Löôïng Quyeát Ñònh Luaän (Pramana-

viahishchaya), baøn veà nhöõng vaán ñeà caên baûn cuûa nhaän thöùc, Nyaya-bindu, Sambandha-pariksa, Hetu-

bindu, Vadanyaya vaø Samanantara-siddhi. Taát caû nhöõng taùc phaåm naày phaàn nhieàu noùi veà lyù thuyeát tri

thöùc cuûa Phaät giaùo, vaø cho thaáy boä oùc uyeân baùc roäng lôùn vôùi moät tö duy tinh teá. Caùc taùc phaåm cuûa ngaøi

Phaùp Xöùng ñaùnh daáu toät ñænh veà nhaän thöùc luaän maø Phaät giaùo sau naày ñaõ ñaït tôùi. Quan taâm chính yeáu

cuûa oâng laø söï laøm vieäc cuûa taâm vaø moái quan heä cuûa noù vôùi theá giôùi beân ngoaøi. Söï taäp trung tö töôûng

chính cuûa oâng laø tröïc nghieäm vaø lyù luaän phaûi ñöôïc döïa treân kinh nghieäm naøy—Great master

Dharmakirti, one of the great philosophers of Mahayana Buddhism and the most influential figure in

the Epistemological tradition. Dharmakirti was born in a village named Tirumalai in the Cola country,

was a successor of Dinnaga. First, he studied logic from Isvarasena who was among Dinnaga’s pupils.

Later, he went to Nalanda and became a disciple of Dhammapala who was at that time the Sangha-

sthavira of the Mahavihara and a prominent teacher of the Vijnanavada school. His fame as a subtle

philosophical thinker and dialectician was still recently in obscurity until Rahul Sankrityayan

discovered in Tibet the original Sanskrit version of the Pramana-vartika of Dharmakirti. After that

incident, people realized that he was one of the most important and unsurpassed Buddhist logicians and

philosophers and one of the principal spokesmen of the Yogachara, came from South India in the 7th

century. Doctor Stcherbatsky rightly regards him as the Kant of India. Even his Brahminical

adversaries have acknowledged the superiority of his reasoning powers. Beside his principal works

Pramana-vartika (Explanation of the Touchstones), other important works written by Dharmakirti are

the Pramana-viahishchaya (Resolve concerning the Touchstones) treat the basic questions concerning

the nature of knowledge, the Nyaya-bindu, the Sambandha-pariksa, the Hetu-bindu, the Vadanyaya,

and the Samanantara-siddhi. All these works deal generally with the Buddhist theory of knowledge and

display great erudiction and subtle thinking. Dharmakirti’s writings mark the highest summit reached in

epistemological speculation by later Buddhism. His main concern was the workings of the mind and its

relation to the external world. The focus of his system of thought is direct experience and reasoning

must be based on such experience.

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(II) Ñaïi Sö Srongsen Gampo (618-650)

Great Master Srongsen Gampo

Ñaïi Sö Srongsen Gampo ñöôïc Phaät giaùo Taây taïng xem nhö laø vò vua thöù nhaát trong “ba vò vua suøng

ñaïo,” hai vò kia laø Srong lDe Brtsan vaø Ralpacan. Ngöôøi ta nghó raèng oâng laø hieän thaân cuûa Ñöùc Quaùn

Theá AÂm. OÂng keát hoân vôùi 2 baø vôï ñeàu laø Phaät töû: 1) baø coâng chuùa ngöôøi Neùpal, theo bieân nieân söû Taát

Taïng, teân laø Tritsun hay Pelsa, ngöôøi maø truyeàn thoáng Taây Taïng tin raèng coù nguoàn goác töø Bhrkuti;

ngöôøi ta noùi baø ñaõ mang theo hình töôïng cuûa Ñöùc Baát Ñoäng Toân Nhö Lai vôùi baø ñeán Taây Taïng, baây

giôø vaãn coøn ñöôïc toân thôø taïi chuøa Ramoche; vaø 2) moät coâng chuùa Trung Hoa teân laø Wen-Cheng, ngöôøi

ñaõ mang theo mình hình töôïng cuûa Ñöùc Phaät Thích Ca Maâu Ni khi coøn laø moät Thaùi töû treû tuoåi. Hình

töôïng naøy ñöôïc ñaët trong chuøa JoKhang taïi Lhasa, vaø hieän nay ñöôïc xem nhö laø böùc Thaùnh töôïng cuûa

Taây Taïng, ñöôïc daân Taây Taïng xem nhö Rinpoche Jowo. Caû hai baø hoaøng haäu ñöôïc daân Taây Taïng xem

nhö söï phaùt khôûi cuûa Ñöùc Phaät Tara. Maëc daàu taøi lieäu lòch söû khoâng noùi roõ ñöùc vua laø ngöôøi heát loøng

baûo trôï Phaät giaùo, oâng ñöôïc nhöõng truyeàn thoáng veà sau naøy xem nhö laø vò nhieät tình coå voõ laøm cho

giaùo phaùp ñöôïc thieát laäp vöõng chaéc taïi Taây Taïng—Great master Srongsen Gampo was considered by

Tibetan Buddhism to be the first of the three “religious kings,” the others being Khri Srong lDe Brtsan

and Ralpacan. He is thought to have been a physical manifestation of Avalokitesvara. He married two

Buddhist wives: 1) Nepalese princess, referred to as Tritsun or Pelsa in Tibetan chronicles, who is

believed by the tradition to be an emanation (baét nguoàn töø) of Bhrkuti; she is said to have brought an

image of Akshobya Buddha with her to Tibet, which is still housed in the Ramoche Temple; and 2) a

Chinese princess named Wen-Cheng, who brought an image of Sakyamuni Buddha as a young prince.

This was housed in the JoKhang Temple in Lhasa and is today the holiest image in Tibet, referred to as

Jowo Rinpoche by Tibetan. Both women are regarded by Tibetan tradition as emanations of the

Buddha Tara. Although records of the time do not indicate that the king was particularly devoted to

Buddhism, he is regarded by the later traditions as an ardent promoter of the dharma who firmly

established it in Tibet.

(III) Ñaïi Sö Nguyeät Xöùng

Great Master Candrakirti

(I) Sô löôïc tieåu söû cuûa ngaøi Nguyeät Xöùng—A brief biography of Candrakirti: Moät trong nhöõng trieát

gia theo chuû tröông buùt chieán cuûa tröôøng phaùi Trung Ñaïo vaøo theá kyû thöù taùm, oâng ñaõ coù aûnh

höôûng raát lôùn trong vieäc truyeàn baù tröôøng phaùi Trung Ñaïo vaøo ñaát Taây Taïng. OÂng töï xem mình

nhö laø nhaø pheâ bình baûo veä truyeàn thoáng giaùo thuyeát cuûa Ngaøi Buddhspalita choáng laïi caùc ñoái thuû

cuûa noù, quan troïng hôn heát laø truyeàn thoáng Bhavya vaø truyeàn thoáng Du Giaø ñöôïc caùc ngaøi Voâ

Tröôùc vaø Theá Thaân saùng laäp. Taäp pheâ bình cuûa oâng treân taùc phaåm Caên Baûn Keä veà Trung Ñaïo, coù

nhan ñeà “Minh Ngöõ” ñaõ trôû thaønh taäp saùch giaûng giaûi döùt khoaùt veà Long Thoï taïi Taây Taïng. OÂng laø

moät trong nhöõng ñaïi bieåu quan troïng nhaát cuûa tröôøng phaùi Trung Quaùn vaøo theá kyû thöù 8. OÂng giöõ

moät vai troø quan troïng vaø coù aûnh höôûng raát lôùn trong vieäc phaùt trieån Trung Quaùn taïi Taây Taïng—

See Madhyamika—Candrakirti was an influential Madhyamaka philosopher and polemicist,

considered by Tibetan doxographers to be the most important commentator of the Prasangika-

Madhyamaka tradition. He saw himself as defending the commentarial tradition of Buddhapalita

against its rivals, most importantly the tradition of Bhavya and the Yogacara tradition, founded by

Asanga and Vasubandhu. His commentary on Nagarjuna’s Fundamental Verses on the Middle

Way (Mulamadhyamaka-Karika), entitled Clear Words (Prasanna-pada), became the definitive

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interpretation of Nagarjuna in Tibet. One of the most important representatives of the school of

Madhyamika in the 8th

century. He played an important role and had great influence on the

development of the Madhyamika in Tibet.

(II) Nhöõng boä luaän cuûa ngaøi Nguyeät Xöùng—Commentaries written by Candrakirti: OÂng ñaõ vieát

khoaûng 20 boä luaän giaûi veà Trung Quaùn Luaän cuûa ngaøi Long Thoï. Nhöõng taùc phaåm naøy hieän chæ

coøn ñöôïc baûo toàn ôû nhöõng baûn dòch baèng tieáng Taây Taïng. Trong ñoù “Minh Cuù Luaän” cuûa ngaøi laø

baûn duy nhaát coøn toàn taïi trong vaên baûn Baéc Phaïn nguyeân thuûy. Döôøng nhö chính noù ñaõ haát caúng

taát caû nhöõng baûn chuù giaûi khaùc. Nguyeät Xöùng noåi tieáng vaøo ñaàu theá kyû thöù 7 vaø ngaøi ñaõ vieát moät

soá taùc phaåm xuaát saéc. Ngaøi ñaõ töøng theo Lieân Hoa Giaùc, moät ñeä töû cuûa ngaøi Phaät Hoä, ñeå nghieân

cöùu veà giaùo lyù Trung Quaùn, vaø coù theå ngaøi cuõng laø ñeä töû cuûa Thanh Bieän. Nhö ñaõ noùi, taùc phaåm

“Minh Cuù Luaän” laø boä luaän giaûi do ngaøi vieát nhaèm chuù giaûi Trung Quaùn Luaän cuûa ngaøi Long Thoï.

Ngoaøi ra, “Nhaäp Trung Luaän” vaø chuù thích cuûa noù chính laø taùc phaåm ñoäc laäp cuûa ngaøi. Trong

Minh Cuù Luaän ngaøi thöôøng ñeà caäp ñeán “Nhaäp trung Luaän,” ñieàu naøy cho thaáy roõ raèng “Nhaäp trung

Luaän” ñaõ ñöôïc vieát sôùm hôn Minh Cuù Luaän. Ngoaøi ra, ngaøi coøn chuù giaûi “Thaát thaäp tuïng khoâng

taùnh luaän,” “Luïc Thaäp Tuïng Chaùnh Lyù Luaän” cuûa ngaøi Long Thoï vaø “Töù Baùch Luaän” cuûa ngaøi

Thaùnh Ñeà Baø. Ngoaøi ra, coøn coù hai baûn khaùi luaän, ñoù laø “Nhaäp trung Ñaïo Baùt Nhaõ Luaän” vaø “Nguõ

Uaån Luaän.” Trong taát caû caùc saùch cuûa ngaøi, hieän chæ coøn Minh Cuù Luaän laø vaãn coøn baûn goác, coøn

thì taát caû chæ coøn toàn taïi qua baûn dòch baèng Taïng ngöõ maø thoâi. Nguyeät Xöùng ñaõ bieän hoä cho Quy

Maäu Luaän Chöùng Phaùi moät caùch nhieät lieät, hôn nöõa ngaøi coøn neâu ra raát nhieàu ñieåm sô hôû veà luaän

lyù cuûa Thanh Bieän. Ngaøi cuõng uûng hoä chuû tröông quan ñieåm thoâng thöôøng cuûa caûm quan tri giaùc

vaø chæ trích hoïc thuyeát “Töï Töôùng” vaø “Voâ Phaân Bieät.” Ngaøi cuõng pheâ bình veà thuyeát “Voâ Thöùc”

vaø cho raèng yù thöùc maø khoâng coù ñoái töôïng laø moät ñieàu khoâng theå quan nieäm ñöôïc—About 20 of

his commentaries were written on Nagarjuna’s Madhyamaka Sastra. They are available only in

Tebetan translation. Candrakirti’s Prasannapada commentary is the only one that has survived in

the original Samskrta. It seems to have elbowed every other commentary out of existence. He

flourished early in seventh century A.D. and wrote several outstanding works. He was born in

Samanta in the South. He studied Madhyamaka philosophy under Kamalabuddhi, a disciple of

Buddhipalita, a disciple of Kamalabuddhi, a disciple of Buddhapalita and probably under Bhavya

also. His prasannapada commentary on Nagarjuna’s Madhyamaka sastra, has already been

mentioned. He wrote an independent work, named “Madhyamakavatara” with an auto-

commentary. He frequently refers to Madhyamakavatara in his Prasannapada which goes to show

that the former was written earlier than the latter. He also wrote commentaries on Nagarjuna’s

Sunyata Saptati and Yukti Sastika and on Aryadeva’s Catuhsataka. Two other manuals

(prakaranas), Madhyamaka-prajnavatara and Pancaskandha were also written by him. Of all his

works, only Prasannapada is available in the original; other works are available only in Tibetan

translation. Candrakiirti vigorously defends the Prasangika school, and exposes the hollowness of

Bhavaviveka’s logic at many places. He also supports the common sense view of sense perception

and criticizes the doctrine of the ‘unique particular’ (Svalaksana) and perception devoid of

determination (kalpanapodha). He has also criticized Vijnanavada and maintains that

consciousness (vijnana) without an object is unthinkable.

(IV) Ñaïi Sö Trisong Detsen (740-798)

Great Master Trisong Detsen

Ñaïi Sö Trisong Detsen ñöôïc truyeàn thoáng Phaät giaùo Taây Taïng xem nhö laø vò vua thöù nhì trong ba vò

vua cuûa toân giaùo döôùi trieàu ñaïi Yar-Lung, ngöôøi ñaõ laøm vieäc caät löïc ñeå thaønh laäp Phaät giaùo Taây Taïng.

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Ngöôøi ta noùi oâng laø hieän thaân cuûa Ñöùc Vaên Thuø Sö Lôïi Boà Taùt, vaø laø ngöôøi ñaõ thænh hai nhaø sö AÁn Ñoä

laø Santaraksita vaø Lieân Hoa Sanh tôùi Taây Taïng. Taïi ñaây caû ba cuøng thieát laäp tu vieän ñaàu tieân goïi laø

Samye—Great master Trisong Detsen is regarded by the Tibetan Buddhist tradition as the second of

the three “religious kings” of the Yar Lung dynasty who worked so hard to establish Buddhism in

Tibet. He is said to have been a physical emanation of Manjusri and is credited with inviting the Indian

scholar monk Santaraksita and the tantric master Padmasambhava to Tibet. The three established the

first monastery in Tibet called Samye.

(V) Ñaïi Sö Yeshe Tsogyel (757-817)

Great Master Yeshe Tsogyel

Ñaïi Sö Yeshe Tsogyel laø ñaïi ñeä töû cuûa ngaøi Lieân Hoa Sanh, ñöôïc truyeàn thoáng Phaät giaùo taây Taïng coi

nhö laø ngöôøi Taây Taïng ñaàu tieân hoaøn thaønh lyù töôûng Maät giaùo veà vieäc thaønh Phaät trong moät ñôøi. Baø

sanh ra trong moät gia ñình quyù toäc, nhöng khi cha baø saép xeáp cho baø keát hoân thì baø troán ñi ñeå tham döï

vaøo vieäc tu taäp toân giaùo. Ñieåm toät cuøng cuûa vieäc tu taäp cuûa baø laø vieäc baø ñaéc ñöôïc “thaân voøng caàu”

bieåu töôïng cho vieäc baø ñaõ thaønh Phaät. Ngöôøi ta cho raèng baø laø ngöôøi ñaõ tieát loä giaùo thuyeát “AÅn Taøng”

cuûa ngaøi Lieân Hoa Sanh, phaàn nhieàu giaùo thuyeát naøy trôû neân coù aûnh höôûng cao ñoä vôùi Phaät giaùo Taây

Taïng, ñaëc bieät laø trong tröôøng phaùi Nyingmapa, trong ñoù baø ñöôïc xem nhö laø moät Dakini. Trong nieàm

tin daân gian AÁn ñoä, Dakini laø moät con quyû caùi tieán hoùa thaønh Thaùnh. Trong Kim Cang thöøa, Dakini laø

söùc maïnh linh caûm cuûa yù thöùc. Trong Thieàn, Dakini coù söù meänh hôïp nhaát söùc maïnh ñöôïc haønh giaû giaûi

thoaùt vaøo tieán trình höõu hình hoùa)—Great master Yeshe Tsogyel was a main disciple of

Padmasambhava, considered by tradition to be the first Tibetan to fulfill the tantric ideal of attainment

of buddhahood in one lifetime. She was born into an aristocratic family, but when her father arranged

for her to be married she escaped in order to engage in religious pratice. This culmination (toät ñieåm) of

her training was her attainment of the “rainbow body” symbolizing that she had become a Buddha. She

is credited with concealing teachings of Padmasambhava called “hidden treasures,” many of which

have become highly influential in Tibetan Buddhism particularly in the Nyingmapa tradition in which

she is considered to be a Dakini. In Indian folk belief, a female demon to found in the company of

gods. In Vajrayana Buddhism, Dakini is the inspiring power of consciousness. In Zen, Dakini has the

task of integrating powers liberated by the cultivator in the process of visualization.

(VI) Ñaïi Sö Lieân Hoa Giôùi (700-750)

Great Master Kamalasila

Ñaïi Sö Lieân Hoa Giôùi hay Ca Ma La Thaäp La laø teân cuûa moät hoïc giaû Phaät giaùo ngöôøi AÁn vaøo theá kyû

thöù VIII, ngöôøi ñöôïc bieát ñeán khi du haønh qua Taây Taïng vaø cuoäc tranh luaän thaønh coâng vôùi hoïc giaû

Trung Hoa laø Hashang Mahayana. OÂng laø moät trong nhöõng ñaïi bieåu quan troïng cuûa tröôøng phaùi Trung

Ñaïo vaøo theá kyû thöù taùm. OÂng ñaõ ñoùng vai troø cöïc kyø quan troïng vaø coù aûnh höôûng raát lôùn trong vieäc phaùt

trieån tröôøng phaùi naày treân ñaát Taây Taïng. OÂng laø moät trong nhöõng ñeä töû noåi tieáng cuûa Tòch Hoä. Coù theå

noùi raèng Tòch Hoä vaø Lieân Hoa Giôùi tieâu bieåu cho söï dung hôïp cuûa hoïc thuyeát Trung Quaùn vaø Duy Thöùc

Luaän, vaø vì theá khoâng theå goïi hoï thuoäc phaùi Trung Quaùn chaân chính. Lieân Hoa Giôùi ñaõ vieát boä “Minh

Giaûi Chaân Lyù Khaùi Yeáu.” ñeå chuù giaûi moät caùch tinh töôøng veà chaân lyù khaùi yeáu—Great master

Kamalasila, name of an Indian Buddhist scholar, who is best known for coming to Tibet and debating

and defeating the Chinese scholar Hashang Mahayana. He was one of the most important

representatives of the Madhyamika school in the 8th

century, author of an influential meditation text

entitled “Stages of Meditative Practice” (Bhavanakrama), which according to Tibetan tradition was

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written in response to the quietist and antinomian (hai nguyeân taéc ñoái nghòch nhau) teachings of Ho-

Shang-Mo-Ho-Yen (Hva-shang Ma ha ya na—tib). Bu Ston reports that the two met at the “Council of

Lhasa,” during which Kamalasila championed Indian gradualist paradigms (kieåu maãu) of meditation,

while Mo-Ho-Yen advocted a form of Ch’an practice. Kamalasila was declared victorious, but the

defeated sent some Chinese assassins to Tibet, and they killed Kamalasila by squeezing his kidneys.

Kamalasila played an extremly important role and had great influence on the development of the

Madhyamika school in Tibet. He was one of the celebrated disciples of Santaraksita. It may be said in

passing that Santaraksita and Kamalasila represent a syncretism of the Madhamaka system and

Vijnanavada and cannot be strictly called Madhyamikas. Kamalasila wrote a “Learned Commentary

on the Comppendium of Reality (Tattvasamgraha-Panjika).

(VII) Ñaïi Sö Lieân Hoa Sanh

Great Master Padma-Sambhava

Ñaïi Sö Lieân Hoa Sanh (nhaø sö AÁn truyeàn giaùo taïi Taây Taïng), moät vò thaày Maät giaùo töø Oddiyana vaøo

theá kyû thöù VIII, maø baây giôø vaøi hoïc giaû tin laø vuøng Swat, nhöng vaøi hoïc giaû khaùc laïi tin laø vuøng gaàn

Ghazni, theo bieân nieân söû Taây Taïng thì ngaøi Lieân Hoa Sanh du haønh sang Taây Taïng döôùi thôøi Trisong

Detsen. Khi ñeán ñoù ngaøi ñaõ gaëp phaûi söùc ñeà khaùng maõnh lieät töø nhöõng ngöôøi trung thaønh vôùi giaùo phaùi

coå cuûa Taây Taïng laø giaùo phaùi Bon, nhöng nhôø thaàn löïc ngaøi ñaõ ñaùnh baïi ñöôïc boïn hoï. Sau ñoù thì Lieân

Hoa Sanh, Trisong Detsen, and Santaraksita xaây döïng töï vieän Phaät giaùo ñaàu tieân ôû Taây Taïng mang teân

laø Samye vaøo naêm 775. Ngaøi ñöôïc tröôøng phaùi Nyingmapa cuûa Phaät giaùo Taây Taïng xem nhö laø vò toå

khai sôn cuûa tröôøng phaùi naøy, vaø ñöôïc moïi ngöôøi trong tröôøng phaùi toân kính nhö laø hieän thaân cuûa Ñöùc

Phaät A Di Ñaø. Cuøng vôùi ñeä töû cuûa ngaøi laø Yeshe Tsogyel, ngaøi ñaõ bieân soaïn moät boä giaùo ñieån khoång

loà maø ngöôøi ta goïi laø “AÅn Taïng,” vaø caát giaáu ñi. Söï caát giaáu naøy ñöôïc baûo toaøn bôûi maät chuù maø chæ coù

ngöôøi ñaõ thoï giôùi “Khai Taïng” (khaùm phaù ra AÅn taïng) cuûa tröôøng phaùi môùi coù theå tìm ra maø thoâi—

Great master Padma-Sambhava, name of a famous Tantric master from Oddiyana in the eighth

century, which some scholars believe was modern-day Swat, but others think may have been near

Ghazni, who according to later Tibetan chronicles traveled to Tibet, during the dynasty of Trisong

Detsen (740-798). Upon his arrival he encountered firece opposition from the demons of Tibet and

from adherents of the indigenous religion of Bon, but through his magical powers he was able to defeat

them all. Following this, Padmasambhava, Trisong Detsen, and Santaraksita established the first

Buddhist monastery in Tibet, named Samye, in 775. He is considered by the Nyingmapa order of

Tibetan Buddhism to be its founder, and is revered within the tradition as a physical emanation of

Amitabha Buddha, along with his disciple Yeshe Tsogyel, he is credited with composing a huge corpus

of texts called “hidden treasures,” which were concealed by them. This concealment was safeguarded

by spells which ensured that only their respective ordained “treasure discoverers” would be able to

find and reveal them.

(VIII) Ñaïi Sö Rinchen Sangpo (958-1055)

Great Master Rinchen Sangpo

Moät trong nhöõng ñaïi sö kieâm nhaø dòch thuaät noåi tieáng nhaát cuûa Phaät giaùo Taây Taïng, taùc phaåm cuûa oâng

ñaùnh daáu söï baét ñaàu cuûa vieäc dòch thuaät vaøo thôøi kyø truyeàn baù Phaät Giaùo laàn thöù 2 cuûa Phaät giaùo Taây

Taïng. OÂng ñöôïc Yeshe O, vua cuûa vöông quoác Buhrang, mieàn Taây cuûa Taây Taïng, ñöa sang Kashmir

ñeå tu hoïc, vaø sau 17 naêm oâng trôû veà Taây Taïng, taïi ñaây oâng baét ñaàu dòch thuaät nhöõng taùc phaåm cuûa

Phaät giaùo AÁn Ñoä sang tieáng Taây Taïng. OÂng cuõng laø moät ñoäng taùc chính trong vieäc thieát laäp Giôùi Luaät

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ôû Taây Taïng. Hôn nöõa, ngöôøi ta cho raèng oâng laø ngöôøi ñaõ saùng laäp ra vaøi tu vieän ôû Taây Taïng, bao goàm

tu vieän Doling ôû Guge vaø tu vieän Tabo ôû Spiti. Taùc phaåm noåi tieáng nhaát cuûa oâng nhan ñeà “Phuû Nhaän

Giaùo Thuyeát Maät Chuù Giaû Hieäu,” trong ñoù oâng taán coâng nhöõng söï tu taäp maät chuù quan heä tôùi vieäc “keát

hôïp tính duïc” vaø nghi leã lieân heä tôùi söï saùt haïi ñeå teá töï—One of the great masters and translators of

Tibetan Buddhism, whose work marked the beginning of the translations of the “second dissemination”

of Buddhism in Tibet. He was sent to Kashmir to study by Yeshe O, king of Buhrang in western Tibet,

and after seventeen years there returned to Tibet, where he began translating Indian Buddhist works.

He was also instrumental in re-establishing the Vinaya in Tibet. In addition, he is credited with

founding several monasteries, including Doling in Guge and Tabo in Spiti. His best-known work is

entitled “Refutation of False Tantric Teaching,” in which he attacks tantric practices involving sexual

union and “ritual slaying.”

(IX) Thieàn Sö Haøng Ma Taùng

Zen Master Hsiang-mo-Tsang

Theo Jeffrey Broughton trong quyeån "Nghieän Cöùu Thieàn Vaø Hoa Nghieâm Toâng," giaùo phaùp cuûa Thieàn

sö Haøng Ma Taùng daïy: "Khoâng phaùp naøo ñeå nieäm laø nieäm Phaät. Neáu maáy oâng luoân haønh trì nieäm Phaät

maø caùc ñoái töôïng hay khaùch theå khoâng sanh khôûi thì töùc thôøi ñoù laø voâ töôùng, laø bình ñaúng vaø voâ ñoái.

Neáu maáy oâng nhaäp vaøo ñöôïc choã naøy, thì taâm Voâ Nieäm seõ trôû neân tòch laëng. Khoâng caàn gì ñeå xaùc ñònh

theâm raèng ñoù laø Phaät; neáu maáy oâng chaêm chuù quan saùt chính ñieàu naøy vaø ñöôïc taâm bình ñaúng, thì baáy

giôø ñoù laø Phaùp thaân chaân thaät cuûa Nhö Lai."—According to Jeffrey Broughton in "Studies In Ch'an And

Hua-Yen" (p.11), the teaching of Hsiang-mo-Tsang: 'Having nothing at all to be mindful of is Buddha-

mindfulness.' Thus it appears. 'If you always practice Buddha-mindfulness and objects do not arise,

then directly it is markless, level, and objectless. If you enter this place, the mind of mindfulness

becomes quieted. There is no further need to confirm that it is the Buddha; if you gaze at this itself and

are level, then it is the real Dharm-body of the Thus-come-one.'

(X) Thieàn Sö Ngoïa Luaân

Zen Master Wo-lun

Theo Kinh Phaùp Baûo Ñaøn, chöông baûy, coù moät vò Taêng ñoïc baøi keä cuûa Thieàn Sö Ngoïa Luaân raèng:

“Ngoïa Luaân coù taøi naêng,

Hay ñoaïn traêm tö töôûng,

Ñoái caûnh taâm chaúng khôûi,

Boà Ñeà ngaøy ngaøy lôùn.”

Toå nghe qua lieàn noùi: “Baøi keä naày chöa roõ ñöôïc taâm ñòa, neáu y ñaây maø tu, aáy laø theâm troùi buoäc,”

nhôn ñoù Toå lieàn ñoïc moät baøi keä:

“Hueä Naêng khoâng coù taøi,

Chaúng ñoaïn traêm tö töôûng,

Ñoái caûnh taâm thöôøng khôûi,

Boà Ñeà laøm gì lôùn.”

According to the Flatform Sutra, Chapter Seven, one Bhikshu was reciting Zen Master Wo-Lun’s

verse:

"Wo-Lun has the talent

To stop the hundred thoughts:

Facing situations his mind won’t move;

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Bodhi grows day by day."

When the Master heard it he said, “This verse shows no understanding of the mind-ground,and to

cultivate according to it will increase one’s bondage. Then he spoke this verse:

"Hui-Neng has no talent

To stop the hundred thoughts.

Facing situations his mind often moves;

How can Bodhi grow?"

Theo Jeffrey Broughton trong quyeån "Nghieän Cöùu Thieàn Vaø Hoa Nghieâm Toâng," thieàn sö Ngoïa

Luaân daî: "Khi caùc tö töôûng theo ñuoåi taâm luùc noù voïng ñoäng vaø chuùng ta nhaän bieát caùc ñoái töôïng

hay khaùch theå, thì khoâng caàn thieát phaûi loâi keùo chuùng laïi, laïi cuõng khoâng caàn thieát phaûi kieåm soaùt

chuùng."—According to Jeffrey Broughton in "Studies In Ch'an And Hua-Yen" (p.11), the teaching

of Ch'an master 'Gva-lun (Wo-lun): "When thoughts follow after mind as it moves and one

perceives objects, it is not necessary to draw them in; it is not necessary to check them."

(XI) Ñaïi Sö Trí Quang

Great Master Jnana-prabha

Ñaïi sö Trí Quang laø teân cuûa moät ñeä töû cuûa Luaät Sö Giôùi Hieàn. Theo Giaùo sö Bapat trong Hai Ngaøn

Naêm Traêm Naêm Phaät Giaùo, vaøo giöõa theá kyû thöù chín, hoaøng töû Taây Taïng laø Ni Ma Gon ñi veà phía taây

vaø xaây döïng moät vöông quoác môùi, moät trong nhöõng ngöôøi con trai cuûa oâng ñaõ trôû thaønh tu só Phaät giaùo

vaø mang teân laø Trí Quang. Vaøo thôøi cuûa Trí Quang, Maät toâng ñaõ thoân tính heát moïi toân giaùo ôû AÁn Ñoä.

Maëc duø theá, baûn thaân Trí Quang khoâng bò Maät toâng thu huùt. Traùi laïi, oâng coøn vieát moät cuoán saùch choáng

laïi phaùi naày. Caùc tu só Maät toâng Taây Taïng cho raèng vò hoaøng thaân naày phaûi xuoáng ñòa nguïc vì toäi vieát

cuoán saùch phæ baùng naày. Trí Quang laø con trai caû cuûa vua Guge (Shenshung) vaø ñaõ trôû thaønh moät Tyø

Kheo. OÂng ñoïc nhieàu boä kinh, theo chuû nghóa duy lyù vaø thöøa keá cuûa oâng cha moät söï suøng moä saâu xa

ñoái vôùi ñaïo Phaät. Tuy nhieân, oâng nhaän thaáy raèng choáng laïi caùi xaáu laø moät nhieäm vuï raát lôùn lao, nhöõng

noã löïc ñôn ñoäc cuûa oâng seõ khoâng kham noåi. Do ñoù, oâng choïn laáy 21 thanh nieân Taây Taïng thoâng minh,

cho hoïc ôû trong nöôùc möôøi naêm, roài göûi ñeán Kashmir ñeå hoïc leân cao hôn. Theá nhöng khoâng moät ngöôøi

naøo trong boïn hoï chòu noåi khí haäu khaéc nghieät cuûa Kashmir vaø taát caû ñeàu ñaõ boû maïng, ngoaïi tröø

Ratnabhadra (Rin-Chhen-Zang-Po) vaø Suprajna (Legs-Pahi-Shes-Rab). Ratnabhadra ñöôïc xem laø moät

dòch giaû vó ñaïi nhaát cuûa Taây Taïng. Khi oâng keát thuùc vieäc hoïc trôû veà thì Trí Quang raát vui möøng, nhöng

coâng vieäc maø oâng ñang laøm quaû laø vöôït quaù söùc cuûa moät ngöôøi. OÂng ñi ñeán keát luaän laø do caùc du hoïc

sinh töø Taây Taïng göûi ñi khoâng chòu noåi khí haäu khaéc nghieät cuûa AÁn Ñoä, neân coù moät soá hoïc giaû töø AÁn

Ñoä ñeán Taây Taïng laøm vieäc thì coù hieäu quaû hôn. OÂng beøn cöû moät phaùi ñoaøn sang AÁn Ñoä ñeå môøi A Ñeå

Sa qua Taây Taïng. Nhöng phaùi ñoaøn naày ñaõ thaát baïi vì hoï khoâng thuyeát phuïc noåi vò luaän sö naày ñeán

Taây Taïng. Trí Quang khoâng phaûi laø ngöôøi deã naûn loøng. OÂng quyeát ñònh cöû moät phaùi ñoaøn khaùc nhöng

tieàn ñaõ heát, neân oâng ñeán tænh Gartog ñeå thu goùp vaøng. Ñaây coù leõ laø moät nôi coù moû vaøng, naèm ôû vuøng

phía baéc hoà Manasarovar. Theo lôøi keå laïi thì vua xöù naày ñaõ baét giöõ oâng vaø ñoøi moät soá tieàn chuoäc lôùn.

Khi con trai oâng laø Bodhiprabha (Byang-Chub-Od) hay tin cha mình bò baét, oâng ñaõ gom ñöôïc moät soá

tieàn töôûng laø ñuû ñeå giaûi thoaùt cho cha, song soá tieàn ñoù bò xem laø chöa ñuû. Tröôùc khi quay trôû veà laáy

theâm tieàn, oâng ñeán thaêm cha trong tuø, vaø Trí Quang ñaõ baûo con: “Con ñaõ bieát laø ta ñaõ giaø yeáu roài. Neáu

khoâng cheát baây giôø thì coù leõ cuõng chæ trong möôi naêm nöõa thoâi. Vaäy neáu con phung phí tieàn baïc vì ta

thì chuùng ta khoâng theå naøo môøi ñöôïc moät hoïc giaû töø AÁn Ñoä qua ñaây. Thaät ñeïp ñeõ bieát bao neáu ta ñöôïc

cheát vì moät muïc ñích cao caû vaø con duøng toaøn boä soá vaøng kia ñeå cöû ngöôøi ñi AÁn Ñoä röôùc moät hoïc giaû

veà! Hôn theá nöõa, khoâng chaéc gì vò vua naày seõ thaû ta veà sau khi nhaän ñuû soá tieàn ñoøi hoûi. Vì theá, con ôi,

thay vì lo laéng cho ta, con haõy cöû moät söù giaû ñeán gaëp ngaøi A Ñeå Sa. Ta ñaûm baûo raèng oâng ta seõ ñoàng yù

ñeán Taây Taïng, nhaát laø khi ñöôïc bieát veà hoaøn caûnh hieän nay cuûa ta, vì oâng aáy seõ ñoaùi thöông chuùng ta.

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Neáu vì moät lyù do gì maø oâng aáy khoâng ñeán ñöôïc thì haõy môøi moät hoïc giaû khaùc ñaõ töøng laøm vieäc döôùi

oâng ta.” Theá roài Trí Quang ñaët tay leân vai con mình, caàu chuùc khi hai cha con chia tay nhau laàn cuoái.

Sau laàn aáy, Bodhiprabha lo tìm moät söù giaû laø öu baø taéc Gun-Than-Pa ñi AÁn Ñoä, ñaûm ñang traùch nhieäm

maø cha ñaõ giao phoù. Sau khi nghe keå laïi veà caùi cheát bi thaûm cuûa Trí Quang, vò tu só hoaøng gia, ngaøi raát

caûm ñoäng vaø noùi: “Chaéc chaén laø ngaøi Trí Quang seõ trôû thaønh moät Boà Taùt, moät Ñöùc Phaät seõ thaønh, vì

oâng aáy ñaõ hy sinh baûn thaân cho Chaùnh Phaùp. Ta seõ ñaùp laïi nguyeän voïng cuûa oâng aáy, nhöng caùc ngöôi

phaûi thaáy laø ta ñang gaùnh treân vai ta traùch nhieäm ñoái vôùi 108 ñeàn chuøa. Hôn nöõa, ta coøn coù nhie àu vieäc

khaùc phaûi lo. Phaûi maát 18 thaùng ta môùi rôøi boû ñöôïc coâng vieäc naày. Chæ ñeán khi ñoù ta môùi coù theå ñi Taây

Taïng ñöôïc. Coøn baây giôø thì caùc ngöôi cöù giöõ laáy soá vaøng naày.” Ratnakarasanti, tu vieän tröôûng, baát ñaéc

dó phaûi ñeå cho A Ñeå Sa ra ñi. Trong thôøi gian ôû laïi Taây Taïng, treân 30 naêm, A Ñeå Sa ñaõ dòch nhieàu saùch

vaø vieát moät taùc phaåm noåi tieáng cuûa oâng töïa ñeà “Boà Ñeà Ñaïo Ñaêng Luaän.” Baûn dòch ra tieáng Taây Taïng

cuûa cuoán saùch naày hieän vaãn coøn. Sau naày, Ratnabhadra, ñöôïc Trí Quang ñöa ñi AÁn du hoïc ngaøy tröôùc,

trôû thaønh moät ñeä töû trung thaønh vaø giuùp ngaøi A Ñeå Sa dòch nhieàu boä saùch quan troïng—Great master

Jnana-prabha, name of a disciple of Silabhadra. According to Prof. Bapat in the Twenty-Five Hundred

Years of Buddhism, in the middle of the ninth century A.D., the Tibetan Prince Ni-Ma-Gon moved to

the west and founded a new kingdom. One of his son became a monk named Trí Quang (Jnanaprabha).

By Jnanaprabha’s time, Tantrism had devoured all the religions of India. In spite of this, Jnanprabha

himself was not attracted to Trantism. On the contrary, he wrote a book against it. The Tantrics of Tibet

believed that the royal ascetic went to hell for writing this book. Jnanaprabha was the eldest son of the

king of Guge (Shenshung) and had become a monk. He had read the scriptures, was a rationalist, and

had inherited from his forefathers a great faith in Buddhism. He realized, however, that the task of

combating the evils of Tantrism was so stupendous that his single-handed efforts would not suffice. He

therefore selected 21 intelligent Tibetan youths, educated them for for ten years in the country, and

then sent them to Kashmir for higher studies. None of these, however, could stand the rigours of the

climate in Kashmir, and all of them died except Ratnabhadra (Rin-Chhen-Zang-Po) and Suprajna

(Legs-Pahi-Shes-Rab). Ratnabhadra is considered to be the greatest translator in Tibet. When he

returned at the end of his studies, Jnanaprabha was very delighted, but the work of reform for which he

had striven so hard was too difficult for just one individual. He came to a conclusion that since the

students from Tibet found it very difficult to stand the climate of India, it would be better if some

scholars were to come from India and work in Tibet. He decided to send a mission to go to India to

invite Dipanakara to Tibet. The mission failed, however, for the party could not prevail upon the

master to undertake a journey to Tibet. Jnanaprabha was not one to be daunted by failure. He decided

to send another party, but funds were lacking, so he went to the Gartog Province to collect gold. This

probably refers to a place named Gartog, which was situated to the north of the Manasarovar lake and

had a gold mine. It is recorded that the king of Gartog put him under arrest and held him up for a big

ransom. When the news of Jnanaprabha’s arrest reached his son, Bodhiprabha (Byang-Chub-Od), he

thought that he had collected enough money to effect his release. The amount, however, proved

inadequate, but before he could go back to obtain more money, he went to see his father in prison.

Jnanaprabha said to his son: “My son! You know I am grown old. Even if I do not die immediately, I

am likely to do so within the next ten years. So if you squander money on me, we shall not be able to

send for a scholar from India. How splendid it would be if I were to die for the sake of the great cause

and you could send all the gold to India to fetch the scholar! Moreover, it is not certain that the king

will release me even after he has received the stipulated amount of gold. So, my son, instead of

worrying about me, you had better send an emissary to Atisa. I am sure he will agree to come to Tibet,

especially when he hears about my present plight, for he will take pity on us. If for some reason he

cannot come, then you should send for some other scholar who has worked under him.” Thus

Jnanaprabha put his hand on his son and blessed him as he took leave of him for the last time. After the

last meeting with his father, Bodhiprabha sent Upasaka Gun-Than-Po who had lived in India for two

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years to go to India to invite Atisa Dipankara. After Dipankara was told about Jnanaprabha’s tragic

story (the death of the royal ascetic), he was very moved and said: “There is no doubt that Jnanaprabha

was a Bodhisattva, the Buddha to be, because he had sacrificed himself for the Dharma. I will fulfill

his desire, but you must realize that the heavy responsibility for 108 temples rests on my shoulders. I

have to be relieved of these duties. Then only shall I be able to go to Tibet. In the meantime, you must

keep this gold.” Dipankara informed Ratnakarasanti, the Chief Abbot of the Mahavihara, about his

intentions. Ratnakarasanti was first reluctant to let him go, but eventually he allowed Dipankara to go

to Tibet. When he stayed in Tibet, more than thirty years, Atisa translated many books and wrote his

famous work titled “Bodhipatha-pradipa.” The Tibetan translation of this book is still extant. Later, the

great master Ratnabhadra, who had been sent by Jnanaprabha to Kashmir, became Atisa’s staunchest

devotees and assisted him in translating many important books.

(XII) Ñaïi Sö A Ñeå Sa

Great Master Atisa

(I) Tieåu söû cuûa A Ñeå Sa—Atisa’s biography: Theo Giaùo Sö Bapat trong Hai Ngaøn Naêm Traêm Naêm

Phaät Giaùo, teân tuoåi cuûa luaän sö Dipankara-Srijnana ñöôïc xeáp haøng ñaàu trong soá nhöõng ngöôøi AÁn

Ñoä ñaõ hoaït ñoäng nhieät tình ñeå taïo cho Taây Taïng vaø AÁn Ñoä gaàn guûi nhau hôn veà maët vaên hoùa. Taïi

Taây Taïng, danh tieáng oâng chæ ñöùng sau danh tieáng cuûa Ñöùc Phaät vaø ngaøi Lieân Hoa Sinh

(Padmasambhava). Trong soá taát caû caùc hoïc giaû AÁn Ñoä ñeán Taây Taïng, luaän sö A Ñeå Sa laø moät hoïc

giaû coù coâng lôùn lao trong vieäc dòch nhöõng taùc phaåm voâ giaù töø tieáng Phaïn ra tieáng Taây Taïng. Thaân

phuï cuûa ngaøi laø vua Kalyana Sri vaø thaân maãu laø Sri Prabhavati. OÂng sinh naêm 982 taïi Sahor, mieàn

ñoâng AÁn Ñoä. Khoâng xa nôi Dipankara chaøo ñôøi (cung ñieän Kalyana Sri) laø tu vieän Vikrama, nôi

maø song thaân cuûa ngaøi raát gaén boù. Tu vieän naày raát noåi tieáng vaøo thôøi ñoù. Naêm 12 tuoåi, ngaøi xuaát

gia. Song thaân muoán ngaøi tu taïi tu vieän Vikramasila, nhöng sau lôøi khuyeân cuûa luaän sö Jitari, ngaøi

xin pheùp song thaân ñeå ñi ñeán Na Lan Ñaø. Taïi ñaây ngaøi ñöôïc thaày cuûa tröôûng tu vieän laø

Avadhutipada nhaän laøm ñeä töû. Theá laø caäu beù Dipankara möôøi hai tuoåi ôû laïi vôùi Avadhutipada cho

ñeán naêm 18 tuoåi. Trong thôøi gian naày caäu ñaõ nghieân cöùu kyõ caùc kinh saùch Phaät giaùo. Sau ñoù ngaøi

trôû veà Vikramasila vaø hoaøn taát vieäc hoïc haønh Phaät phaùp taïi ñaây, nhöng söï khao khaùt veà kieán thöùc

cuûa ngaøi vaãn chöa nguoâi, neân ngaøi ñi ñeán tu vieän Mati ôû Vajrasana vaø trôû thaønh ñeä töû cuûa

Mahavinayadhara Silaraksita, moät nhaø nghieân cöùu saâu veà luaät taïng. Dipankara hoïc veà luaät taïng

trong hai naêm. Do ñoù luùc 31 tuoåi, Dipankara ñaõ trôû thaønh nhaø tinh thoâng veà Tam Taïng vaø Maät

toâng, vaø trôû thaønh moät hoïc giaû toaøn dieän. Taïi Vikramasila, Dipankara ñaõ gaëp gôõ caùc hoïc giaû noåi

tieáng, vaø coù leõ ñaõ hoïc ñöôïc nhieàu ñieàu töø caùc moân ñeä cuûa ngaøi Hoä Phaùp. Tuy nhieân, noãi khao khaùt

chu du cuûa oâng vaãn chöa thoûa maõn. Töø Boà Ñeà Ñaïo Traøng, ngaøi ñi ñeán vuøng duyeân haûi, coù leõ laø

ñeán Tamralipti, nay laø Tamluk, trong quaän Midnapur mieàn taây Bengal. Ngoaøi ra, ngaøi coøn ñi ñeán

Loäc Uyeån (Sarnath), Xaù Veä (Sravasti), Caâu Thi Na (Kusinara) cuøng caùc thaùnh ñòa khaùc tröôùc khi

dong buoàm ñi Sumatra. Luùc Dipankara du haønh sang Sumatra laø thôøi vua Vijayapala ñang cai trò

xöù Ma Kieät Ñaø vaø Mahmud Ghaznavi ñang xaâm chieám AÁn Ñoä (coù leõ vaøo naêm 1023). Dipankara

ñi suoát 14 thaùng, trong thôøi gian naày, coù theå ngaøi ñaõ gheù thaêm caû Mieán Ñieän vaø Maõ Lai. Ngaøy

nay, khoâng coøn moät daáu tích Phaät giaùo naøo taïi Sumatra ngoaïi tröø nhöõng ñoáng gaïch ñoå naùt cuûa moät

vaøi tu vieän coå. Nhöng khi Dipankara ñeán ñaây thì nôi naày ñaõ noåi tieáng veà kieán thöùc Phaät giaùo. Caùc

tu só Phaät giaùo nöôùc ngoaøi treân ñöôøng ñeán AÁn Ñoä thöôøng löu laïi Sumatra moät thôøi gian ñeå trau doài

tieáng Phaïn. Ngöôøi ta ñöôïc bieát ñieàu naày qua caùc baûn töôøng thuaät maø caùc nhaø haønh höông Trung

Hoa töø boán theá kyû tröôùc coøn ñeå laïi. Naêm 44 tuoåi ngaøi rôøi khoûi Sumatra vaø quay trôû veà

Vikramasila. Do coù kieân thöùc vaø naêng löïc xuaát chuùng, ngaøi ñaõ trôû thaønh ngöôøi ñöùng ñaàu nhoùm 51

hoïc giaû vaø laõnh ñaïo 108 ñeàn chuøa taïi ñaïi tu vieän Vikramasila—According to Prof. Bapat in the

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Twenty-Five Hundred Years of Buddhism, Acarya Dipankara-Srijnana’s name stands foremost

among the Indians who had worked selflessly to bring Tibet and India closer together culturally. In

Tibet, his fame is only next to that of the Buddha and Padmasambhava. Undoubtedly, of all the

Indian scholars who went to Tibet from India, Acarya Dipankara-Srijnana was one of the greatest.

He made available priceless Sanskrit works in Tibetan. Acarya Dipankara-Srijnana’s father was

king Kalyana Sri and his mother Sri Prabhavati. He was born in 982 A.D. in eastern India. Not far

from the Kalyana Sri palace where Dipankara was born, was the Vikrama-vihara, which was also

caled Vikramasila Vihara. The parents of Dipankara were intimately connected with the

Vikramasila Vihara which was widely known throughout the Buddhist world in those days. He left

home at the age of twelve. His parents wanted him to stay at Vikramasila-Vihara, but after the

advice from Acarya Jitari, he wanted to go to Nalanda. He reported himself to Bodhibhadra, head

of at Nalanda-vihara. Later, Avadhutipada, the Guru (Bodhibhadra’s master), accepted him as a

disciple. Dipankara stayed with him until he was eighteen. In this period, he made a thorough

study of the scriptures. Later, he returned to Vikramasila Vihara to complete his study, but his

thirst for knowledge was not quenched, so he went to the Mati Vihara in Vajrasana and became

the disciple of Mahavinayadhara Silaraksita, the great Vinaya-pitaka scholar. He studied Vinaya-

pitaka with him for two years. Thus, by the time he reached the age of 31, Dipankara Srijnana had

already become a master of the three Pitakas and the Tantras, and an all-round scholar. At

Vikramasila, Dipankara had met and learned a lot from the disciples of Acarya Dharmapala.

However, his wander lust was not satisfied. From Bodh-Gaya he went to the sea coast, perhaps to

Tamralipti, the present Tamluk in the Midnapur district of West Bengal. Besides, Dipankara must

have visited Sarnath (Rsipatan), Sravasti, Kusinara and other holy places before he set sail for

Sumatra. Dipankara travelled to Sumatra while Vijayapala was the king of Magadha and Mahmud

Ghaznavi invaded India (1023). Dipankara travelled for fourteen months and during this period he

might have visited Burma and Malaysia also. No vestige of the Buddhist religion is left in Sumatra

now except for the ruins of some old viharas, but when Dipankara went there, it was famous for

Buddhist learning. It was usual for foreign monks on their way to India to stay in Sumatra for some

time to acquire proficiency in Sanskrit. This is known from the account left by Chinese pilgrims

four centuries earlier. At the age of forty-four, Dipankara Srijnana left Sumatra and returned to

Vikramasila. By virtue of his extraordinary learning and ability, he became the chief among the 51

scholars and the leader of 108 temples in the Vikramasila Vihara.

(II) Cuoäc soáng vaø coâng vieäc cuûa toân giaû A Ñeå Sa taïi Taây Taïng—The life and work of Atisa in Tibet:

Cuoäc soáng vaø coâng vieäc cuûa ngaøi A Ñeå Sa taïi Taây Taïng raát quan troïng cho söï phaùt trieån Phaät giaùo

taïi nöôùc naày. Töø khi oâng ñeán Taây Taïng thì Phaät giaùo nöôùc naày ñaõ phaùt trieån thaønh nhieàu tröôøng

phaùi baûn ñòa khaùc nhau. trong soá naày hình thöùc Phaät giaùo hoãn taïp vaø chöa caûi caùch ban ñaàu ñöôïc

goïi laø Rnin-ma-pa hay laø tröôøng phaùi Cuõ vôùi boán tieåu phaùi chính. Caùc tín ñoà cuûa tröôøng phaùi naày

thôø cuùng Padmasambhava, xem ñaây laø ngöôøi saùng laäp vaø laø ñaïo sö cuûa hoï, hoï tin töôûng vaøo söï

öùng nghieäm cuûa thaàn linh ma quyû, hoï thöôøng ñöôïc nhaän bieát qua chieác muõ maøu ñoû. Caùc giaùo lyù

caûi caùch cuûa A Ñeå Sa, döïa treân truyeàn thoáng Du Giaø do Di Laëc vaø Voâ tröôùc saùng laäp, daãn ñeán söï

hình thaønh cuûa tröôøng phaùi Bkah-gdams-pa bôûi ngöôøi ñeä töû ngöôøi Taây Taïng cuûa oâng laø Hbrom-

ston. Tröôøng phaùi naày coù quan ñieåm toång hôïp cuûa caû Tieåu Thöøa laãn Ñaïi Thöøa, buoäc caùc tu só phaûi

soáng ñoäc thaân vaø khoâng khuyeán chuyeän phuø pheùp. Chính treân cô sôû cuûa giaùo lyù naày maø nhaø caûi

caùch vó ñaïi cuûa Taây Taïng laø Toâng Khaùch Ba vaøo theá kyû thöù 14, ñaõ laäp neân tröôøng phaùi Dge-lugs-

pa, qua söï gaïn loïc nhöõng nghi thöùc caàu kyø cuûa Bkah-gdams-pa vaø ñang chieám öu theá trong Phaät

giaùo Taây Taïng ngaøy nay caû veà theá tuïc laãn taâm linh, qua söï keá vò cuûa caùc vò Ñaït Lai Laït Ma (Dalai

Lamas)—The life and work of Atisa in Tibet are very important for the development of Tibetan

Buddhism. From the time he came to Tibet, Tibetan Buddhism developed into different indigenous

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schools. In relation to these, the earlier heterogenous and unreformed type of Buddhism came to

be called Rnin-ma-pa or the old school with four main sub-sects. The followers of this school

worship Padmasambhava as their founder and Guru, believe in the fulfilment of both the divine

and the demoniacal, and are generally recognized as such by their red caps. Atisa’s reformed

teachings, based upon the Yogacara traditions founded by Maitreya and Asanga, led to the

establishment of the Bkah-gdams-pa school by his Tibetan disciple, Hbrom-ston. It took a synthetic

view of the teachings of both Hinayana and Mahayana, enforced celibacy upon the monks and

discouraged magic practices. It was on the authoritative basis of this doctrine that the great Tibetan

reformer, Tson-kha-pa, founded in the 14th

century A.D. the Dge-lugs-pa sect, which purified the

Bkah-gdams-pa of much of its elaborate ritualism and today dominates Tibetan Buddhism both

temporarily and spiritually, through the religious succession of the Dalai Lamas, of whom the

fourteenth is now the head of this theocracy.

(XIII) Ñaïi Sö Tilopa (988-1069)

Great Master Tilopa

Moät vò sö ngöôøi AÁn, teân cuûa oâng laáy töø vieäc oâng laøm ngheà eùp haït meø ñeå laáy daàu. Theo truyeàn thoáng

Kagyupa, oâng thoï nhaän giaùo phaùp tröïc tieáp töø Ñöùc Ñaïi Nhaät Nhö Lai vaø sau naøy truyeàn laïi cho

Naropa, moät ñaïi ñeä töû cuûa oâng. OÂng laø moät trong nhöõng vò thaày noåi tieáng nhaát thuoäc truyeàn thoáng Ñaïi

AÁn. OÂng toång hôïp caùc heä thoáng “maät chuù” khaùc nhau cuûa Phaät giaùo AÁn Ñoä vaø truyeàn nhöõng phöông

phaùp naøy laïi cho ñeä töû cuûa mình laø Naropa. Veà sau caùc phöông phaùp naøy ñöôïc truyeàn baù kha ép Taây

Taïng, ñaëc bieät laø trong tröôøng phaùi Kagyupa—Indian monk whose name derives from his reported

occupation of pressing sesame seeds to extract their oil. According to Kagyupa tradition, he received

teachings directly from Vajradhara Buddha and later transmitted to Naropa, his main student. He was

one of the most famous masters and the first human teacher in the Mahamudra lineage. He unified

various Tantric systems of Indian Tantric Buddhism and transmitted these methods to his student,

Naropa. Later, these teachings were propagated in Tibet, especially in the Kagyupa school.

(XIV) Ñaïi Sö Marpa Chogi Lodro (1012-1097)

Great Master Marpa Chogi Lodro

Nhaø sö Taây Taïng ñaàu tieân thuoäc doøng Kagyupa, ngöôøi ñaõ ba laàn du haønh sang AÁn Ñoä, taïi ñaây oâng ñaõ

theo hoïc tieáng Baéc Phaïn vaø thoï leã quaùn ñaûnh Maät giaùo töø moät vaøi vò thaày noåi tieáng ngöôøi AÁn Ñoä, trong

ñoù coù Naropa. Naropa ñaõ truyeàn cho oâng moät soá nghi thöùc quaùn ñaûnh vaø giaùo phaùp, bao goàm caû nghi

thöùc laãn phaùp moân thieàn taäp cuûa Cakrasamvara, vò thaàn giaùm hoä chính cuûa tröôøng phaùi Kagyupa,

nhöõng ñaïi phaùp aán, vaø luïc phaùp cuûa Naropa. Khi trôû veà Taây Taïng, oâng trôû neân moät nhaø phieân dòch noåi

tieáng, oâng keát hoân vôùi Dakmema, vaø coù vaøi ñöùa con trai, trong khi ñoù thì oâng vaãn tieáp tuïc tu taäp nhö

moät Phaät töû taïi gia. Marpa laø moät trong nhöõng nhaân vaät ñöôïc toân kính moät caùch roäng raõi trong Phaät

giaùo Taây Taïng vaø tröôøng phaùi Kagyupa, oâng ñöôïc xem nhö laø ngöôøi ñaõ ñaït ñöôïc möùc ñoä giaùc ngoä

töông ñöông vôùi Chaáp Kim Cang Phaät. Maëc duø oâng chæ laø moät Phaät töû taïi gia vôùi daùng veû beân ngoaøi,

oâng chaáp nhaän soáng ñôøi soáng töï vieän, vaø hoaøn toaøn vöôït qua taát caû nhöõng luyeán chaáp vôùi coâng vieäc

theá tuïc. Vò ñeä töû noåi tieáng cuûa oâng laø ngaøi Milarepa—First Tibetan master of the Kagyupa tradition,

who made three visits to India, where he studied Sanskrit and received tantric initiations from several

famous Indian masters, including Naropa (1016-1100). Naropa gave him a number of initiations and

teaching lineages, including the ritual and meditative practices of Cakrasamvara, the main tutelary

deity of the Kagyupa order, mahamudra, and the six dharmas of Naropa. Upon his return to Tibet he

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became a noted translator, married a woman named Dakmema, and raised several sons, at the same

time he also continued to cultivate as a lay tantric practitioner. Marpa is one of the most widely

revered figures in Tibetan Buddhism, and Kagyupa is considered to have attained a level of awakening

equivalent to that of Buddha Vajradhara. Even though he was a lay person in the outward appearance,

he accepted the monastic lifestyle, and completely transcended all attachments to worldly affairs. His

best-known disciple was Milarepa.

(XV) Ñaïi Sö Konchok Gyelpo (1034-1102)

Great Master Konchok Gyelpo

Vò saùng laäp tu vieän Sakya vaøo naêm 1703. Ngaøi laø ñeä töû cuûa nhaø thoâng dòch Drokmi, ngöôøi ñaõ du haønh

ñeán AÁn Ñoä vaø hoïc Phaïn ngöõ vôùi Santipa. Tu vieän Sakya sau naøy trôû thaønh tu vieän chính cuûa tröôøng

phaùi Sakyapa cuûa Phaät giaùo Taây Taïng—Founder of Sakya monastery in 1073. He was a disciple of the

translator Drokmi, who traveled to India and studied Sanskrit with Santipa. Sakya later became the

chief monastery of the Sakyapa order of Tibetan Buddhism.

(XVI) Ñaïi Sö Milarepa (1040-1123)

Great Master Milarepa

Moät trong nhöõng nhaân vaät lôùn cuûa Phaät giaùo Taây Taïng, ñöôïc ñaëc bieät toân kính vaø ñöôïc xem nhö laø moät

phaøm nhaân ñaït ñöôïc giaùc ngoä Boà Ñeà chæ trong moät kieáp ngöôøi, duø coù gaùnh chòu nhieàu aùc nghieäp. Theo

tieåu söû, oâng vaø gia ñình oâng bò truaát quyeàn sôû höõu taøi saûn bôûi nhöõng coâ baùc tham lam, sau khi meï oâng

baét buoäc oâng phaûi hoïc buøa pheùp aûo thuaät. OÂng neùm ra moät loaïi buøa laøm haïi cheát nhieàu ngöôøi, nhöng

mæa mai cho oâng laø ngöôøi coâ vaø ngöôøi baùc cuûa oâng khoâng heà haán gì, vaø sau ñoù, quan ngaïi cho nhöõng

haønh ñoäng cuûa mình seõ laøm cho oâng chòu khoå ñau khuûng khieáp trong kieáp tôùi, neân oâng tìm ñeán moät vò

thaày nhôø giuùp ñôõ. Cuoái cuøng oâng tìm gaëp Marpa-Choskyi-Blo-Gros, ngöôøi baét oâng phaûi laøm moät soá

nhöõng pheùp tröø ma ñau ñôùn ñeå taåy tröø nghieäp chöôùng cuûa oâng vaø daïy cho oâng moät pheùp tu taäp caên

baûn. Sau ñoù Marpa daïy oâng veà ñaïi thuû aán vaø saùu phaùp “Naropa.” Tieåu söû vaø nhöõng baøi haùt xuaát thaàn

cuûa oâng laø nhöõng taùc phaåm vaên hoïc Phaät giaùo ñöôïc phoå bieán roäng raõi khaép vuøng Hy Maõ Laïp Sôn—

One of the great figures of Tibetan Buddhism, particularly revered as an example of an ordinary

person who attained awakening in one human lifetime, despite being burdened by negative karma.

According to his biography, he and his family were dispossessed of their inheritance by his greedy aunt

and uncle, following which his mother coerced him into learning black magic. He cast (neùm ra) a spell

that killed many people, but ironically left the aunt and uncle unharmed, and then, concerned that his

actions would doom (xeùt xöû) to terrible suffering in his next lifetime, sought a teacher who could help

him. He eventually found Marpa-Choskyi-Blo-Gros, who made him perform a series of painful and

dispiriting tasks, which cleansed his karma and provided a basis for his practice. After this Marpa

taught him Mahamudra and the six dharmas of “Naropa.” His biography and ecstatic songs are among

the most widely known pieces of Buddhist literature throughout the Himalayan region.

(XVII) Ñaïi Sö Machik Lapgi Dronma (1055-1145)

Great Master Machik Lapgi Dronma

Moät ñeä töû cuûa Padampa Sangye vaøo theá kyû thöù 11, ngöôøi noåi tieáng veà vieäc phaùt trieån thöïc taäp “caét

ñöùt.” Giaùo phaùp naøy döïa treân hoïc thuyeát cuûa Kinh Baùt Nhaõ Ba La Maät Ña. vaø lieân heä ñeán vieäc tu taäp

ñöôïc phaùc hoïa ñeå huûy dieät söï chaáp tröôùc vôùi khaùi nieäm “töï ngaõ.” Chuû yeáu cuûa heä thoáng “caét ñöùt” laù

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quaùn töôûng vaø töôûng töôïng thaân mình bò caét ñöùt vaø bò aên töôi nuoát soáng bôûi boïn ma, maø ngöôøi ta tin

raèng minh hoïa söï voâ thöôøng baèng hình seõ daãn ñeán caûm giaùc buoâng boû vaät chaát. Theo truyeàn thoáng tieåu

söû hoïc thì Machik Lapgi Dronma sanh laøm moät ngöôøi Nam trong moät gia ñình Baø La Moân ôû AÁn Ñoä,

gaàn xöù Ba La Nieát Tö. OÂng beøn caûi sang ñaïo Phaät, nhöng sau moät cuoäc tranh luaän vôùi nhöõng ngöôøi Baø

La Moân khaùc, oâng bò thuùc giuïc phaûi rôøi khoûi xöù. OÂng beøn töï taùch thöùc ra khoûi thaân vaø chuyeån noù qua

thaân moät ngöôøi nöõ ôû Taây Taïng, coù teân laø Machik Lapgi Dronma. Baø laäp gia ñình vôùi moät ngöôøi tu theo

Maät giaùo vaø sau ñoù sanh ra ba ngöôøi con trai vaø hai ngöôøi con gaùi. Sau khi thoï giaùo phaùp Maät giaùo vôùi

Padampa Sangye vaø ñeä töû cuûa oâng laø Gyodon Sonam Lama, baø döïng moät tuùp leàu aån cö, taïi ñoù baø ñaõ

soáng heát cuoäc ñôøi coøn laïi cuûa mình. Baø maát naêm 95 tuoåi—A student of Padampa Sangye (eleventh

century) who is best known for developing the practice “cho” (cutting off). This is based on the

doctrines of the “Perfection of Wisdom” sutra and involves practices designed to destroy attachment to

the notion of “self.” Central to the system of “cutting off” are visualizations in which one imagines that

one’s body is cut up and devoured by demons, which is believed to illustrate its impermanence

graphically and to lead to a sense of detachment from physical things. According to traditional

biographies, Machik Lapgi Dronma was born an Indian brahman male near Varanasi. He converted to

Buddhism , but after a debate with other brahmans he was urged to flee the country. He separated his

consciousness from his body and transferred it into a female body in Tibet, who was named Machik

Lapgi Dronma. She married a tantric yogin and later gave birth to three sons and two daughters. After

receiving tantric instructions from Padampa Sangye and his student Gyodon Sonam Lama, she built a

hermitage, where she spent the rest of her life. She died at the age of ninety-five.

(XVIII) Ñaïi Sö Gampopa Sonam Rinchen (1079-1153)

Great Master Gampopa Sonam Rinchen

Ñeä töû cuûa Milarepa, ngöôøi trôû thaønh Taêng só sau khi vôï oâng qua ñôøi. Teân “Gampopa” chæ vuøng teân

Gampo, nôi maø oâng ñaõ tu taäp thieàn ñònh trong moät vaøi naêm. OÂng cuõng coøn ñöôïc bieát ñeán vôùi teân “Baùc

só Takpo.” Khôûi ñaàu oâng thoï giôùi vôùi moät vò sö trong tröôøng phaùi Kadampa, vaø sau ñoù oâng theo hoïc vôùi

nhieàu vò thaày khaùc nhau, keå caû Milarepa. Töø Milarepa, oâng nhaän ñöôïc nhöõng giaùo huaán veà “Luïc Phaùp

Naropa” vaø ñaïi aán. Tuy nhieân, khoâng gioáng vôùi Milarepa, oâng vaãn soáng ñôøi Taêng só vaø sau khi thaày thò

tòch, oâng toå chöùc laïi truyeàn thoáng Kagyupa, phaùt trieån moät boä phaän cuûa töï vieän maø tröôùc ñaây chuû yeáu

laø cuûa Maät giaùo taïi gia. Taùc phaåm noåi tieáng nhaát cuûa oâng laø “Baûo Chaâu Trang Nghieâm Giaûi Thoaùt,”

toång hôïp giaùo thuyeát cuûa hai tröôøng phaùi Kadampa vaø Kagyupa. Ngaøi ñaõ vieát quyeån “Nhöõng giai ñoaïn

cuûa con ñöôøng,” ñöôøng tìm thaáy trong Phaät giaùo Taây Taïng, moät thí duï xöa nhaát laø “Baûo Chaâu Trang

Nghieâm Giaûi Thoaùt.” Lam Rim cuõng laø heä thoáng thieàn taäp chuû yeáu cuûa tröôøng phaùi Gelukpa—A

student of Milarepa, who became a monk following the death of his wife. The name “Gampopa” is a

reference to the area of Gampo, where he practiced meditation for a number of year. He is also known

as “The Doctor of Takpo.” Originally ordained as a monk in the Kadampa tradition, and later he

studied with a number of teachers, including Milarepa. From him he received instructions in the “six

dharmas of Naropa” and Mahamudra. Unlike Milarepa, however, he remained a monk, and following

his teacher’s death he began reorganize the Kagyupa tradition, developing a monastic component to

what had previously been mainly a lineage of lay tantrics. His best-known work is the “Jewel

Ornament of Liberation,” which synthesizes the teachings of Kadampa and Kagyupa. He wrote a book

titled “Stages of the path,” found in all orders of Tibetan Buddhism, the oldest example of which is

Gampopa (1079-1153) “Jewel Ornament of Liberation.” Lam rim is also central to the meditative

system of the Gelukpa order. The lam rim tradition conceives of the path to Buddhahood in

hierarchically ordered stages, and trainees are expected to master each stage before moving on. The

meditative training involves progressively eliminating negative mental states and tendencies while

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simultaneously engaging in virtuous actions and training in accordant attitudes. Tsong Khapa (1357-

1419), the founder of the Gelukpa, wrote several works of this type, the most comprehensive being his

“Great Exposition of the Stage of the Path” (Lam rim chen mo).

(XIX) Ñaïi Sö Sakya Pandita Gunga Gyeltsen Bel Sangpo (1182-1251)

Great Master Sakya Pandita Gunga Gyeltsen Bel Sangpo

Moät trong nhöõng nhaân vaät chính cuûa tröôøng phaùi Sakyapa cuûa Phaät giaùo Taây Taïng, noåi tieáng veà caû taøi

baùc hoïc vaø söï hieåu bieát nhanh choùng veà chaùnh trò. Tröôøng phaùi Sakyapa xem oâng nhö laø hieän thaân cuûa

ngaøi Vaên Thuø. Taùc phaåm noåi tieáng nhaát cuûa oâng laø “Taïng Tri Thöùc cuûa Söï Nhaän Bieát Coù Giaù Trò,”

trong ñoù oâng heä thoáng hoùa tö töôûng cuûa Traàn Na (Dignaga) vaø Phaùp Xöùng (Dharmakirti). OÂng cuõng laø

taùc giaû cuûa moät soá taùc phaåm raát phoå bieán nhö “Kho Taøng Veà Nhöõng lôøi Khuyeân Hay,” vaø “Söï Phaân

Bieät Giöõa Tam Nguyeän.” Taùc phaåm ñaàu tieân laø moät söu taäp 457 caâu keä goàm nhöõng lôøi thô giaùo huaán

veà toân giaùo, vaø taùc phaåm thöù nhì baøn veà ba loaïi nguyeän cuûa Phaät töû: 1) Ba La Ñeà Moäc Xoa nguyeän

cho chö Taêng Ni; 2) Boà Taùt nguyeän; vaø 3) nguyeän cuûa haønh giaû Maät giaùo. OÂng ñoùng moät vai troø quyeát

ñònh trong lòch söû Phaät giaùo Taây Taïng vaøo naêm 1244 khi oâng chaáp nhaän lôøi thænh caàu sang trieàu ñình

Godan Khan ôû Moâng Coå. Söù maïng cuûa oâng naøy ñöôïc xem nhö laø moät söï haøng phuïc cuûa Taây Taïng ñoái

vôùi Moâng Coå, nhöng theo truyeàn thoáng Phaät giaùo Taây Taïng, Kha Haõn Godan raát caûm kích Sakya

Pandita ñeán noãi Kha Haõn naøy ñaõ caûi sang ñaïo Phaät, vaø phong cho Sakya Pandita laøm giaùo thoï cho nhaø

vua. Hoï baét ñaàu caùi goïi laø quan heä giöõa “Ngöôøi Baûo Trôï vaø Taêng giaø,” theo ñoù Kha Haõn seõ baûo veä

Phaät giaùo Taây Taïng vaø doøng truyeàn thöøa cuûa caùc vò Laït Ma Sakyapa seõ laø nhöõng vò tuyeân uùy cho trieàu

ñình Moâng Coå. Ngöôøi keá thöøa oâng laø Pakpa Lodro, keá thöøa vai troø giaùo thoï sö cho Kha Haõn Moâng Coå

trong trieàu, vaø cuõng laø ngöôøi trò vì xöù Taây Taïng, nhöng quyeàn laõnh ñaïo cuûa doøng truyeàn thöøa Sakyapa

bò suùt giaûm khi theá löïc Moâng Coå suy taøn vaøo theá kyû thöù 14—One of the major figures of the Sakyapa

order of Tibetan Buddhism, renowned both for his scholarship and his political acumen. He is viewed

by the tradition as an incarnation of Manjusri. His most influential philosophical work is his “Treasury

of the Knowledge of Valid Cognition,” which systematizes the thought of Dignaga and Dharmakirti.

He is also the author of two widely popular works, the “Treasury of Well-Spoken Advice” and

“Differentiation of the Three Vows. The first is a collection of 457 verses containing poetic, religious

and moral instructions. And, the second is a discussion of the three main types of Buddhist vows in the

Tibetan tradition: 1) the Pratimoksa (Pratimoksha) vows of monks and nuns; 2) Bodhisattva vows; and

3) the vows of tantric practitioners (Vajrayana vows). He played a decisive role in Tibetan history

when in 1244 he accepted an invitation to travel to Mongolia to the court of Godan Khan. The mission

was intended as a formal surrender of Tibet to the Mongols, but according to traditional Tibetan

Buddhism, the Khan was so impressed by Sakya-Pandita that he converted to Buddhism and made him

his religious preceptor. They initiated what was called a “patron-priest” relationship, under which the

Khan would protect Tibet and Buddhism and the Sakya lamas would serve as chaplains to the Mongol

court. His successor, Pakpa Lodro (1235-1289), inherited the role of preceptor to the Mongol court and

ruler of Tibet, but Sakya hegemony later waned along with Mongol power in the 14th

century.

(XX) Ñaïi Sö Chogyel Pakpa Lodro (1235-1289)

Great Master Chogyel Pakpa Lodro

Teân cuûa moät ngöôøi chaùu trai cuûa Sakya Pandita, ngöôøi keá vò cuûa oâng naøy nhö laø quan nhieáp chính vaø

quoác sö trong trieàu ñình Moâng Coå. SöÏ ñoøi hoûi ngöôøi keá thöøa Sakyapa phaûi coù maët trong trieàu ñình

Moâng Coå coù leõ vôùi yù ñònh giöõ oâng ta laïi ñoù nhö moät con tin ñeå baûo ñaûm raèng Taây Taïng luoân phuïc tuøng

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meänh leänh cuûa Moâng Coå, nhöng Phags pa ñaõ lôïi duïng cô hoäi naøy ñeå truyeàn giaùo, vaø theo töôøng thuaät

thì chính oâng ñaõ caûi ñaïo cho hoaøng ñeá Khubilai Khan vaø hoaøng haäu Chaamui qua ñaïo Phaät. OÂng ñöôïc

boå nhaäm laøm “hoaøng gia sö” vaø “quoác sö.” Phags pa vaø Khubilai ñaõ phaùt trieån moái giao haûo giöõa ngöôøi

baûo trôï vaø quoác sö raát toát ñeïp, ñeán noãi nhaø vua seõ baûo veä Taây Taïng vaø nhöõng ngöôøi truyeàn thöøa cuûa

truyeàn thoáng Sakyapa, vaø ñeå ñoåi laïi nhöõng vò naøy seõ tieáp tuïc laøm quoác sö cho trieàu ñình Moâng Coå—

Name of a nephew of Sakya Pandita (1182-1251), who succeeded him as regent of Tibet and chaplain

to the Mongol court. The requirement that the Sakyapa hierach remain there was probably originally

intended to keep him as hostage in order to ensure that Tibet remained compliant, but Phags pa used it

as an opportunity for missionizing, and reportedly converted Khubilai Khan (1260-1294) and his

consort Chaamui to Buddhism. He was appointed to the posts of royal preceptor and “preceptor of the

state. Phags pa and Khubilai developed the excellent patron-priest relationship, which stipulated that

the khan would protect Tibet and the Sa skya pa hierarchs, and that they would serve as spiritual

preceptors to the royal court.

(XXI) Ñaïi Sö Bu Ston (1290- 1364)

Great Master Bu Ston

Teân cuûa moät trong nhöõng ñaïi sö kieâm hoïc giaû Phaät giaùo noåi tieáng cuûa Phaät giaùo Taây Taïng trong buoåi

ban sô, ngöôøi ñaõ vieát boä lòch söû Phaät giaùo raát coù aûnh höôûng ôû AÁn Ñoä vaø Taây Taïng, vôùi nhan ñeà “Lòch

Söû Phaät Phaùp.” Ngöôøi ta tin raèng oâng laø taùc giaû keát taäp boä Kinh Ñieån Taây Taïng. Boä naøy chia laøm 2

phaàn: phaàn dòch thuaät giaùo phaùp, vaø phaàn dòch thuaät luaän taïng. Phaàn dòch thuaät giaùo phaùp goàm 108

quyeån luaät, kinh ñieån Ñaïi Thöøa, vaø Maät chuù. Phaàn thöù hai goàm 225 quyeån bao goàm luaän trieát lyù vaø

bình luaän. Baûn chaùnh cuûa phaàn keát taäp naøy ñöôïc taøng tröõ trong tu vieän Shalu, vaø trôû thaønh baûn goác cuûa

boä kinh ñieån Taây Taïng—Name of one of the great masters and early scholars of Tibetan Buddhism,

who wrote an influential history of Buddhism in India and Tibet, entitled “History of the Dharma.” He

is also credited with editing the first compilation of the Tibetan Buddhist Canon. This is divided into

two volumes: Translations of Teachings, and Translations of Treatises. The first comprises of 108

volumes of Vinaya texts, Mahayana sutras, and Tantras. The second has 225 volumes and includes

philosophical treatises and commentaries. A master copy of this compilation was stored in Shalu

Monastery, and it became the basis for all later editions of the canon.

(XXII) Ñaïi Sö Longchen Rabjampa (1308-1364)

Great Master Longchen Rabjampa

Teân cuûa moät trong nhöõng vò thaày coù aûnh höôûng nhaát cuûa tröôøng phaùi Nyingmapa thuoäc Phaät giaùo Taây

Taïng, ñaëc bieät quan troïng vôùi chi phaùi Ñaïi Toaøn (Dzogchen). Trong soá nhöõng taùc phaåm noåi tieáng nhaát

cuûa oâng laø nhöõng boä “Thaát Baûo Taïng” vaø boä “Töù Noäi Yeáu.”—Name of one of the most influential

masters of the Nyingmapa order of Tibetan Buddhism, particularly important in the Dzogchen (great

perfection) tradition. Among his best works are the “Seven Treasuries,” and the “Fourfold Innermost

Essence.

(XXIII) Ñaïi Sö Toâng Khaùch Ba (1357-1419)

Great Master Tsong Khapa

Toâng Khaùch Ba laø moät trong nhöõng nhaø sö noåi tieáng nhaát cuûa Taây Taïng. OÂng sanh ra taïi vuøng thung

luõng Tsong Kha. OÂng xuaát gia vôùi Karmapa ñôøi thöù tö laø Gyelwa Karmapa Rolpe Dorje (1340-1383)

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vaøo luùc môùi coù ba tuoåi. Vaøo luùc 7 tuoåi oâng thoï giôùi Sa Di, vaø laáy Phaùp danh laø Lobsang Gragspa. Haàu

heát cuoäc ñôøi oâng chu du khaép xöù Taây Taïng, hoïc hoûi vôùi nhieàu thaày vaø nhieàu truyeàn thoáng khaùc nhau,

taäp trung vaøo nhöõng truyeàn thoáng trieát lyù ñöôïc truyeàn laïi cho Taây Taïng töø AÁn Ñoä cuõng nhö kinh ñieån

vaø thöïc taäp maät chuù. OÂng chính laø ngöôøi caûi caùch heä thoáng Chuøa beân Taây Taïng, vò saùng laäp ra toâng

phaùi aùo vaøng (Hoaøng Giaùo) hay tröôøng phaùi Gelukpa cuûa Phaät giaùo Taây Taïng. Theo Taây Vöïc Taân Kyù

thì Toâng Khaùch Ba sanh naêm 1417 taïi Taân Ninh, tænh Cam Tuùc, toâng phaùi cuûa oâng ñöôïc thaønh laäp döïa

treân söï tinh chuyeân giöõ giôùi, ñeå ñoái laïi vôùi söï bieáng nhaùc cuûa Hoàng Giaùo (phaùi aùo ñoû). Ngöôøi ta cho

raèng Toâng Khaùch Ba laø haäu thaân cuûa Vaên Thuø; ngöôøi khaùc laïi cho raèng oâng laø haäu thaân cuûa Ñöùc Phaät

A Di Ñaø. OÂng noåi tieáng veà vaên hoùa toaøn vuøng Taây Taïng nhö laø moät hoïc giaû taøi ba, moät thieàn sö chöùng

ñaéc vaø moät trieát gia loãi laïc. Nhöõng taùc phaåm do oâng vieát ra traûi ñaày trong 12 taïng kinh cuûa Taây Taïng.

Ngaøi chuû trì “Ñaïi Leã Caàu Nguyeän” ñaàu tieân, moät trong nhöõng leã hoäi haøng naêm quan troïng cuûa Phaät

giaùo Taây Taïng, ñöôïc khôûi ñaàu bôûi Toâng Khaùch Ba vaøo naêm 1409. Leã hoäi ñöôïc toå chöùc haøng naêm, vaø

baét ñaàu vôùi Teát Nguyeân Ñaùn Taây Taïng. Leã hoäi coù lieân heä ñeán caû taêng laãn tuïc vôùi nhieàu sinh hoaït toân

giaùo nhö caàu nguyeän, leã baùi, vaø thuyeát phaùp cho ñaïi chuùng bôûi nhöõng thaày Phaät giaùo—Tsongkhapa

(Sumatikirti), one of the most famous Tibetan monks. He was born in the Tsong Kha Valley. He left

home and stayed with the fourth Gyelwa Karmapa Rolpe Dorje at the age of three. At the age of seven

he received the novice vows and was given the name Lobsang Gragspa. For most of his life he

traveled all over the country, studying with teachers from various traditions, focusing on both the

philosophical traditions that Tibet inherited from India and on tantric literature and practice. He was

the reformer of the Tibetan church, founder of the Yellow Sect or the Gelukpa order of Tibetan

Buddhism. According to the New Record of the Western Lands, Sumatikirti was born in 1417 in Hsin-

Ning, Kan-Su. His sect was founded on strict discipline, as opposed to the lax practices of the Red Sect.

He is considered to be an incarnation of Manjusri; others say of Amitabha. He is renowned throughout

the Tibetan cultural region as of of its most eminent scholars, famous meditators, and outstanding

philosophers. His written works fill twelve volumes of the Tibetan Canon. He presided the first festival

named “Great Prayer Festival,” one of the most important annual festivals of Tibetan Buddhism,

instituted by Tsong-Khapa in 1409. It is celebrated annually, and begins at the Tibetan New Year. It

involves both monks and laypeople, and encompasses a plethora (nhieàu) religious activities, such as

prayer, prostration, and public lectures by Buddhist teachers.

(XXIV) Ñaïi Sö Yonden Gyatso (1589-1617)

Great Master Yonden Gyatso

Ñöùc Ñaït Lai Laït Ma ñôøi thöù tö, chaùu coá cuûa nhaø laõnh ñaïo Moâng Coå Altan Khan, ngöôøi maø söï ñöôïc

thöøa nhaän nhö vò Ñaït Lai Laït Ma laø moät yeáu toá quan troïng trong vieäc taïo ra moái quan heä chaët cheõ giöõa

Moâng Coå vaø Giaùo Hoäi Gelukpa ôû Taây Taïng. Ñieàu naøy daãn ñeán vieäc ñöa Ñöùc Ñaït Lai Laït Ma ñôøi thöù

naêm, Ngawang Lobsang Gyatso, leân ngoâi vò cai trò theá quyeàn ôû Taây Taïng vôùi söï trôï giuùp cuûa quaân ñoäi

Moâng Coå—The fourth Dalai Lama, a great-grand son of the Mongol leader Altan Khan, whose

recognition as Dalai Lama was an important factor in creating close ties between the Mongol and the

Gelukpa order. This led in 1642 to the elevation (söï ñöa leân) of the fifth Dalai Lama, Ngawang

Lobsang Gyatso (1617-1682), to the position of ruler of Tibet, which was achieved with the help of

Mongol troops.

(XXV) Ñaïi Sö Naropa

Great Master Naropa

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Moät vò thaày Maät giaùo ngöôøi AÁn Ñoä, ñeä töû cuûa Tilopa, vaø laø thaày cuûa Mar Pa Chos Kyi. Theo truyeàn

thuyeát veà cuoäc ñôøi cuûa oâng, thôøi ñoù oâng laø moät hoïc giaû noåi tieáng ôû Tu Vieän Ñaïi Hoïc Na Lan Ñaø,

nhöng oâng phaûi rôøi boû vò trí sau khi moät ngöôøi ñaøn baø cöïc kyø xaáu ñeán vaán ñaïo oâng veà tinh yeáu cuûa

phaùp maø oâng khoâng theã giaûi thích ñöôïc, vaø ngöôøi ta cho raèng söï xaáu xí cuûa ngöôøi ñaøn baø chính laø phaûn

aûnh cuûa söï kieâu ngaïo vaø nhöõng caûm giaùc tieâu cöïc nôi chính oâng. Sau ñoù ngöôøi ñaøn baø baûo oâng tìm gaëp

thaày Tilopa ñeå hoïc ñaïo, Tilopa ñoàng yù daïy oâng sau moät loaït thöû thaùch ñau ñôùn nhö eùp döông vaät giöõa

hai hoøn ñaù... Sau khi ñaõ naém vöõng ñöôïc giaùo phaùp cuûa Tilopa, oâng beøn truyeàn laïi cho Mar Pa, ngöôøi

naøy mang giaùo phaùp aáy qua Taây Taïng vaø laäp neân toâng phaùi Kagyupa. Saùu phaùp tu taäp Maät giaùo ñöôïc

ngaøi Naropa daïy cho Marpa Chogi Lodro vaø ñöôïc vò naøy truyeàn sang Taây taïng. Nhöõng phaùp tu naøy ñaëc

bieät quan troïng ñoái vôùi tröôøng phaùi Kagyupa. Saùu phaùp ñoù laø: Thöù nhaát, söùc noùng, lieân heä ñeán vieäc

taêng cöôøng ñöa luoàng noùng beân trong ñi ñeán khaép cô theå haønh giaû baèng caùch möôøng töôïng löûa vaø maët

trôøi trong nhieàu phaàn khaùc nhau cuûa cô theå. Thöù nhì, thaân huyeãn giaû, moät loaïi thöïc taäp trong ñoù haønh

giaû phaùt sinh ra moät hình aûnh cuûa moät thaân vi teá bao goàm nhöõng naêng löôïng vi teá vaø ñöôïc phuù cho vôùi

nhöõng phaåm chaát lyù töôûng cuûa moät vò Phaät, nhö saùu Ba La Maät. Söï vieäc naøy cuoái cuøng chuyeån hoùa

thaønh “thaân kim cang,” bieåu töôïng cho traïng thaùi cuûa Phaät quaû. Thöù ba, giaác moäng, hay du giaø trong

giaác mô nhaèm huaán luyeän haønh giaû kieåm soaùt nhöõng loâi keùo cuûa tieán trình cuûa giaác moäng. Thöù tö, aùnh

saùng trong suoát, döïa vaøo khaùi nieäm maät chuù raèng taâm laø baûn chaát cuûa aùnh saùng trong suoát, vaø söï tu taäp

naøy lieân heä tôùi vieäc hoïc nhaän thöùc veà taát caû moïi daùng veû hieän leân trong taâm tieâu bieåu cho taùc ñoäng laãn

nhau giöõa söï chieáu saùng vaø taùnh khoâng. Thöù naêm, thaân trung aám, traïng thaùi du giaø huaán luyeän cho

haønh giaû kieåm soaùt ñöôïc traïng thaùi giöõa sanh vaø töø, trong ñoù haønh giaû coù moät thaân vi teá, phaûi chòu söï

maát phöông höôùng vaø sôï haõi caûnh trí, aâm thanh, vaø caùc hieän töôïng thuoäc veà caûm giaùc khaùc. Moät ngöôøi

thích nghi vôùi loaïi du giaø naøy coù theå hieåu ñöôïc taát caû nhöõng saùng taïo trong taâm, vaø söï thöïc chöùng naøy

khieán haønh giaû coù theå kieåm soaùt ñöôïc tieán trình, trong ñoù ngöôøi ta noùi noù ñöa ra voâ soá cô hoäi cho söï

tieán boä thieàn taäp neáu hieåu vaø thöïc haønh ñuùng caùch. Thöù saùu, chuyeån thöùc, traïng thaùi du giaø phaùt trieån

khaû naêng höôùng taâm thöùc cuûa mình vaøo moät thaân khaùc hay vaøo moät Phaät ñoä vaøo luùc laâm chung. Haønh

giaû naøo naém vöõng toaøn boä kyõ thuaät coù theå bieán ñoåi taâm cuûa loaïi aùnh saùng thanh tònh vaøo thaân cuûa moät

vò Phaät vaøo luùc laâm chung—Nadapada 1016-1100, an Indian Buddhist tantric master, student of Tilopa

and teacher of Mar Pa Chos Kyi Blo Gros. According to legends about his life, he was a renowned

scholar at Nalanda Monastic University, but left his position after an experience in which a hideously

ugly woman appeared before him and demanded that he explain the essence of the Dharma. He was

unable to do so, and was informed that her ugliness was a reflection of his own pride and other

negative emotions. After that, she instructed him to seek out Tilopa, who only agreed to teach him

after subjecting him to a series of painful and bizarre tests, such as crushing his penis between two

rocks. After mastering the practices taught to him by Tilopa, he passed them on to Mar Pa, who in turn

brought them to Tibet, where this lineage developed into the Kagyupa Order. Six dharmas of Naropa

order or six tantric practices taught to Marpa Chogi Lodro by Naropa (1016-1100) and brought to Tibet

by him. They are particularly important to the Kagyupa order. The six are: First, heat (candali), which

involves increasing and channeling inner heat through visualizing fire and the sun in various places of

the meditator’s body. Second, illusory body (maya-deha), a practice in which one mentally generates

an image of a subtle body composed of subtle energies and endowed with the ideal qualities of a

buddha, such as the six paramitas. This is eventually transformed into the “vajra-body,” symbolizing

the state of Buddhahood. Third, dream (svapna), or dream yoga that trains the meditator to take control

of and manipulate the process of dreams. Fourth, clear light (prabhasvara), or the yoga of a clear light

which is based on the tantric notion that the mind is of the nature of clear light, and this practice

involves learning to perceive all appearances as manifestations of mind and as representing the

interplay of luminosity and emptiness. Fifth, intermediate state (antarabhava), or intermediate state

yoga that trains the meditator for the state between birth and death, in which one has a subtle body,

which is subjected to disorienting and frightening sights, sounds, and other sensory phenomena. A

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person who is adept in this yoga is able to understand that these are all creations of mind, and this

realization enables one to take control of the process, which is said to present numerous opportunities

for meditative progress if properly understood and handled. Sixth, transference of consciousness

(samkrama), a yoga that develops the ability to project one’s consciousness into another body or to a

Buddha-land (Buddha-ksetra) at the time of death. One who fully masters the technique can transmute

the pure light of mind into the body of a Buddha at the time of death.

(XXVI) Ñaïi Sö Ngawang Losang Gyatso (1617-1682)

Great Master Ngawang Losang Gyatso

Vò Ñaït Lai Laït Ma ñôøi thöù naêm, ñöôïc bieát tôùi nhö laø “Vò Thöù Naêm Vó Ñaïi” chaúng nhöõng vì nhöõng

thaønh töïu cuûa Ngaøi maø coøn laø moät thieàn sö vaø moät nhaø cai trò vó ñaïi nöõa. Vôùi söï trôï giuùp cuûa caùc löïc

löôïng Moâng Coå, ngaøi leân caàm quyeàn vaøo naêm 1642, vaø trong nhöõng thaäp nieân sau ñoù ngaøi ñaõ laàn ñaàu

tieân hôïp nhaát ñöôïc ba tænh (Trung, Nam vaø Taây cuûa Taây Taïng) döôùi moät nhaø laõnh ñaïo duy nhaát töø sau

khi vua Lang Darma bò aùm saùt vaøo naêm 842. Döôùi thôøi cuûa ngaøi, ngaøi ñaõ cho xaây döïng cung ñieän

Potala, nhöng ngaøi thò tòch tröôùc khi cung ñieän hoaøn thaønh. Tuy nhieân, thuû töôùng chính phuû Sangie

Gyatso sôï raèng tin ngaøi thò tòch seõ laøm trì hoaûn vieäc xaây caát, neân ñaõ daáu nheïm tin naøy ñeán naêm baûy

naêm sau, vaø loan baùo raèng ngaøi ñang nhaäp thaát thieàn ñònh. Nhöõng vò Ñaït Lai Laït Ma keá tuïc vaãn cai trò

ñaát nöôùc Taây Taïng cho ñeán khi Trung Quoác xaâm chieám ñaát nöôùc naøy vaøo thaäp nieân 1950s, baét buoäc vò

Ñaït Lai Laït Ma ñôøi thöù 14 phaûi löu vong—The fifth Dalai Lama, referred to by Tibetans as the “Great

Fifth” because of his accomplishments as a scholar, meditator, and ruler. With the help of Mongol

forces he came to power in 1642, and during the next few decades united the three provinces of Tibet

(Central, South, and West) under a single ruler for the first time since the assassination of king Lang

Darma in 842. During his reign construction of the Potala palace was initiated, but he died before it

could be finished. However, his chief minister Sangye Gyatso, fearing that news of his death would

halt the construction, concealed it for several years, claiming that the Dalai Lama was in meditative

retreat. Subsequent Dalai Lamas were also rulers of Tibet until the invasion by China in the 1950s

forced the fourteenth Dalai Lama to flee into exile.

(XXVII) Ñaïi Sö Dorje Shukden

Great Master Dorje Shukden

Teân cuûa ngaøi coù nghóa laø “Kim Cang Duõng Maõnh.” Ñaây laø moät vò thaàn giaùm hoä cuûa tröôøng phaùi

Gelukpa cuûa Phaät giaùo Taây Taïng, ngöôøi ta noùi ngaøi laø taùi sanh cuûa Drakpa Gyeltsen, ngöôøi ñöôïc thöøa

nhaän laø taùi sanh laàn thöù ba cuûa Ban Thieàn Laït Ma Sonam Drakpa, ngaøi laø vò ñaõ vieát saùch giaùo khoa

cho Vieän Ñaïi Hoïc Töï Vieän Drebung Loseling. Theo huyeàn thoaïi cuûa vò thaàn naøy thì Drakpa Gyeltsen

laø ñoái thuû cuûa vò Ñaït Lai Laït Ma ñôøi thöù naêm laø Ngawang Losang Gyatso, vaø nhöõng ngöôøi uûng hoä ñöùc

Ñaït Lai Laït Ma coá gaéng saùt haïi ngaøi beân caïnh vieäc loan truyeàn nhöõng tin ñoàn xaáu aùc veà ngaøi. Cuoái

cuøng ngaøi caûm thaáy meät moûi veà vieäc naøy vaø quyeát ñònh töï keát lieãu ñôøi mình baèng caùch nheùt ñaày mieäng

chieác khaên ñeå laøm nghi leã cho ñeán khi ngoäp thôû. Chieác khaên aáy ñaõ ñöôïc trao cho ngaøi bôûi vò Ñaït Lai

Laït Ma ñôøi thöù 5 theo sau cuoäc tranh luaän giöõa hai ngöôøi ñeå cho thaáy ngaøi laø ngöôøi thaéng cuoäc. Tröôùc

khi cheát, ngaøi ñaõ baûo ñeä töû raèng neáu nhö nhöõng tin ñoàn veà ngaøi maø khoâng ñuùng söï thaät thì moät luoàng

khoùi ñen coù hình baøn tay seõ bay leân oáng khoùi nôi laøm leã traø tyø cho ngaøi. Vieäc naøy ñöôïc töôøng thuaät laïi

laø ñaõ xaûy ra, vaø ít laâu sau ñoù thaàn thöùc oàn aøo cuûa ngaøi baét ñaàu khuûng boá nhieàu ngöôøi, ngay caû ñöùc Ñaït

Lai Laït Ma. Tuy nhieân, veà sau naøy ngaøi laøm cho ngöôøi ta tin raèng ngaøi ñaõ trôû thaønh “thaàn hoä phaùp,” vaø

nhieäm vuï ñaëc bieät cuûa ngaøi laø baûo hoä tröôøng phaùi Gelukpa choáng laïi keû thuø. George Dreyfus ñaõ tranh

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luaän moät caùch thuyeát phuïc raèng caâu chuyeän veà vieäc chuyeån hoùa thaønh ma traû thuø cuûa ngaøi Drakpa

Gyeltsen coù leõ khôûi ñaàu keû thuø ngaøi duøng ñeå phæ baùng ngaøi, nhöng trong thôøi gaàn ñaây noù ñaõ trôû thaønh

huyeàn thoaïi veà Dorje Shukden trong soá nhöõng ngöôøi heát loøng thôø phöôïng ngaøi. Vaøi traêm naêm sau caùi

cheát cuûa ngaøi Drakpa Gyeltsen, thì Dorje Shukden chæ coøn laø loaïi ma thöù yeáu trong ñeàn mieáu cuûa

tröôøng phaùi Gelukpa, nhöng theo Rinpoche Pabongka vaø ñeä töû cuûa oâng laø Rinpoche Trijang ngaøi ñaõ

vöôït leân chieám vò trí cuûa moät thaàn hoä phaùp chính yeáu. Ngaøi thöôøng ñöôïc hoïa coù veû maët deã sôï, vôùi moät

voøng kieàng laøm baèng soï ngöôøi cuõng nhö nhöõng ñoà trang söùc gheâ sôï khaùc, bao boïc quanh ngaøi laø löûa.

Ngaøi coù lieân heä vôùi chuû nghóa moân phaùi, vaø theo sau moät giaác mô trong ñoù ngaøi nhìn thaáy Dorje

Shukden ñang ñaùnh vôùi Nechung, vò thaàn hoä phaùp chính cuûa chaùnh phuû Taây Taïng, ñöùc Ñaït Lai Laït Ma

ñôøi thöù 14 ban haønh ngay moät ñaïo luaät hoái thuùc ngöôøi Taây Taïng haõy ngöøng ngay vieäc thôø phöôïng vò

thaàn naøy. Dorje Shukden ñaõ trôû neân phoå caäp roäng raõi trong soá caùc vò Laït Ma trong truyeàn thoáng

Gelukpa trong theá kyû 20, nhöng theo sau söï tuyeân boá cuûa Ñöùc Ñaït Lai Laït Ma, haàu heát truyeàn thoáng

Gelukpa ñeàu coâng khai choái boû vieäc thôø phöôïng vò thaàn naøy. Tuy nhieân, moät ngoaïi leä quan troïng laø

vieäc leân tieáng cuûa Geshe Kelsang Gyatso, ngöôøi saùng laäp ra tröôøng phaùi Kadampa môùi. OÂng ñaõ coâng

khai choái boû quyeát ñònh cuûa ñöùc Ñaït Lai Laït Ma, oâng vaø ñeä töû cuûa mình toá caùo ñöùc Ñaït Lai Laït Ma ñaõ

vi phaïm ñeán töï do toân giaùo cuûa hoï. Cuoäc tranh luaän naøy tuûa ra quaù nhieàu thuø ñòch vaø baïo ñoäng, vaø khi

moät ngöôøi uûng hoä noåi baät cuûa ñöùc Ñaït Lai Laït Ma, vò cöïu giaùm ñoác cuûa Hoïc Vieän Bieän Chöùng Phaät

Giaùo ôû Dharmasal cuøng vôùi hai sinh vieân khaùc bò aùm saùt moät caùch daõ man ngay trong choã cö nguï cuûa

oâng ta. Maëc duø nhöõng ngöôøi uûng hoä cuûa Dorje Shukden ñaõ coâng khai tuyeân boá raèng hoï chaúng dính

daùng gì trong nhöõng vieäc saùt haïi naøy cuõng ñöa ñeán nhöõng hoaøi nghi ngay trong giôùi nhöõng ngöôøi thôø

phuïng vò thaàn naøy—His name means “Powerful Vajra.” He is a protector deity of the Gelukpa order of

Tibetan Buddhism, said to be the reincarnation of Drakpa Gyeltsen (1618-1655) who was recognized

as the third rebirth of Panchen Sonam Drakpa (1478-1554), the text book writer of Drebung Loseling

monastic college. According to the mythos of this deity, Drakpa Gyeltsen was a rival of the fifth Dalai

Lama, Ngawang Losang Gyatso (1617-1682), and the Dalai Lama’s supporters tried to assassinate

Drakpa Gyeltsen, in addition to spreading malicious rumors about him. He eventually grew tire of this

and decided to take his own life by stuffing a ceremonial scarf into his mouth until he was suffocated.

The scarf had been given to him by the fifth Dalai Lama following a debate between the two in

recognition of his victory. Before he died he told his disciple that if the rumors about him were false a

black cloud of smoke in the shape of a hand would rise from his funeral pyre. This reportedly occured,

and shortly thereafter his unquiet spirit began terrorizing many people, including the Dalai Lama. He

was later persuaded, however, to become a “dharma-protector,” and his particular mission is reportedly

to protect the Gelukpa order against its enemies. George Dreyfus has convincingly argued that the

story of Drakpa Gyeltsen’s transformation into a vengeful spirit was probably originally a slander

initiated by his enemies, but in recent times has become part of the mythology of Dorje Shukden

among his devotees. For several hundred years following Drakpa Gyeltsen’s death, Dorje Shukden

was only a minor spirit within the Gelukpa pantheon, but he was elevated to the position of chief

dharma protector by Pabongka Rinpoche (1878-1941) and his student Trijang Rinpoche (1901-1983).

He is generally depicted in a fearsome aspect, with a necklace of skulls and other terrifying ornaments,

surrounded by flames. He is associated with Gelukpa sectarianism, and following a dream in which he

saw Dorje Shukden in combat with Nechung, the main dharma protector of the Tibetan government,

the fourteenth Dalai Lama issued a public statement urging Tibetan to cease the worship of this deity.

Dorje Shukden became widely popular among Gelukpa lamas during the twentieth century, but

following the Dalai Lama’s proclamation most Gelukpa publicly renounced worship of this deity.

However, the most vocal exception was Geshe Kelsang Gyatso, the founder of the New Kadampa

Tradition. He has publicly rejected the Dalai Lama’s decision, and he and his followers have accused

the Dalai Lama of violating their religious freedom. This dispute has precipitated a great deal of

animosity and violence, and once the Dalai Lama’s most prominent supporters, Geshe Losang Gyatso,

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former director of the Institute of Buddhist Dialectics in Dharmasal, was brutally murdered in his

residence, along with two of his students. Although supporters of Dorje Shukden have publicly claimed

that they had nothing to do with the killings, the leading suspects are worshipers of the deity.

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(D) CHÖ THIEÀN ÑÖÙC TAÂY TAÏNG THÔØI CAÄN ÑAÏI

TIBETAN ZEN VIRTUES IN MODERN TIMES

(I) Ñaïi Sö Dorjiev, Agvan (1854-1938)

Great Master Dorjiev, Agvan

Teân cuûa moät Phaät töû ngöôøi Nga, ngöôøi ñaõ du haønh sang Taây Taïng vaø theo hoïc taïi tröôøng Ñaïi Hoïc

Gomang thuoäc Tu Vieän Drebung. OÂng noåi tieáng trong vieäc hoïc vaø tranh luaän vaø ñöôïc caáp baèng

“Geshe.” Veà sau oâng ñöôïc chæ ñònh laøm ngöôøi daïy keøm cho Ñöùc Ñaït Lai Laït Ma ñôøi thöù 13 vaø trôû

thaønh moät trong nhöõng coá vaán chính trò chính yeáu cuûa Ñöùc Ñaït Lai Laït Ma. Vì coù nhöõng moái quan heä

vôùi ngöôøi Nga neân Ñöùc Ñaït Lai Laït Ma ñaõ nhieàu laàn phaùi oâng theo nhöõng phaùi ñoaøn ngoaïi giao sang

Nga xin trôï giuùp ñeå choáng laïi ngöôøi Anh vaø Trung Hoa. Sau naêm 1898 oâng veà ñònh cö laïi taïi Nga vaø laø

ngöôøi laõnh ñaïo chuû tröông phuïc höng Phaät giaùo trong soá nhöõng ngöôøi Buryats vaø Kalmyks. OÂng bò baét

giöõ vaøo cuoái thaäp nhieân 1930s vaø bò keát toäi “phaûn caùch maïng,” nhöng oâng cheát tröôùc khi baûn aùn ñöôïc

thi haønh—Dorjiev, Agvan, name of a Russian Buddhist who traveled to Tibet and studied at Gomang

College of Drebung Monastic University. He distinguished himself in the study of philosophy and

debate and was awarded the “Geshe” degree. He was later appointed as a tutor of the thirteenth Dalai

Lama and became one of his main political advisors. Because of his Russian connections, the Dalai

Lama sent him on a number of diplomatic missions in an attempt to enlist Russian help against Britain

and China. After 1898 he settled in Russia and was a leader in a Buddhist revival among Buryats and

Kalmyks. He was arrested in the late 1930s and charged with being a “counter-revolutionary,” but he

died before his sentence could be carried out.

(II) Ñaïi Sö Jamgon Kongtrul Lodro Taye

Great Master Jamgon Kongtrul Lodro Taye

Moät trong nhöõng nhaân vaät coù aûnh höôûng nhaát cuûa Phaät giaùo Taây Taïng vaøo theá kyû thöù 19, ngöôøi ñaõ saép

ñaët cho vieäc thieát laäp phong traøo “Khoâng Moân Phaùi,” tìm caùch vöôït qua chuû nghóa moân phaùi baïi lieät

ñang coù öu theá trong Phaät giaùo Taây Taïng thôøi ñoù. OÂng sanh ra trong moät gia ñình theo truyeàn thoáng

Bon-Po, vaø sau khi thoï giôùi oâng theo hoïc vaø nhaän leã quaùn ñaûnh vôùi nhieàu vò thaày töø nhieàu truyeàn thoáng

khaùc nhau. Chính maét oâng ñaõ chöùng kieán nhöõng hieäu quaû tieâu cöïc cuûa chuû nghóa moân phaùi ñang thònh

haønh ñöông thôøi vaø oâng ñaõ tìm caùch choáng laïi chuû nghóa naøy baèng caùch nhaán maïnh ñeán söï hoøa hôïp

giöõa caùc truyeàn thoáng khaùc nhau. OÂng vieát moät soá taùc phaåm quan troïng, trong ñoù coù quyeån “Baùch

Khoa cuûa Taát Caû Tri Thöùc” vaø moät sö taäp tuyeån choïn veà kinh vaên Maät chuù coù chuû ñeà “Kho Taøng Maät

Chuù.”—One of the most influential figures of nineteenth-century Tibetan Buddhism, who was

instrumental in establishing the “Non-Sectarian” (Ris Med) movement, which sought to overcome the

paralyzing sectariansim that pervaded Tibetan Buddhism at the time. He was born into a Bon po

family, and after taking monastic ordination he studied with, and received initiation from, a wide

variety of teachers from different traditions, He witnessed first hand the negative effects of the

prevailing sectarianism of the time and sought to combat it by emphasizing the harmony of different

Buddhist traditions. He wrote a number of important works, including his Encyclopedia of All

Knowledge (Shes bya kun khyab) and an electic collection of tantric texts entitled Treasury of Secret

Mantra (gDams ngag mdzod).

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(III) Ñaïi Sö Tupden Gyatso (1876-1933)

Great Master Tupden Gyatso

The thirteenth Dalai Lama, who was born into a peasant family and officially recognized in 1878 as a

reincarnation of Trinle Gyatso, the twelfth Dalai Lama who died in 1875. His reign was a time of

increasing turmoil for Tibet, mainly due to external forces. The first of these was a British expedition

led by Colonel Francis Younhusband, which entered Tibet with the intention of opening it to trade.

After encountering resistance from poorly armed Tibetans, the soldiers of the expedition opened fire,

killing scores of Tibetans. After this altercation (cuoäc caõi vaû) they marched unopposed to Lhasa, where

they forced the government to sign a trade treaty. This highlighted the military weakness of Tibet and

prompted the Dalai Lama to attempt to modernize Tibet’s army and to institute a number of other

reforms. These were, however, scuttled (chaïy voäi vaõ) by the monasteries and the aristocracy after he

died, because they feared that reforms might threaten their power. China was in the throes (quaèn quaïi)

of civil war, and he warned in a prophetic statement that Tibet’s huge neighbor stood poised (treo lô

löõng) to engulf (nhaän chìm) it, which would lead to immense suffering. The fulfillment of the prophecy

came in the 1950s, when the People’s Liberation Army invaded and annexed Tibet, leading to an

estimated 1.2 million deaths in the following decades.

(IV) Ñaïi Sö Jamyang Khyentse Chogi Lodro (1896-1969)

Great Master Jamyang Khyentse Chogi Lodro

Moät trong nhöõng vò thaày haøng ñaàu cuûa phong traøo Rime cuûa mieàn Ñoâng Taây Taïng, coâng nhaän söï taùi

sanh cuûa Jamyang Khyentse Wangpo. Nhieàu vò Laït Ma haøng ñaàu cuûa Taây Taïng vaøo theá kyû 20 laø hoïc

troø cuûa ngaøi, trong ñoù coù caùc vò Dingo Khyentse Rinpoche, Kalu Rinpoche, vaø Sogal Rinpoche—One

of the leading masters of the Ris Med (Rime) movement in Eastern Tibet, recognized as the activity

reincarnation of “Jam cbyangs mkhyen brtse dbang po” (Jamyang Khyentse Wangpo 1820-1892).

Many of the leading Tibetan lamas of the twentieth century were his students, including Dingo

Khyentse Rinpoche, Kalu Rinpoche, and Sogal Rinpoche.

(V) Ñaïi Sö Wangyal, Geshe Ngawang (1901-1983)

Great Master Wangyal, Geshe Ngawang

Ñaïi sö Wangyal, Geshe Ngawang laø ngöôøi Moâng Coå thuoäc boä toäc Kalmyk, theo tröôøng phaùi Gelukpa,

thaày cuûa oâng laø ngaøi Buryat lama Agvan Dorjiev (1854-1938). OÂng ñaøo thoaùt khoûi Taây Taïng vaøo naêm

1951 ngay sau cuoäc xaâm laêng cuûa Trung quoác. Vaøo naêm 1955áng dôøi sang Myõ quoác ñeå cai quaûn moät

coäng ñoàng nhoû Kalmyk. Sau ñoù oâng saùng laäp tu vieän Taây taïng ñaàu tieân treân vuøng Baéc Myõ, goïi laø Tu

Vieän Phaät Giaùo Laït Ma Baéc Myõ, ôû Freewood Acres, New Jersey. Ñeä töû cuûa oâng bao goàm Robert

Thurman vaø Jeffrey Hopkins—Kalmyk Mongolian of the Gelukpa order, whose main teacher was the

Buryat lama Agvan Dorjiev (1854-1938). He fled Tibet in 1951 following the Chinese invasion. In

1955, he moved to the U.S.A. to minister to a small Kalmyk community. He subsequently founded the

first Tibetan monastery in North America, called the Lamaist Buddhist Monastery of North America, in

Freewood Acres, NJ. His students included Robert Thurman and Jeffrey Hopkins.

(VI) Ñaïi Sö Kalu Rinpoche (1905-1989)

Great Master Kalu Rinpoche

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Vò Laït Ma taùi sanh cuûa truyeàn thoáng Karma Kagyupa trong Phaät giaùo Taây Taïng, ñöôïc coâng nhaän laø

hoùa thaân cuûa Jamgon Kongtrul. OÂng thoï giôùi vaøo naêm 13 tuoåi vôùi Situ Rinpoche Karma Rangjung

Gunkyab ñôøi thöù 11. Ba naêm sau ñoù, oâng baét ñaàu moät cuoäc nhaäp thaát ba naêm, ba thaùng, ba ngaøy, vaø

trong 13 naêm sau cuoäc nhaäp thaát ñoù oâng tu taäp du giaø. Danh tieáng thieàn sö cuûa oâng ngaøy caøng lôùn

maïnh, vaø oâng ñöôïc boå nhaäm laøm thieàn sö taïi Tu Vieän Pelpung. Naêm 1962 oâng rôøi Taây taïng vaø ñònh cö

taïi Sonada, mieàn taây Bengal. Töø naêm 1971 ñeá 1981 oâng du haønh moät caùch roäng raõi vaø thaønh laäp nhieàu

trung taâm thieàn treân ñaát Myõ vaø AÂu Chaâu. OÂng laø vò thaày Taây taïng ñaàu tieân höôùng daãn moät nhoùm thieàn

sinh Taây phöông trong truyeàn thoáng ba naêm nhaäp thaát taïi Phaùp töø naêm 1976 ñeán naêm 1980—

Reincarnate lama of the Karma Kagyupa lineage of Tibetan Buddhism, recognized as an “activity

emanation” of Jamgon Kongtrul. He was ordained at age thirteen by the eleventh Situ Rinpoche

Karma Rangjung Gunkyab. Three years later, he began a three-year, three-month, three-day retreat,

and for the next thirteen years after that engaged in yogic practice. His fame as a meditator grew, and

he was appointed meditation teacher at Pelpung Monastery. In 1962 he left Tibet and settled in Sonada

in West Bengal. From 1971 to 1981 he traveled widely, and established meditation centers in the

U.S.A., Canada, and Europe. He was the first Tibetan teacher to lead a group of Western students in

the traditional three-year retreat in France from 1976 to 1980.

(VII) Ñaïi Sö Lama Khenchen Thrangu

Great Master Lama Khenchen Thrangu

Theo Laït Ma Khenchen Thrangu trong “Thöïc Haønh veà Thieàn Chæ vaø Thieàn Quaùn”, naêng löïc cuûa chaùnh

nieäm laøm phaùt trieån söï oån ñònh tinh thaàn goïi laø taùi oån ñònh (laäp laïi söï oån ñònh). Nghóa laø khi chuùng ta

ñang haønh thieàn, nhöõng tö töôûng seõ khôûi leân vaø chuùng ta bò kích ñoäng bôûi chuùng. Naêng löïc chaùnh nieäm

giuùp chuùng ta trôû laïi söï oån ñònh. Khi coù moät söï kích ñoäng mang chuùng ta ra khoûi söï döøng nghæ, chính

naêng löïc cuûa chaùnh nieäm seõ giuùp chuùng ta trôû laïi traïng thaùi thieàn. Naêng löïc naày cuõng giuùp phaùt trieån

traïng thaùi bình oån tinh thaàn, goïi laø taêng cöôøng tính oån ñònh, trong ñoù taâm ñaõ ñöôïc taäp trung, baây giôø

ñöôïc taäp trung raát kyõ löôõng treân moät ñoái töôïng. Muïc ñích cuûa loaïi thieàn ñònh naày laø ñeå taäp trung taâm

treân ñoái töôïng naøo ñoù raát vi teá—According to Lama Khenchen Thrangu in “The Practice of Tranquility

and Insight”, the power of mindfulness helps develop mental stability called the re-established

settlement. This means that when one is meditating, thoughts will arise and one becomes aware that

one has become distracted by them. One returns to the state of meditation. When there is a distraction

that takes one away from resting in meditation, one is able to return to one’s state of meditation

repeatedly. This power of mindfulness also develops the stage of mental stability, called intensified

settlement, in which the mind that has been broadly focused is now focused very narrowly. The mind,

for instance, is narrowly focused on an object. The purpose of this kind of meditation is to focus the

mind on something very subtle.

(VIII) Ñaïi Sö Rampa, T. Lobsang (1910-1981)

Great Master Rampa, T. Lobsang

Ñaïi Sö Rampa, T. Lobsang laø con trai cuûa moät ngöôøi thôï oáng nöôùc ngöôøi Anh ngöôøi ñaõ tuyeân boá laø ñaõ

bò aùm bôûi moät vò Laït Ma Taây taïng vaø tieáp theo sau ñoù chuyeån hoùa thaønh moät ngöôøi Taây Taïng. OÂng noåi

tieáng nhaát nhôø quyeån “Con Maét Thöù Ba,” trong ñoù oâng noùi veà tieåu söû cuûa chính mình. Quyeån saùch bò

baùc boû bôûi nhöõng nhaø Taây Taïng Hoïc cho raèng ñoù laø moät söï löøa gaït kyø quaùi, nhöng quyeån saùch aáy vaãn

tieáp tuïc lan truyeàn moät caùch roäng raûi—Great Master Rampa, T. Lobsang, son of a British plumber who

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claimed to have been possessed by a Tibetan lama and subsequently transformed into a Tibetan. He is

best-known for his book “The Third Eye,” which he claims to be his autobiography. It has been

denounced by Tibetologists as a bizarre hoax, but continues to be widely popular.

(IX) Ñaïi Sö Sopa, Geshe Lhundrup (1923 - )

Great Master Sopa, Geshe Lhundrup

Teân cuûa moät ñaïi sö vaø hoïc giaû thuoäc tröôøng phaùi Gelukpa, sanh taïi tænh Tsang thuoäc Taây Taïng. OÂng

gia nhaäp tu vieän Sera ôû tuoåi 18 vaø naêm 1961 oâng ñöôïc caáp baèng cao nhaát, baèng Lha-Ram-Pa. Vaøo naêm

1967 oâng nhaän lôøi môøi cuûa giaùo sö Richard Robinson gia nhaäp phaân khoa cuûa tröôøng Ñaïi Hoïc

Wisconsin-Madison, nôi coù chöông trình Tieán Só Phaät Hoïc ñaàu tieân taïi vuøng Baéc Myõ. Trong suoát thôøi

gian daïy hoïc taïi ñaây, oâng ñaõ huaán ñaïo moät soá ñoà ñeä, nhieàu ngöôøi trong hoï ñaõ trôû thaønh nhöõng hoïc giaû

noåi tieáng—Name of a Tibetan great master, a Gelukpa scholar, born in Tsang province of Tibet. He

joined Sera monastery at the age of eighteen and in 1961 earned the Geshe Degree with highest

distinction (lha-ram-pa). In 1967 he accepted an offer from Professor Richard Robinson to join the

faculty of the University of Wisconsin-Madison, which had the first Ph.D. program in Buddhist Studies

in North America. During his career there, he trained a number of students, many of whom have

themselves become prominent scholars.

(X) Ñaïi Sö Rang’byung rigs pa’i rdo rje (1924-1981)

Great Master Rang’byung rigs pa’i rdo rje

Vò Gyelwa Karmapa ñôøi thöù 16, ngöôøi thaày trong Phaät giaùo Taây Taïng coù aûnh höôûng lôùn nhaát vaøo theá

kyû 20. Ngaøi sanh ra taïi Derge thuoäc vuøng Khans vaø ñöôïc coâng nhaän laø taùi sanh cuûa ngöôøi thöøa keá cuûa

ngaøi khi ngaøi haõy coøn laø moät ñöùa beù nhôø vaøo moät böùc thö maø vò Gyelwa Karmapa ñôøi thöù naêm ñaõ tieân

ñoaùn nhöõng hoaøn caûnh taùi sanh. Khi leân 7 tuoåi thì ngaøi thoï giôùi vôùi Tai Situ Rinpoche vaø Jamgon

Kongtrul, vaø moät naêm sau ñoù ngaøi chính thöùc ñaêng quang taïi Tu Vieän Tsurpu, truï sôû cuûa tröôøng phaùi

Karma Kagyupa ôû Taây Taïng. Vaøo naêm 1957, tieân ñoaùn ñöôïc töông lai taøn phaù Taây Taïng cuûa Trung

Quoác neân ngaøi baét ñaàu cho ñoà ñeä ñi ra nöôùc ngoaøi. Vaøo naêm 1959 ngaøi rôøi Taây Taïng vaø ñònh cö taïi

Sikkim, taïi ñoù ngaøi saùng laäp Tu Vieän Rumtek, trôû thaønh truï sôû chính cuûa tröôøng phaùi löu vong. Naêm

1974, ngaøi laøm moät cuoäc du haønh voøng quanh theá giôùi. Ngaøi ñaõ giuùp thaønh laäp moät soá trung taâm Phaät

giaùo ôû Taây phöông, vaø ñöôïc coâng nhaän moät caùch roäng raõi laø moät vò Laït Ma coù töø taâm roäng nhaát trong

thôøi cuûa ngaøi. Ngaøi qua ñôøi vò beänh ung thö taïi bang Illinois, Hoa Kyø. Ngaøi ñeå laïi moät toå chöùc töø thieän

traûi khaép theá giôùi vôùi toång soá tieàn quyõ leân ñeán 1.5 tyû ñoâ la. Vaán ñeà ngöôøi keá vò cuûa ngaøi ñöa ñeán baïo

ñoäng vaø nhöõng gioïng ñieäu gay gaét giöõa caùc ñeä töû cuûa ngaøi. Rinpoche T’ai Situ vaø Ñöùc Ñaït Lai Laït Ma

ñaõ chính thöùc thöøa nhaän moät öùng vieân coù teân laø Urgyen Tinley, ngöôøi ñaõ ñaêng quang vaøo naêm 1992,

nhöng Rinpoche Shamar khoâng chaáp nhaän vieäc ñaêng quang naøy vaø tranh luaän raèng vò taùi sanh chaân

chaùnh phaûi laø Tenzin Khyentse, ngöôøi ñang truï taïi Vieän Nalanda ôû Taân Ñeà Li—The sixteenth Gyelwa

Karmapa, who was one of the most influential Tibetan masters in Tibetan Buddhism in the twentieth

century. He was born in the Derge region of Khans and was recognized as the reincarnation of his

successor as a young child on the basis of a letter that had been written by the fifteenth Gyelwa

Karmapa predicting the circumstances of his rebirth. At the age of seven he received ordination from

Tai Situ Rinpoche and Jamgon Kongtrul, and one year later he was officially enthroned at Tsurpu

Monastery, the seat of Karma Kagyupa order in Tibet. In 1957, anticipating the future devastation of

Tibet by China, he began sending his followers out of the country. In 1959 he left Tibet and

subsequently settled in Sikkim, where he founded Rumtek Monastery, which has become the

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headquarters of the order in exile. In 1974 he made a world tour, which attracted many followers from

all over the world. He helped to found a number of Buddhist centers in the West and was widely

recognized as one of the most charismatic lamas of his time. He died of cancer in Illinois, leaving

behind a worldwide organization and a charitable trust worth an estimate $1.5 billion. The question of

his successor has led to violence and acrimony among some of his followers. T’ai Situ Rinpoche and

Dalai Lama have publicly endorsed a candidate named Urgyen Tinley (1958 -), who in 1992 was

enthroned at mTshur phu, but Shamar Rinpoche rejects this enthronement and contends that the true

reicarnation is Tenzin Khyentse (1982 - ), who resides at the Nalanda Institute in New Deli.

(XI) Ñaïi Sö Ngawang Gunga Tekchen Belbar Sampel Wanggi Gyelpo

Great Master Ngawang Gunga Tekchen Belbar Sampel Wanggi Gyelpo

Ñaïi Sö Ngawang Gunga Tekchen Belbar Sampel Wanggi Gyelpo, vò truyeàn thöøa hieän taïi giöõ ngai cuûa

tröôøng phaùi Ñaát Xaùm, sanh naêm 1945 taïi mieàn Nam Taây Taïng, vaø vaøo luùc 7 tuoåi sau khi cha oâng qua

ñôøi, ñaõ trôû thaønh vò thuû laõnh ñôøi thöù 41. Ñaây laø vò laõnh ñaïo tinh thaàn toái cao cuûa tröôøng phaùi Sakyapa

cuûa Phaät giaùo Taây Taïng. Ñaây cuõng laø vò trí thöù töï truyeàn töø ñôøi naøy sang ñôøi khaùc hay cha truyeàn con

noái, hay thaày truyeàn laïi cho ñeä töû cuûa mình, chæ ñöôïc giöõ bôûi nhöõng ngöôøi trong gia ñình gioøng hoï

“Khon” maø thoâi. Vaøo luùc 14 tuoåi ñaïo tî khoûi xöù Taây Taïng sau vuï Trung Hoa xaâm laêng vaø saùp nhaäp

Taây Taïng. OÂng ñònh cö taïi AÁn Ñoä, taïi ñaây oâng theo hoïc vôùi Chogye Trichen Rinpoche. Sau khi hoïc

xong oâng thaønh laäp tröôøng Ñaïi Hoïc Sakya taïi AÁn Ñoä, sau naøy trôû thaønh trung taâm giaùo huaán vaø tu taäp

cho tröôøng phaùi.—Great master Ngawang Gunga Tekchen Belbar Sampel Wanggi Gyelpo, the current

“Throne Holder of Sakyapa (Sakya Trindzin),” was born in 1945 in southern Tibet and at the age of

seven, following the death of his father, became the forty-first person to assume the position. This is

the head or the highest spiritual leader of the Sakyapa order of Tibetan Buddhism. It is also a

hereditary position (vò trí thöø töï hay thaày truyeàn laïi cho ñeä töû cuûa mình), which is held by a male

member of the “Khon family.” At the age of fourteen, he fled Tibet following the Chinese invasion and

settled in India, where he studied with Chogye Trichen Rinpoche (1920 - ). After completing his

studies, he established Sakya College in India, which has become the cultivating and training center

for the order.

(XII) Ñaïi Sö Tarthang Tulku (1935 - )

Great Master Tarthang Tulku

Vò taùi sanh Laït Ma ñaøo tî khoûi Taây Taïng vaøo naêm 1959. Ngaøi ñöôïc boå nhaäm laøm ñaïo sö veà nghieân

cöùu cuûa tröôøng phaùi Nyingmapa taïi Trung Taâm Vieän Cao Hoïc Taây Taïng ôû Sarnath vaøo naêm 1962.

Ngaøi du haønh sang Myõ vaøo naêm 1968 sau khi töø boû giôùi ñaõ thoï taïi tu vieän, vaø sau ñoù thaønh laäp Trung

Taâm Thieàn Ñònh Nyingmapa, Hoïc Vieän Nyingmapa, vaø nhaø xuaát baûn Nyingmapa, taát caû ñeàu toïa laïc ôû

Berkeley, California, Myõ quoác—A reincarnate Lama who fled Tibet in 1959. He was appointed by the

Dalai Lama as a teacher of Nyingmapa studies at the Central Institute of Higher Tibetan Studies in

Sarnath in 1962. He traveled to America in 1968 after giving up his monastic ordination, and

subsequently established the Nyingma Meditation Center, the Nyingma Institute, and Dharma

Publishing, all of which are located in Berkeley, California, U.S.A.

(XIII) Ñaïi Sö Yeshe, Lama Tupden (1935-1984)

Great Master Yeshe, Lama Tupden

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Moät vò sö ngöôøi Taây Taïng, vò Laït Ma thuoäc truyeàn thoáng Gelukpa, theo hoïc taïi Tu vieän Sera, taïi ñaây

oâng ñaõ theo hoïc vôùi giaùo trình tieâu chuaån cho ñeán khi oâng ñaøo thoaùt sang Neùpal vaøo naêm 1959 sau khi

Trung Quoác xaâm laêng Taây Taïng. Cuøng vôùi Laït Ma Tupden Zopa, oâng ñaõ thieát laäp Tu vieän Kopan, nhö

laø moät Thieàn vieän daønh cho ngöôøi Taây phöông. OÂng ñaõ thu huùt moät soá ñoâng thieàn sinh, vaø naêm 1975

oâng saùng laäp Cô Sôû Baûo Toàn Truyeàn Thoáng Ñaïi Thöøa, cô sôû naøy lôùn maïnh vaø trôû thaønh moät toå chöùc

Phaät giaùo Taây Taïng lôùn nhaát treân theá giôùi, vôùi 110 trung taâm khaép caùc nôi—A Tibetan monk, Gelukpa

lama who studied at Sera Monastery, where he followed the standard scholastic curriculum until he

fled to Nepal in 1959 following the Chinese invasion of Tibet. Together with Lama Tupden Zopa, he

established Kopan Monastery as a meditation center for Westerners. He attracted a large number of

students, and in 1975 founded the Foundation For The Preservation Of The Mahayana Tradition

(FPMT), which has grown into one of the largest Tibetan Buddhist organization in the world, with 110

centers.

(XIV) Ñaïi Sö Trungpa Rinpoche, Chogyam (1940-1987)

Great Master Trungpa Rinpoche, Chogyam

Vò Laït Ma taùi sanh trong tröôøng phaùi Kagyupa cuûa Phaät giaùo Taây Taïng, ñöôïc coâng nhaän naêm 1941 nhö

laø vò Drungpa ñôøi thöù 11. Ngaøi ñaøo tî khoûi Taây Taïng vaøo naêm 1959 theo sau cuoäc xaâm laêng Taây taïng

cuûa Trung quoác, vaø naêm 1963 ngaøi ñöôïc taëng hoïc boång taïi tröôøng Ñaïi Hoïc Oxford. Naêm 1973 ngaøi du

haønh ñeán Myõ chaâu, taïi ñaây ngaøi thieát laäp Hieäp Hoäi Vajradhatu (1973), sau naøy hoäi lôùn maïnh vaø trôû

thaønh moät trong nhöõng toå chöùc Phaät giaùo lôùn nhaát taïi Myõ. Naêm 1974 ngaøi saùng laäp Hieäp Hoäi Na Lan

Ñaø, vaø naêm 1976 ngaøi nhöôøng vai troø laõnh ñaïo laïi cho Osel Tanzin (Thomas Rich). Ngaøi laø taùc giaû cuûa

moät soá saùch raát phoå caäp, bao goàm caùc quyeån “Cutting Through Spiritual Materialism,” vaø “Sambhala:

Sacred Path of the Warrior.”—Reincarnate lama of the Kagyupa order of Tibetan Buddhism,

recognized in 1941 as the eleventh Drungpa. He fled Tibet in 1959 following the Chinese invasion,

and in 1963 he was awarded a fellowship to study at Oxford. In 1973 he traveled to America, where he

established the Vajradhatu Foundation (1973), which later grew to be one of the largest Buddhist

organizations in the country. In 1974 he founded the Nalanda Foundation, and in 1976 passed on the

leadership of the organization to his “Vajra Regent” Osel Tanzin (Thomas Rich). He was the author of

a number of popular books, including “Cutting Through Spiritual Materialism,” and “Sambhala: Sacred

Path of the Warrior.”

(XV) Ni Sö Tsomo, Karma Lekshe (1944 - )

Nun Tsomo, Karma Lekshe

Tyø Kheo Ni ngöôøi Myõ ñöôïc thoï giôùi vôùi truyeàn thoáng Taây Taïng, ngöôøi ñaõ soáng nhieàu naêm trong coäng

ñoàng Phaät giaùo Taây Taïng ôû AÁn Ñoä. Baø laø moät trong nhöõng vò ñaõ thaønh laäp phong traøo “Nhöõng Thích

Nöõ Cuûa Ñöùc Phaät” vaø laø nhaø hoaït ñoäng daãn ñaàu trong nhöõng vaán ñeà phuï nöõ trong Phaät giaùo. Baø ñaõ coù

nhöõng noã löïc haøng ñaàu trong vieäc thaønh laäp giôùi ñaøn Ni trong caùc truyeàn thoáng khoâng coù giaùo ñoaøn

Ni—American born nun ordained in the Tibetan tradition, who lived for a number of years in Tibetan

communities in India. She is one of the founders of Sakyadhita and has been a leading advocate and

activist regarding women’s issues in Buddhism. She has been at the forefront of efforts to establish the

full Bhiksuni ordination in tradition in which it does not exist.

(XVI) Ñaïi Sö Sogyal Rinpoche (1945 - )

Great Master Sogyal Rinpoche

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Vò Laït Ma taùi sanh cuûa doøng Phra Upali, ñeä töû cuûa ngaøi Jamyang Khyentse Chogi Lodro, ngöôøi thöøa

nhaän Sogyal Rinpoche ñích thöïc laø taùi sanh cuûa Terton Sogyel. Sogyal Rinpoche cuõng theo tu hoïc vôùi

Dudjom Rinpoche Jikdrel Yeshe Dorje vaø Dingo Khyentse Rinpoche. Naêm 1971 oâng du haønh sang

Anh quoác, taïi ñaây oâng theo hoïc Tyû Giaûo Toân Giaùo taïi Ñaïi Hoïc Cambridge. Naêm 1974, oâng baét ñaàu

daïy thieàn. Töø ñoù caøng ngaøy oâng caøng ñöôïc caùc xöù phöông Taây bieát ñeán, vaø Cô Sôû Rigpa cuûa oâng coù

truï sôû khaép nôi treân theá giôùi. Quyeån “Töû Thö Taây Taïng” cuûa oâng ñaõ trôû thaønh quyeån saùch baùn chaïy

nhaát. Trong quyeån saùch naøy oâng nhaéc ñi nhaéc laïi veà moät caùi cheát an bình, nhöng roõ raøng chuùng ta

khoâng theå naøo hy voïng cheát moät caùc an bình neáu cuoäc soáng cuûa chuùng ta ñaày baïo ñoäng, hay taâm töôûng

chuùng ta phaàn lôùn bò quaáy nhieãu bôûi nhöõng tình caûm giaän hôøn, chaáp tröôùc, hay sôï haõi. Chính vì vaäy maø

neáu nhö chuùng ta muoán cheát bình an, chuùng ta phaûi taäp soáng moät caùch toát ñeïp: hy voïng cheát bình an

chuùng ta neân tu taäp bình an trong taâm cuõng nhö loái soáng haèng ngaøy cuûa chuùng ta—Reincarnate lama of

the Nyingmapa lineage, student of Jamyang Khyentse Chogi Lodro (1896-1969), who recognized him

as the reincarnation of Terton Sogyel (1826-1926). He also studied with Dudjom Rinpoche Jikdrel

Yeshe Dorje (1904-1987) and Dingo Khyentse Rinpoche (1910-1991). In 1971, he traveled to England,

where he studied Comparative Religion at Cambridge University. In 1974, he began teaching

meditation. Since then, he became increasingly popular in Western countries, and his Rigpa

Foundation has centers all over the world. His Tibetan book of “Living and Dying” has become a best-

seller. In this book, he repeatedly mentions about dying a peaceful death, but it is also clear that we

cannot hope to die peacefully if our lives have been full of violence, or if our minds have mostly been

agitated by emotions like anger, attachment, or fear. So if we wish to die well, we must learn how to

live well: hoping for a peaceful death, we must cultivate peace in our mind and in our way of life.

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CHÖÔNG MÖÔØI SAÙU

CHAPTER SIXTEEN

CHÖ THIEÀN ÑÖÙC PHAÄT GIAÙO NGUYEÂN THUÛY

ZEN VIRTUES IN THERAVADA BUDDHISM

(A) PHAÄT GIAÙO NGUYEÂN THUÛY VAØ THIEÀN

THERAVADA BUDDHISM AND MEDITATION

(A-1) PHAÄT GIAÙO NGUYEÂN THUÛY—THERAVADA BUDDHISM

(I) Toång quan veà söï phaùt trieån cuûa tröôøng phaùi Nguyeân Thuûy—An overview of the development of

Theravada Buddhism 2245

(II) Phaät Giaùo Nguyeân Thuûy—Theravada Buddhism 2245

(III)Nhöõng ñaëc ñieåm khaùc cuûa Theravada—Other characteristics of Theravada 2246

(IV) Söï khaùc bieät giöõa Phaät giaùo Nguyeân Thuûy vaø Ñaïi Thöøa—The differences between Theravada

and Mahayana Buddhisms 2247

(V) Taïng Kinh Phaät Giaùo Nguyeân Thuûy—Theravada Nikaya 2248

(VI)Saùch vôû thuoäc Boä Luaän Taïng cuûa tröôøng phaùi Nguyeân Thuûy—Books of the Theravadin

Abhidhamma-Pitaka 2248

(A-2) THIEÀN CHÆ—SAMATHA MEDITATION

(A-2a) Ñaïi Cöông Veà Thieàn Chæ—An Outline of Samatha Meditation

(I) Toång Quan veà Thieàn Chæ—An Overview of “Samatha” 2249

(II) Nghóa cuûa “Chæ”—Meanings of “Samatha” 2250

(III)Thieàn Chæ Vaø Nhaát Ñieåm Taâm—Samatha Meditation and One-pointedness of mind 2250

(IV) Thieàn Chæ Vaø Thieàn Tueä Giaùc—Calm Meditation and Insight Meditation 2251

(A-2b) Giaùo Phaùp Lieân Quan Ñeán Thieàn Chæ—Teachings Related To Samatha Meditation

(I) Nhöõng Hoaït Ñoäng Lieân Quan Ñeán Thieàn “Chæ”—Activities Related To “Samatha” Meditation

2252

(II) Boán Möôi Ñeà Muïc Trong Tu Taäp Thieàn Chæ—Forty meditation subjects in Practicing of

Samatha 2253

(A-3) THIEÀN MINH SAÙT—VIPASSANA MEDITATION

(A-3a) Ñaïi Cöông Veà Thieàn Minh Saùt—An Outline of Vipassana Meditation

(I) Toång Quan Veà Thieàn Minh Saùt—An Overview of Meditation on Insight 2257

(II) Nghóa theo Phaïn ngöõ cuûa “Vipasyana”—The meanings of “Vipasyana” in Sanskrit 2258

(III)Minh Saùt Laø Thaáy Söï Vaät Ñuùng Nhö Chuùng Thaät Laø—Vipassana means seeing things as they

really are 2259

(IV) Quaùn chieáu trong Thieàn Minh Saùt—Contemplation in Vipassana 2260

(V) Thieàn Minh Saùt theo Truyeàn Thoáng Thanh Vaên vaø Duyeân Giaùc—Vipassana of the Sravakas and

pratyeka-buddhas 2260

2244

(A-3b) Giaùo Phaùp Lieân Quan Ñeán Thieàn Minh Saùt—Teachings Related To Vipassana Meditation

(I) Baùt Chaùnh Ñaïo—The noble Eightfold Path 2260

(II) Giôùi Ñònh Hueä—Three elements of Discipline, meditation and wisdom 2263

(III)Kinh Nhaäp Töùc Xuaát Töùc Nieäm—Sutra on Mindfulness of the breathing 2265

(V) Lyù Nhaân Duyeân—The Theory of Dependent Causation 2271

(VI) Tam Phaùp AÁn—Three Dharma Seals 2273

(VII) Thaäp Kieát Söû—Ten fetters 2273

(VIII)Thaäp Nhò Nhôn Duyeân—Twelve links of cause and effect 2274

(IX) Thaát Giaùc Chi—Seven factors of enlightenment 2282

(X) Töù Dieäu Ñeá—The Four Noble Truths 2282

(XI) Töù Nieäm Xöù—Fourfold stage of mindfulness 2286

(XII)Naêm Pheùp Quaùn Taâm Trong Phaät Giaùo Nguyeân Thuûy—The five-fold procedures for quieting the

mind In Theravada Buddhism 2301

(B) CHÖ THIEÀN ÑÖÙC VAØ GIAÙO PHAÙP CUÛA HOÏ TRONG PHAÄT GIAÙO NGUYEÂN THUÛY

ZEN VIRTUES AND THEIR TEACHINGS IN THERAVADA BUDDHISM

(I) Thieàn Sö Sunlun Sayadaw (1878-?)—Master Sunlun Sayadaw 2303

(II) Thieàn sö Mahasi Sayadaw (1904-1982)—Master Mahasi Sayadaw 2304

(III) Thieàn Sö U Pandita Sayadaw—Master U Pandita Sayadaw 2306

(IV) Thieàn Sö U Kundalabhivamsa Sayadaw—Master U Kundalabhivamsa Sayadaw 2307

(V) Thieàn Sö Achaan Chaa (1918- 1992)—Master Ajahn Chah 2307

(VI) Thieàn Sö Achaan Buddhadasa—Master Achaan Buddhadasa 2308

(VII) Thieàn Sö Mohnyin Sayadaw—Master Mohnyin Sayadaw 2309

(VIII) Thieàn Sö Mogok Sayadaw—Master Mogok Sayadaw 2311

(IX) Thieàn Sö Phra Acariya Mun Bhuridatta Thera—Master Phra Acariya Mun Bhuridatta Thera

2312

(X) Thieàn Sö U Ba Khin—Master U Ba Khin 2313

(XI) Thieàn Sö Achaan Naeb—Master Achaan Naeb 2315

(XII) Thieàn Sö Achaan Jumnien—Master Achaan Jumnien 2317

(XIII) Thieàn Sö Achaan Dhammadaro—Master Achaan Dhammadaro 2318

(XIV) Thieàn Sö Taungpulu Sayadaw—Master Taungpulu Sayadaw 2319

(XV) Thieàn Sö Achaan Maha Boowa—Master Achaan Maha Boowa 2320

2245

(A) PHAÄT GIAÙO NGUYEÂN THUÛY VAØ THIEÀN

THERAVADA BUDDHISM AND MEDITATION

(A-1) PHAÄT GIAÙO NGUYEÂN THUÛY

THERAVADA BUDDHISM

(I) Toång quan veà söï phaùt trieån cuûa tröôøng phaùi Nguyeân Thuûy—An overview of the development of

Theravada Buddhism: Phaät giaùo Nguyeân Thuûy coù khi coøn goïi laø Phaät giaùo Nam Toâng. Phaät giaùo

Nguyeân Thuûy coù aûnh höôûng lôùn taïi caùc xöù Tích Lan, Mieán Ñieän, Thaùi Lan, Laøo vaø Cam Boát. Ñaây

laø tröôøng phaùi maø giaùo phaùp töông öùng vôùi caùc boä kinh A Haøm. Nhöõng giaùo phaùp naøy thöôøng cho

raèng khoâng coù baûn chaát cuûa moät caùi ngaõ, chö phaùp coù thöïc, vaø nieát baøn laø hoaøn toaøn hoaïi dieät.

Khoâng theå naøo caû quyeát söï phaân chia nhöõng boä phaùi ñaõ xaûy ra vaøo thôøi ñieåm naøo, tuy nhieân chuùng

ta bieát raèng chính söï truyeàn baù chaùnh phaùp vaøo nhöõng vuøng khaùc nhau ñaõ ñöa ñeán söï baát ñoàng vaø

trôû thaønh nguyeân nhaân chính cho söï phaân chia naøy. Vaøo theá kyû thöù ba tröôùc Taây lòch, vua A Duïc

ñaõ tích cöïc uûng hoä söï nghieäp truyeàn baù chaùnh phaùp tôùi nhöõng vuøng xa hôn. Ngöôøi ta tin raèng chính

nhôø söï uûng hoä cuûa vua A Duïc trong vieäc truyeàn baù chaùnh phaùp maø sau cuoäc keát taäp kinh ñieån laàn

thöù ba, phaùi Nhaát Thieát Höõu Boä ñaõ beùn reã maïnh meõ ôû phía Taây Baéc vaø phaùi Nguyeân Thuûy ôû phía

Nam, roài lan truyeàn ñeán Tích Lan. Phaät giaùo coøn aûnh höôûng xa hôn nöõa ñeán caùc vuøng Hy Laïp vaø

nhöõng vuøng maø Hy Laïp thoáng trò. Suoát hai hay ba theá kyû tieáp theo trieàu ñaïi cuûa vua A Duïc, ñaõ coù

18, hoaëc 20, hoaëc hôn theá nöõa nhöõng boä phaùi Phaät giaùo ñaõ toàn taïi, ñaùnh daáu söï söï xuaát hieän cuûa

thôøi kyø phaân chia caùc boä phaùi. Nhöõng boä phaùi Phaät giaùo trong thôøi kyø phaân chia boä phaùi ñaàu tieân

raát quan taâm vaø nghieâm nhaët tuaân thuû giôùi luaät cuõng nhö nghieân cöùu kinh ñieån. Nhaán maïnh ñeán

vieäc dòch vaø giaûi thích chính xaùc theo nguyeân vaên kinh ñieån—Theravada Buddhism is sometimes

referred to as Southern Buddhism. It has great influence primarily in Sri Lanka, Burma, Thailand,

Laos and Cambodia. This is a sect of which teaching corresponds to the Agama sutras. These

teachings generally hold that the self is without substance, the separate elements (dharmas) are

real, and Nirvana is neither total annihilation. It is uncertain when the division into sects had

actually taken place; however, we know that the spread of the faith into various regions led to

divergence that became a major cause of schism. Missionary efforts supported by the great

Mauryan emperor Asoka in the third century B.C. contributed to the spread of the Dharma to

further regions. It is believed that due to Asoka’s sponsorship of the spread of Buddhism. The

Sarvastivada School of Buddhism took strong root in northwest India after the Third Council, and

the Theravada School in the South, extending its influence to Sri Lanka. At that time, Buddhism

was carried as far west as Greece and the areas under its control. During two or three centuries

following Asoka’s reign, either 18 or 20, or perhaps more Buddhist sects came into existence,

marking the advent of what is called sectarian Buddhism. Sectarian Buddhism concerned itself

first and foremost with strict observance of the monastic precepts and study of scriptures, pursuits

that encouraged dogmatism. Emphasis was on literal interpretation of the canon.

(II) Phaät Giaùo Nguyeân Thuûy—Theravada Buddhism: Tröôøng phaùi Theravada hay Nam Toâng ñöôïc

thaønh laäp sau khi Ñöùc Phaät nhaäp dieät, vaøo khoaûng kyû nguyeân Thieân Chuùa, cuõng vaøo luùc maø tröôøng

phaùi Ñaïi thöøa ñöôïc giôùi thieäu. Cöùu caùnh giaûi thoaùt cuûa Tieåu thöøa laø töï ñoä. Vaøo thôøi vua A Duïc,

tröôøng phaùi Thöôïng Toïa Boä ñaõ töï taùch ra laøm ba tröôøng phaùi laø Chính Löôïng Boä, Thuyeát Nhaát

Thieát Höõu Boä vaø Phaân Bieät Thuyeát Boä. Vaø veà sau naøy, tröôøng phaùi Phaân Bieät Thuyeát Boä laïi taùch

2246

ra laøm hai phaùi: Mahisasika School ôû mieàn Ñoâng Nam AÁn Ñoä, vaø Nguyeân Thuûy Theravada ôû Sri

Lanka—Southern or Theravada school, the small or inferior vehicle as compared with the greater

teaching (Ñaïi thöøa). Hinayana is the form of Buddhism which developed after Sakyamuni’s death,

at about the beginning of the Christian era, when Mahayana doctrine were introduced—The

objective is personal salvation. By the time of King Asoka, the Sthaviravadin School had itself

split into the Sammitiya, the Sarvastivadin, and the Vibhajyavadin sub-schools. And later, the

Vibhajyavadin School also split into two branches, the Mahisasika School, which was established

in the South-Eastern India, and the Theravadin School, which was established in Sri Lanka.

(III)Nhöõng ñaëc ñieåm khaùc cuûa Theravada—Other characteristics of Theravada: Ngöôøi ta tin raèng

Theravada laø tröôøng phaùi Tieåu thöøa thoaùt thai töø nhoùm Sthavira, phaùt trieån töø nhaùnh

Vibhajyavadin, do Moggaliputta Tissa laäp ra vaø ñöôïc Mahinda ñöa vaøo Tích Lan vaø khoaûng naêm

250 tröôùc Taây lòch. Hoïc thuyeát cuûa tröôøng phaùi naày döïa treân Töù dieäu ñeá, Baùt chaùnh ñaïo, Thaäp nhò

nhaân duyeân vaø voâ ngaõ. Trieát lyù cuûa tröôøng phaùi naày raát ñôn giaûn. Taát caû caùc hieän töôïng treân theá

gian ñeàu mang ba ñaëc tính, ñoù laø söï voâ thöôøng (anitya), khoå (duhkha), vaø voâ ngaõ (anatma). Nghóa

laø khoâng coù caùi gì ñöôïc goïi laø cuûa rieâng noù, khoâng coù gì laø chaéc chaén, khoâng coù gì laø tröôøng cöûu.

Moïi hôïp theå ñeàu ñöôïc caáu taïo bôûi hai yeáu toá, danh hay phaàn khoâng vaät chaát, vaø saéc töùc phaàn vaät

chaát. Ngoaøi ra, caùc vaät theå naày coøn ñöôïc moâ taû laø goàm coù taát caû naêm uaån (skandhas), ñoù laø saéc

hay ñaëc tính vaät chaát, vaø boán ñaëc tính phi vaät chaát, thoï, töôûng, haønh, thöùc. Caùc yeáu toá naày ñöôïc

xeáp thaønh 12 xöù vaø 18 giôùi. Möôøi hai xöù goàm saùu caên (maét, tai, muõi, löôõi, thaân, yù), vaø saùu traàn

(saéc, thinh, höông, vò, xuùc, phaùp). Möôøi taùm giôùi goàm saùu caên, saùu traàn, vaø saùu thöùc (söï thaáy bieát

cuûa maét, söï nghe bieát cuûa tai, söï ngöûi bieát cuûa muõi, söï neám bieát cuûa löôõi, söï tri giaùc cuûa toaøn thaân,

vaø söï hieåu bieát cuûa yù thöùc). Do ñoù, tröôøng phaùi Phaät giaùo chính thoáng naày coù moät quan ñieåm ña

nguyeân veà caùc yeáu toá caáu thaønh vuõ truï. Theravada nhaán maïnh ñeán söï giaûi thoaùt caù nhaân baèng töï

löïc, do tu haønh theo caùc qui taéc ñaïo ñöùc haàu ñaït quaû vò A la haùn. Ngaøy nay tröôøng phaùi soùt laïi duy

nhaát cuûa Phaät giaùo Tieåu thöøa naày ñaõ vaø ñang phaùt trieån roäng raõi taïi caùc quoác gia Ñoâng Nam AÙ.

Taïi Nghò Hoäi Hoa Thò thaønh, caùc giaùo lyù cuûa tröôøng phaùi naày ñöôïc thöøa nhaän laø cuûa tröôøng phaùi

Phaân Bieät Thuyeát Boä (Vibhajyavada)—It is believed that Theravada is a Hinayana school from

the Sthavira group, which developed from the Vibhajyavadin school, founded by Moggaliputta

Tissa and brought to Ceylon in 250 BC. The teaching of the Theravada consists of the four noble

truths, the eightfold noble path, the doctrine of conditioned arising and anatman. The philosophy

of this school is very simple. All worldly phenomena are subject to three characteristics; they are

impermanent and transient (anitya), suffering (duhkha), and non-self. That is to say, there is

nothing in them which can be called one’s own, nothing substantial, nothing permanent. All

compound things are made up of two elements, the non-material part (nama), and the material part

(rupa). They are further described as consisting of nothing but five constituent groups (skandhas),

namely, the material quality (rupa), and four non-material qualities, sensation (vedana),

perception (sanjna), mental formatives (samskara), and consciousness (vijnana). These elements

are also classified into twelve organs and objects of sense (ayatanani) and eighteen dhatus. The

former consist of the six internal organs of sense (eye, ear, nose, tongue, body, and mind). The

corresponding objects of sense, namely material objects, sounds, smells, tastes, tangibles and those

things that can be apprehended only by the mind. The eighteen dhatus include the six internal

organs of sense, the six corresponding objects of sense, and six consciousnesses (eye-

consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness

and mind-consciousness. Hence, this most orthodox school of Buddhism has a pluralistic

conception of the constituent elements of the universe. Theravada emphasizes on the liberation of

the individual to attain the Arhathood, which takes place through one’s own efforts in meditation

and through observance of the rules of moral discipline and leading a monastery life. Today

2247

Theravada, the only surviving school of the Hinayana, is widespread in the countries of Southeast

Asia. At the Council of Pataliputra, the teachings of this school were, according to Pali sources,

certified to be those of the Vibhajyavada school.

(IV) Söï khaùc bieät giöõa Phaät giaùo Nguyeân Thuûy vaø Ñaïi Thöøa—The differences between Theravada

and Mahayana Buddhisms: Phaät giaùo Nguyeân Thuûy cuõng coù luùc ñöôïc goïi laø Phaät giaùo Nam Toâng,

trong khi Phaät giaùo Ñaïi Thöøa ñöôïc goïi laø Baéc Toâng. Caû hai tröôøng phaùi luùc baét ñaàu khoâng phaûi laø

nhöõng tröôøng phaùi khaùc bieät, nhöng vì nhöõng muïc ñích tu haønh coù khaùc, neân hoï phaùt trieån thaønh

hai tröôøng phaùi khaùc nhau vaø cuoái cuøng phaùt trieån trong nhöõng vuøng ñòa lyù khaùc nhau—Theravada

Buddhism is sometimes referred to as Southern Buddhism, while Mahayana is referred to as

Northern Buddhism. Both Mahayana and Theravada began not as separate schools, but because of

their different goals in cultivation, they developed into different schools and eventually spread into

different geographic areas.

1) Caàu quaû A La Haùn vaø Bích Chi Phaät laø Phaät giaùo Nguyeân Thuûy. Muïc ñích cuûa caùc Phaät töû theo

Phaät giaùo Nguyeân Thuûy laø chaám döùt ngaõ chaáp vaø do ñoù trôû thaønh moät baäc A La Haùn, baäc khoâng

coøn taùi sanh nöõa. Tìm quaû vò Phaät laø Ñaïi Thöøa. Phaät giaùo Ñaïi Thöøa chaáp nhaän nhöõng giaùo thuyeát

trong Phaät giaùo Nguyeân Thuûy, Phaät giaùo Ñaïi Thöøa daïy raèng tín ñoà Phaät giaùo Ñaïi Thöøa coù theå tu

taäp quaû vò A La Haùn, nhöng A La Haùn khoâng phaûi laø quaû vò toái thöôïng. Phaät giaùo Ñaïi Thöøa ñeà

nghò tín ñoà neân ñi theo con ñöôøng Boà Taùt ñaïo vì cuoái cuøng con ñöôøng aáy seõ daãn chuùng ta ñeán quaû

vò Phaät. Phaät töû thuaàn thaønh neân bình taâm töï hoûi: “Söï thaät coù caùi goïi laø ‘Thöøa’ hay khoâng?” Neáu

caâu traû lôøi laø “Coù”, thì quaû tha ät laø moät söï meâ môø ñaùng tieác, vì Ñöùc Phaät ñaâu coù bao giôø ñeà caäp

ñeán thöøa thaëng gì. Neáu caâu traû lôøi laø “Khoâng” laø chuùng ta ñaõ ñi ñuùng ñöôøng, neân tieáp tuïc ñi tôùi.

Chuùng ta neân tu taäp giaùo phaùp naøo thích hôïp vôùi chuùng ta nhaát, chöù ñöøng bình phaåm ai—To seek

for Arahathood, Sravakas or Pratyeka-buddhahood is Theravada followers. The goal of Theravada

Buddhists is to end attachment to self and, thereby, becoming an Arhat, who undergoes no more

rebirth. To seek for Buddhahood is Mahayana. The Mahayana Buddhism accepts all of the

teachings of the Theravada Buddhism, it teaches that its followers can cultivate to become an

Arhat, but Arhat is not an ultimate goal. It recommends its followers to follow the Path of the

Bodhisattva, which will eventually lead to Buddhahood. Sincere Buddhists should step back and

ask ourselves: “In fact, are there any so-called ‘Vehicles’?” If our answer is “Yes,” it’s a

regretable answer because the Buddha never mentioned about the so-called “Vehicle.” If our

answer is “No,” we are on the right track of cultivation, so keep move on. We should cultivate the

dharmas that suit us the most, and try not to criticize other people.

2) Ñaïi Thöøa nhaán maïnh ñeán “vò tha phoå cöùu,” phaùt trieån trí hueä, vaø hoùa ñoä chuùng sanh trong kieáp

töông lai; trong khi Nguyeân Thuûy chæ mong caàu töï ñoä qua söï tòch dieät nôi nieát baøn—The

Mahayanists emphasize the universalism and altruism, develop wisdom and the perfect

transformation of all living in the future state; while the Theravada followers seek for narrow

personal salvation, seek for the destruction of body and mind and extinction in nirvana.

3) Trong khi Phaät giaùo Nguyeân Thuûy chuû tröông ñôøi soáng aån só trong röøng hoaëc ñi khaát thöïc, thì Ñaïi

Thöøa khoâng loaïi boû ñaëc ñieåm naøy, nhöng hoï laïi muoán cho ñôøi soáng tu taäp môû roäng hôn cho caû

Taêng laãn tuïc. Vôùi lyù töôûng naøy, Phaät giaùo Ñaïi Thöøa khoâng mong trôû thaønh A La Haùn ñeå chæ giaûi

thoaùt cho caù nhaân, maø mong trôû thaønh Boà Taùt vôùi öôùc nguyeän thöôïng caàu Boà Ñeà haï hoùa chuùng

sanh—Whereas Theravada Buddhism emphasizes a forest or mendicant denunciative way, while

Mahayana not excluding this feature, wishes to make the Buddhist life open to all, monks and

laypeople alike. With the ideal become not only the Arahant for his own salvation but they wish to

become Bodhisattvas with a vow to attain perfect knowledge and to save all sentient beings.

4) Boà Taùt Ñaïi Thöøa tu haønh luïc ñoä Ba La Maät; trong khi beân Nguyeân Thuûy thì A La Haùn laáy Töù

Dieäu Ñeá laøm boån giaùo, vaø Ñoäc Giaùc laáy Thaäp Nhò Nhaân Duyeân laøm boån giaùo tu haønh—

2248

Bodhisattvas in the Mahayana practice six paramitas; while for the Arahanship the Four Noble

Truths are the foundation teaching, for pratyeka-Buddhahood the twelve nidanas.

5) Trong khi Phaät giaùo Nguyeân Thuûy phaùt trieån Taêng ñoaøn nhö laø trung taâm, thì Phaät giaùo Ñaïi Thöøa

laïi thích höôùng ñeán caù theå hôn—Whereas Theravada Buddhism develops with the Order as the

center, the Mahayanists concentrate rather upon the individual.

6) Trong khi Phaät giaùo Nguyeân Thuûy chuû tröông hoaøn toaøn döïa vaøo kinh ñieån thì Ñaïi Thöøa chæ döïa

vaøo tinh thaàn coát loõi cuûa Ñöùc Phaät. Vì vaäy, Phaät giaùo Nguyeân Thuûy quan taâm ñeán hình thöùc vaø heä

thoáng trong tính chaát chính thoáng cuûa kinh ñieån—While the Theravada Buddhism lays the greatest

stress upon the Tripitaka, the Mahayana Buddhism is content to propagate the Buddha’s

fundamental teaching wherever found. So Theravada is both formal and systematic in the

scholastic orthodoxy.

(V) Taïng Kinh Phaät Giaùo Nguyeân Thuûy—Theravada Nikaya: Truyeàn thoáng giaùo phaùp cuûa caùc tröôûng

laõo, truyeàn thoáng duy nhaát cuûa moät nhoùm caùc tröôøng phaùi coøn soùt laïi ñöôïc phaùi Ñaïi Thöøa goïi laø

“Tieåu Thöøa.” Ñaây laø truyeàn thoáng chieám öu theá ôû vuøng Ñoâng Nam AÙ, ñaëc bieät laø ôû Thaùi Lan, Sri

Lanka, Mieán Ñieän, Laøo vaø Cam Boát. Maëc duø khoâng coù cô sôû lòch söû naøo, nhöng tröôøng phaùi

Theravada tuyeân boá raèng hoï chính laø haäu thaân cuûa phaùi Thöôïng Toïa Boä ôû AÁn Ñoä. Nguoàn goác cuûa

truyeàn thoáng naøy ôû Ñoâng Nam AÙ theo veát töø thôøi Mahinda, con trai cuûa vua A Duïc, moät vò taêng ñaõ

höôùng daãn moät ñoaøn truyeàn giaùo ñeán Sri Lanka. Töø cô sôû naøy maø sau naøy noù truyeàn ñi khaép vuøng,

vaø trong nhöõng thaäp nieân gaàn ñaây noù ñaõ thu huùt moät soá gia taêng ñaùng keå nhöõng sinh vieân ôû AÂu

Chaâu vaø Myõ Chaâu. Truyeàn thoáng naøy töï haøo vì noù laø truyeàn thoáng Phaät giaùo baûo thuû saâu xa nhöõng

giaùo phaùp vaø thöïc haønh trong kinh taïng Pali, heä thoáng kinh taïng maø truyeàn thoáng xem laø giaùo ñieån

Phaät giaùo xaùc thöïc duy nhaát. Tuy nhieân, khoâng ai trong chuùng ta bieát roõ ñaây laø ngoân ngöõ nguyeân

thuûy trong kinh ñieån cuûa tröôøng phaùi Thöôïng Toïa Boä hay khoâng. Duø sao ñi nöõa chuùng ta vaãn coù

theå xem tröôøng phaùi Nguyeân Thuûy nhö laø ñaïi dieän cuûa tröôøng phaùi Thöôïng Toïa Boä—Order of the

Teachings of the Elders, the only surviving tradition of the collection of schools referred to

collectively as “Hinayana” by their Mahayana opponents, and as Nikaya-Buddhism. It is the

dominant tradition in Southeast Asia, is particularly strong in Thailand, Sri Lanka, Burma, Laos,

and Cambodia. Although there is no historical basis for the claim, modern Theravada traces itself

back to the Sthavira tradition in India. Its origins in Southeast Asia are traced back to Mahinda, the

son of King Asoka who became a Buddhist monk and led a mission to Sri Lanka. From this base it

later spread throughout the region, and in recent decades has attracted considerable increasing

numbers of students in Europe and North America. It prides itself on being a deeply conservative

school of Buddhism and bases its teachings and practices on the Pali Canon, which it considers to

be the only authentic Buddhist canon. However, no one is clear if this was the language of the

original canon of the Sthaviravadin School. However, it is possible for us to consider Theravada as

representative of the Sthaviravadin School.

(VI)Saùch vôû thuoäc Boä Luaän Taïng cuûa tröôøng phaùi Nguyeân Thuûy—Books of the Theravadin

Abhidhamma-Pitaka:

1) Boä Phaùp Tuï—Dhammasangani (p): Boä Phaùp Tuï lieät keâ vaø ñònh nghóa nhöõng taâm thöùc thieän, aùc, vaø

trung tính. Ñaây cuõng laø moät boä saùch phaân tích veà hình theå cuûa vaät chaát—The classification of

things which lists and defines good, bad, and neutral mental states, This is also an analysis of

material form.

2) Boä Phaân Tích—Vibhanga (p): Analysis—Phaân tích hay phaân loaïi chi tieát 16 chuû ñeà chính cuûa giaùo

phaùp, goàm caùc uaån, caùc duyeân, caùc yeáu toá (ñaïi), caùc caên, söï chuù taâm tænh thöùc, caùc yeáu toá giaùc

ngoä, thieàn ñònh vaø trí tueä—Offering a detailed analysis or classification of sixteen major topics of

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the Dharma, including the skandhas, nidanas, the elements, the faculties, mindfulness, bojjhangas,

jhanas, and insight.

3) Boä Chaát Ngöõ—Dhutakatha (p): Döïa treân nhöõng phaân tích veà caùc uaån, giôùi, vaø tieán haønh baèng

phöông caùch vaán ñaùp—Discussion of the elements, based on the skandha and ayatana analyses,

and proceeding by means of questions and answers.

4) Boä Nhaân Cheá Ñònh—Puggalapannati (p): Phaân tích nhöõng loaïi tính tình, baèng nhöõng nhaân toá khaùc

nhau goàm töø moät ñeán möôøi nhaân toá—Description of personalities, the analyses of human character

types, by various factors that range in number from one to ten.

5) Boä Ngöõ Toâng—Kathavatthu (p): Baùc boû caùc quan ñieåm dò giaùo cuûa caùc tröôøng phaùi Phaät giaùo

khaùc—Subjects of controversy, the refutation of the heterodox views of other Buddhist schools.

6) Boä Song Ñoái—Yamaka (p): Lieân quan ñeán vieäc ñònh nghóa roõ raøng caùc thuaät ngöõ—The pairs,

concerned with clear definition of terms.

7) Boä Vò Trí—Patthana (p): Tranh luaän ñaày ñuû veà taùnh duyeân khôûi—Causal relations, a full

discussion of pratitya-samutpada.

(A-2) THIEÀN CHÆ

SAMATHA MEDITATION

(A-2a) Ñaïi Cöông Veà Thieàn Chæ

An Outline of Samatha Meditation

(I) Toång Quan veà Thieàn Chæ—An Overview of “Samatha”: Tieáng Phaïn Tam Ma Ñòa coù nghóa laø

traïng thaùi taâm vaéng laëng, laø moät phöông phaùp huaán luyeän taâm taäp trung tö töôûng. Thieàn Tam Ma

Ñòa lieân quan tôùi vieäc gom taâm vaøo moät ñieåm (see Nhaát Ñieåm Truï). Thieàn Chæ laø moät trong hai

phöông phaùp chính cuûa Thieàn, noù ñöôïc ñònh nghóa baèng laéng dòu hay laøm cho caùi taâm sinh ñoäng

nghæ ngôi, hay laøm cho taâm gaén vaøo moät choã, moät vò trí naøo ñoù. Thieàn chæ lo vieäc deïp boû voïng

nieäm, hôn la ø quaùn chieáu. Khi thaân theå chuùng ta nghæ ngôi thì chuùng ta goïi ñoù laø “chæ”; khi taâm

chuùng ta quaùn chieáu ñeå thaáy roõ vaán ñeà thì chuùng ta goïi ñoù laø “quaùn.” Moät trong baûy teân goïi cuûa

thieàn ñònh (thu nhieáp taâm vaøo moät duyeân, xa lìa moïi taùn loaïn; trong caùc caûnh nhieãm tònh maø taâm

khoâng voïng duyeân). Tam Ma Ñòa coøn laø söï yeân tænh laâu daøi cuûa tinh thaàn ñöôïc thöïc taäp trong

tröôøng phaùi Yogachara vaø baây giôø ñöôïc caùc sö Taây Taïng thöïc taäp nhö moät heä thoáng thieàn ñònh

toång theå. Söï nhaát taâm, moät trong yeáu toá tinh thaàn trong thieän thöùc. Tuy nhieân, Samatha haøm nghóa

ruùt lui thuï ñoäng trong khi Vipassana (minh saùt) haøm nghóa thöïc hieän tích cöïc qua thieàn taäp, laøm

ngöng baët nhöõng trôû ngaïi. Nhöõng trôû ngaïi trong khi phaùt trieån Samatha ñöôïc vöôït qua trong 9 giai

ñoaïn tinh thaàn, saùu söùc maïnh vaø boán hoaït ñoäng taâm thaàn—Samatha is a method of training the

mind to develop concentration. Samatha meditation is concerned with producing a one-pointed

mind. Samatha is one of the two main methods of meditation, which is defined as silencing, or

putting to rest the active mind, or let the mind fixed on one place, or in one position. It differs from

“contemplation” which observes, examines, etc. Samatha deals with getting rid of distractions or

delusions, rather than contemplation. When our physical body is at rest, it is called “samatha”;

when the mind is seeing clearly, it is called “contemplation.” One of the seven names for

meditation. Samatha also means quieting, ceasing, tranquility or serenity comes from the literature

of Yogachara school and were put into practice in Tibet as a unified system of meditation. One-

pointedness of mind, one of the mental factors in wholesome consciousness; however, samatha

(tranquility of mind) rather in the negative sense of withdrawal. Vipassana is a more positive

achievement (the quietude achieved) through the practice of dhyana, to cause subjugation or

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cessation of troubles. The various obstacles that encounter the development of shamatha are

overcome through nine stages of mind, six powers and four mental activities.

(II) Nghóa cuûa “Chæ”—Meanings of “Samatha”: Khi caùc cô quan trong ngöôøi nghæ ngôi laø chæ, ñoái laïi

vôùi “quaùn” laø taâm trí nhìn thaáu suoát roõ raøng. Ñaây laø moät trong baûy ñònh nghóa cuûa Thieàn Ñònh, ñöôïc

dieãn taû nhö laø Xa-Ma-Tha hay Tam Ma Ñòa, coù nghóa laø deïp yeân taâm loaïn ñoäng, hay laø ñeå cho taâm

yeân ñònh, döøng ôû moät choã. Taâm ñònh chæ ö nhöùt xöù, kha ùc vôùi “quaùn” laø xaùc nghieäm baèng chöùng cöù.

Chæ laø deïp boû caùc voïng nieäm, coøn quaùn duøng ñeå chöùng nghieäm chaân lyù—Physical organism is at

rest, in contrast with contemplation is when the mind is seeing clearly. This is one of the seven

definitions of dhyana described as samatha or samadhi; it is defined as silencing, or putting to rest

the active mind, or auto-hypnosis. The mind is centered or the mind steadily fixed on one place, or

in one position. It differs from “contemplation” which observes, examines, sifts evidence.

Samadhi or samatha has to do with getting rid of distraction for moral ends; it is abstraction, rather

than contemplation.

(III)Thieàn Chæ Vaø Nhaát Ñieåm Taâm—Samatha Meditation and One-pointedness of mind: Chæ laø moät

traïng thaùi thieàn ñònh bieåu tröng söï nhaát taâm (hay taâm tuï vaøo nhaát ñieåm) treân moät vaät theå, coøn goïi laø

thieàn an truï. Moät trong baûy ñònh nghóa cuûa Thieàn Ñònh, ñöôïc dieãn taû nhö laø Xa-Ma-Tha hay Tam

Ma Ñòa, coù nghóa laø deïp yeân taâm loaïn ñoäng, hay laø ñeå cho taâm yeân ñònh, döøng ôû moät choã. Taâm

ñònh chæ ö nhöùt xöù, khaùc vôùi “quaùn” laø xaùc nghieäm baèng chöùng cöù. Chæ laø deïp boû caùc voïng nieäm,

coøn quaùn duøng ñeå chöùng nghieäm chaân lyù. Veà maët lyù thuyeát maø noùi, baát cöù vaät theå naøo cuõng coù theå

ñöôïc duøng laøm ñieåm taäp trung, duø vaäy nhöõng vaät theå nhö thaân Phaät vaãn ñöôïc ngöôøi ta öa thích

duøng laøm ñieåm taäp trung hôn. Chæ ñöôïc thaønh ñaït khi taâm coù khaû naêng truï yeân moät choã treân vaät theå

moät caùch töï nhieân khoâng caàn phaûi noã löïc, vaø coù khaû naêng truï taïi ñoù trong thôøi gian ngöôøi ñoù muoán

maø khoâng bò phoùng daät hay taùn loaïn quaáy raày. Ngöôøi ta noùi coù saùu ñieàu tieân quyeát tröôùc khi thaønh

ñaït ñöôïc “Chæ”, truï nôi thích hôïp, thieåu duïc, tri tuùc, khoâng coù nhieàu sinh hoaït, tònh giôùi vaø phaûi

hoaøn toaøn ruõ boû moïi voïng nieäm. Chæ laø ñieàu caàn coù tröôùc khi ñaït ñöôïc trí hueä “Baùt Nhaõ”. Phaùp

haønh thieàn an truï trong Phaät giaùo ñöa ñeán toät ñænh laø ñaéc thieàn vaø phaùp thieàn tueä daãn ñeán taàng

Thaùnh hay giaûi thoaùt. Vò haønh giaû lieân tuïc kieân trì noã löïc thöïc haønh thieàn tueä daãn ñeán vieäc thaùo gôõ

nhöõng thaèng thuùc hay daây troùi buoäc chuùng sanh vaøo voøng luaân hoài sanh töû, vaø tieán ñaït ñeán taàng

Thaùnh cuoái cuøng laø A La Haùn. Ñöùc Phaät khoâng thoûa maõn vôùi caùc taàng thieàn vaø caùc kinh nghieäm

huyeàn bí. Muïc tieâu duy nhaát cuûa Ngaøi laø chöùng ñaéc Toaøn Giaùc vaø Nieát Baøn. Sau khi ñaõ gom ta âm

hoaøn toaøn an truï vaø vaéng laëng baèng thieàn ñònh, Ngaøi coù theå phaùt trieån thieàn tueä, töùc laø phaùp haønh

khaû dó giuùp cho haønh giaû nhìn thaáy söï vaät ñuùng nhö söï vaät laø nhö vaäy, töùc laø thaáy ñöôïc thöïc töôùng

cuûa söï vaät, chöù khoâng phaûi chæ thaáy beà ngoaøi, hình nhö söï vaät laø nhö vaäy. Noùi caùch khaùc, ñoù laø thaáu

ñaït baûn chaát thaät söï cuûa chính mình, roõ raøng vaø töôøng taän nhö thaät söï baûn chaát cuûa mình laø nhö

vaäy—Samatha Meditation is a meditative state characterized by a one-pointedness of mind

(cittaikagrata) on an internal meditative object, also called meditation of calming the mind. One of

the seven definitions of dhyana described as samatha or samadhi; it is defined as silencing, or

putting to rest the active mind, or auto-hypnosis. The mind is centered or the mind steadily fixed

on one place, or in one position. It differs from “contemplation” which observes, examines,

analyzes evidence. Samadhi or samatha has to do with getting rid of distraction for moral ends; it

is abstraction, rather than contemplation. Theoretically, any object may serve as the focus of

concentration, though virtuous objects such as the body of a Buddha are said to be preferable. It is

attained when the mind is able to remain upon its object one-pointedly, spontaneously and without

effort, and for as long a period of time as one wihes, without being disturbed by laxity or

excitement. There are said to be six prerequisites for achieving calming. They are staying in an

agreeable place, having few desires, knowing satisfaction, not having many activities, pure ethics,

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and thoroughly abandoning thoughts. It is generally considered to be a prerequisite for attainment

of “higher insight” or “Prajna”. Samatha taught in Buddhism culminates in Jhana and Vipassana

which leads to the four stages of sanctity or emancipation. The meditator continuing zestfully his

insight meditation removes, by gradual process, the fetters that bind him to the Wheel of Existence

(samsara) and reach the last and the fourth stage of sanctity (Arahatta). The Buddha was not

satisfied with mere “Jhana” and mystical experiences, his one and only aim was to attain full

enlightenment and Nirvana. Having gained perfect concentrative calm through samatha

meditation, he was able to develop insight (vipassana) meditation that enables a person to see

things as they really are, and not as they appear to be. That is, on other words, to understand

ourselves as we really are.

(IV) Thieàn Chæ Vaø Thieàn Tueä Giaùc—Calm Meditation and Insight Meditation: Thieàn cuûa Phaät giaùo

döïa treân 2 phöông phaùp: vaéng laëng hoaëc tònh taâm, vaø tueä giaùc, caû hai ñeàu laø nhöõng phöông tieän

thieát yeáu treân con ñöôøng tieán tôùi chaám döùt khoå ñau. Thieàn tònh taâm nhaèm vaøo vieäc ñaït ñöôïc söï

vaéng laëng vaø taäp trung ñònh löïc vaø naâng cao nhaän thöùc veà ñeà muïc thieàn ñeán moät ñieåm tröøu töôïng.

Taát caû nhöõng chöôùng ngaïi tinh thaàn ñaõ ñöôïc loaïi tröø, khoûi taâm “hoøa nhaäp” vaøo moät yù töôûng tröøu

töôïng cuûa ñeà muïc: söï an ñònh naøy ñöôïc goïi laø “dhyana” (thieàn ñònh gom taâm laïi), tieáng Pali laø

Jhana, tieáng Trung Hoa laø Ch’an, tieáng Nhaät laø “Zen” vaø tieáng Vieät laø Thieàn. Nhöõng coâng cuï hoã

trôï thieàn mang laïi nhöõng traïng thaùi an ñònh khaùc nhau. Nhöõng ngöôøi môùi baét ñaàu haønh thieàn coù theå

taäp trung vaøo moät caùi ñóa coù maøu saéc laøm ñeà muïc tham thieàn, trong khi nhöõng ngöôøi tieán boä hôn coù

theå taäp trung vaøo söï töôûng nieäm ñeán Phaät. Muïc ñích cuûa thieàn tueä giaùc laø nhaän thöùc ñöôïc tueä giaùc

(prajna). Ñieàu naøy ngöôøi ta seõ coù theå daàn daàn ñaït ñöôïc qua caùc traïng thaùi an ñònh cuûa thieàn chæ.

Haønh giaû taäp trung söï hieåu bieát saâu saéc vaøo 3 ñaëc tính cuûa theá tuïc: voâ thöôøng, khoå vaø voâ ngaõ. Töø

“Vipassana” coù nghóa laø thaáy moät caùch ñaëc bieät, töø goác chöõ “Passati” laø thaáy vaø tieáp ñaàu ngöõ “Vi”

laø ñaëc bieät. Vì theá “Vipassana” laø thaáy moät caùch ñaëc bieät hay khaùc thöôøng, caùi thaáy vöôït ra ngoaøi

caùi thaáy thoâng thöôøng, hay tueä nhaõn. Khoâng phaûi caùi nhìn treân beà maët, hay nhìn phôùt qua. Khoâng

phaûi chæ thaáy thoaùng qua caùi daùng maø nhìn söï vaät ñuùng theo boái caûnh cuûa söï vaät, töùc laø nhìn döôùi

aùnh saùng cuûa ba ñaëc töôùng, hay ba daáu hieäu ñaëc thuø cuûa caùc phaùp höõu vi, caùc hieän töôïng sinh toàn.

Ñoù laø voâ thöôøng hay bieán ñoåi, khoå ñau hay baát toaïi nguyeän, vaø voâ ngaõ hay khoâng coù moät caùi töï ngaõ

tröôøng toàn vónh cöûu. Ñoù laø phaùp thieàn tueä, laáy thieàn ñònh laøm neàn taûng, phaùp thieàn maø theo ñoù

haønh giaû goät röûa ñeán möùc taän cuøng caùc bôïn nhô trong taâm, loät boû aûo kieán veà caùi “ta,” nhìn thaáy

thöïc töôùng cuûa vaïn phaùp vaø chöùng ngoä Nieát Baøn. Nhö vaäy “thieàn tueä” laø giaùo phaùp ñaëc thuø cuûa

chính Ñöùc Phaät, tröôùc kia chöa töøng ñöôïc nghe thaáy, moät chöùng nghieäm duy nhaát maø chæ coù Ñöùc

Boån Sö môùi coù, hoaøn toaøn rieâng bieät cho Phaät giaùo vaø chöa ai bieát tröôùc thôøi Ñöùc Phaät Só Ñaït Ña

Coà Ñaøm. Theo Phaät, thieàn chuû yeáu laø laøm cho taâm ñöôïc ñònh tónh, roài duøng caùi taâm ñònh tónh naày

ñeå tieán xa hôn treân ñöôøng tu. Nhöng chuùng ta neân thaän troïng vaø ñöøng bò dính maéc vaøo söï yeân tònh,

vì thieàn Phaät giaùo khoâng ngöøng laïi ôû ñaây. Muïc ñích cuûa haønh thieàn laø laøm cho caùi taâm ñöôïc yeân

ñònh, roài duøng caùi taâm yeân ñònh naày ñeå quan saùt baûn chaát thaät cuûa thaân vaø taâm. Nhö vaäy, haønh giaû

tu thieàn ñöøng ñeå mình bò laïc vaøo trong an tònh, maø phaûi duøng söï an tònh cuûa mình ñeå quan saùt saâu

xa hôn baûn chaát cuûa thaân vaø taâm. Ñaây môùi chính laø phöông caùch giuùp chuùng ta giaûi thoaùt thaät söï.

Chuùng ta phaûi quan saùt thaân taâm moät caùch tröïc tieáp chöù khoâng duøng söï suy nghó hay töôûng töôïng

ñeå nhìn thaân taâm mình. Phöông caùch quan saùt phaûi laø phöông caùch an tònh, ñònh taâm vaø laéng nghe

töø beân trong. Chæ khi naøo coù taâm ñònh tænh vaø an tònh thì luùc ñoù trí tueä môùi khôûi sanh moät caùch töï

nhieân ñöôïc. Tuy nhieân, haønh giaû khoâng neân suy nghó quaù nhieàu baát cöù thöù gì, ngay caû caùi chuyeän

ñaït ñöôïc trí tueä. Hôn theá nöõa, thieàn laø thöïc haønh cho baèng ñöôïc caùi nhieáp taâm vaø giöõ yù vôùi loøng töø

bi bao la. Chaúng haïn nhö khi röûa tay, ta bieát thöù nhöùt ta ñang röûa saïch nhöõng buïi baëm cuûa theá gian;

thöù nhì ta nguyeän taâm ta cuõng ñöôïc taåy saïch; vaø thöù ba ta mong cho ai naáy ñeàu coù ñöôïc ñoâi tay

saïch nhö ta, aáy laø ta ñang haønh thieàn moät caùch roát raùo—Buddhist meditation is based on two

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methods, calm (samatha) and insight (vipasyana), both of which are necessary vehicles on the path

to the Cessation of Duhkha. Calm meditation aims at achieving calmness and concentration, and at

raising the perception of the meditational subject to the point of abstraction. After mental obstacles

have been eliminated, the mind “absorbs” itself into an abstract idea of the subject: this absorption

is called “dhyana” (in Pali, jhana); in Chinese “Ch’an,” in Japanese “Zen,” and in Vietnamese

“Thieàn.” Different meditational ‘aids’ give rise to different mental absorptions. A beginner might

concentrate on a colored disc, while a more advanced practitioner could focus on reflecting the

Buddha. The goal of insight meditation is to realize wisdom. This is also acquired gradually and

ultimately achieved through the mental absorptions of samatha meditation. The practitioner aims

to directly comprehend the three characteristics of the phenomenal world: impermanence, duhkha

and no-self. The word “vipassana” means, by derivation, seeing in an extraordinary way, from the

word “passati” to see the prefix “vi” denoting, special, particular. Vipassana, therefore means,

seeing beyond what is ordinary, clear vision. It is not surface seeing or skimming, not seeing mere

appearances, but seeing things in their proper perspective, that is in terms of the three

characteristics or signs of phenomenal existence: impermanence or change; suffering or

unsatisfactoriness and non-self or egolessness (anicca, dukkha and anatta). It is this insight

meditation, with calm concentration of mind as its basis, that enables the practitioner to purge his

mind of all defilements, to remove the ego-illusion and to see reality and experience Nirvana.

Vipassana or insight meditation, therefore, is a typical doctrine of the Buddha himself, not heard

by him before, a unique experience of the Master, exclusively Buddhist, which was not in

existence prior to Siddhartha Gautama, the Buddha. According to the Buddha, meditation basically

creates a quiet and concentrated mind; then Zen practitioners can utilize this quiet and

concentrated mind to advance in their path of cultivation. But we have to be careful not to be stuck

in tranquility, for Buddhist meditation does not stop here. The purpose of meditation is to let our

mind become still and concentrated, and then to use that concentration to examine the true nature

of the body and mind. Therefore, Zen practitioners must utilize the concentration, not to get lost in

the joy of tranquility, but to utilize this quiet and concentrated mind to deeply examine the nature

of the body and mind. This is what actually liberates us. We must examine our body and mind

directly and do not involve the use of thought and reasoning. The method of examination must be

a silent, concentrated and inner listening one. Only when the mind is concentrated and still, then

real wisdom can naturally arise. However, Zen practitioners should not think too much about

anything, even the attainment of wisdom. Furthermore, meditation is practicing for the

concentration in mind and keeping in us an immense compassion. For example, when washing

hands, first of all, we know we are cleaning the dust of the world; secondly, we wish that our mind

is also clean; and thirdly, we wish that everyone also has clean hands as we are.

(A-2b) Giaùo Phaùp Lieân Quan Ñeán Thieàn Chæ

Teachings Related To Samatha Meditation

(I) Nhöõng Hoaït Ñoäng Lieân Quan Ñeán Thieàn “Chæ”—Activities Related To “Samatha” Meditation:

1) Boán hoaït ñoäng taâm thaàn—Four mental activities: Ñaët lieân heä giöõa tinh thaàn vaø ñoái töôïng, phuïc hoài

söï chuù taâm, chuù taâm lieân tuïc, vaø thanh thaûn khoâng coá gaéng—Four mental activities: Connecting the

mind to the object, re-establishment of attention, uninterrupted attention, and dwelling effortlessly.

2) Saùu söùc maïnh—Six powers: Nghe hoïc thuyeát, suy nghó, söùc chuù taâm, hieåu roõ, taäp trung naêng löôïng,

vaø töï tin töï nhieân—Six powers: Hearing the teaching, reflection, power of attention, clear

comprehension, concentrated energy, and natural confidence.

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3) Chín giai ñoaïn tinh thaàn—Nine stages of mind: Nhöõng khaùi nieäm cuûa chín giai ñoaïn tinh thaàn naøy

ñeán töø caùc vaên baûn cuûa tröôøng phaùi Du Giaø vaø ñöôïc thöïc haønh taïi Taây Taïng nhö moät heä thoáng

thieàn ñònh hôïp nhaát. Chín giai ñoaïn naøy bao goàm: höôùng tinh thaàn vaøo moät ñoái töôïng thieàn ñònh,

cuûng coá tinh thaàn, luoân luoân thay ñoåi söï chuù taâm, giôùi haïn söï chuù taâm vaøo ñoái töôïng thieàn ñònh, laøm

cho tinh thaàn thuaàn thuïc, laøm cho tinh thaàn yeân tónh, hoaøn thieän söï yeân tónh, taäp trung tinh thaàn vaøo

moät ñieåm, vaø tam ma ñòa—The concepts of these nine stages come from the literature of the

Yogacara school and were put into practice in Tibet as a unified system of meditation. These nine

stages are:

directedness of mind toward the object of meditation, stabilization of the mind, continuous renewal

of attention, confinement to the object of meditation, taming of the mind, calming the mind,

refined calm, the mind collected into oneness, and samadhi.

(II) Boán Möôi Ñeà Muïc Trong Tu Taäp Thieàn Chæ—Forty meditation subjects in Practicing of

Samatha: Theo Vi Dieäu Phaùp, coù boán möôi ñeà muïc haønh thieàn—According to The Abhidharma,

there are forty meditation subjects.

1-10) Thaäp Ñaïi: Kasina (p)—Ten kasinas—Ten elements—Thaäp ñaïi chæ “laõnh vöïc toaøn dieän,” phaïm

truø cuûa nhöõng ñeà muïc duøng trong thieàn Nguyeân Thuûy nhö nhöõng caên baûn ñi vaøo “ñònh.” Laõnh vöïc

ñöôïc duøng laøm ñoái töôïng hay thoaïi ñaàu trong nhaø thieàn nhaèm giuùp cho söï taäp trung tinh thaàn. Tinh

thaàn luùc naøo cuõng chæ bò moät ñoái töôïng xaâm chieám cho tôùi ñaïi ñònh. Haønh giaû nhaát taâm taäp trung

vaøo moät ngoaïi vaät ñaëc bieät naøo ñoù nhö laø moät hình aûnh chuaån bò cho tôùi khi naøo haønh giaû nhaém

maét maø ñeà muïc vaãn hieän leân, chöøng ñoù haønh giaû ñaõ ñaït ñöôïc giai ñoaïn ñaàu cuûa thieàn ñònh. Coù

möôøi laõnh vöïc trong thieàn ñònh: ñaát, nöôùc, löûa, gioù, maøu xanh lam, maøu vaøng, maøu ñoû, maøu traéng,

khoâng gian, vaø yù thöùc (trong Vi Dieäu Phaùp laø “aùnh saùng”)—Ten elements or a complete field of

objects for meditation, a category of meditative objects used in Theravada meditative tradition as

bases for developing the ability to enter into meditative absorptions (jhana or dhyana). Total field

served as objects of meditation as supports for concentration of the mind. The mind is exclusively

and with complete clarity filled with this object until reaching samadhi. The meditator concentrates

one-pointedly on a particular external objects as the preparatory image (parikamma-nimitta) until

it appears even when the eyes are closed, at which point it is called an “acquired image” (uggaha-

nimitta). When one is able to concentrate single-mindedly on the meditative object, one enters into

the first jhana. There are ten kasinas: earth, water, fire, wind, blue color, yellow color, red color,

white color, space, and consciousness (in the Abhidharma, the light kasina).

11-20)Möôøi Ñeà Muïc veà Baát Tònh: Theo Vi Dieäu Phaùp, coù möôøi loaïi töû thi, baát tònh, hay möôøi giai ñoaïn

tan hoaïi cuûa töû thi. Ñaây laø nhöõng ñeà muïc haønh thieàn ñöôïc ñeà nghò cho nhöõng ngöôøi ham meâ saéc

duïc: töû thi sình (Uddhumataka (p), töû thi ñaõ ñoåi maøu (Vinilaka (p), töû thi ñaõ tan raõ chaûy nöôùc

(Vipubhaka (p), töû thi bò ñöùt lìa (Vicchiddaka (p), töû thi bò ñuïc khoeùt (Vikkhayitaka (p), töû thi bò

vaêng vuïn ra thaønh töøng maûnh (Vikkhittaka (p), töû thi raõ rôøi vung vaûy taûn maùc (Hata-vikkhittaka (p),

töû thi ñaåm ñaày maùu (Lohitaka (p), töû thi bò doøi töûa ñuïc tan (Pulavaka (p), vaø boä xöông (Atthika

(p)—According to The Abhidharma, there are ten kinds of foulness, impurities, or corpses in

different stages of decay. This set of meditation subjects is especially recommended for removing

sensual lust: a bloated corpse, a livid or discoloured corpse, a festering corpse, a dismembered or

dissected corpse, an eaten corpse, a scattered-in-pieces corpse, a mutilated and scattered-in-pieces

corpse, a bloody corpse, a worm-infested corpse, and a skeleton.

21-30) Möôøi Ñeà Muïc Suy Nieäm—Ten recollections—Coù möôøi ñeà muïc suy nieäm. Thöù nhaát laø Nieäm

Phaät (Buddhanussati (p) hay suy nieäm veà Ñöùc Phaät. Thöù nhì laø Nieäm Phaùp (Dhammanussati (p)

hay suy nieäm veà giaùo phaùp. Thöù ba laø Nieäm Taêng (Sanghanussati (p) hay suy nieäm veà Taêng. Thöù

tö laø Nieäm Giôùi (Silanussati (p) hay suy nieäm veà Giôùi Luaät. Tænh thöùc veà vieäc tu haønh trì giöõ giôùi

luaät. Thöù naêm laø Nieäm Thí (Caganussati (p) hay suy nieäm veà Taâm Boá Thí. Tænh thöùc veà vieäc tu

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haønh haïnh boá thí. Thöù saùu laø Nieäm Thieân (Devatanussati (p) hay suy nieäm veà chö Thieân. Thöïc taäp

baèng caùch suy nieäm nhö vaày: “Chö Thieân ñöôïc sanh ra trong nhöõng traïng thaùi sieâu vieät vì hoï coù

nhöõng phaåm haïnh tín, giôùi, boá thí, vaø trí hueä. Ta cuõng coù nhöõng phaåm haïnh aáy.” Ñeà muïc haønh

thieàn naày laø ñeà muïc tu thieàn tænh thöùc veà nhöõng phaåm haïnh ñaëc bieät vôùi söï chöùng kieán cuûa chö

thieân. Thöù baûy laø Nieäm Laïc (Upasamanussati (p) hay suy nieäm veà traïng thaùi thanh bình an laïc.

Quaùn chieáu veà söï an laïc cuûa Nieát Baøn. Thöù taùm laø Nieäm Töû (Marananussati (p) hay suy nieäm veà

söï cheát. Quaùn töôûng veà caùi cheát laø chaéc chaén, caùi cheát ñeán baát ngôø, vaø khi cheát ngöôøi ta phaûi boû

heát moïi thöù. Thöù chín laø Nieäm Thaân (Kayagatasati (p) hay suy nieäm hay tænh thöùc veà thaân. Quaùn

töôûng veà 32 phaàn cuûa thaân theå nhö toùc, loâng, moùng, raêng, da, xöông, tuûy, vaân vaân. Thöù möôøi laø

Nieäm Töùc (Anapanasati (p) hay suy nieäm veà hôi thôû. Tænh thöùc veà caûm giaùc xuùc chaïm cuûa nhöõng

vuøng phuï caän hai loå muõi hay moâi treân khi khoâng khí aäp ñeán luùc ta thôû vaøo thôû ra—The ten

recollections. First, the recollection of the Buddha. Second, the recollection of the Dharma. Third,

the recollection of the Sangha. Fourth, the recollection of Morality. The practice of mindfully

recollecting the special qualities of virtuous conduct. Fifth, the recollection of generosity which

involves mindful reflection on the special qualities of generosity. Sixth, the recollection of the

devas, practised by mindfully considering: “The deities are born in such exalted states on account

of their faith, morality, learning, generosity, and wisdom. I too possess these same qualities.” This

meditation subject is a term for mindfulness with the special qualities of one’s own faith, etc., as

its objects and with the devas standing as witnesses. Seventh, the recollection of peace. The

contemplation on the peaceful attributes of Nibbana. Eighth, the recollection of death. The

contemplation on the fact that one’s own death is absolutely certain, that the arrival of death is

utterly uncertain, and that when death comes one must relinquish everything. Ninth, mindfulness

occupied with the body. The contemplation of the thirty-two repulsive parts of the body, hair of the

head, hairs of the body, nails, teeth, skin, flesh, sinews, bones, marrow, etc. Tenth, mindfulness of

breathing. The attentiveness to the touch sensation of in-breath and out-breath in the vicinity of the

nostrils or upper lip, whether the air is felt striking as one breathes in and out.

31-34)Töù Voâ Löôïng Taâm: Catvari-apramanani (skt)—Appamanna or Brahmavihara (p)—Tse me shi

(tib)—Four illimitables—Four immeasurables—Four sublime states—Töù Ñaúng—Töù Phaïm

Haïnh—Boán Taâm Voâ Löôïng—Taâm voâ löôïng laø taâm roäng lôùn khoâng theå tính löôøng ñöôïc. Taâm voâ

löôïng khoâng nhöõng laøm lôïi ích cho voâ löôïng chuùng sanh, daãn sinh voâ löôïng phuùc ñöùc vaø taïo thaønh

voâ löôïng quaû vò toát ñeïp trong theá giôùi ñôøi soáng trong moät ñôøi, maø coøn lan roäng ñeán voâ löôïng theá

giôùi trong voâ löôïng kieáp sau naày, vaø taïo thaønh voâ löôïng chö Phaät. Boán taâm voâ löôïng, coøn goïi laø Töù

Ñaúng hay Töù Phaïm Haïnh, hay boán traïng thaùi taâm cao thöôïng. Ñöôïc goïi laø voâ löôïng vì chuùng chieáu

khaép phaùp giôùi chuùng sanh khoâng giôùi haïn khoâng ngaên ngaïi. Cuõng coøn ñöôïc goïi laø “Phaïm Truù” vì

ñaây laø nôi truù nguï cuûa Phaïm Chuùng Thieân treân coõi Trôøi Phaïm Thieân. Thöù nhaát laø Töø Voâ Löôïng

Taâm. Töø voâ löôïng taâm laø loøng thöông yeâu voâ cuøng roäng lôùn ñoái vôùi toaøn theå chuùng sanh moïi loaøi,

vaø gaây taïo cho chuùng sanh caùi vui chaân thaät. Caùi vui cuûa theá gian chæ laø caùi vui giaû taïm, vui khoâng

laâu beàn, caùi vui aáy bò phieàn naõo chi phoái; khi tham saân si ñöôïc thoûa maõn thì vui; khi chuùng khoâng

ñöôïc thoûa maõn thì buoàn. Muoán coù caùi vui chaân thaät, caùi vui vónh vieãn thì tröôùc tieân chuùng ta phaûi

nhoå heát khoå ñau do phieàn naõo gaây ra. “Töø” phaûi coù loøng bi ñi keøm. Bi ñeå chæ nguyeân nhaân cuûa ñau

khoå vaø khuyeân baûo chuùng sanh ñöøng gaây nhaân khoå, töø ñeå chæ phöông phaùp cöùu khoå ban vui. Töø voâ

löôïng taâm laø taâm ñem laïi nieàm vui söôùng cho chuùng sanh. ÔÛ ñaây vò Tyø Kheo vôùi taâm ñaày loøng töø

traûi roäng khaép nôi, treân, döôùi, ngang, heát thaûy phöông xöù, cuøng khaép voâ bieân giôùi, vò aáy luoân an truù

bieán maõn vôùi taâm töø, quaûng ñaïi, voâ bieân, khoâng haän, khoâng saân. Töø voâ löôïng taâm coøn coù nghóa laø

taâm ao öôùc mong muoán phuùc lôïi vaø haïnh phuùc cuûa chuùng sanh. Taâm naày giuùp ñoaïn tröø saân haän.

Noåi khoå cuûa chuùng sanh voâ löôïng thì loøng töø cuõng phaûi laø voâ löôïng. Muoán thaønh töïu taâm töø naày, Boà

Taùt phaûi duøng ñuû phöông tieän ñeå laøm lôïi laïc cho chuùng sanh, trong khi hoùa ñoä phaûi tuøy cô vaø tuøy

thôøi. Tuøy cô laø quan saùt trình ñoä caên baûn cuûa chuùng sanh nhö theá naøo roài tuøy theo ñoù maø chæ daïy.

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Cuõng gioáng nhö thaày thuoác phaûi theo beänh maø cho thuoác. Tuøy thôøi laø phaûi thích öùng vôùi thôøi ñaïi,

vôùi giai ñoaïn maø hoùa ñoä. Neáu khoâng thích nghi vôùi hoaøn caûnh vaø khoâng caäp nhaät ñuùng vôùi yeâu caàu

cuûa chuùng sanh, thì duø cho phöông phaùp hay nhaát cuõng khoâng mang laïi keát quaû toát. Trong Kinh

Taâm Ñòa Quaùn, Ñöùc Phaät ñaõ daïy veà boán thöù khoâng tuøy cô laø noùi khoâng phaûi choã, noùi khoâng phaûi

thôøi, noùi khoâng phaûi caên cô, vaø noùi khoâng phaûi phaùp. Thöù nhì laø Bi Voâ Löôïng Taâm hay taâm cöùu

khoå cho chuùng sanh. ÔÛ ñaây vò Tyø Kheo vôùi taâm ñaày loøng bi maãn traûi roäng khaép nôi, treân, döôùi,

ngang, heát thaûy phöông xöù, cuøng khaép voâ bieân giôùi, vò aáy luoân an truù bieán maõn vôùi taâm bi, quaûng

ñaïi, voâ bieân, khoâng haän, khoâng saân. Bi voâ löôïng taâm coøn laøm taâm ta rung ñoäng khi thaáy ai ñau khoå.

Taâm ao öôùc mong muoán loaïi tröø ñau khoå cuûa ngöôøi khaùc, ñoái laïi vôùi söï taøn aùc. Thöù ba laø Hyû Voâ

Löôïng Taâm. Taâm vui möøng khi thaáy ngöôøi khaùc thoaùt khoå ñöôïc vui. ÔÛ ñaây vò Tyø Kheo vôùi ñaày taâm

hyû traûi roäng khaép nôi, treân, döôùi, ngang, heát thaûy phöông xöù, cuøng khaép voâ bieân giôùi, vò aáy luoân an

truù bieán maõn vôùi taâm hyû, quaûng ñaïi, voâ bieân, khoâng haän, khoâng saân. Hyû taâm coøn la ø taâm vui khi

thaáy ngöôøi thaønh coâng thònh vöôïng. Thaùi ñoä khen ngôïi hay chuùc möøng naày giuùp loaïi boû taùnh ganh

tî baát maõn vôùi söï thaønh coâng cuûa ngöôøi. Thöù tö laø Xaû Voâ Löôïng Taâm. Xaû boû laø khoâng luyeán chaáp

khi laøm lôïi laïc cho tha nhaân. Thoùi thöôøng khi chuùng ta laøm ñieàu gì nhaát laø khi ñöôïc keát quaû toát, thì

chuùng ta hay töï haøo, töï maõn, vaø ñaéc chí. Söï baát bình, caõi vaõ xung ñoät giöõa ngöôøi vaø ngöôøi, nhoùm

naày vôùi nhoùm khaùc cuõng do taùnh chaáp tröôùc maø nguyeân nhaân laø do söï chaáp ngaõ, chaáp phaùp maø ra.

Ñöùc Phaät daïy raèng neáu coù ngöôøi leân aùn mình sai, mình neân traû laïi hoï baèng loøng thöông, khoâng neân

chaáp chaët. Khi hoï caøng cuoàng daïi thì chuùng ta caøng xaû boû, luoân tha thöù cho hoï baèng söï laønh. Laøm

ñöôïc nhö vaäy laø vui. Caùc vò Boà Taùt ñaõ ly khai quan nieäm chaáp phaùp, neân khoâng thaáy mình laø aân

nhaân cuûa chuùng sanh; ngöôïc laïi, luùc naøo hoï cuõng thaáy chính chuùng sanh môùi laø aân nhaân cuûa mình

treân böôùc ñöôøng lôïi tha maãn chuùng, tieán ñeán coâng haïnh vieân maõn. Thaáy chuùng sanh vui laø Boà Taùt

vui vì loøng töø bi. Caùc ngaøi xaû boû ñeán ñoä ngöôøi gaàn xa ñeàu xem bình ñaúng, keû trí ngu ñeàu coi nhö

nhau, mình vaø ngöôøi khoâng khaùc, laøm taát caû maø thaáy nhö khoâng laøm gì caû, noùi maø khoâng thaáy mình

coù noùi gì caû, chöùng maø khoâng thaáy mình chöùng gì caû. Taâm xaû boû moïi thöù vaät chaát cuõng nhö vöôït

leân moïi caûm xuùc. ÔÛ ñaây vò Tyø Kheo vôùi ñaày taâm xaû traûi roäng khaép nôi, treân, döôùi, ngang, heát thaûy

phöông xöù, cuøng khaép voâ bieân giôùi, vò aáy luoân an truù bieán maõn vôùi taâm xaû, quaûng ñaïi, voâ bieân,

khoâng haän, khoâng saân. Xaû voâ löôïng taâm coøn ñöôïc coi nhö laø nôi maø chö Thieân truù nguï. Ña ây laø

traïng thaùi taâm nhìn ngöôøi khoâng thieân vò, khoâng luyeán aùi, khoâng thuø ñòch, ñoái laïi vôùi thieân vò vaø thuø

haèn—The mind is immeasurable. It not only benefit immeasurable living beings, bringing

immeasurable blessings to them, and producing immeasurable highly spiritual attainments in a

world, in one life, but also spreads all over immeasurable worlds, in immeasurable future lives,

shaping up immeasurable Buddha. The four immeasurables or infinite Buddha-states of mind. Four

Immeasurable Minds. The four virtues of infinite greatness. The four kinds of boundless mind, or

four divine abodes. These states are called illimitables because they are to be radiated towards all

living beings without limit or obstruction. They are also called brahmaviharas or divine abodes, or

sublime states, because they are the mental dwellings of the brahma divinities in the Brahma-

world. The first immeasurable mind is immeasurable loving kindness (Maitri). Immeasurable

loving kindness is the greatest love dedicated to all sentient beings, together with the desire to

bring them joy and happiness. Human joy is totally impermanent; it is governed by misery, that is,

when our passions such as greed, anger, and ignorance are satisfied, we feel pleased; but when

they are not satisfied, we feel sad. To have a permanent joy, we must first sever all sufferings.

Loving kindness generally goes together with pity whose role is to help the subjects sever his

sufferings, while the role of loving kindness is to save sentient beings from sufferings and to bring

them joy. Immeasurable Love, a mind of great kindness, or infinite loving-kindness. Boundless

kindness (tenderness), or bestowing of joy or happiness. Here, a monk, with a heart filled with

loving-kindness. Thus he stays, spreading the thought of loving-kindness above, below, and across,

everywhere, always with a heart filled with loving-kindness, abundant, magnified, unbounded,

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without hatred or ill-will. The loving-kindness is also the wish for the welfare and happiness of all

living beings. It helps to eliminate ill-will. To respond to immeasurable human sufferings, we

should have immeasurable loving kindness. To accomplish the heart of immeasurable loving

kindness, the Bodhisattvas have developed their immeasurable loving kindness by using all means

to save mankind. They act so according to two factors, specific case and specific time. Specific

case, like the physician who gives a prescription according to the specific disease, the Bodhisattva

shows us how to put an end to our sufferings. Specific time means the teachings must always be

relevant to the era, period and situation of the sufferers and their needs. The Contemplation of the

Mind Sutra teaches that we must avoid four opportune cases: What we say is not at the right place,

what we say is not in the right time, what we say is not relevant to the spiritual level of the subject,

and what we say is not the right Buddhist Dharma. The second immeasurable mind is

immeasurable compassion (Karuna). Immeasurable Compassion, a mind of great pity, or infinite

compassion. Boundless pity, to save from suffering. Here a monk, with a heart filled with

compassion. Thus he stays, spreading the thought of compassion, above, below, across,

everywhere, always with a heart filled with compassion, abundant, magnified, unbounded, without

hatred or ill-will. Compassion also makes the heart quiver when other are subject to suffering. It is

the wish to remove the suffering of others, and it is opposed to cruelty. The third immeasurable

mind is immeasurable inner joy (Mudita). Immeasurable Joy, a mind of great joy, or infinite joy.

Boundless joy (gladness), on seeing others rescued from suffering. Here a monk, with a heart

filled with sympathetic joy. Thus he stays, spreading the thought of sympathetic joy above, below,

across, everywhere, always with a heart filled with sympathetic joy, abundant, magnified,

unbounded, without hatred or ill-will. Appreciative joy is the quality of rejoicing at the success and

prosperity of others. It is the congratulatory attitude, and helps to eliminate envy and discontent

over the success of others. The fourth immeasuarable mind is perfect equanimity or

immeasurable detachment (Upeksha or Upekkha). Detachment is the attitude of those who give

up, forget, do not attach any importance for what they have done for the benefit of others. In

general, we feel proud, self-aggrandized when we do something to help other people. Quarrels,

conflicts, or clashes between men or groups of men are due to passions such as greed or anger

whose source can be appraised as self-attachment or dharma-attachment. The Buddha taught that

if there is someone who misjudges us, we must feel pity for him; we must forgive him in order to

have peace in our mind. The Bodhisattvas have totally liberated themselves from both self-

attachment and dharma-attachment. When people enjoy material or spiritual pleasures, the

Bodhisattvas also rejoice, from their sense of compassion, pity, and inner joy. They always

consider human beings as their benefactors who have created the opportunities for them to

practice the Four Immeasurable Minds on their way to Enlightenment. In terms of the

Immeasurable Detachment, the Bodhisattvas consider all men equal, the clever as the stupid,

themselves as others, they do everything as they have done nothing, say everything as they have

said nothing, attain all spiritual levels as they have attained nothing. Immeasurable Equanimity, a

mind of great detachment, or infinite equanimity. Limitless indifference, such as rising above all

emotions, or giving up all things. Here a monk, with a heart filled with equanimity. Thus he stays,

spreading the thought of equanimity above, below, across, everywhere, always with a heart filled

with equanimity, abundant, magnified, unbounded, without hatred or ill-will. Equanimity is also

considered as a divine abode. It is the state of mind that regards others with impartiality, free from

attachment and aversion. An impartial attitude is its chief characteristic, and it is opposed to

favouritism and resentment.

35) Moät Ñeà Muïc Quaùn Töôûng: Sanna (p)—Moät ñeà muïc veà tri giaùc—One perception—One

contemplation—Theo Vi Dieäu Phaùp, ñaây laø quaùn töôûng veà taùnh caùch khoâng trong saïch cuûa thöùc aên,

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hay söï gheâ tôûm cuûa vaät thöïc—According to The Abhidharma, this is the one perception of

loadsomeness of material food (ahare patikkulasanna).

36) Moät Ñeà Muïc Phaân Taùch Phaân taùch veà töù ñaïi—One analysis or the analysis of the four elements—

Phaân taùch veà töù ñaïi hay phaân taùch veà boán yeáu toá lôùn caáu taïo neân vaïn höõu. Boán thaønh phaàn naày

khoâng taùch rôøi nhau maø lieân quan chaët cheõ laãn nhau. Tuy nhieân, thaønh phaàn naày coù theå coù öu theá

hôn thaønh phaàn kia. Chuùng luoân thay ñoåi chöù khoâng bao giôø ñöùng yeân moät choã trong hai khoaûnh

khaéc lieân tieáp. Theo Phaät giaùo thì vaät chaát chæ toàn taïi ñöôïc trong khoaûng thôøi gian cuûa 17 chaäp tö

töôûng, trong khi caùc khoa hoïc gia thì cho raèng vaät chaát chæ chòu ñöïng ñöôïc 10 phaàn 27 cuûa moät

giaây. Noùi gì thì noùi, thaân theå cuûa chuùng ta chæ laø taïm bôï, chæ do nôi töù ñaïi hoøa hôïp giaû taïm laïi maø

thaønh, neân moät khi cheát ñi roài thì thaân tan veà caùt buïi, caùc chaát nöôùc thì töø töø khoâ caïn ñeå traû veà cho

thuûy ñaïi, hôi noùng taét maát, vaø hôi thôû hoaøn laïi cho gioù. Chöøng ñoù thì thaàn thöùc seõ phaûi theo caùc

nghieäp löïc ñaõ gaây taïo luùc coøn sanh tieàn maø chuyeån vaøo trong saùu neûo, caûi hình, ñoåi xaùc, tieáp tuïc

luaân hoài khoâng döùt. Töù ñaïi goàm coù ñòa ñaïi, thuûy ñaïi, hoûa ñaïi vaø phong ñaïi—Analysis of the four

great elements that form everything in the world. These four elements are interrelated and

inseparable. However, one element may preponderate over another. They constantly change, not

remaining the same even for two consecutive moments. According to Buddhism, matter endures

only for 17 thought-moments, while scientists tell us that matter endures only for 10/27th

of a

second. No matter what we say, a human body is temporary; it is created artificially through the

accumulation of the four elements. Once death arrives, the body deteriorates to return to the soil,

water-based substances will gradually dry up and return to the great water, the element of fire is

lost and the body becomes cold, and the great wind no longer works within the body. At that time,

the spirit must follow the karma each person has created while living to change lives and be

reincarnated into the six realms, altering image, exchange body, etc in the cylce of births and

deaths. Four great elements include earth or solid matter, water element, fire element, and air

element.

37-40)Boán Ñeà Muïc veà Thieàn Voâ Saéc: Four subjects on the immaterial states—Four formless jhanas—

Four states of formlessness—Töù Voâ Saéc Thieân: khoâng voâ bieân xöù, thöùc voâ bieân xöù, voâ sôû höõu xöù,

phi töôûng phi phi töôûng xöù—The four Immaterial or Formless Heavens: heaven of infinite space,

infinite consciousness, nothingness, and the heaven of neither-perception-nor-non-perception.

(A-3) THIEÀN MINH SAÙT

VIPASSANA MEDITATION

(A-3a) Ñaïi Cöông Veà Thieàn Minh Saùt

An Outline of Vipassana Meditation

(I) Toång Quan Veà Thieàn Minh Saùt—An Overview of Meditation on Insight: Vipassana (p)—

Vipasyana (skt)—Minh saùt tueä coù nguyeân nghóa laø 'thaáy baèng nhieàu caùch' hay naêng löïc quaùn saùt

ñoái töôïng thaân taâm qua aùnh saùng cuûa voâ thöôøng, khoå naõo vaø voâ ngaõ cuûa moïi hieän töôïng veà caû vaät

chaát laãn tinh thaàn. Coâng phu tu taäp bieät quaùn hay thieàn “Minh Saùt” giuùp phaùt trieån moät traïng thaùi

taâm thöùc tænh giaùc vaø khaû naêng bieän bieät saéc beùn coù theå tröïc nhaän ñöôïc thöïc taïi toái haäu, voâ ngaõ vaø

khoâng coù töï theå kieân coá. Trong truyeàn thoáng Nguyeân Thuûy thì bieät quaùn ñöôïc tu taäp vôùi “Töù Nieäm

Xöù”: chaùnh nieäm veà thaân, veà nhöõng caûm thoï, veà taâm thöùc vaø veà caùc phaùp. Khi quaùn saùt töôøng taän 4

phaùp naøy, haønh giaû nhaän thöùc ñöôïc 3 ñaëc ñieåm: voâ thöôøng, khoå, vaø khoâng coù töï theå kieân coá. Baèng

caùch quaùn saùt hôi thôû, quaùn saùt nhöõng caûm giaùc cuûa thaân theå, quaùn saùt nhöõng daïng taâm töôûng khaùc

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nhau vaø nhöõng taâm sôû trong töøng giaây töøng phuùt moät, ngay ñoù haønh giaû nhaän ra khoâng heà coù keû

naøo trong taâm thöùc cuûa mình ñeå ñieàu ñoäng. Baûn chaát cuûa chuùng ta laø voâ ngaõ, khoâng coù moät töï theå

kieân coá naøo ñeå laøm vöøa loøng hay ñeå baûo veä. Bieät quaùn cuõng ñöôïc phaùt trieån ngoaøi coâng phu thieàn

toïa. Baèng caùch tænh thöùc moät caùch beùn nhaïy vaøo moãi haønh ñoäng, caûm thoï vaø tö töôûng, haønh giaû

quaùn saùt ñöôïc ai ñang thöïc hieän vaø ai ñang kinh nghieäm nhöõng vieäc naøy, chæ tìm thaáy moät doøng

chaûy lieân tuïc cuûa nhöõng haønh ñoäng taâm thöùc vaø nhöõng bieán ñoäng vaät lyù maø khoâng coù moät chuû theå

kieân coá hay moät caùi ngaû naøo laøm chuû nhaân oâng caû, ngay ñoù haønh giaû nhaän bieát ñöôïc taùnh voâ ngaõ.

Keát hôïp phaùp moân bieät quaùn vôùi phaùp moân tònh truï , haønh giaû coù theå taåy saïch doøng chaûy cuûa taâm

thöùc ñeå thoaùt khoûi nhöõng taâm thaùi nhieãu loaïn vaø nhöõng nghieäp löïc gaây neân khoå ñau phieàn naõo nöõa.

Nhö vaäy, minh saùt tueä laø trí tueä ñaït ñöôïc qua tu taäp thieàn ñònh. Ñeå tu taäp thieàn minh saùt, tröôùc heát

chuùng ta phaûi taäp buoâng xaû ñeå giaûi quyeát nhöõng nhieãm tröôïc—Insight meditation or tranquility of

mind or positive achievement originally means the intuitive cognition of the three marks of

existence, namely, the impermanence, suffering, and no-self of all physical and mental

phenomena. The practice of special insight or “Vipassana” helps develop an acutely perceptive

and discerning state of mind that can directly perceive the ultimate reality, selflessness or lack of a

solid self-identity. In the Theravada practice, this is done by means of the four mindfulnesses

(satipathana): mindfulness of the body, feelings, mind, and phenomena. Closely examining these

four, one becomes aware of three characteristics: their transience, their problematic or suffering

nature, and their lack of a solid self-identity. By observing and examining the breath, the feelings

in the body, the various consciousnesses, and the mental factors in each moment, one realizes

there is no little person somewhere inside one’s head running the show. We are selfless, without a

solid self-identity that needs to be pleased and protected. Special insight is also developed outside

of formal sitting meditation. By being acutely aware of each action, feeling and thought, one

examines who is doing and experiencing these things. Finding only a continuous stream of mental

and physical events, without a concrete personality or self who is the boss, one understands

selflessness. Combining special insight with the concentration of calm abiding, one is able to

cleanse the mindstream of all disturbing attitudes and the karma that cause sufferings and

afflictions. So, penetrative insight or wisdom achieved through meditation. To do Vipassana, we

must first relax, calm down and settle the defilements.

(II) Nghóa theo Phaïn ngöõ cuûa “Vipasyana”—The meanings of “Vipasyana” in Sanskrit:

“Vipasyana” laø thuaät ngöõ Baéc Phaïn chæ “thieàn taäp quan heä tôùi phaân tích veà moät chuû ñeà thieàn

quaùn,” höôùng veà tröïc chöùng thöïc taùnh cuûa vaïn höõu. Minh saùt tueä (trí tueä ñaït ñöôïc qua tu taäp thieàn

ñònh). Ñeå tu taäp thieàn minh saùt, tröôùc heát chuùng ta phaûi taäp buoâng xaû ñeå giaûi quyeát nhöõng nhieãm

tröôïc. Trong Phaät giaùo Nguyeân Thuûy, söï thieàn taäp naøy lieân heä tôùi vieäc tænh thöùc veà vieäc moïi vaät

theå ñeàu ñöôïc bieåu thò bôûi ba ñaëc tính: voâ thöôøng, khoå, vaø voâ ngaõ. Trong Phaät giaùo Ñaïi Thöøa, minh

saùt thieàn nhaán maïnh ñeán “taùnh khoâng” cuûa söï hieän höõu. Chöõ “Vipassana” nghóa goác laø thaáy theo

caùch ñaëc bieät, xuaát phaùt töø chöõ “Passati” coù nghóa laø thaáy, vaø tieáp ñaàu ngöõ “Vi” coù nghóa laø bieåu

thò tính chaát ñaëc thuø hay ñaëc bieät. Do ñoù, Vipassana nghóa laø caùi thaáy vöôït ra ngoaøi caùi bình

thöôøng, minh thò roõ raøng. Khoâng phaûi caùi thaáy hôøi hôït hay thaáy thoaùng qua, cuõng khoâng phaûi caùi

thaáy caùc töôùng traïng beân ngoaøi, maø laø caùi thaáy bieát nhö thaät, hay thaáy caùc phaùp nhö chuùng thaät söï

laø, hay thaáy roõ tam töôùng cuûa moïi hieän höõu duyeân sanh. Chính trí tueä naày, vôùi söï an ñònh cuûa taâm

nhö neàn taûng cuûa noù, coù theå giuùp haønh giaû thanh loïc moïi caáu ueá vaø thaáy ñöôïc chaân lyù Nieát Baøn.

Thieàn Tueä (Vipassana-bhavana), do ñoù, laø moät giaùo lyù ñaëc tröng cuûa Ñöùc Phaät, moät kinh nghieäm

ñoäc ñaùo cuûa baäc Giaùc Ngoä, maø tröôùc thôøi Ñöùc Phaät chöa töøng coù. Haønh giaû thaønh töïu vieân maõn

phaùp thieàn nhôø bieát lieân keát chæ vaø quaùn vôùi nhau sao cho caû hai ñöôïc quaân bình. Moät beân laø an

tònh noäi taâm, coøn moät beân laø tueä giaùc nhaïy beùn. Theo Tyø Kheo Soma trong “Con Ñöôøng Ñi Ñeán

Chaùnh Nieäm: “ÔÛ ñaây söï tu taäp Thieàn Tueä (Vipassana) caàn phoái hôïp vôùi söï tu taäp ñònh (samadhi),

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vaø moãi loaïi vaän haønh theo moät caùch quaân bình. Neáu phaân tích hay nghieâng veà thieàn tueä moät caùch

quaù möùc coù theå sanh ra söï roái loaïn trong taâm; coøn neáu nghieâng veà ñònh quaù möùc thì löôøi bieáng coù

theå leûn vaøo.”—A Sanskrit term for “meditative practice involving analysis of a meditative object,”

which aims at directly realizing the real nature of all things. In vipasyana, wisdom or penetrative

insight achieved through meditation. To do Vipasyana, we must first relax, calm down and settle

the defilements. In Theravada, this practice involves becoming aware of the object as being

characterized by the three characteristics: impermanence, suffering, and no-self. In Mahayana,

Vipasyana emphasizes “emptiness” of inherent existence. The word “Vipassana” means by

derivation, seeing in an extraordinary way. Vipassana is originated from the word “Passati” which

means “to see”, and the prefix “Vi” which means “special or particular”. “Vipassana, therefore,

means, seeing beyond what is ordinary, clear vision. It is not surface seeing or skimming, not

seeing mere appearances but things as they really are, which means seeing the three

characteristics of all phenomenal existence. It is this insight, with calm concentration of mind as its

basis, that enables the practitioner to purge his mind of all defilements and see Reality-Nibbana.

Insight meditation (Vipassana-bhavana), therefore, is a typical doctrine of the Buddha himself, a

unique experience of the Enlightened One, and was not in existence prior to the advent of the

Buddha. The calm and insight (samatha-vipassana) go together and they occur simultaneously. On

the one hand, samatha is the calming of the mind; on the other hand, vipassana is the keen

investigation. According to Bhikkhu Soma in “The Way of Mindfulness”: “Here the development

of penetrative insight (vipassana) combines with that of tranquilizing concentration (samatha), and

each functions in a way that does not outstrip the other. Both gain uniformity of force. Through the

overdoing of analysis there can be flurry. And indolence creeps in through to much tranquility.”

(III)Minh Saùt Laø Thaáy Söï Vaät Ñuùng Nhö Chuùng Thaät Laø—Vipassana means seeing things as they

really are: Töø “Vipassana” coù nghóa laø thaáy moät caùch ñaëc bieät, töø goác chöõ “Passati” laø thaáy vaø tieáp

ñaàu ngöõ “Vi” laø ñaëc bieät. Vì theá “Vipassana” laø thaáy moät caùch ñaëc bieät hay khaùc thöôøng, caùi thaáy

vöôït ra ngoaøi caùi thaáy thoâng thöôøng, hay tueä nhaõn. Khoâng phaûi caùi nhìn treân beà maët, hay nhìn phôùt

qua. Khoâng phaûi chæ thaáy thoaùng qua caùi daùng maø nhìn söï vaät ñuùng theo boái caûnh cuûa söï vaät, töùc laø

nhìn döôùi aùnh saùng cuûa ba ñaëc töôùng, hay ba daáu hieäu ñaëc thuø cuûa caùc phaùp höõu vi, caùc hieän töôïng

sinh toàn. Ñoù laø voâ thöôøng hay bieán ñoåi, khoå ñau hay baát toaïi nguyeän, vaø voâ ngaõ hay khoâng coù moät

caùi töï ngaõ tröôøng toàn vónh cöûu. Ñoù laø phaùp thieàn tueä, laáy thieàn ñònh laøm neàn taûng, phaùp thieàn maø

theo ñoù haønh giaû goät röûa ñeán möùc taän cuøng caùc bôïn nhô trong taâm, loät boû aûo kieán veà caùi “ta,” nhìn

thaáy chaân lyù hay thöïc töôùng cuûa vaïn phaùp vaø chöùng ngoä Nieát Baøn. Nhö vaäy “thieàn tueä” laø giaùo

phaùp ñaëc thuø cuûa chính Ñöùc Phaät, tröôùc kia chöa töøng ñöôïc nghe thaáy, moät chöùng nghieäm duy nhaát

maø chæ coù Ñöùc Boån Sö môùi coù, hoaøn toaøn rieâng bieät cho Phaät giaùo vaø chöa ai bieát tröôùc thôøi Ñöùc

Phaät Só Ñaït Ña Coà Ñaøm—The word “vipassana” means, by derivation, seeing in an extraordinary

way, from the word “passati” to see the prefix “vi” denoting, special, particular. Vipassana,

therefore means, seeing beyond what is ordinary, clear vision. It is not surface seeing or skimming,

not seeing mere appearances, but seeing things in their proper perspective, that is in terms of the

three characteristics or signs of phenomenal existence: impermanence or change; suffering or

unsatisfactoriness and non-self or egolessness (anicca, dukkha and anatta). It is this insight

meditation, with calm concentration of mind as its basis, that enables the practitioner to purge his

mind of all defilements, to remove the ego-illusion and to see the truth or the reality and

experience Nirvana. Vipassana or insight meditation, therefore, is a typical doctrine of the Buddha

himself, not heard by him before, a unique experience of the Master, exclusively Buddhist, which

was not in existence prior to Siddhartha Gautama, the Buddha.

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(IV) Quaùn chieáu trong Thieàn Minh Saùt—Contemplation in Vipassana: Quaùn chieáu coù theå ñöôïc duøng

ñeå taåy tröø phieàn naõo vaø caáu chöôùng. Ñeå thaáy nhöõng aûo töôûng hay bieän bieät caùi hö aûo vôùi caùi

thöïc—Contemplation can be used to dispel distractions and defilements. To consider illusion and

discern illusion or discerning the seeming from the real:

1) Quaùn tình thöông trieät tieâu loøng saân haän—Contemplation on love to dispel anger.

2) Quaùn söï bieát ôn vaø taâm hyû trieät tieâu loøng ganh gheùt—Contemplation on appreciation and rejoicing

in the good qualities of others can dispel the problem of jealousy.

3) Quaùn voâ thöôøng vaø nieäm cheát giuùp giaûm bôùt söï tham aùi—Contemplation on impermanence and

death awareness can reduce covetousness.

4) Quaùn baát tònh giuùp giaûm thieåu chaáp thuû—Contemplation on the impurity can help reduce

attachment.

5) Quaùn voâ ngaõ vaø taùnh khoâng giuùp trieät tieâu nhöõng tö töôûng xaáu xa—Contemplation on non-ego

(non-self) and emptiness can help eliminate (eradicate) completely all negative thoughts.

(V) Thieàn Minh Saùt theo Truyeàn Thoáng Thanh Vaên vaø Duyeân Giaùc—Vipassana of the Sravakas and

pratyeka-buddhas: Thieàn Quaùn cuûa caùc haøng Thanh Vaên vaø Duyeân Giaùc ñöôïc ñaët caên baûn treân Töù

Dieäu Ñeá. Vôùi loaïi Quaùn naày, söï bình yeân ñöôïc caên cöù treân Töù Dieäu Ñeá nhö söï moâ taû veà Luaân Hoài

vaø Nieát Baøn. Chaân lyù thöù nhaát laø moâ taû veà luaân hoài ñöôïc goïi laø söï thaät veà khoå. Chaân lyù thöù hai laø

nguoàn goác hay nguyeân nhaân cuûa khoå, noù baét nguoàn töø nghieäp vaø caùc phieàn naõo. Chaân lyù thöù ba laø

söï daäp taét xaõy ra neáu nghieäp vaø caùc phieàn naõo bò loaïi boû, vaø keát quaû naày laø ôû trong Nieát Baøn.

Chaân lyù thöù tö laø thöïc haønh theo con ñöôøng söï thaät daãn ñeán söï daäp taét khoå. Theo Quaùn cuûa Thanh

vaên vaø Duyeân Giaùc, nguyeân nhaân veà caùc phieàn naõo ñöôïc nhaän bieát nhö söï chaáp thuû ñeán caùc yù

töôûng veà ngaõ hoaëc veà “Toâi” hoaëc “cuûa toâi”. Söï tin töôûng veà moät baûn ngaõ laø moät aûo giaùc, bôûi vì

thöïc söï khoâng coù ngaõ hoaëc vaät phuï thuoäc veà caùi ngaõ ñoù. Khi chuùng ta coù khaû naêng nhaän bieát veà söï

vaéng maët cuûa “Ngaõ” trong Thieàn Quaùn, baáy giôø söï chaáp thuû ñoái vôùi baûn ngaõ töï nhieân bò trieät tieâu

ngay. Vì vaäy, thieàn quaùn chính yeáu cuûa Thanh Vaên laø thieàn treân söï vaéng maët cuûa baûn ngaõ—The

Vipassana for the Sravakas and Pratyeka-buddhas is based on the Four Noble Truths. With this

type of Vipassana, peace is based on the Four Noble Truths as a description of Samsara and

Nirvana. The first noble truth is a description of samsara, which is called the truth of suffering. The

second truth of origination looks at the cause of samsara, which originates from karma and klesas.

The third truth of cessation occurs if karma and the klesas are eliminated and this results in

Nirvana. The fourth truth is following and practicing the truth of the path. In the Vipassana of the

Sravakas, the cause of the klesas is identified as the clinging to the idea of self or of “I” or “Mine”.

A belief in a self is a delusion because actually there is no self or things that belong to a self.

When one is able to realize the absence of self in Vipassana meditation, then the natural clinging

to self just vanishes. So, the main meditation of the Sravakas is the meditation on the absence of

self.

(A-3b) Giaùo Phaùp Lieân Quan Ñeán Thieàn Minh Saùt

Teachings Related To Vipassana Meditation

(I) Baùt Chaùnh Ñaïo—The noble Eightfold Path: Astangika-marga (skt)—Ashtangika-Magga (p)—

Eight sagely way shares—Baùt Ñaïo Phaàn Thaùnh Thieän—Baùt Thaùnh Ñaïo—Baùt Thaùnh Ñaïo Phaàn—

Taùm con ñöôøng ñuùng.

(A) Baùt Chaùnh Ñaïo, con ñöôøng daãn tôùi söï chaám döùt ñau khoå, muïc ñích cuûa dieäu ñeá thöù ba trong töù dieäu

ñeá (Ñaïo ñeá). Baùt Chaùnh Ñaïo laø taùm neûo trong 37 neûo boà ñeà. Thöù nhaát laø Chaùnh Kieán hay hieåu

ñuùng (Samyag-drsti (skt)—Samma-ditthi (p). Chaùnh kieán laø nhaän thaáy moät caùch khaùch quan ngay

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thaúng; thaáy theá naøo thì ghi ñuùng theá aáy, khoâng bò thaønh kieán hoaëc tình caûm aûnh höôûng maø laøm cho

söï nhaän xeùt bò sai leäch; bieát phaân bieät caùi thaät caùi giaû; nhaän thöùc ñaïo lyù chaân chaùnh ñeå tieán tôùi tu

haønh giaûi thoaùt. Thöù nhì laø Chaùnh Tö Duy hay nghó ñuùng (Samyag-samkalpa (skt)—Samm-

sakappa (p). Chaùnh tö duy laø suy nghó ñuùng vôùi leõ phaûi, coù lôïi cho mình, vaø coù lôïi cho ngöôøi khaùc.

Suy nghó nhöõng haønh vi laàm loãi, nhöõng taâm nieäm xaáu xa caàn phaûi caûi söûa. Suy nghó giôùi ñònh tueä

ñeå tu taäp giaûi thoaùt. Suy xeùt voâ minh laø nguyeân nhaân cuûa moïi söï ñau khoå, laø nguoàn goác cuûa moïi toäi

aùc; suy nghó tìm phöông phaùp ñuùng ñeå tu haønh giaûi thoaùt cho mình vaø cho ngöôøi. Thöù ba laø Chaùnh

Ngöõ hay noùi ñuùng (Samyag-vac (skt)—Samma-vaca (p). Chaùnh ngöõ laø noùi lôøi thaønh thaät vaø saùng

suoát, noùi hôïp lyù, noùi khoâng thieân vò, noùi thaúng chöù khoâng noùi xeùo hay xuyeân taïc, noùi lôøi thaän troïng

vaø hoøa nhaõ; noùi lôøi khoâng toån haïi vaø coù lôïi ích chung. Thöù tö laø Chaùnh Nghieäp hay laøm ñuùng

(Samyag-karmanta (skt)—Samm-kammanta (p). Chaùnh nghieäp laø haønh ñoäng chaân chaùnh, ñuùng vôùi

leõ phaûi, coù ích lôïi chung. Luoân luoân haønh ñoäng trong söï toân troïng haïnh phuùc chung; toân troïng löông

taâm ngheà nghieäp cuûa mình; khoâng laøm toån haïi ñeán quyeàn lôïi, ngheà nghieäp, ñòa vò, danh döï, vaø tính

maïng cuûa ngöôøi khaùc; giöõ gìn thaân khaåu yù baèng caùch luoân tu taäp möôøi nghieäp laønh vaø nhoå döùt möôøi

nghieäp döõ. Thöù naêm laø Chaùnh Maïng hay möu sinh ñuùng (Samyag-ajiva (skt)—Samma-ajiva (p).

Chaùnh maïng coù nghóa laø sinh soáng chaân chính vaø löông thieän; khoâng laøm giaøu treân moà hoâi nöôùc

maét cuûa ngöôøi khaùc; khoâng ñoái xöû teä baïc vôùi ngöôøi khaùc; khoâng soáng baùm vaøo ngöôøi khaùc; khoâng

meâ tín dò ñoan; khoâng soáng baèng mieäng löôõi moái laùi ñeå kieám lôïi. Thöù saùu laø Chaùnh Tinh Taán hay

noã löïc ñuùng (Samyag-vyayama (skt)—Samma-vayama (p). Chaùnh tinh taán coù nghóa laø chuyeân caàn

sieâng naêng laøm lôïi mình vaø lôïi ngöôøi; khoâng laøm nhöõng vieäc baát chính nhö saùt haïi, gian xaûo, ñaøng

ñieám, côø baïc, aùc ñoäc vaø bæ oåi, vaân vaân; ngöôïc laïi phaûi chuù taâm laøm nhöõng vieäc laønh, taïo phöôùc

nghieäp. Thöù baûy laø Chaùnh Nieäm hay chuù taâm ñuùng (Samyag-smrti (skt)—Samma-sati (p). Chaùnh

nieäm laø nhôù ñeán nhöõng ñieàu hay leõ phaûi, nhöõng ñieàu lôïi laïc cho mình vaø cho ngöôøi. Thöù taùm laø

Chaùnh Ñònh hay taäp trung tö töôûng ñuùng (Samyag-samadhi (skt)—Samma-samadhi (p). Chaùnh

ñònh laø taäp trung tö töôûng ñuùng laø taäp trung vaøo vieäc töø boû nhöõng ñieàu baát thieän vaø taäp trung tinh

thaàn ñöôïc hoaøn taát trong boán giai ñoaïn thieàn ñònh. Tu taäp Baùt Chaùnh Ñaïo seõ ñöa ñeán nhöõng lôïi ích

thöïc söï nhö töï caûi taïo töï thaân, vì tu baùt chaùnh ñaïo laø söûa ñoåi moïi baát chính, söûa ñoåi moïi toäi loãi trong

ñôøi soáng hieän taïi, ñoàng thôøi coøn taïo cho thaân mình coù moät ñôøi soáng chaân chaùnh, lôïi ích vaø thieän

myõ; caûi taïo hoaøn caûnh vì neáu ai cuõng tu baùt chaùnh ñaïo thì caûnh theá gian seõ an laønh tònh laïc, khoâng

coøn caûnh khoå ñau baát haïnh gaây neân bôûi haän thuø, tranh chaáp hay chieán tranh giöõa ngöôøi vôùi ngöôøi,

giöõa nöôùc naày vôùi nöôùc kia, hay chuûng toäc naày vôùi chuûng toäc khaùc, ngöôïc laïi luùc ñoù thanh bình seõ

vónh vieãn ngöï trò treân quaû ñaát naày; tu baùt chaùnh ñaïo coøn laø caên baûn ñaàu tieân cho söï giaùc ngoä, laø neàn

taûng chaùnh giaùc, laø caên baûn giaûi thoaùt, ngaøy nay tu baùt chaùnh ñaïo laø gieo troàng cho mình nhöõng haït

gioáng Boà Ñeà ñeå ngaøy sau gaët haùi quaû Nieát Baøn Voâ Thöôïng—The eight right (correct) ways. The

path leading to release from suffering, the goal of the third in the four noble truths. These are eight

in the 37 bodhi ways to enlightenment: First, right view is viewing things objectively; seeing them

and reporting them exactly as they are without being influenced by prejudice or emotion. Right

view helps differentiate the true from the false, and determines the true religious path for attaining

liberation. Second, right thought means that our reflection must be consistent with common sense,

useful both to others and ourselves. We must strive to correct our faults, or change our wicked

opinions. While meditating on the noble formula of “Precept, Concentration, and Wisdom,” we

must realize that ‘ignorance’ is the main cause of suffering, the root of all wicked acts; therefore,

we must look for a way to get rid of suffering for us and for others. Third, correct or right speech or

perfect speech. Right speech implies sincere, sound, impartial, direct, not distorting, cautious,

affable, harmless, useful words and discourses. Fourth, right action involves action beneficial to

both others and ourselves. We must always act for the happiness of the community, conforming to

our sense of duty, without any ulterior motive for damaging others’ interests, occupations,

positions, honors, or lives. We must also keep strict control of our "action, speech, and mind,"

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carrying out ten meritorious actions and avoiding ten evil ones. Fifth, right livelihood means to

lead a decent and honest life. We must keep from exploiting or mistreating others or sponging on

them. Do not be superstitious; do not act as a go-between to take profit. Sixth, right effort means

we must be always hard-working, helpful to others and ourselves. Do not kill, cheat, or lead a

wanton, gamble life. On the contrary, always try to perform good deeds for having good karma.

Seventh, right mindfulness means to give heed to good deed for our own benefit and that of others.

Eighth, correct (right or perfect) meditation or correct concentration. Detached from sensual

objects, detached from unwholesome things, and enters into the first, second, third and fourth

absorption. Practicing the Noble Eight-fold Path can bring about real advantages such as

improvement of personal conditions. It is due to the elimination of all evil thoughts, words, and

actions that we may commit in our daily life, and to the continuing practice of charitable work;

improvement of living conditions. If everyone practiced this noble path, the world we are living

now would be devoid of all miseries and sufferings caused by hatred, struggle, and war between

men and men, countries and countries, or peoples and peoples. Peace would reign forever on

earth; attainment of enlightenment or Bodhi Awareness. The Noble Eigh-fold Path is the first basic

condition for attaining Bodhi Consciousness that is untarnished while Alaya Consciousness is still

defiled

(B) Baùt Chaùnh Ñaïo vaø haønh giaû tu thieàn—The noble Eightfold Path and Zen practitioners: Haønh giaû tu

thieàn neân luoân nhôù moät caùch ñôn giaûn raèng Baùt Thaùnh Ñaïo chính laø thaáy ñuùng, suy nghó ñuùng, noùi

naêng ñuùng, haønh ñoäng ñuùng, soáng ñuùng, noã löïc ñuùng, ghi nhôù ñuùng, vaø thieàn ñònh ñuùng. Chaùnh kieán

laø töø boû caùch nhìn höôùng veà caùi ngaõ cuûa caùc söï vaät vaø coù caùi thaáy nhö thaät cuûa Ñöùc Phaät, nghóa laø

vaïn söï vaïn vaät khoâng coù töï taùnh, khoâng ñoäc laäp, maø hieän höõu do söï toång hôïp cuûa nhau, caùi naøy coù

thì caùi kia coù, caùi naøy khoâng thì caùi kia khoâng. Chaùnh tö duy laø khoâng thieân veà thaùi ñoä quy ngaõ ñoái

vôùi söï vaät, maø suy nghó veà söï vaät moät caùch ñuùng ñaén. Chaùnh tö duy daïy chuùng ta töø boû ba caùi xaáu

ñeå coù ñöôïc caùi taâm ñoä löôïng nhö taâm Phaät: khoâng tham muoán hay chæ nghó ñeán söï thuû ñaéc cho

rieâng mình; khoâng giaän gheùt hay khoâng öa thích khi söï vieäc xaûy ra khoâng nhö yù mình muoán; vaø

khoâng aùc ñoäc hay muoán ñöôïc theo yù mình trong moïi söï. Chaùnh ngöõ daïy chuùng ta söû duïng ngoân töø

ñuùng ñaén trong ñôøi soáng haèng ngaøy vaø traùnh boán thöù xaáu aùc veà mieäng nhö noùi doái, noùi löôõi hai

chieàu, noùi lôøi vu khoáng vaø noùi lôøi khoâng caån thaän. Chaùnh nghieäp laø söï öùng xöû ha èng ngaøy phuø hôïp

vôùi giôùi luaät cuûa Ñöùc Phaät, nghóa laø phaûi keàm cheá ba ñieàu xaáu nôi thaân, laøm trôû ngaïi cho nhöõng

haønh ñoäng ñuùng nhö saùt haïi khoâng caàn thieát, troäm caép, vaø taø daâm. Chaùnh maïng laø thu hoaïch thöùc

aên, quaàn aùo, nhaø cöûa vaø caùc nhu caàu khaùc trong cuoäc soáng moät caùch ñuùng ñaén. Chaùnh maïng daïy

chuùng ta kieám soáng baèng coâng vieäc khoâng phieàn khoå cho ngöôøi khaùc hay nhöõng ngheà voâ ích cho xaõ

hoäi, maø phaûi soáng baèng söï thu nhaäp chính ñaùng baèng ngheà nghieäp chính ñaùng vaø coù ích cho ngöôøi

khaùc. Chaùnh tinh taán laø luoân haønh söû ñuùng ñaén, khoâng löôøi bieáng hay ñi leänh khoûi con ñöôøng chaân

chaùnh, traùnh nhöõng sai laàm nhö ba ñieàu xaáu veà yù, boán ñieàu xaáu veà mieäng vaø ba ñieàu xaáu veà thaân.

Chaùnh nieäm laø tu taäp baèng caùi taâm ñuùng ñaén nhö Ñöùc Phaät ñaõ tu taäp, nghóa laø chuùng ta phaûi chuù

taâm vaøo vaïn söï vaïn vaät trong vuõ truï baèng caùi taâm thanh tònh vaø chính ñaùng. Cuoái cuøng laø chaùnh

ñònh, nghóa laø luoân luoân khoâng bò dao ñoäng vì nhöõng thay ñoåi cuûa hoaøn caûnh beân ngoaøi—Zen

practitioners should always remember that the eightfold noble path consists in right view, right

thinking, right speech, right action, right living, right endeavor, right memory, and right meditation.

Right view means to abandon a self-centered way of looking at things and to have a right view of

the Buddha, that is “Nothing has its own self; everything exists due to temporary combination. If

this exists, the other exists; if this ceases to exist, the other is in no way to be able to exist.” Right

thinking means not to include toward a self-centered attitude toward things but to think of things

rightly. Right view teaches us to abandon the three evils of the mind such as coveteousness,

resentment, and evil-mindedness; and to think of things rightly, with as generous a mind as the

Buddha: not to have greedy mind (coveteousness) or not to think only of one’s own gain; not to

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have the angry mind (resentment) or not to get angry when things do not turn out as one wishes;

not to have the evil mind (evil-mindedness). Right speech teaches us to use right words in our

daily lives and to avoid the four evils of the mouth such as not to lie (to use false language), not to

speak with a double tongue, not to commit ill-speaking, and not to use improper language (careless

language). Right action means daily conduct in accordance with the precepts of the Buddha. It is to

say one must refrain from the three evils of the body that hinder right action such as needless

killing, stealing, and committing adultery or other sexual misconduct. Right living means to gain

food, clothing, shelter, and other necessities of life in a right way. Right living teaches us not to

earn our livelihood through work that makes trouble for others or through a career useless to

society, but to live on a justifiable income that we can obtain through right work and a vocation

useful to others. Right endeavor means to engage constantly in right conduct without being idle or

deviating from the right way, avoid such wrongs as the three evils of the mind, the evils of the

mouth, and the three evils of the body. Right memory means to practice with a right mind as the

Buddha did, that is, we must address ourselves to all things in the universe with a fair and right

mind. And finally, right meditation means not to be agitated by any change of external

circumstances.

(II) Giôùi Ñònh Hueä—Three elements of Discipline, meditation and wisdom: Threefold formation—

Three studies.

(A) Toång quan veà Giôùi-Ñònh-Hueä—An overview of Discipline, meditation and wisdom: Giôùi luaät giuùp

thaân khoâng laøm aùc, ñònh giuùp laéng ñoïng nhöõng xaùo troän taâm linh, vaø hueä giuùp loaïi tröø aûo töôûng vaø

chöùng ñöôïc chaân lyù. Neáu khoâng coù giôùi haïnh thanh tònh seõ khoâng theå ñình chæ söï loaïn ñoäng cuûa tö

töôûng; neáu khoâng ñình chæ söï loaïn ñoäng cuûa tö töôûng seõ khoâng coù söï thaønh töïu cuûa tueä giaùc. Söï

thaønh töïu cuûa tueä giaùc coù nghóa laø söï vieân maõn cuûa tri thöùc vaø trí tueä, töùc giaùc ngoä troïn veïn. Ñoù laø

keát quaû cuûa chuoãi töï taïo vaø lyù töôûng cuûa ñôøi soáng töï taùc chuû—Discipline wards off bodily evil,

meditation calms mental disturbance, and wisdom gets rid of delusion and proves the truth.

Without purity of conduct there will be no calm equipoise of thought; without the calm equipoise

of thought there will be no completion of insight. The completion of insight (prajna) means the

perfection of intellect and wisdom, i.e., perfect enlightenment. It is the result of self-creation and

the ideal of the self-creating life.

(B) Nghóa cuûa Giôùi-Ñònh-Hueä—The meanings of Disciplines-Meditation-Wisdom: Neáu khoâng coù giôùi

haïnh thanh tònh seõ khoâng theå ñình chæ söï loaïn ñoäng cuûa tö töôûng; neáu khoâng ñình chæ söï loaïn ñoäng

cuûa tö töôûng seõ khoâng coù söï thaønh töïu cuûa tueä giaùc. Söï thaønh töïu cuûa tueä giaùc coù nghóa laø söï vieân

maõn cuûa tri thöùc vaø trí tueä, töùc giaùc ngoä troïn veïn. Ñoù laø keát quaû cuûa chuoãi töï taïo vaø lyù töôûng cuûa

ñôøi soáng töï taùc chuû. Ñöông nhieân, Giôùi Ñònh Hueä raát caàn thieát cho Phaät töû. Nhöng sau Ñöùc Phaät,

Tam Hoïc daàn daàn bò chia thaønh ba ñeà taøi rieâng reû: nhöõng ngöôøi tuaân giöõ giôùi luaät trôû thaønh nhöõng

Luaät sö; caùc haønh giaû tham thieàn nhaäp ñònh trôû thaønh nhöõng Thieàn sö; nhöõng ngöôøi tu Baùt Nhaõ (tu

hueä) trôû thaønh nhöõng trieát gia hay nhöõng nhaø bieän chöùng—Without purity of conduct there will be

no calm equipoise of thought; without the calm equipoise of thought there will be no completion of

insight. The completion of insight (prajna) means the perfection of intellect and wisdom, i.e.,

perfect enlightenment. It is the result of self-creation and the ideal of the self-creating life.

Obviously, all these three are needed for any Buddhist. But after the Buddha, as time went on, the

Triple Discipline was split into three individual items of study. The observers of the rules of

morality became teachers of the Vinaya; the yogins of meditation were absorbed in various

samadhis and became Zen Masters; those who pursued Prajna became philosophers or

dialectricians.

1) Giôùi: Sila (skt)—Giôùi coát yeáu laø giöõ taát caû nhöõng giôùi luaät ñaõ ñöôïc Ñöùc Phaät thieát laäp cho söï oån

ñònh tinh thaàn cuûa caùc ñeä töû cuûa Ngaøi. Giôùi giuùp loaïi boû nhöõng aùc nghieäp—Discipline or morality

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consists in observing all the precepts laid down by the Buddha for the spiritual welfare of his

disciples. Discipline (training in moral discipline) wards off bodily evil.

2) Ñònh: Dhyana (skt)—Ñònh laø pheùp tu taäp nhôø ñoù ngöôøi ta ñi ñeán yeân tònh. Ñònh giuùp laøm yeân tónh

nhöõng nhieãu loaïn tinh thaàn—Meditation is the exercise to train oneself in tranquilization.

Meditation (training the mind) calms mental disturbance.

3) Tueä: Prajna (skt)—Hueä giuùp loaïi tröø aûo voïng ñeå ñaït ñöôïc chaân lyù. Noùi caùch khaùc, Hueä hay Baùt

Nhaõ laø naêng löïc thaâm nhaäp vaøo baûn taùnh cuûa töï theå vaø ñoàng thôøi noù cuõng laø chaân lyù ñöôïc caûm

nghieäm theo caùch tröïc giaùc—Wisdom (training in wisdom). In other words, Wisdom or Prajna is

the power to penetrate into the nature of one’s being, as well as the truth itself thus intuited.

(C) "Giôùi-Ñònh-Tueä" Theo Tyø Kheo Piyadassi Mahathera—Discipline-Meditation-Wisdom According

to Bhikkhu Piyadassi Mahathera: Thöù nhaát laø Giôùi. Trì giôùi laø ñeå traùnh nhöõng haäu quaû xaáu aùc do

thaân khaåu yù gaây neân. Theo Phaät Giaùo Nhìn Toaøn Dieän cuûa Tyø Kheo Piyadassi Mahathera, tröôùc

khi gia coâng thöïc haønh nhöõng nhieäm vuï khoù khaên hôn, nhö tu taäp thieàn ñònh, ñieàu chaùnh yeáu laø

chuùng ta phaûi töï kheùp mình vaøo khuoân khoå kyû cöông, ñaët haønh ñoäng vaø lôøi noùi trong giôùi luaät. Giôùi

luaät trong Phaät Giaùo nhaèm ñieàu ngöï thaân nghieäp vaø khaåu nghieäp, noùi caùch khaùc, giôùi luaät nhaèm

giuùp lôøi noùi vaø haønh ñoäng trong saïch. Trong Baùt Chaùnh Ñaïo, ba chi lieân heä tôùi giôùi luaät laø chaùnh

ngöõ, chaùnh nghieäp, vaø chaùnh maïng. Ngöôøi muoán haønh thieàn coù keát quaû thì tröôùc tieân pha ûi trì giöõ

nguõ giôùi caên baûn khoâng saùt sanh, troäm caép, taø daâm, voïng ngöõ vaø uoáng röôïu cuõng nhö nhöõng chaát

cay ñoäc laøm cho taâm thaàn buoâng lung phoùng tuùng, khoâng tænh giaùc. Thöù nhì laø Ñònh. Thieàn ñònh.

Theo Tyø Kheo Piyadassi Mahathera trong Phaät Giaùo Nhìn Toaøn Dieän, giôùi ñöùc trang nghieâm giuùp

phaùt trieån ñònh taâm. Ba chi cuoái cuøng cuûa Baùt Chaùnh Ñaïo laø chaùnh tinh taán, chaùnh nieäm, vaø chaùnh

ñònh, hôïp thaønh nhoùm ñònh. Haønh giaû coù theå ngoài laïi trong moät tònh thaát, döôùi moät coäi caây hay

ngoaøi trôøi, hoaëc moät nôi naøo thích hôïp khaùc ñeå gom taâm chaêm chuù vaøo ñeà muïc haønh thieàn, ñoàng

thôøi khoâng ngöøng tinh taán goäi röõa nhöõng bôïn nhô trong taâm vaø daàn daàn trieät tieâu naêm trieàn ca ùi ñeå

ñònh taâm vaøo moät ñieåm. Thöù ba laø Hueä. Cuõng theo Tyø Kheo Piyadassi Mahathera trong Phaät Giaùo

Nhìn Toaøn Dieän thì taâm ñònh ôû möùc ñoä cao laø phöông tieän ñeå thaønh ñaït trí tueä hay tueä minh saùt.

Tueä bao goàm chaùnh kieán vaø chaùnh tö duy, töùc laø hai chi ñaàu trong Baùt Chaùnh Ñaïo. Trí tueä giuùp

chuùng ta phaù tan lôùp maây môø si meâ bao phuû söï vaät vaø thöïc chöùng thöïc töôùng cuûa vaïn phaùp, thaáy

ñôøi soáng ñuùng nhö thaät söï, nghóa laø thaáy roõ söï sanh dieät cuûa vaïn höõu—Three practices of precepts

(observance of precepts), meditation (samadhi) and wisdom: First, sila or discipline. Learning by

the commandments or prohibitions, so as to guard against the evil consequences of error by mouth,

body or mind. According to Bhikkhu Piyadassi Mahathera in The Spetrum of Buddhism, it is

essential for us to discipline ourselves in speech and action before we undertake the arduous task

of training our mind through meditation. The aim of Buddhism morality is the control of our verbal

and physical action, in other words, purity of speech and action. This is called training in virtue.

Three factors of the Noble Eightfold Path form the Buddhsit code of conduct. They are right

speech, right action, and right livelihood. If you wish to be successful in meditation practice, you

should try to observe at least the five basic precepts of morality, abstinence from killing, stealing,

illicit sexual indulgence, speaking falsehood and from taking any liquor, including narcotic drugs

that cause intoxication and heedlessness. Second, dhyana or meditation (by Dhyana or quiet

meditation). According to Bhikkhu Piyadassi Mahathera in The Spectrum of Buddhism, virtue aids

the cultivation of concentration. The first three factors of the Noble Eightfold Path, right effort,

right mindfulness and right concentration, form the concentration group. This called training in

concentration or samadhi-sikkha. Progressing in virtue the meditator practices mental culture,

Seated in cloister cell, or at the foot of a tree, or in the open sky, or in some other suitable place,

he fixes his mind on a subject of meditation and by unceasing effort washes out the impurities of

his mind and gradually gains mental absorption by abandoning the five hindrances. Third, prajna or

wisdom (by philosophy) or study of principles and solving of doubts. Also according to Bhikkhu

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Piyadassi Mahathera in The Spectrum of Buddhism, high concentration is the means to the

acquisition of wisdom or insight. Wisdom consists of right understanding and right thought, the first

two factors of the path. This is called the training in wisdom or panna-sikkha. Wisdom helps us get

rid of the clouded view of things, and to see life as it really is, that is to see life and things

pertaining to life as arising and passing.

(D) Giôùi Ñònh Hueä theo Kinh Phaùp Cuù—Discipline-Meditation-Wisdom according to the

Dhammamapada: Phaät daïy: “Baèng trì giôùi, ngöôøi ta coù theå ñaït ñeán taäp trung tö töôûng vaø chaùnh

nieäm; töø taäp trung tö töôûng vaø chaùnh nieäm, ngöôøi ta ñaït ñöôïc trí hueä. Trí hueä seõ mang laïi an bình

noäi taïi vaø giuùp cho con ngöôøi vöôït qua nhöõng côn baõo toá cuûa traàn tuïc.”—Buddha taught: “By

observing precepts, one can reach concentration and mindfulness; from concentration and

mindfulness, one can achieve knowledge and wisdom. Knowledge brings calmness and peace to

life and renders human beings indifference to the storms of the phenomenal world.”

(III)Kinh Nhaäp Töùc Xuaát Töùc Nieäm—Sutra on Mindfulness of the breathing: Tænh thöùc trong hôi

thôû—Theo kinh Nhaäp Töùc Xuaát Töùc Nieäm, ñöùc Phaät daïy: “Naày caùc Tyø Kheo, nhö theá naøo laø tu taäp

Nhaäp Töùc Xuaát Töùc Nieäm? Nhö theá naøo laøm cho sung maõn? Nhö theá naøo laø quaû lôùn, coâng ñöùc lôùn?

ÔÛ ñaây, naày caùc Tyø Kheo, Tyø Kheo ñi ñeán khu röøng, ñi ñeán goác caây, hay ñi ñeán ngoâi nhaø troáng, vaø

ngoài kieát giaø, löng thaúng vaø truù nieäm tröôùc maët. Chaùnh nieäm, vò aáy thôû voâ; chaùnh nieäm vò aáy thôû ra.

Thôû voâ daøi, vò aáy bieát mình ñang thôû voâ daøi. Hay thôû ra daøi, vò aáy bieát mình ñang thôû ra daøi. Hay

thôû voâ ngaén, vò aáy bieát mình ñang thôû voâ ngaén. Hay thôû ra ngaén, vò aáy bieát mình ñang thôû ra ngaén.

Vò aáy taäp: “Caûm giaùc toaøn thaân, toâi seõ thôû voâ.” Vò aáy taäp: “An tònh toaøn thaân toâi seõ thôû voâ.” Vò aáy

taäp: “An tònh toaøn thaân, toâi seõ thôû ra. Vò aáy taäp: ‘Caûm giaùc hyû thoï, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Caûm

giaùc hyû thoï, toâi seõ thôû ra.’ Vò aáy taäp: ‘Caûm giaùc laïc thoï, toâi seõ thôû voâ.’ Vò aáy ta äp: ‘Caûm giaùc laïc

thoï, toâi seõ thôû ra.’ Vò aáy taäp: ‘Caûm giaùc taâm haønh, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Caûm giaùc taâm haønh,

toâi seõ thôû ra.’ Vò aáy taäp: ‘Caûm giaùc an tònh taâm haønh, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Caûm giaùc an tònh

taâm haønh, toâi seõ thôû ra.’ Vò aáy taäp: ‘Caûm giaùc veà taâm, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Caûm giaùc veà taâm,

toâi seõ thôû ra.’ Vò aáy taäp: ‘Vôùi taâm haân hoan, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Vôùi taâm haân hoan, toâi seõ thôû

ra.’ Vò aáy taäp: ‘Vôùi taâm ñònh tónh, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Vôùi taâm ñònh tónh, toâi seõ thôû ra.’ Vò aáy

taäp: ‘Vôùi taâm giaûi thoaùt, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Vôùi taâm giaûi thoaùt, toâi seõ thôû ra.’ Vò aáy taäp:

‘Quaùn voâ thöôøng, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Quaùn voâ thöôøng, toâi seõ thôû ra.’ Vò aáy taäp: ‘Quaùn ly

tham, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Quaùn ly tham, toâi seõ thôû ra.’ Vò aáy taäp: ‘Quaùn ñoaïn dieät, toâi seõ thôû

voâ.’ Vò aáy taäp: ‘Quaùn ñoaïn dieät, toâi seõ thôû ra.’ Vò aáy taäp: ‘Quaùn töø boû, toâi seõ thôû voâ.’ Vò aáy taäp:

‘Quaùn ñoaïn töø boû, toâi seõ thôû ra.’ Nhaäp Töùc Xuaát Töùc Nieäm, naày caùc Tyø Kheo, tu taäp nhö vaäy, laøm

cho sung maõn nhö vaäy, ñöôïc quaû lôùn, ñöôïc coâng ñöùc lôùn. Vaø nhö theá naøo, naày caùc Tyø Kheo, laø

nhaäp töùc xuaát töùc nieäm ñöôïc tu taäp? Nhö theá naøo laøm cho sung maõn, khieán boán nieäm xöù ñöôïc vieân

maõn? Khi naøo, naày caùc Tyø Kheo, Tyø Kheo thôû voâ daøi, vò aáy bieát laø mình ñang thôû voâ daøi. Hay khi

thôû ra daøi, vò aáy bieát laø mình ñang thôû ra daøi. Hay thôû voâ ngaén, vò aáy bieát laø mình ñang thôû voâ

ngaén. Hay thôû ra ngaén, vò aáy bieát laø mình ñang thôû ra ngaén. Vò aáy taäp: ‘Caûm giaùc toaøn thaân, toâi seõ

thôû voâ.’ Vò aáy taäp: ‘Caûm giaùc toaøn thaân, toâi seõ thôû ra.’ Vò aáy taäp: ‘An tònh thaân haønh, toâi seõ thôû voâ.’

Vò aáy taäp: “An tònh thaân haønh, toâi seõ thôû ra.” Trong khi tuøy quaùn thaân theå treân thaân theå, naøy caùc Tyø

Kheo, vò Tyø Kheo truù, nhieät taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu ôû ñôøi. Naày caùc Tyø

Kheo, ñoái vôùi caùc thaân, Ta ñaây noùi laø moät, töùc laø thôû voâ thôû ra. Do vaäy, naày caùc Tyø Kheo, trong khi

tuøy quaùn thaân theå treân thaân theå, vò Tyø Kheo truù, nhieät taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham

öu ôû ñôøi. Khi naøo, naày caùc vò Tyø Kheo, vò Tyø Kheo nghó: Vò aáy taäp: ‘Caûm giaùc hyû thoï, toâi seõ thôû

voâ.’ Vò aáy taäp: ‘Caûm giaùc hyû thoï, toâi seõ thôû ra.’ Vò aáy taäp: ‘Caûm giaùc laïc thoï, toâi seõ thôû voâ.’ Vò aáy

taäp: ‘Caûm giaùc laïc thoï, toâi seõ thôû ra.’ Vò aáy taäp: ‘Caûm giaùc taâm haønh, toâi seõ thôû voâ.’ Vò aáy taäp:

‘Caûm giaùc taâm haønh, toâi seõ thôû ra.’ Vò aáy taäp: ‘An tònh taâm haønh, toâi seõ thôû voâ.’ Vò aáy taäp: ‘An tònh

taâm haønh, toâi seõ thôû ra.’ Trong khi tuøy quaùn thoï treân caùc thoï, naày caùc Tyø Kheo, Tyø Kheo truù, nhieät

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taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu ôû ñôøi. Naày caùc Tyø Kheo, ñoái vôùi caùc thoï, Ta ñaây

noùi laø moät, töùc laø thôû voâ thôû ra. Do vaäy, naày caùc Tyø Kheo, trong khi tuøy quaùn thoï treân caùc thoï, vò

Tyø Kheo truù, nhieät taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu ôû ñôøi. Khi naøo, naày caùc Tyø

Kheo, Tyø Kheo nghó: Vò aáy taäp: ‘Caûm giaùc taâm, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Caûm giaùc taâm, toâi seõ thôû

ra.’ Vò aáy taäp: ‘Vôùi taâm haân hoan, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Vôùi taâm haân hoan, toâi seõ thôû ra.’ Vò aáy

taäp: ‘Vôùi taâm Thieàn ñònh, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Vôùi taâm Thieàn ñònh, toâi seõ thôû ra.’ Vò aáy taäp:

‘Vôùi taâm giaûi thoaùt, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Vôùi taâm giaûi thoaùt, toâi seõ thôû ra.’ Trong khi tuøy quaùn

taâm treân taâm, naày caùc Tyø Kheo, Tyø Kheo truù, nhieät taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu

ôû ñôøi. Naày caùc Tyø Kheo, söï tu taäp nhaäp töùc xuaát töùc nieäm khoâng theå ñeán vôùi keû thaát nieäm, khoâng

coù tænh giaùc. Do vaäy, naày caùc Tyø Kheo, trong khi tuøy quaùn taâm treân taâm, vò Tyø Kheo truù, nhieät taâm,

tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu ôû ñôøi. Khi naøo naày caùc Tyø Kheo, Tyø Kheo nghó: Vò aáy

taäp: ‘Quaùn voâ thöôøng, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Quaùn voâ thöôøng, toâi seõ thôû ra.’ Vò aáy taäp: ‘Quaùn ly

tham, toâi seõ thôû voâ.’ Vò aáy taäp: ‘Quaùn ly tham, toâi seõ thôû ra.’ Vò aáy taäp: ‘Quaùn ñoaïn dieät, toâi seõ thôû

voâ.’ Vò aáy taäp: ‘Quaùn ñoaïn dieät, toâi seõ thôû ra.’ Vò aáy taäp: ‘Quaùn töø boû, toâi seõ thôû voâ.’ Vò aáy taäp:

‘Quaùn töø boû, toâi seõ thôû ra.’ Trong khi tuøy quaùn phaùp treân phaùp, naày caùc Tyø Kheo, Tyø Kheo truù,

nhieät taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu ôû ñôøi. Vò aáy, do ñoaïn tröø tham öu, sau khi

thaáy vôùi trí tueä, kheùo nhìn söï vaät vôùi nieäm xaû ly. Do vaäy, naày caùc Tyø Kheo, trong khi tuøy quaùn

phaùp treân caùc phaùp, vò Tyø Kheo truù, nhieät taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu ôû ñôøi.

Nhaäp töùc xuaát töùc nieäm, naày caùc Tyø Kheo, ñöôïc tu taäp nhö vaäy laøm cho sung maõn nhö vaäy, khieán

cho boán nieäm xöù ñöôïc vieân maõn. Vaø Boán nieäm xöù, naày caùc Tyø Kheo, tu taäp nhö theá naøo, laøm cho

sung maõn nhö theá naøo, khieán cho thaát giaùc chi ñöôïc vieân maõn? Naày caùc Tyø Kheo, trong khi tuøy

quaùn thaân treân thaân, Tyø Kheo truù, nhieät taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu ôû ñôøi, trong

khi aáy, nieäm khoâng hoân meâ cuûa vò aáy ñöôïc an truù. Trong khi nieäm khoâng hoân meâ cuûa vò aáy cuõng

ñöôïc an truù, naày caùc Tyø Kheo, trong khi aáy nieäm giaùc chi ñöôïc baét ñaàu khôûi leân vôùi Tyø Kheo, trong

khi aáy, Tyø Kheo tu taäp nieäm giaùc chi. Trong khi aáy nieäm giaùc chi ñöôïc Tyø Kheo tu taäp ñi ñeán vieân

maõn. Naày caùc Tyø Kheo, trong khi truù vôùi chaùnh nieäm nhö vaäy, Tyø Kheo vôùi trí tueä suy tö, tö duy,

thaåm saùt phaùp aáy. Naày caùc Tyø Kheo, trong khi truù vôùi chaùnh nieäm nhö vaäy, Tyø Kheo vôùi trí tueä suy

tö, tö duy, thaåm saùt phaùp aáy, trong khi aáy traïch phaùp giaùc chi ñöôïc baét ñaàu khôûi leân vôùi Tyø Kheo.

Trong khi aáy, Tyø Kheo tu taäp traïch phaùp giaùc chi. Trong khi aáy traïch phaùp giaùc chi ñöôïc Tyø Kheo

tu taäp ñi ñeán vieân maõn. Naày caùc Tyø Kheo, trong khi truù vôùi chaùnh nieäm nhö vaäy, Tyø Kheo vôùi trí

tueä suy tö, tö duy, thaåm saùt phaùp aáy, söï tinh taán khoâng thuï ñoäng baét ñaàu khôûi leân vôùi vò Tyø Kheo.

Naày caùc Tyø Kheo, trong khi Tyø Kheo vôùi trí tueä suy tö, tö duy, thaåm saùt phaùp aáy, söï tinh taán khoâng

thuï ñoäng ñöôïc baét ñaàu khôûi leân vôùi Tyø Kheo aáy. Trong khi aáy tinh taán giaùc chi ñöôïc Tyø Kheo tu

taäp ñi ñeán vieân maõn. Hyû khoâng lieân heä ñeán vaät chaát ñöôïc khôûi leân nôi vò tinh taán tinh caàn. Naày caùc

Tyø Kheo, trong khi hyû khoâng lieân heä ñeán vaät chaát khôûi leân nôi Tyø Kheo tinh taán tinh caàn, trong khi

aáy hyû giaùc chi baét ñaàu khôûi leân trong vò Tyø Kheo. Trong khi aáy hyû giaùc chi ñöôïc vò Tyø Kheo tu taäp

ñi ñeán vieân maõn. Thaân cuûa vò aáy ñöôïc taâm hoan hyû trôû thaønh khinh an, taâm cuõng ñöôïc khinh an.

Naày caùc Tyø Kheo, trong khi Tyø Kheo vôùi yù hoan hyû ñöôïc thaân khinh an, ñöôïc taâm cuõng khinh an,

trong khi aáy, khinh an giaùc chi baét ñaàu khôûi leân nôi Tyø Kheo. Trong khi aáy, khinh an giaùc chi ñöôïc

Tyø Kheo tu taäp. Trong khi aáy, khinh an giaùc chi ñöôïc Tyø Kheo laøm cho ñi ñeán sung maõn. Moät vò coù

thaân khinh an, an laïc, taâm vò aáy ñöôïc ñònh tónh. Naày caùc Tyø Kheo, trong khi Tyø Kheo coù thaân khinh

an, an laïc, taâm vò aáy ñöôïc ñònh tónh, trong khi aáy ñònh giaùc chi baét ñaàu khôûi leân nôi vò Tyø Kheo

naày. Trong khi aáy ñònh giaùc chi ñöôïc Tyø Kheo tu taäp. trong khi aáy ñònh giaùc chi ñöôïc Tyø Kheo laøm

cho ñi ñeán sung maõn. Vò aáy vôùi taâm ñònh tónh nhö vaäy, kheùo nhìn söï vaät vôùi yù nieäm xaû ly. Naày caùc

Tyø kheo, trong khi Tyø Kheo laøm vôùi taâm ñònh tónh nhö vaäy, kheùo nhìn söï vaät vôùi yù nieäm xaû ly,

trong khi aáy xaû giaùc chi ñöôïc Tyø Kheo tu taäp. Trong khi aáy xaû giaùc chi ñöôïc vò Tyø Kheo laøm cho ñi

ñeán sung maõn. Naày caùc Tyø Kheo, trong khi quaùn thoï treân caùc caûm thoï nhö treân, quaùn taâm treân taâm,

quaùn phaùp treân caùc phaùp, Tyø Kheo an truù, nhieät taâm, tænh giaùc, chaùnh nieäm vôùi muïc ñích ñieàu phuïc

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tham öu ôû ñôøi, trong khi aáy nieäm cuûa vò aáy ñöôïc an truù, khoâng coù hoân meâ. Naày caùc Tyø Kheo, trong

khi nieäm cuûa Tyø Kheo ñöôïc an truù, khoâng coù hoân meâ, nieäm giaùc chi trong khi aáy ñöôïc baét ñaàu khôûi

leân trong vò Tyø Kheo naày. Nieäm giaùc chi trong khi aáy ñöôïc vò Tyø Kheo tu taäp laøm cho ñi ñeán sung

maõn. Vò aáy an truù vôùi chaùnh nieäm nhö vaäy, suy tö, tö duy, thaåm saùt phaùp aáy vôùi trí tueä. Naày caùc Tyø

Kheo, trong khi an truù vôùi chaùnh nieäm nhö vaäy, vò aáy suy tö, tö duy, thaåm saùt vôùi trí tueä. Traïch giaùc

chi trong khi aáy baét ñaàu khôûi leân trong vò Tyø Kheo. Traïch phaùp giaùc chi trong khi aáy ñöôïc vò Tyø

Kheo tu taäp ñeå ñi ñeán sung maõn, tinh taán khoâng thuï ñoäng baét ñaàu khôûi leân nôi vò aáy. Naày caùc Tyø

Kheo,trong khi Tyø Kheo suy tö, tö duy, thaåm saùt phaùp aáy vôùi trí tueä, vaø tinh taán khoâng thuï ñoäng baét

ñaàu khôûi leân nôi vò Tyø Kheo aáy, tinh taán giaùc chi trong khi aáy baét ñaàu khôûi leân nôi vò Tyø Kheo.

Tinh taán giaùc chi ñöôïc Tyø Kheo tu taäp laøm cho ñi ñeán sung maõn. Ñoái vôùi vò aáy tinh caàn tinh taán, hyû

khoâng lieân heä ñeán vaät chaát khôûi leân. Naày caùc Tyø Kheo, trong khi Tyø Kheo tinh caàn tinh taán vaø hyû

khoâng lieân heä ñeán vaät chaát khôûi leân, hyû giaùc chi khi aáy baét ñaàu ñöôïc khôûi leân nôi Tyø Kheo. Hyû giaùc

chi trong khi aáy ñöôïc Tyø Kheo tu taäp laøm cho ñi ñeán sung maõn. Thaân cuûa vò aáy ñöôïc taâm hoan hyû

trôû thaønh khinh an, taâm cuõng ñöôïc khinh an. Naày caùc Tyø Kheo, trong khi Tyø Kheo noùi vôùi yù hoan

hyû ñöôïc thaân khinh an, ñöôïc taâm cuõng khinh an, trong khi aáy khinh an giaùc chi baét ñaàu khôûi leân

nôi Tyø Kheo. Trong khi aáy khinh an giaùc chi ñöôïc vò Tyø Kheo tu taäp laøm cho ñi ñeán sung maõn. Moät

vò coù taâm khinh an, an laïc, taâm vò aáy ñöôïc ñònh tónh. Naày caùc Tyø Kheo, trong khi vò aáy coù thaân

khinh an, an laïc, taâm vò aáy ñöôïc ñònh tónh, trong khi aáy ñònh giaùc chi baét ñaàu khôûi leân nôi vò Tyø

Kheo. Trong khi ñònh giaùc chi ñöôïc vò Tyø Kheo tu taäp laøm cho ñi ñeán sung maõn. Vò aáy vôùi taâm ñònh

tónh nhö vaäy, kheùo nhìn söï vaät vôùi yù nieäm xaû ly. Naày caùc Tyø Kheo, trong khi Tyø Kheo vôùi taâm ñònh

tónh nhö vaäy, kheùo nhìn söï vaät vôùi yù nieäm xaû ly, trong khi aáy xaû giaùc chi baét ñaàu khôûi leân nôi Tyø

Kheo. Trong khi aáy xaû giaùc chi ñöôïc vò Tyø Kheo naày tu taäp laøm cho ñi ñeán sung maõn. Naày caùc Tyø

Kheo, boán nieäm xöù ñöôïc tu taäp nhö vaäy, ñöôïc laøm cho sung maõn nhö vaäy khieán cho thaát giaùc chi

ñöôïc sung maõn. Naày caùc Tyø Kheo, thaát giaùc chi tu taäp nhö theá naøo, laøm cho sung maõn nhö theá naøo,

khieán cho minh giaûi thoaùt ñöôïc vieân maõn. ÔÛ ñaây, naày caùc Tyø Kheo, Tyø Kheo tu taäp nieäm giaùc chi,

lieân heä ñeán vieãn ly, lieân heä ñeán ly tham, lieân heä ñeán dieät, höôùng ñeán xaû ly, tu taäp traïch phaùp giaùc

chi…, tu taäp tinh taán giaùc chi…, tu taäp hyû giaùc chi…, tu taäp khinh an giaùc chi…, tu taäp ñònh giaùc chi…, tu taäp

xaû giaùc chi, lieân heä ñeán vieãn ly, lieân heä ñeán ly tham, lieân heä ñeán dieät, höôùng ñeán xaû ly. Naày caùc Tyø

Kheo, thaát giaùc chi ñöôïc tu taäp nhö vaäy, ñöôïc laøm cho sung maõn nhö vaäy, khieán cho minh giaûi

thoaùt ñöôïc vieân maõn—According to the Anapanasatisuttam, the Buddha taught: “Bhikkhus, is

mindfulness of breathing developed and cultivated, so that it is of great fruit and great benefit?

Here a Bhikkhu, gone to the forest or to the root of a tree or to an empty hut, sits down; having

folded his legs crosswise, set his body erect, and established mindfulness in front of him, ever

mindful he breathes in, mindful he breathes out. Breathing in long, he understands: “I breathe in

long;” or breathing out long, he understands: “I breathe out long.” Breathing in short, he

understands: “I breathe in short;” or breathing out short, he understands: “I breathe out short.” He

trains thus: “I shall breathe in experiencing the whole body of breath;” he trains thus: “I shall

breathe out experiencing the whole body of breath.” He trains thus: “I shall breathe in

tranquilizing the bodily formation;” he trains thus: “I shall breathe out tranquilizing (quieting) the

bodily formation. He trains thus: ‘I shall breathe in experiencing rapture;’ he trains thus: ‘I shall

breathe out experiencing rapture.’ He trains thus: ‘I shall breathe in experiencing pleasure;’ he

trains thus: ‘I shall breathe out experiencing pleasure.’ He trains thus: ‘I shall breathe in

experiencing the mental formation;’ he trains this: ‘I shall breathe out experiencing the mental

formation.’ He trains thus: ‘I shall breathe in tranquilizing the mental formation;’ he trains thus: ‘I

shall breathe out tranquilizing the mental formation.’ He trains thus: ‘I shall breathe in

experiencing the mind;’ he trains thus: ‘I shall breathe out experiencing the mind.’ He trains thus:

‘I shall breathe in gladdening the mind;’ he trains thus: ‘I shall breathe out gladdening the mind.’

He trains thus: ‘I shall breathe in concentrating the mind;’ he trains thus: ‘I shall breathe out

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concentrating the mind.’ He trains thus: ‘I shall breathe in liberating the mind;’ he trains thus: ‘I

shall breathe out liberating the mind.’ He trains thus: ‘I shall breathe in contemplating

impermanence;’ he trains thus: ‘I shall breathe out contemplating impermanence.’ He trains thus:

‘I shall breathe in contemplating fading away;’ he trains thus: ‘I shall breathe out contemplating

fading away.’ He trains thus: ‘I shall breathe in contemplating cessation;’ he trains thus: ‘I shall

breathe out contemplating cessation.’ He trains thus: ‘I shall breathe in contemplating

relinquishment;’ he trains thus: ‘I shall breathe out contemplating relinquishment.’ Bhikkhus, that

is how mindfulness of breathing is developed and cultivated, so that it is of great fruit and great

benefit. And how, Bhikkhus, does mindfulness of breathing, developed and cultivated, fulfill the

four foundations of mindfulness? Bhikkhus, on whatever occasion a Bhikkhu, breathing in long,

understands: ‘I breathe in long;’ or breathe out long, understands: ‘I breathe out long;’ breathing in

short, understands: ‘I breathe in short;’ breathing out short, understands: ‘I breathe out short.’ He

trains thus: ‘I shall breathe in experiencing the whole body of breath;’ he trains thus: ‘I shall

breathe out experiencing the whole body of breath;’ he trains thus: ‘I shall breathe in tranquilizing

(quieting) the bodily formation;’ he trains thus: ‘I shall breathe out tranquilizing the bodily

formation.’ On that occasion, a Bhikkhu abides contemplating the body as a body, ardent, fully

aware, and mindful, having put away covetousness and grief for the world. I say that this is a

certain body among the bodies, namely, in-breathing and out-breathing. That is why on that

occasion a Bhikku abides contemplating the body as a body, ardent, fully aware, and mindful,

having put away covetousness (envy) and grief for the world. Bhikkhus! On whatever occasion a

Bhikkhu thinks this: He trains thus: ‘I shall breathe in experiencing rapture.’ He trains thus: ‘I shall

breathe out experiencing rapture.’ He trains thus: ‘I shall breathe in experiencing pleasure.’ He

trains thus: ‘I shall breathe out experiencing pleasure.’ He trains thus: ‘I shall breathe in

experiencing the mental formation.’ He trains thus: ‘I shall breathe out experiencing the mental

formation.’ He trains thus: ‘I shall breathe in tranquilizing the mental formation.’ He trains thus: ‘I

shall breathe out tranquilizing the mental formation.’ On that occasion, a Bhikhu abides

contemplating feelings as feelings, ardent, fully aware, and mindful, having put away

covetousness (envy) and grief for the world. I say that this is a certain feeling among the feelings,

namely, giving close attention to in-breathing and out-breathing. This is why on that occasion a

Bhikkhu abides contemplating feelings as feelings, ardent, fully aware, and mindful, having put

away covetousness (envy) and grief for the world. Bhikkhus, on whatever occasion. A Bhikkhu

trains thus: ‘I shall breathe in experiencing the mind.’ He trains thus: ‘I shall breathe out

experiencing the mind.’ A Bhikkhu trains thus: ‘I shall breathe in gladdening the mind.’ A Bhikkhu

trains thus: ‘I shall breathe out gladdening the mind.’ A Bhikkhu trains thus: ‘I shall breathe in

gladdening the mind.’ A Bhikkhu trains thus: ‘I shall breathe out concentrating the mind.’ A

Bhikkhu trains thus: ‘I shall breathe in liberating the mind.’ A Bhikkhu trains thus: ‘I shall breathe

out liberating the mind.’ On that occasion a Bhikkhu abides contemplating mind as mind, ardent,

fully aware, and mindful, having put away covetousness (envy) and grief for the world. I do not

say that there is the development of mindfulness of breathing for one who is forgetful, who is not

fully aware. That is why on that occasion a Bhikkhu abides contemplating mind as mind, ardent,

fully aware, and mindful, having put away covetousness (envy) and grief for the world. Bhikkhu,

on whatever occasion, a Bhikkhu thinks: He trains thus: ‘I shall breathe in contemplating

impermanence.’ He trains thus: ‘I shall breathe out contemplating impermanence.’ He trains thus:

‘I shall breathe in contemplating fading away.’ He trains thus: ‘I shall breathe out contemplating

fading away.’ He trains thus: ‘I shall breathe in contemplating cessation.’ He trains thus: ‘I shall

breathe out contemplating cessation.’ He trains thus: ‘I shall breathe in contemplating

relinquishment.’ He trains thus: ‘I shall breathe out contemplating relinquishment.’ On that

occasion a Bhikkhu abides contemplating mind-objects as mind-objects, ardent, fully aware, and

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mindful, having put away covetousness (envy) and grief for the world. Having seen the wisdom

the abandoning of covetousness (envy) and grief, he closely looks on with equanimity. That is why

on that occasion a Bhikkhu abides contemplating mind-objects as mind-objects, ardent, fully

aware, and mindful, having put away covetousness (envy) and grief for the world. Bhikkhus, that is

how mindfulness of breathing, developed and cultivated, fulfills the four foundations of

mindfulness. And how, Bhikkhus, do the four foundations of mindfulness, developed and

cultivated, fulfill the seven enlightenment factors? Bhikkhus, on whatever occasion a Bhikkhu

abides contemplating the body as a body, ardent, fully aware, and mindful, having put away

covetousness (envy) and grief for the world, on that occasion unremitting mindfulness is

established in him. On whatever occasion unremitting mindfulness is established in a Bhikkhu, on

that occasion the mindfulness enlightenment factor is aroused in him, and he develops it, and by

development, it comes to fulfillment in him. Abiding thus mindful, he investigates and examines

that state with wisdom and embarks upon a full inquiry into it. On whatever occasion, abiding thus

mindful, a Bhikkhu investigates and examines that state with wisdom embarks upon a full inquiry

into it. On that occasion, the investigation-of-states enlightenment factor is aroused in him, and he

develops it, and by development it comes to fulfillment in him. In one who investigates and

examines that state with wisdom and embarks upon a full inquiry into it, tireless energy is aroused.

On whatever occasion, tireless energy is aroused in a Bhikkhu who investigates and examines that

state with wisdom embarks upon a full inquiry into it. On that occasion, the energy enlightenment

factor is aroused in him, and he develops it, and by development it comes to fulfillment in him. In

one who arouses energy, worldly rapture arises. On whatever occasion, unworldly rapture arises in

a Bhikkhu who has aroused energy, on that occasion, the rapture enlightenment factor is aroused

in him, and he develops it, and by development it comes to fulfillment in him. In one who is

rapturous, the body and mind become tranquil. On whatever occasion, the body and mind become

tranquil in a Bhikkhu who is rapturous, on that occasion, the tranquility enlightenment factor is

aroused in him, and he develops it, an by development it comes to fulfillment in him. In one whose

body is tranquil and who feels pleasure, the mind becomes concentrated. On whatever occasion,

the mind become concentrated in a Bhikkhu who is tranquil and feels pleasure, on that occasion,

the concentration enlightenment factor is aroused in him, and he develops it, and by development

it comes to fulfillment in him. He closely looks on with equanimity at the mind thus. On whatever

occasion, a Bhikkhu closely looks on with equanimity at the mind thus, on that occasion, the

equanimity enlightenment factor is aroused in him, and he develops it, and by development it

comes to fulfillment in him. Bhikkhus, on whatever occasion a Bhikkhu abides contemplating

feelings as feelings, ardent, fully aware, and mindful, having put away covetousness (envy) and

grief for the world, on that occasion unremitting mindfulness is established in him. On whatever

occasion unremitting mindfulness is established in a Bhikkhu, on that occasion the mindfulness

enlightenment factor is aroused in him, and he develops it, and by development, it comes to

fulfillment in him. Abiding thus mindful, he investigates and examines that state with wisdom and

embarks upon a full inquiry into it. On whatever occasion, abiding thus mindful, a Bhikkhu

investigates and examines that state with wisdom embarks upon a full inquiry into it. On that

occasion, the investigation-of-states enlightenment factor is aroused in him, and he develops it,

and by development it comes to fulfillment in him. Bhikkhus, while the Bhikkhu investigates and

examines that state with wisdom and embarks upon a full inquiry into it, tireless energy is aroused

in that Bhikkhu. On that occasion, the energy enlightenment factor is aroused in him, and he

develops it, and by development it comes to fulfillment in him. In one who arouses energy,

unworldly rapture arises. On whatever occasion, unworldly rapture arises in a Bhikkhu who has

aroused energy, on that occasion, the rapture enlightenment factor is aroused in him, and he

develops it, and by development it comes to fulfillment in him. In one who is rapturous, the body

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and mind become tranquil. On whatever occasion, the body and mind become tranquil in a

Bhikkhu who is rapturous, on that occasion, the tranquility enlightenment factor is aroused in him,

and he develops it, an by development it comes to fulfillment in him. In one whose body is tranquil

and who feels pleasure, the mind becomes concentrated. Bhikkhus, on whatever occasion, the

mind become concentrated in a Bhikkhu who is tranquil and feels pleasure, on that occasion, the

concentration enlightenment factor is aroused in him, and he develops it, an by development it

comes to fulfillment in him. With the concentrated mind, a Bhikkhu closely looks on with

equanimity. Bhikkhus! On whatever occasion, a Bhikkhu closely looks on with equanimity at the

mind thus, on that occasion, the equanimity enlightenment factor is aroused in him, and he

develops it, and by development it comes to fulfillment in him. Bhkkhus, that is how the four

foundations of mindfulness, developed and cultivated, fulfill the seven enlightenment factors. And

how, Bhikhus, do the seven enlightenment factors, developed and cultivated, fulfill the true

knowledge and deliverance. Here, Bhikkhus, a Bhikkhu develops the mindfulness enlightenment

factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment. He

develops the investigation-of-states enlightenment factor, the energy enlightenment factor, the

rapture enlightenment factor, the tranquility enlightenment factor, the concentration enlightenment

factor and the equanimity enlightenment factor, which is supported by seclusion, dispassion (lack

of passion or free of passion), and cessation, and ripens in relinquishment. Bhikkhus, that is how

the seven enlightenment factors, developed and cultivated, fulfill true knowledge and deliverance.

That is what the Blessed One said. The Bhikkhus were satisfied and delighted in the Blessed

One’s words.”

(IV) Luïc Caên-Luïc Caûnh-Luïc Thöùc—Six senses, their six objects, and corresponding kinds of

consciousness:

(A) Luïc Caên—Six senses: Saùu caên: maét, tai, muõi, löôõi, thaân, vaø yù. Haønh giaû tu thieàn neân luoân nhôù raèng

luïc caên hay luïc chuùng sanh gioáng nhö nhöõng con thuù hoang bò nhoát vaø luùc naøo cuõng muoán thoaùt ra.

Chæ khi naøo chuùng ñöôïc thuaàn hoùa thì chuùng môùi ñöôïc haïnh phuùc. Cuõng nhö theá chæ khi naøo saùu

caên ñöôïc thuaàn löông bôûi chaân lyù Phaät, thì chöøng ñoù con ngöôøi môùi thaät söï coù haïnh phuùc. Theo Tyø

Kheo Piyananda trong Nhöõng Haït Ngoïc Trí Tueä Phaät Giaùo, baïn phaûi luoân tænh thöùc veà nhöõng cô

quan cuûa giaùc quan nhö maét, tai, muõi, löôõi, thaân vaø söï tieáp xuùc cuûa chuùng vôùi theá giôùi beân ngoaøi.

Baïn phaûi tænh thöùc veà nhöõng caûm nghó phaùt sinh do keát quaû cuûa nhöõng söï tieáp xuùc aáy: maét ñang

tieáp xuùc vôùi saéc, tai ñang tieáp xuùc vôùi aâm thanh, muõi ñang tieáp xuùc vôùi muøi, löôõi ñang tieáp xuùc vôùi

vò, thaân ñang tieáp xuùc vôùi söï xuùc chaïm, vaø yù ñang tieáp xuùc vôùi nhöõng vaïn phaùp—Six bases of

mental activities: eye, ear, nose, tongue, body and mind. Zen practitioners should always

remember that the six senses or six organs of sense are likened to six wild creatures in

confinement and always struggling to escape. Only when they are domesticated will they be

happy. So is it with the six senses and the taming power of Buddha-truth. According to Bikkhu

Piyananda in The Gems Of Buddhism Wisdom, you must always be aware of the sense organs

such as eye, ear, nose, tongue and body and the contact they are having with the outside world.

You must be aware of the feelings that are arising as a result of this contact: eye is now in contact

with forms (rupa), ear is now in contact with sound, nose is now in conatct with smell, tongue is

now in contact with taste, body is now in contact with touching, and mind is now in contact with all

things (dharma).

(B) Luïc Caûnh—Six objects corresponding to the six senses: Saùu caûnh ñoái laïi vôùi luïc caên nhaõn, nhó, tyû,

thieät, thaân, yù laø caûnh trí, aâm thanh, vò, xuùc, yù töôûng cuõng nhö thò giaùc, thính giaùc, khöùu giaùc, vò giaùc,

xuùc giaùc vaø taâm phaân bieät—The six objective fields of the six senses of sight, sound, smell, taste,

touch and idea or thought; rupa, form and colour, is the field of vision; sound of hearing, scent of

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smelling, the five flavours of tasting, physical feeling of touch, and mental presentation of

discernment.

(C) Luïc Thöùc—Six sense-data or six consciousness: Saùu thöùc: nhaõn thöùc, nhó thöùc, tyû thöùc, thieät thöùc,

thaân thöùc, vaø yù thöùc—The perceptions and discernings of the six organs of sense—Six ways of

knowing: sight consciousness, hearing consciousness, scent consciousness, taste consciousness,

body consciousness, and mind consciousness.

(V) Lyù Nhaân Duyeân—The Theory of Dependent Causation: Pratitya-samutpada (skt)—A commonly

accepted term for Twelve Nidanas—Conditioned co-arising or co-production—Dependent

Origination—Interdependent origination.

1) Moät thuaät ngöõ thöôøng ñöôïc chaáp nhaän cho Lyù Nhaân Duyeân—Moïi vaät trong theá giôùi hieän höõu ñeàu

do söï phoái hôïp cuûa nhieàu nhaân duyeân khaùc nhau (12 nhaân duyeân). Theo Kinh Trung Boä, Ñöùc Phaät

daïy: “Tuøy thuoäc vaøo daàu vaø tim ñeøn maø ngoïn löûa cuûa ñeøn buøng chaùy; noù khoâng phaûi sinh ra töø

trong caùi naøy cuõng khoâng phaûi töø trong caùi khaùc, vaø cuõng khoâng coù moät nguyeân ñoäng löïc naøo trong

chính noù; hieän töôïng giôùi cuõng vaäy, noù khoâng heà coù caùi gì thöôøng taïi trong chính noù. Taát caû hieän

höõu laø khoâng thöïc coù; chuùng laø giaû danh; chæ coù Nieát Baøn laø chaân lyù tuyeät ñoái.” Ñaây laø danh töø

duøng cho Thaäp Nhò Nhaân Duyeân. Moïi vaät trong theá giôùi hieän töôïng, duyeân khôûi duyeân sanh, laø söï

phoái hôïp cuûa nhöõng nguyeân nhaân vaø ñieàu kieän khaùc nhau (bôûi Thaäp Nhò nhaân duyeân). Chuùng hieän

höõu töông ñoái vaø khoâng coù thöïc theå. Ñöùc Phaät thöôøng baøy toû raèng Ngaøi giaùc ngoä baèng moät trong

hai caùch, hoaëc hieåu roõ Töù Dieäu Ñeá, hay am töôøng Lyù Nhaân Duyeân. Noùi toùm laïi Nga øi nhaán maïnh

muoán ñaït ñöôïc giaùc ngoä ngöôøi ta phaûi hieåu roõ nhöõng chaân lyù aáy—All things in the phenomanal

world are brought into being by the combination of various causes and conditions (twelve links of

Dependent Origination), they are relative and without substantiality or self-entity. According to

the Majjhima Nikaya Sutra, the Buddha taught: “Depending on the oil and wick does the light of

the lamp burn; it is neither in the one, nor in the other, nor anything in itself; phenomena are,

likewise, nothing in themselves. All things are unreal; they are deceptions; Nirvana is the only

truth.” All things in the phenomenal world are brought into being by the combination of various

cause and conditions (Twelve links of Dependent Origination), they are relative and without

substantially or self-entity. The Buddha always expressed that his experience of enlightenment in

one of two ways: either in terms of having understood the Four Noble Truths, or in terms of having

understood interindependent origination. In short, He often said that, in order to attain

enlightenment, one has to understand the meaning of these truths.

2) Nhöõng taùc duïng cuûa Lyù Nhaân Duyeân treân moïi hieän töôïng vaø sinh vaät—Effects of conditioned co-

arising or co-production on all phenomena and beings: Nghóa laø moïi hieän töôïng ñeàu ñöôïc sinh ra

vaø bieán dòch do bôûi luaät nhaân quaû. Töø naøy chæ raèng: moät söï vaät sinh khôûi hay ñöôïc sinh saûn töø taùc

duïng cuûa moät ñieàu kieän hay duyeân. Moät vaät khoâng thaønh hình neáu khoâng coù moät duyeân thích hôïp.

Chaân lyù naøy aùp duïng vaøo vaïn höõu vaø moïi hieän töôïng trong vuõ truï. Ñöùc Phaät ñaõ tröïc nhaän ñieàu naøy

moät caùch thaâm saâu ñeán noãi ngay caû khoa hoïc hieän ñaïi cuõng khoâng theå nghieân cöùu xa hôn ñöôïc. Khi

chuùng ta nhìn kyõ caùc söï vaät quanh ta, chuùng ta nhaän thaáy nöôùc, ñaù, vaø ngay caû con ngöôøi, moãi thöù

ñeàu ñöôïc saûn sanh bôûi moät maãu möïc naøo ñoù vôùi ñaëc tính rieâng cuûa noù. Nhôø vaøo naêng löïc hay chieàu

höôùng naøo maø caùc duyeân phaùt khôûi nhaèm taïo ra nhöõng söï vaät khaùc nhau trong moät traät töï hoaøn haûo

töø moät naêng löôïng baát ñònh hay caùi khoâng nhö theá? Khi xeùt ñeán quy cuû vaø traät töï naøy, chuùng ta

khoâng theå khoâng chaáp nhaän raèng coù moät quy luaät naøo ñoù. Ñoù laø quy luaät khieán cho moïi vaät hieän

höõu. Ñaây chính laù giaùo phaùp maø Ñöùc Phaät ñaõ tuyeân thuyeát. Chuùng ta khoâng hieän höõu moät caùch

ngaãu nhieân, maø hieän höõu vaø soáng nhôø phaùp naøy. Ngay khi chuùng ta hieåu ñöôïc söï vieäc naøy, chuùng ta

yù thöùc ñöôïc caùi neàn taûng vöõng chaéc cuûa chuùng ta vaø khieán cho taâm mình thoaûi maùi. Chaúng chuùt boác

ñoàng naøo, neàn taûng naøy döïa treân giaùo phaùp vöõng chaûy voâ song. Söï baûo ñaûm naøy laø coäi nguoàn cuûa

moät söï bình an vó ñaïicuûa moät caùi thaân khoâng bò dao ñoäng vì baát cöù ñieàu gì. Ñaây laø giaùo phaùp truyeàn

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söùc soáng cho heát thaûy chuùng ta. Phaùp khoâng phaûi laø caùi gì laïnh luøng nhöng traøn ñaày söùc soáng vaø

sinh ñoäng. Haõy xem haøng tyû naêm troâi qua, traùi ñaát chuùng ta khoâng coù söï soáng, nuùi löûa tuoân traøn

nhöõng doøng thaùc dung nham, hôi nöôùc, vaø khí ñaày caû baàu trôøi. Tuy nhieân, khi traùi ñaát nguoäi maùt

trong khoaûng hai tyû naêm, caùc vi sinh vaät ñôn baøo ñöôïc taïo ra. Haún nhieân chuùng ñöôïc taïo ra nhôø söï

vaän haønh cuûa phaùp. Chuùng ñöôïc sinh ra khi naêng löôïng “Khoâng” taïo neân neàn taûng cuûa dung nham,

khí vaø hôi nöôùc gaëp nhöõng ñieàu kieän thích hôïp hay duyeân. Chính Phaùp ñaõ taïo ra nhöõng ñieàu kieän

cho söï phaùt sinh ñôøi soáng. Do ñoù chuùng ta nhaän ra raèng Phaùp khoâng laïnh luøng, khoâng phaûi laø moät

nguyeân taéc tröøu töôïng maø ñaày sinh ñoäng khieán cho moïi vaät hieän höõu vaø soáng. Ngöôïc laïi, moïi söï

vaät coù naêng löïc muoán hieän höõu vaø muoán soáng. trong khoaûng thôøi gian hai tyû naêm ñaàu cuûa söï thaønh

hình traùi ñaát, ngay caû dung nham, khí vaø hôi nöôùc cuõng coù söï soáng thoâi thuùc. Ñoù laø lyù do khieán caùc

sinh vaät ñôn baøo ñöôïc sinh ra töø caùc thöù aáy khi caùc ñieàu kieän ñaõ hoäi ñuû. Nhöõng sinh vaät voâ cuøng

nhoû naøy ñaõ traûi qua moïi thöû thaùch nhö söï noùng vaø laïnh cöïc ñoä, nhöõng côn hoàng thuûy, vaø nhöõng côn

möa nhö thaùc ñoå trong khoaûng thôøi gian hai tyû naêm, vaø vaãn tieáp tuïc soáng. Hôn nöõa, chuùng daàn daàn

tieán hoùa thaønh nhöõng hình haøi phöùc taïp hôn vaø tôùi ñænh cuûa söï phaùt trieån naøy laø con ngöôøi. Söï tieán

hoùa naøy do bôûi söï thoâi thuùc soáng cuûa nhöõng vi sinh vaät ñaàu tieân naøy. Söï soáng coù yù thöùc vaø qua ñoù

noù muoán soáng, vaø yù thöùc naøy ñaõ coù tröôùc khi coù söï soáng treân traùi ñaát. Caùi yù muoán nhö theá coù trong

moïi söï vaät trong vuõ truï. Caùi yù muoán nhö vaäy coù trong con ngöôøi ngaøy nay. Theo quan ñieåm khoa

hoïc, con ngöôøi ñöôïc thaønh hình bôûi moät söï taäp hôïp cuûa caùc haït cô baûn, vaø neáu chuùng ta phaân tích

ñieàu naøy moät caùch saâu saéc hôn, chuùng ta seõ thaáy raèng con ngöôøi laø moät söï tích taäp cuûa naêng löôïng.

Do ñoù caùi yù muoán soáng chaéc chaén phaûi coù trong con ngöôøi—Dependent origination means that all

phenomena are produced and annihilated by causation. This term indicates the following: a thing

arises from or is produced through the agency of a condition or a secondary cause. A thing does

not take form unless there is an appropriate condition. This truth applies to all existence and all

phenomena in the universe. The Buddha intuitively perceived this so profoundly that even modern

science cannot probe further. When we look carefully at things around us, we find that water,

stone, and even human beings are produced each according to a certain pattern with its own

individual character. Through what power or direction are the conditions generated that produce

various things in perfect order from such an amorphous energy as “sunyata?” When we consider

this regularity and order, we cannot help admitting that some rule exists. It is the rule that causes

all things exist. This indeed is the Law taught by the Buddha. We do not exist accidentally, but

exist and live by means of this Law. As soon as we realize this fact, we become aware of our firm

foundation and set our minds at ease. Far from being capricious, this foundation rests on the Law,

with which nothing can compare firmness. This assurance is the source of the great peace of mind

that is not agitated by anything. It is the Law that imparts life of all of us. The Law is not

something cold but is full of vigor and vivid with life. Just consider that billions of years ago, the

earth had no life; volcanoes poured forth torrents of lava, and vapor and gas filled the sky.

However, when the earth cooled about two billions years ago, microscopic one-celled living

creatures were produced. It goes without saying that they were produced through the working of

the Law. They were born when the energy of “sunyata” forming the foundation of lava, gas, and

vapor came into contact with appropriate conditions or a secondary cause. It is the Law that

provided the conditions for the generation of life. Therefore, we realize that the Law is not cold, a

mere abstract rule, but is full of vivid power causing everything to exist and live. Conversely,

everything has the power of desiring to exist and to live. During the first two billions years of the

development of the earth, even lava, gas, and vapor possessed the urge to live. That is why one-

celled living creatures were generated from them when the conditions were right. These

infinitesimal creatures endured all kinds of trials, including extreme heat and cold, tremendous

floods, and torrential rains, for about two billions years, and continued to live. Moreover, they

gradually evolved into more sophisticated forms, culminating in man. This evolution was caused

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by the urge to live of these first microscopic creatures. Life had mind, through which it desired to

live, from the time even before it existed on earth. Such a will exists in everything in the universe.

This will exists in man today. From the scientific point of view, man is formed by a combination of

elementary particles; and if we analyze this still more deeply, we see that man is an accumulation

of energy. Therefore, the mind desiring to live must surely exist in man.

(VI) Tam Phaùp AÁn—Three Dharma Seals: Trilaksana (skt)—Tilakkhana (p)—Tam phaùp aán—Three

marks of existence, or three characteristics of all phenomenal existence—Ba daáu hieäu maø Ñöùc

Phaät ñaõ tuyeân boá chung cho vaïn höõu, hay ba daáu hieäu phaân bieät (ba daáu hieäu cuûa hieän höõu): voâ

thöôøng, khoå vaø voâ ngaõ. Laïi coù ba phaùp aán khaùc: voâ thöôøng, khoå, vaø nieát baøn. Ñoái vôùi haønh giaû tu

Thieàn, tam phaùp aán khoâng phaûi laø ba phaùp khaùc nhau, maø laø töø ba quan ñieåm ñeå xem moät phaùp, ñoù

laø sinh meänh cuûa mình. Vì theá caùc baïn coù theå hieåu ñöôïc sinh meänh cuûa chính mình töø ba quan

ñieåm naøy vaø seõ thaáy chuùng choàng cheùo leân nhau nhö theá naøo. Thí duï nhö khi hieåu roõ baûn chaát cuûa

voâ thöôøng thì caùc baïn seõ hieåu roõ baûn chaát cuûa khoå vaø voâ ngaõ. Khi hieåu voâ ngaõ laø hieåu roõ Nieát baøn

tòch tónh—Three marks of existence, or three characteristics of existence that the Buddha declared

are common to all phenomena, or the three marks that refers to impermanence (anitya), suffering

or unsatisfactoriness (duhkha) and egolessness or anatman. There are three other kinds of dharma

seals: impermanence, suffering or unsatisfaction, and nirvana. For Zen practitioners, these three

dharma seals are not three different things but rather one thing, that is your life from three

different perspectives. So you can appreciate your life from these perspectives and see how easily

they overlap. For example, when you understand impermanence, you understand the nature of

suffering and no-self. When you understand no-self, that is the peace of Nirvana.

(VII) Thaäp Kieát Söû—Ten fetters: Dasa-samyojana (skt)—Möôøi kieát söû troùi buoäc chuùng sanh vaøo voøng

luaân hoài sanh töû. Möôøi kieát söû naøy laø ngaõ kieán, nghi hoaëc, giôùi caám thuû, tham duïc, saân haän, tham

saéc, tham voâ saéc, kieâu maïn, traïo cöû vaø voâ minh—Ten fetters which bind sentient beings to the

cycle of births and deaths. They are personality belief, sceptical doubt, clinging to mere rules and

rituals, sensuous craving, ill-will, craving for fine material existence, craving for immaterial

existence, conceit, restlessness, and ignorance.

(A) Nguõ Haï Phaàn Keát—Five bonds in the lower desire-realms: Theo Kinh Phuùng Tuïng trong Tröôøng

Boä Kinh, coù naêm thöù Keát hoaëc cuûa Duïc giôùi trong tam giôùi: tham keát (phieàn naõo cuûa tham duïc),

saân keát (saân nhueá keát, phieàn naõo cuûa söï giaän döõ), thaân kieán keát (phieàn naõo cuûa ngaõ kieán hay thaân

kieán vaø taø kieán veà töï ngaõ), giôùi thuû keát (phieàn naõo cuûa chaáp thuû giôùi caám hay taø kieán moät caùch phi

lyù), nghi keát (phieàn naõo cuûa söï nghi hoaëc, khoâng tin chaéc veà Phaät, Phaùp, Taêng vaø söï tu taäp tam hoïc,

giôùi, ñònh, hueä). Theo Vi Dieäu Phaùp: tham keát (phieàn naõo cuûa tham duïc), saân nhueá keát (phieàn naõo

gaây ra do saân giaän), maïn keát (phieàn naõo gaây ra do ngaõ maïn coáng cao), taät keát (phieàn naõo gaây ra do

taät ñoá), vaø xan keát (phieàn naõo gaây ra do tham lam boûn xeûn)—According to the Sangiti Sutta in the

Long Discourses of the Buddha, there are five bonds in the lower desire-realms or the lower

fetters which hold the individual in the realms of desire: desire (sensual desire or sensuality),

dislike (ill-will or resentment), wrong view on personality-belief (self, identity view, or egoism),

heretical ideals (attachment to rite and ritual or distorted grasp of rules and vows), doubt about the

Buddha, the Dharma, the Sangha and the cultivation on the three studies of discipline,

concentration and wisdom. According to Abhidharma: desire, dislike, pride, envy, and stinginess.

(B) Nguõ Thöôïng Phaàn Keát—Five higher bonds of desire in the upper realms of form and formlessness:

Theo Kinh Phuùng Tuïng trong Tröôøng Boä Kinh vaø Caâu Xaù Luaän, coù naêm phaàn keát sinh khôûi trong

caùc caûnh giôùi cao hôn cuûa saéc giôùi vaø voâ saéc giôùi hay nguõ thöôïng phaàn keát vì chuùng troùi buoäc höõu

tình vaøo nguõ uaån ñeå sanh vaøo caùc coõi cao. Thöù nhaát laø saéc aùi keát (tham saéc). Phieàn naõo cuûa söï tham

tröôùc nguõ duïc ôû coõi saéc giôùi hay söï luyeán aùi coõi saéc. Thöù nhì laø voâ saéc aùi keát (tham voâ saéc). Phieàn

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naõo cuûa söï tham tröôùc caûnh giôùi thieàn ñònh cuûa coõi voâ saéc hay söï luyeán aùi coõi voâ saéc. Thöù ba laø

Traïo keát (traïo cöû). Phieàn naõo vì taâm dao ñoäng maø boû maát thieàn ñònh. Thöù tö laø Maïn keát hay phieàn

naõo gaây ra do bôûi caäy mình hay maø laán löôùt ngöôøi khaùc. Thöù naêm laø Voâ minh keát hay phieàn naõo

gaây ra bôûi ngu muoäi—According to the Sangiti Sutta in the Long Discourses of the Buddha and

Kosa Sastra, there are five higher bonds of desire still exist in the upper realms of form and

formlessness, for they fetter beings to aggregates, etc., produced in the higher forms of becoming:

First, Rupa-raga (p) or lust or desire for form. Attachment to the world of forms (greed for the fine-

material, love in the realm of form, craving for the world of form). Second, Arupa-raga (p) or lust

or desire for formlessness. Attachment to the formless world (greed for the immaterial, love in the

realm of formlessness, craving for the formless world). Third, Uddhacca (p) or restlessness. Fourth,

Mana (p) or pride or conceit. Fifth, ignorance.

(VIII)Thaäp Nhò Nhôn Duyeân—Twelve links of cause and effect: Twelve links of Dependent

Origination.

(A) Ñaïi cöông veà Thaäp Nhò Nhaân Duyeân—An overview of the Twelve Conditions of Cause-and-

Effect: Thaäp nhò nhaân duyeân laø moät trong nhöõng giaùo phaùp caên baûn cuûa Phaät giaùo; möôøi hai moùc

nhaân quaû giaûi thích traïng thaùi luaân hoài sanh töû cuûa chuùng sanh. Möôøi hai nhaân duyeân goàm coù: voâ

minh, haønh, thöùc, danh saéc, luïc nhaäp, xuùc, thoï, aùi, thuû, höõu, sanh, vaø laõo töû. Vì voâ minh maø taâm naày

voïng ñoäng. Voïng ñoäng laø maéc xích thöù hai. Neáu taâm voïng ñoäng, moïi thöù voïng ñoäng töø töø sinh khôûi

laø Haønh. Do Haønh maø coù Taâm Thöùc, maéc xích thöù ba. Do Thöùc maø coù Caûnh, laø maéc xích thöù tö. Do

caûnh maø khôûi leân maéc xích thöù naêm laø Danh Saéc. Danh saéc hôïp nhau laïi ñeå thaønh laäp moïi thöù khaùc

vaø dó nhieân trong thaân chuùng sanh khôûi leân saùu caên. Khi saùu caên naày tieáp xuùc vôùi noäi vaø ngoaïi traàn

thì maéc xích thöù saùu laø Xuùc khôûi daäy. Sau Xuùc laø maéc xích thöù baûy Caûm Thoï. Khi nhöõng vui, buoàn,

thöông, giaän, ganh gheùt, vaân vaân ñaõ ñöôïc caûm thoï thì maéc xích thöù taùm laø AÙi seõ khôûi sinh. Khi

luyeán aùi chuùng ta coù khuynh höôùng giöõ hay Thuû nhöõng thöù mình coù, maéc xích thöù chín ñang troãi

daäy. Chuùng ta luoân luoân naém giöõ sôû höõu chöù khoâng chòu buoâng boû, maéc xích thöù möôøi ñang coät

chaët chuùng ta vaøo luaân hoài sanh töû. Do Höõu maø coù Sanh (maéc xích thöù möôøi moät), Laõo, Bònh, Töû

(laø maéc xích thöù möôøi hai)—The twelve links of causes and effects are one of the basic teachings

of Buddhism; the twelve links of causes and effects which explain the samsaric state of sentient

beings' birth and death. The twelve links of “Cause and Effect” or “Karmic Causality” include:

ignorance (unenlightenment), action (moving, activity, conception, disposition), consciousness,

name and form, six organs (maét,tai muõi, löôõi, thaân, yù/eye, ear, nose, tongue, body, mind, contact

(touch), feeling or perception (sensation), thirst (desire or craving or attachment), grasping (laying

hold of), being (existing or owning or possessing), birth, old age, illness and death. Because of

ignorance, the mind is moved. This Moving is the second link. If the mind is moved, it will move

everything. So everything else comes into being due to that initial Moving. Subsequent to this

Moving, the third link of Consciousness arises. Owing to the consciousness wrong views arise,

that’s the fourth link. Because of the wrong views, arising the fifth link of Form and Name. Form

(visible), Name (invisible) combine themselves together to form everything else and of course

there arises the Six Roots or Six Senses. When the six senses come into contact with the internal

and external, the sixth link of Contact arises. After the arising of Contact, Perception or Feeling is

brought forth. When happiness, unhappiness, anger, love, jealousy, etc are all perceived, the

eighth link of attachment arises. When we attached to our perceptions, we have a tendency to

grasp on whatever we have. It’s very difficult to detach ourselves from them, the ninth link of

Grasping arises. We always grasp our feelings very strongly and never let go what we grasp in

hands, the tenth link of Owning or Possessing arises to bind us tightly with the samsara.

Subsequent to Owning, there will arise Birth (the eleventh link), Old Age, Illness and Death (the

twelfth link).

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1) Luaät Duyeân Khôûi laø moät trong nhöõng giaùo phaùp quan troïng nhaát cuûa Ñöùc Phaät. Luaät naày nhaán

maïnh ñeán moät nguyeân lyù quan troïng veà vaïn phaùp trong vuõ truï laø töông ñoái, höõu vi vaø khoâng ñoäc

laäp vôùi nhöõng duyeân phuï khaùc (caùi naày sanh thì caùi kia sanh; caùi naày dieät thì caùi kia dieät)—The

Law of Dependent Origination is one of the most important teachings of the Buddha. This Law

emphasizes an important principle that all phenomena in the universe are relative, conditioned

states and do not arise independently of supportive conditions.

2) Nhöõng nhaân aûnh höôûng ñeán vieäc taùi sanh trôû laïi coõi ngöôøi. Ñöùc Phaät daïy: “Do söï noái keát cuûa caùc

chuoãi nhaân duyeân maø coù söï sinh, coù söï dieät. Ñaïo Phaät chuû tröông raèng khoâng coù caùi ñöôïc taïo ñoäc

nhaát vaø rieâng reû. Vaïn höõu trong vuõ truï, taâm vaø vaät, khôûi leân ñoàng thôøi; vaïn höõu trong vuõ truï nöông

töïa laãn nhau, aûnh höôûng laãn nhau, vaø do ñoù taïo ra moät baûn ñaïi hoøa taáu vuõ truï cuûa toaøn theå ñieäu.

Neáu thieáu moät, vuõ truï seõ khoâng toaøn veïn; neáu khoâng coù taát caû, caùi moät cuõng khoâng. Khi toaøn theå

vuõ truï tieán tôùi moät baûn hoøa aâm toaøn haûo, noù ñöôïc goïi laø nhaát chaân phaùp giôùi, vuõ truï cuûa caùi “Moät”

hay caùi “Thöïc,” hay “Lieân Hoa Taïng.” Trong vuõ truï lyù töôûng ñoù, vaïn höõu seõ toàn taïi trong hoøa ñieäu

toaøn dieän, moãi höõu khoâng chöôùng ngaïi hieän höõu vaø hoaït ñoäng cuûa caùc höõu khaùc—The causative

influences for being reborn as a human beings. The Buddha taught: “Because of a concatenation

of causal chains there is birth, there is disappearance.” Buddhism holds that nothing was created

singly or individually. All things in the universe, matter and mind, arose simultaneously, all things

in it depending upon one another, the influence of each mutually permeating and thereby making

a universal symphony of harmonious totality. If one item were lacking, the universe would not be

complete; without the rest, one item cannot be. When the whole cosmos arrives at a harmony of

perfection, it is called the ‘Universe One and True,’ or the ‘Lotus Store.’ In this ideal universe all

beings will be in perfect harmony, each finding no obstruction in the existence and activity of

another.

3) Thaäp nhò nhaân duyeân daïy raèng taát caû caùc hieän töôïng trong ñôøi naøy luoân luoân bieán ñoåi, xuaát hieän vaø

bieán maát, vaø daïy raèng moïi bieán ñoåi ñeàu caên cöù treân moät nguyeân taéc ñaõ ñöôïc thieát laäp. Duø taát caû

moïi söï vaät bieán ñoåi, nguyeân taéc naøy vaãn coá ñònh. Noù ñöôïc goïi laø 12 nhaân duyeân vì noù ñöôïc chia

laøm 12 giai ñoaïn. Tuy nhieân, baèng caùch chæ haïn cheá luaät naøy vaøo con ngöôøi thì chuùng ta seõ deã hieåu

hôn laø cuøng moät luùc aùp duïng noù vaøo taát caû caùc hieän töôïng. Ñöùc Phaät giaûng luaät 12 nhaân duyeân moät

caùch chi tieát cho ngaøi A Nan trong kinh Tröôøng A Haøm. Luaät naøy quy ñònh söï phaùt trieån veà thaân

theå cuûa con ngöôøi cuõng nhö nhöõng bieán ñoåi trong taâm con ngöôøi. Söï phaùt trieån veà thaân ñöôïc goïi laø

nhöõng “nguyeân nhaân beân ngoaøi” hay ngoaïi duyeân, nhöõng bieán ñoåi veà taâm ñöôïc goïi laø “nhaân duyeân

beân trong” hay noäi duyeân. Luaät giaûi thích quaù trình sanh ra, lôùn leân, giaø, cheát cuûa moät ngöôøi döôùi

aùnh saùng cuûa ba giai ñoaïn hieän höõu quaù khöù, hieän taïi vaø vò lai. Vaø lieân heä vôùi vieäc naøy, luaät 12

nhaân duyeân chæ ra phöông phaùp caên baûn ñeå thanh tònh taâm vaø gôõ boû nhöõng aûo töôûng ra khoûi taâm—

The twelve causes or twelve links of dependent origination teaches that all phenomena in this

world constantly change, appearing and disappearing, and that all changes are based on an

established rule. Though all things change, this rule is immutable. It is known as the Law of the

Twelve Causes because the rule is divided into twelve stages. However, it is easier for us to

understand this law by limiting it to man than by trying to apply it at once to all phenomena. The

Buddha preached the Law of the Twelve Causes in detail to Ananda in the Dirghagama Sutra.

This law rules the growth of the human body as well as the changes in man’s mind. The former is

called the “outer causation” and the latter the “inner causation.” It explains the process through

which a human being is born, grows, ages, and dies in the light of the three temporal states of

existence, the past, present, and future. And in connection with this, it shows how man’s mind

changes and the fundamental method of purifying it and of removing illusion from it (see Twelve

links of cause and effect).

(B) YÙ nghóa cuûa Thaäp Nhò Nhaân Duyeân—The meanings of Nidana:

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1) Phaïn ngöõ “Pratitya-samutpada” coù nghóa laø “Lyù Nhaân Duyeân.” Moïi vaät trong theá giôùi hieän höõu ñeàu

do söï phoái hôïp cuûa nhieàu nhaân duyeân khaùc nhau (12 nhaân duyeân). Theo Kinh Trung Boä, Ñöùc Phaät

daïy: “Tuøy thuoäc vaøo daàu vaø tim ñeøn maø ngoïn löûa cuûa ñeøn buøng chaùy; noù khoâng phaûi sinh ra töø

trong caùi naøy cuõng khoâng phaûi töø trong caùi khaùc, vaø cuõng khoâng coù moät nguyeân ñoäng löïc naøo trong

chính noù; hieän töôïng giôùi cuõng vaäy, noù khoâng heà coù caùi gì thöôøng taïi trong chính noù. Taát caû hieän

höõu laø khoâng thöïc coù; chuùng laø giaû danh; chæ coù Nieát Baøn laø chaân lyù tuyeät ñoái.” Phaät giaùo khoâng coi

troïng yù nieäm veà nguyeân lyù caên nhaân hay nguyeân nhaân ñeä nhaát nhö ta thöôøng thaáy trong caùc heä

thoáng trieát hoïc khaùc; vaø cuõng khoâng baøn ñeán yù nieäm veà vuõ truï luaän. Taát nhieân, trieát hoïc veà Thaàn

hoïc khoâng theå naøo phaùt trieån trong Phaät giaùo. Ñöøng ai mong coù cuoäc thaûo luaän veà Thaàn hoïc nôi

moät trieát gia Phaät giaùo. Ñoái vôùi vaán ñeà saùng theá, ñaïo Phaät coù theå chaáp nhaän baát cöù hoïc thuyeát naøo

maø khoa hoïc coù theå tieán haønh, vì ñaïo Phaät khoâng thöøa nhaän coù moät xung ñoät naøo giöõa toân giaùo vaø

khoa hoïc. Theo ñaïo Phaät, nhaân loaïi vaø caùc loaøi höõu tình ñeàu töï taïo, hoaëc chuû ñoäng hoaëc thuï ñoäng.

Vuõ truï khoâng phaûi laø quy taâm ñoäc nhaát; noù laø moâi tröôøng coïng sinh cuûa vaïn höõu. Phaät giaùo khoâng

tin raèng vaïn höõu ñeán töø moät nguyeân nhaân ñoäc nhaát, nhöng cho raèng moïi vaät nhaát ñònh phaûi ñöôïc

taïo thaønh ít nhaát laø hai nguyeân nhaân. Nhöõng saùng hoùa hay bieán thaønh cuûa caùc nguyeân nhaân ñi tröôùc

noái tieáp trong lieân tuïc thôøi gian, quaù khöù, hieän taïi vaø vò lai, nhö moät chuoãi daây xích. Chuoãi xích naày

ñöôïc chia thaønh 12 boä phaän, goïi laø 12 khoen nhaân duyeân vì moãi boä phaän lieân quan nhau vôùi coâng

thöùc nhö sau “Caùi naày coù neân caùi kia coù; caùi naày sinh neân caùi kia sinh. Caùi naày khoâng neân caùi kia

khoâng; caùi naày dieät neân caùi kia dieät.” Noùi toùm laïi, moïi hieän töôïng höõu vi ñeàu hieän höõu nhôø vaøo

nhaân duyeân, toàn taïi nhôø vaøo nhaân duyeân, vaø cuõng vì nhaân duyeân maø hoaïi dieät—A Sanskrit term for

“dependent origination.” This is a commonly accepted term for twelve Nidanas. All things in the

phenomanal world are brought into being by the combination of various causes and conditions

(twelve links of Dependent Origination), they are relative and without substantiality or self-entity.

According to the Majjhima Nikaya Sutra, the Buddha taught: “Depending on the oil and wick does

the light of the lamp burn; it is neither in the one, nor in the other, nor anything in itself;

phenomena are, likewise, nothing in themselves. All things are unreal; they are deceptions;

Nirvana is the only truth.” Buddhism does not give importance to the idea of the Root-Principle or

the First Cause as other systems of philosophy often do; nor does it discuss the idea of cosmology .

Naturally such a branch of philosophy as theology did not have grounds to develop in Buddhism.

One should not expect any discussion of theology from a Buddhist philosopher. As for the problem

of creation, Budhism is ready to accept any theory that science may advance, for Buddhism does

not recognize any conflict between religion and science. According to Buddhism, human beings

and all living things are self-created or self-creating. The universe is not homocentric; it is a co-

creation of all beings. Buddhism does not believe that all things came from one cause, but holds

that everything is inevitably created out of more than two causes. The creations or becomings of

the antecedent causes continue in time-series, past, present and future, like a chain. This chain is

divided into twelve divisions and is called the Twelve Divisioned Cycle of Causation and

Becomings. Since these divisions are interdependent, the process is called Dependent Production

or Chain of causation. The formula of this theory is as follows: From the existence of this, that

becomes; from the happening of this, that happens. From the non-existence of this, that does not

become; from the non-happening of this, that does not happen.” In short, every conditioned

phenomenon is a dependent arising because it comes into being in dependence upon cause and

conditions, abides because of causes and conditions, and disintegrates because of causes and

conditions.

2) Theo ñaïo Phaät, moïi söï moïi vaät trong vuõ truï khoâng theå ñöùng rieâng moät mình maø coù ñöôïc; traùi laïi

phaûi nöông nhôø nhau maø thaønh. Rieâng veà loaøi höõu tình nhö con ngöôøi thì do möôøi hai nhaân duyeân

nöông nhau maø thaønh moät chuoãi sinh töû voâ haïn, noái tieáp töø quaù khöù ñeán hieän taïi vaø vò lai. Muoán

hieåu roõ guoàng maùy cuûa cuûa söï sinh töû luaân hoài cuûa kieáp ngöôøi trong beå khoå traàn gian, Phaät töû neân

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thoâng ñaït thuyeát “Thaäp Nhò Nhaân Duyeân” vaø phaûi tìm hieåu phöông phaùp ñeå dieät tröø caùi voøng laån

quaån sinh töû luaân hoài aáy. Nhaân laø coâng naêng sinh tröôûng taát caû söï vaät, duyeân laø söï trôï giuùp cho

coâng naêng ñöôïc thöïc hieän. Cuõng nhö gieo ñaäu ñöôïc ñaäu, nhöng tröôùc heát chuùng ta phaûi coù haït ñaäu

gioáng, gieo xuoáng ñaát, roài nhôø aùnh saùng maët trôøi, möa, töôùi, boùn phaân, nhaân coâng chaêm soùc môùi coù

söï naåy maàm thaønh caây ñaäu, traùi ñaäu. Haït gioáng laø nhaân; ñaát, aùnh saùng, nöôùc, vaân vaân laø duyeân. Do

nhaân coù duyeân trôï giuùp neân coù quaû. Theo Phaät giaùo, quaû khoâng bao giôø do moät nhaân duy nhaát maø

thaønh; nhieàu nhaân vaø nhieàu duyeân môùi thaønh moät quaû. Vì vaäy chuùng ta coù theå keát luaän vaïn vaät

trong vuõ truï nöông nhau maø phaùt sanh, ñaây laø ñònh luaät taát yeáu. Thaäp Nhò Nhaân Duyeân laø möôøi hai

maét xích trong voøng sanh töû. Nhaân duyeân sinh saûn trong leä thuoäc. Taát caû caùc hieän töôïng theå chaát vaø

taâm thaàn taïo thaønh söï soáng cuûa chuùng sanh ñeàu coù nhöõng lieân heä phuï thuoäc laãn nhau. Ñaây laø möôøi

hai raøng buoäc sinh linh vaøo luaân hoài sinh töû—In the Buddhist view, nothing in the world can exist

alone; it must depend on others to maintain its presence. With regard to sentient being, especially

human life, it is composed of twelve links in the chain of Dependent Origination from the past to

the present and future. To understand the mechanism of birth, death, and reincarnation in this

world, Buddhists should read and try to grasp the method of breaking this chain of Dependent

Origination. The cause is the primary force that produces an effect. The condition is something

indispensable to the production of effect. For instance, if we grow beans, we will harvest beans,

but first we must have bean seeds and sow them in the soil. With sunlight, rain, watering,

fertilizers and care, the seed will grow, become a plant and finally produce beans. The seed is the

cause; the soil, sunlight, and water are the conditions. Cause combined with conditions give effect.

In Buddhist view, a unique cause cannot produce anything. It should be combined with some

conditions to create effect. Therefore, we can conclude that all living beings and things in the

universe are interrelated in order to come into being. This is a “must.” The twelve nidanas is the

twelve links of Dependent Origination. The twelve links in the chain of existence. Conditioned

arising or interdependent arising. All psychological and physical phenomena constituting

individual existence are interdependent and mutually condition each other. This is the twelve-link

chain which entangles sentient beings in samsara.

3) Hai möôi laêm theá kyû veà tröôùc Ñöùc Phaät ñaõ noùi raèng: “Chuùng sanh vaø theá giôùi laø do nhaân duyeân keát

hôïp maø thaønh.” Caâu noùi aáy ñaõ phuû nhaän caùi goïi laø “Ñaáng Taïo Hoùa” hay “Thöôïng Ñeá” saùng taïo ra

muoân vaät. Caâu noùi aáy ñaët ra moät caùi nhìn khoa hoïc vaø khaùch quan veà theá giôùi thöïc taïi hay “Duyeân

Khôûi Luaän.” Duyeân khôûi nghóa laø söï nöông töïa hoã töông laãn nhau maø sinh thaønh vaø toàn taïi. Khoâng

coù caùi gì coù theå töï mình sinh ra mình vaø töï toàn taïi ñoäc laäp vôùi nhöõng söï vaät khaùc. Taát caû moïi söï

moïi vaät treân theá giôùi naày ñeàu phaûi tuaân theo ñònh luaät “Duyeân Khôûi” maø Thaønh, Truï, Hoaïi vaø

Khoâng. Con ngöôøi laø moät tieåu vuõ truï cuõng khoâng phaûi töï nhieân maø coù, maø laø do nghieäp löïc keát hôïp

caùc duyeân maø thaønh, vaø cuõng naèm trong ñònh luaät “Thaønh Truï Hoaïi Khoâng.” Möôøi hai nhaân duyeân

naày nghóa lyù raát thaâm dieäu. Ñaây laø nhöõng cöûa ngoû quan troïng ñeå cho chuùng sanh böôùc vaøo Thaùnh

quaû, thoaùt khoûi sanh töû, troùi buoäc, vaø khoå naõo trong ba coõi saùu ñöôøng, ñeå chöùng thaønh quaû vò

Duyeân Giaùc Thöøa—Twenty centuries ago, the Buddha said: “Humanity and the world are the

cause and conditions to be linked and to become.” His words have denied the prsence of a Creator

or God. They give us a scientific and objective outlook of the present world, related to the law of

Conditioning. It means that everything is dependent upon conditions to come into being or survive.

In other words, there is nothing that can be self-creating and self-existing, independent from

others. All sentient beings, objects, elements, etc., in this world are determined by the law of

conditioning, under the form of formation, stabilization, deterioration, and annihilation. Man is a

small cosmos. He comes into being not by himself but by the activation of the law of

transformation. The meaning of the Twelve Conditions of Cause-and-Effect are extremely deep

and profound. They are important doors for cultivators to step into the realm of enlightenment,

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liberation from the cycle of birth, death, bondage, sufferings, and afflictions from the three worlds

and six paths, and to attain Pratyeka-Buddhahood.

(C) Toùm löôïc noäi dung cuûa Thaäp Nhò Nhaân Duyeân—A brief content of the “Twelve Links”:

1) Voâ minh—Ignorance: Stupidity.

a) Voâ minh coù nghóa laø ngu doát, hay hieåu sai laàm, khoâng saùng, meâ muoäi, khoâng ñuùng nhö thaät, môø

aùm. Ngoaøi ra, voâ minh coøn coù nghóa laø hoaëc, meâ toái, muø quaùng toái taêm—Avidya means ignorance,

stupidity, or unenlightenment. Avidya also means misunderstanding, being dull-witted ignorant,

not conforming to the truth, not bright, dubious, blind, dark.

b) Voâ minh coøn coù nghóa laø khoâng hieåu ñöôïc töù dieäu ñeá, khoâng hieåu ñöôïc thöïc chaát vaø nguyeân nhaân

khoå ñau cuoäc ñôøi, khoâng bieát ñöôïc dieät khoå, khoâng bieát ñöôïc con ñöôøng dieät khoå. Töø voâ minh sanh

ra haønh—Avidya also means being dull-witted ignorant not knowing the four noble truths, not

knowing sufferings, the causes of sufferings, the mental state after severing sufferings, and the

way to sever sufferings. Through ignorance are conditioned volitional actions.

c) Söï ngu doát laàm nhaän nhöõng hieän töôïng huyeãn hoùa treân ñôøi naày maø cho raèng chuùng laø coù thaät—

Ignorance which mistakes the illusory phenomena of this world for realities.

2) Haønh—Action: Volition actions—Activity—Moving—Action—Activity—Conception—

Disposition—Volitional actions—Karma formation—Impulse—Moral conduct—Haønh coù nghóa laø

haønh vi, hoaït ñoäng do voâ minh phieàn naõo noåi leân laøm cho thaân, khaåu, yù taïo taùc caùc nghieäp laønh döõ,

töùc laø seõ töï thaét vaøo voøng luaân hoài sanh töû, hay tieán daàn ñeán giaûi thoaùt. Töø haønh sanh ra thöùc—

Acting from ignorance would result in bad or favorable karma which is conductive to reincarnation

or liberation. Through volitional actions is conditioned consciousness.

3) Thöùc—Consciousness: Vijnana (skt)—Thaàn thöùc laø phaàn tinh thaàn. Neáu chöa ñöôïc giaûi thoaùt thì

sau khi cheát, thaân xaùc tieâu tan, nhöng do thaân khaåu yù taïo nhöõng nghieäp laønh döõ, yù thöùc aáy seõ ñi

theo tieán trình luaân hoài maø ñi vaøo buïng meï. Chæ khi naøo tam nghieäp ñoàng thanh tònh thì ngöôøi aáy

ñöôïc giaûi thoaùt. Töø yù thöùc aáy sanh ra moät caùi teân hay danh saéc—Vijnana means consciousness. If

not liberated yet, after death, the body decays, but the subject’s knowledge commonly called soul

follows its reincarnation course in accordance with the three karmas of body, speech and mind.

Only when his knowledge gains the status of purification, then he would be liberated from

reincarnation. Through consciousness are conditioned name and form.

4) Danh saéc—Name and form: Namarupa (skt)—Name and form—Individuality of things—Mind and

matter—Sau khi sanh ra, nhôø vaøo yù thöùc maø chuùng sanh aáy bieát raèng noù coù teân vaø thaân theå, töø ñoù

coù yù thöùc veà giaùc quan—After birth, thanks to his consciousness, the subject recognizes that he

now has a name and a form (body). Through name and form are conditioned the six senses-organs.

5) Luïc nhaäp—Six senses-organs: Sadayatana (skt)—Six entrances—The six sense organs (eye—

form, ear—sound, nose—scent, tongue—taste, body—Texture, mind—mental object)—Saùu cô

quan bao goàm nguõ quan vaø taâm, nôi tieáp xuùc vôùi ñoái töôïng beân ngoaøi—Six faculties include five

senses and mind to get in touch with respective counterparts. Through the six senses-organs is

conditioned contact.

6) Xuùc—Contact: Sparsa (skt)—Contact—Touch—Feeling—Texture—Söï tieáp xuùc vôùi theá giôùi beân

ngoaøi, töø ñoù sanh ra caûm giaùc—Contact develops after the six senses-organs are made. Through

contact is conditioned feeling.

7) Thoï—Feelings: Vedana (skt)—Perception—Receiving—Perceiving—Contact—Sensation—

Nhöõng caûm giaùc vui, buoàn, söôùng khoå. Qua caûm giaùc ñöa tôùi söï ham muoán—Contact provokes all

kinds of feelings, feelings of joy, sadness, pleasure or pain. Through feeling is conditioned craving.

8) AÙi—Desire: Trsna (skt)—Craving—Attachment—Love—Thirst—Desire—Craving—Ham muoán

vui söôùng keùo daøi. Töø ham muoán ñöa ñeán troùi buoäc—From the feeling of joy and pleasure, the

subject tends to prolong it as much as possible. Through craving conditioned clinging.

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9) Thuû—Laying hold of: Upadana (skt)—Clinging—Laying hold of—Grasping—Chaáp thuû vaøo nhöõng

thöù maø mình ham thích—Clinging to existence—He becomes attached to what he likes or desires.

Through clinging is conditioned the process of becoming.

10) Höõu—Owning: Bhava (skt)—Possessing—Becoming—Being—Existence—Existing—Töø nhöõng

tham duïc maø chaáp höõu, coá gaéng laøm chuû nhöõng gì mình muoán nhö tieàn baïc, nhaø cöûa, danh voïng,

vaân vaân. Qua chaáp höõu maø “sanh” theo lieàn—Becoming and re-becoming—Driven by his desires,

the subject tries to take in possession of what he wants such as money, houses, fame, honor, etc.

Through the process of becoming is conditioned birth.

11) Sinh—Birth: Jati (skt)—Birth or rebirth—The final outcome of karma—Keát quaû cuoái cuøng cuûa

nghieäp, chaáp thuû vaø höõu laø nhöõng nhaân ñöa ñeán taùi sanh. Taùi sanh laø ñieàu kieän cuûa khoå ñau vaø cheát

choùc—Craving, clinging and becoming make up the present causes which will accompany the

subject in his birth. Through birth are conditioned decay, sorrow and death.

12) Vì voâ minh maø taâm naày voïng ñoäng. Voïng ñoäng laø maéc xích thöù hai. Neáu taâm voïng ñoäng, moïi thöù

voïng ñoäng töø töø sinh khôûi laø Haønh. Do Haønh maø coù Taâm Thöùc, maéc xích thöù ba. Do Thöùc maø coù

Caûnh, laø maéc xích thöù tö. Do caûnh maø khôûi leân maéc xích thöù naêm laø Danh Saéc. Danh saéc hôïp nhau

laïi ñeå thaønh laäp moïi thöù khaùc vaø dó nhieân trong thaân chuùng sanh khôûi leân saùu caên. Khi saùu caên naày

tieáp xuùc vôùi noäi vaø ngoaïi traàn thì maéc xích thöù saùu laø Xuùc khôûi daäy. Sau Xuùc laø maéc xích thöù baûy

Caûm Thoï. Khi nhöõng vui, buoàn, thöông, giaän, ganh gheùt, vaân vaân ñaõ ñöôïc caûm thoï thì maéc xích thöù

taùm laø AÙi seõ khôûi sinh. Khi luyeán aùi chuùng ta coù khuynh höôùng giöõ hay Thuû nhöõng thöù mình coù,

maéc xích thöù chín ñang troãi daäy. Chuùng ta luoân luoân naém giöõ sôû höõu chöù khoâng chòu buoâng boû,

maéc xích thöù möôøi ñang coät chaët chuùng ta vaøo luaân hoài sanh töû. Do Höõu maø coù Sanh (maéc xích thöù

möôøi moät), Laõo, Bònh, Töû (laø maéc xích thöù möôøi hai)—Old age, illness and death: Laõo, bònh, töû—

Because of ignorance, the mind is moved. This Moving is the second link. If the mind is moved, it

will move everything. So everything else comes into being due to that initial Moving. Subsequent

to this Moving, the third link of Consciousness arises. Owing to the consciousness wrong views

arise, that’s the fourth link. Because of the wrong views, arising the fifth link of Form and Name.

Form (visible), Name (invisible) combine themselves together to form everything else and of

course there arises the Six Roots or Six Senses. When the six senses come into contact with the

internal and external, the sixth link of Contact arises. After the arising of Contact, Perception or

Feeling is brought forth. When happiness, unhappiness, anger, love, jealousy, etc are all

perceived, the eighth link of attachment arises. When we attached to our perceptions, we have a

tendency to grasp on whatever we have. It’s very difficult to detach ourselves from them, the ninth

link of Grasping arises. We always grasp our feelings very strongly and never let go what we

grasp in hands, the tenth link of Owning or Possessing arises to bind us tightly with the samsara.

Subsequent to Owning, there will arise Birth (the eleventh link), Old Age, Illness and Death (the

twelfth link).

(D) Lôøi Phaät daïy veà tieán trình cuûa Thaäp Nhò Nhaân Duyeân—The Buddha’s teachings on process of the

Nidana:

1) Tuøy nôi Voâ Minh maø phaùt sanh Haønh—Töø nôi voâ minh maø phaùt sanh ra caùc haønh ñoäng ñieân ñaûo

meâ laàm—Dependent on Ignorance arises Conditioning Activities (ignorance gives rise to actions).

Ignorance (stupidity or darkness) develops into various crazy, chaotic, and delusional conducts and

practices.

2) Tuøy nôi Haønh maø phaùt sanh Thöùc—Do nôi caùc haønh ñoäng cuûa thaân khaåu yù haønh xöû sai quaáy maø

sanh ra caùi thöùc taùnh phaân bieät phaûi quaáy, vaân vaân—Dependent on Conditioning Activities arises

Relinking Consciousness (Actions give rise to consciousness). Improper and delusional actions of

body, speech, and mind give rise to a consciousness filled with discriminations of right, wrong, etc.

3) Tuøy nôi Thöùc phaùt sanh Danh Saéc—Do nôi thöùc phaân bieät sai quaáy maø caûm thoï thaønh thaân töù ñaïi

hay danh saéc—Dependent on Relinking Conciousness arises Mind and Matter (consciousness

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gives rise to form name). It is to say, consciousness (false discriminations) leads to having a

physical body or form-name.

4) Tuøy nôi Danh Saéc phaùt sanh Luïc Caên—Do nôi thaân töù ñaïi maø sanh ra saùu caên, nhaõn, nhó, tyû, thieät,

thaân, vaø yù—Dependent on Mind and Matter arises the Six Spheres of Sense (form name gives rise

to six entrances). It is to say, the physical body gives birth to the six entrances of sight, hearing,

scent, taste, body, and mind.

5) Tuøy nôi Luïc Caên phaùt sanh Xuùc: Do nôi luïc caên baát tònh maø sanh ra caùc söï xuùc caûm vaø va chaïm

vôùi luïc traàn, saéc, thanh, höông, vò, xuùc, vaø phaùp, nhö laø söï xuùc chaïm thaân maät giöõa ngöôøi nam vaø

ngöôøi nöõ—Dependent on the Six Spheres of Sense arises Contact (six entrances give rise to

interactions). It is to say six entrances give rise to interactions, or the impure six faculties will

breed attachments and wanting to connect with the six elements of form, sound, fragrance, flavor,

touch, and dharma, such as sexual intimacies between a man and a woman.

6) Tuøy nôi Xuùc phaùt sanh Thoï: Töø nôi nhöõng caûm xuùc treân maø sanh ra caùc söï thoï laõnh hay thoï duïng,

nhö ham muoán saéc ñeïp, ham muoán aên ngon, vaân vaân—Dependent on Contact arises Feeling

(Interaction gives rise to reception), which means attachments and interactions with these

elements breed yearnings to receive them, such as sight yearn for beautiful forms, taste yearn for

great delicacies, etc.

7) Tuøy nôi Thoï phaùt sanh AÙi: Thoï duyeân aùi, töùc laø do töø nôi caùc söï thoï nhaän kia maø caûm ra nhöõng söï

yeâu aùi, say meâ, vaân vaân—Dependent on Feeling arises Craving (reception gives rise to love). It is

to say, having received and accepted such pleasures gives rise to love, fondness, etc..

8) Tuøy nôi AÙi phaùt sanh Thuû: AÙi duyeân thuû,töùc laø töø nôi yeâu aùi maø sanh ra söï chaáp chaët, giöõ laáy khoâng

chòu buoâng boû—Dependent on Craving arises Grasping (love gives rise to possessiveness). It is to

say, love gives rise to covetousness, fixation, unwilling to let go.

9) Tuøy nôi Thuû phaùt sanh Höõu: Thuû duyeân höõu, töùc laø do töø nôi caùi chaáp giöõ kia maø sanh caùi taùnh tö

höõu, nghóa laø caùi cuûa ta, vaø caùi khoâng phaûi cuûa ta, hay taát caû laø cuûa ta, chôù khoâng phaûi cuûa ngöôi,

vaân vaân—Dependent on Grasping arises Becoming (possessiveness gives rise to existence). It is to

say, from being possessive gives rise to the characteristic of private existence by discriminating

what is ‘mine’ and what is not ‘mine,’ or everything is mine and nothing is yours, etc..

10) Tuøy nôi Höõu coù Sanh: Höõu duyeân sanh, töùc laø do nôi tö höõu aáy maø phaûi traàm luaân vaøo voøng luaân

hoài sanh töû, töùc laø ñaàu thai, chuyeån kieáp, troâi laên trong ba coõi saùu ñöôøng nhö moät chuùng sanh—

Dependent on Becoming arises Birth (existence gives rise to birth). It is to say, having the concept

of private existence gives rise to rebirth, which is to change lives, and continue drowning in the

cycle of birth and death in the three worlds and six realms as a sentient being.

11) Tuøy nôi Sanh coù Giaø Yeáu Khoå Ñau: Sanh duyeân laõo, töùc laø heã coù sanh laø coù thaân töù ñaïi, vaø dó

nhieân laø coù giaø yeáu khoå ñau—Dependent on Birth arises Old Age and Sorrow (birth gives rise to

old age and sufferings). It is to say, if there is birth, then there has to be a physical body of

impermanence, and naturally, there is also old age and sufferings.

12) Tuøy nôi Giaø yeáu Khoå Ñau maø laïi Töû: Laõo duyeân töû, töùc laø heã coù giaø yeáu khoå ñau laø cuoái cuøng coù

cheát—Dependent on Old Age and Sorrow arises Death (old age and sufferings give rise to death).

It is to say, if there are old age and sufferings, there is eventualy death.

(E) Taän dieät Voâ Minh—Eradication of Ignorance: Muoán dieät tröø voâ minh chuùng ta phaûi quaùn saùt traïng

thaùi sinh khôûi trong quaù khöù xa xöa vaø söï luaân löu cuûa 12 nhaân duyeân trong ba ñôøi quaù khöù, hieän

taïi vaø vò lai. Tuy nhieân, phaøm phu chuùng ta caên cô thaáp keùm khoâng theå laøm nhöõng ñieàu vöøa keå treân

ñöôïc ñeå tröïc tieáp dieät tröø voâ minh goác reã nhö caùc vò Boà Taùt Ñaïi Thöøa, hay nhöõng vò Phaät töông lai,

nhöng chuùng ta coù theå dieät tröø voâ minh ngoïn laø “AÙi, Thuû, vaø Höõu.” Vì theá, chuùng ta phaûi coá gaéng

thöïc hieän sao cho khoâng phaùt sinh taâm tham aùi. Khoâng tham aùi môùi khoâng thuû hay khoâng tìm caàu.

Khoâng tìm caàu neân khoâng coù höõu hay thoï quaû sinh töû veà sau naày—To eradicate ignorance, we

must go back to the past and observe the first step of the conditioning process and study how the

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twelve links operate in the past, present and future. However, as ordinary people, our level of

understanding and practicing dharmas is still low; therefore, we cannot apply the first method of

eradicating ignorance at the root like Bodhisattvas and Becoming-Buddhas, but we can do it by

eradicating desire, clinging, and becoming. Therefore, we must keep from amnifesting any strong

desire, covetousness for acquisition. Without such a desire, we will be freed from clinging. If we

are not attached to anything, we will be liberated from the cycle of birth and death.

(F) Lôøi keát luaän cuûa Ñöùc Phaät veà Voâ Minh—The Buddha conclusion about Nidana: Heã voâ minh khoâng

sanh thì caùc haønh tröïc thuoäc khaùc cuõng khoâng coù. Ví nhö haït gioáng maø khoâng coù moäng thì choài

khoâng sanh. Choài ñaõ khoâng sanh thì khoâng coù thaân caây; thaân caây ñaõ khoâng thì khoâng coù nhaùnh laù

hoa quaû chi caû—If a seed does not germinate, a shoot will not rise, and if a shoot does not rise,

then there will be no plant. And if there is no plant, there won’t be any leaves and branches.

1) Taän dieät Voâ Minh daãn ñeán chaám döùt Haønh: Do caùi voâ minh kia dieät, caùc haønh ñoäng sai laàm cuõng

khoâng do ñaâu maø coù ñöôïc—The cessation of ignorance leads to the cessation of Conditioning

Activities (when Ignorance is extinguished, Action is extinguished). It is to say, if ignorance ceases

then all the false and mistaken conducts and practices will not transpire.

2) Chaám döùt Haønh daãn ñeán chaám döùt Thöùc: Do caùc haønh ñoäng sai quaáy cuûa thaân khaåu yù khoâng coøn,

thì thöùc taùnh phaân bieät cuõng khoâng sao sanh khôûi ñöôïc—The cessation of Conditioning Activities

leads to the cessation of relinking-Consciousness (when Action is extinguished, Consciousness is

extinguished). It is to say, if the improper and delusional actions of body, speech, and mind no

longer exist, then the various consciousnesses filled with discriminations will also cease.

3) Chaám döùt Thöùc daãn ñeán chaám döùt Danh Saéc: Moät khi caùi thöùc phaân bieät phaûi quaáy khoâng sanh thôøi

khoâng coù thaân danh saéc—The cessation of Relinking-Consciousness leads to the cessation of Mind

and Matter (when consciousness is extinguished, form name is extinguished). It is to say, if the

consciousness of false and mistaken discriminations of right and wrong is no longer born, then

there will not be a body of form name (there is no reincarnation or rebirth).

4) Chaám döùt Danh Saéc daãn ñeán chaám döùt Luïc Caên: Khi khoâng coù thaân danh saéc thì luïc caên cuõng

khoâng thaønh—The cessation of Mind and Matter leads to the cessation of the Six Spheres of Sense

(when form name is extinguished, the six entrances are extinguished). It is to say, if the body of

form-name does not exist, then the six entrances of sight, hearing, smell, taste, body, and mind

cannot exist.

5) Chaám döùt Luïc Caên daãn ñeán chaám döùt Xuùc: Khi thaân luïc caên baát tònh khoâng coù, thôøi söï tieáp giao

giöõa nam nöõ cuõng nhö caûm xuùc vôùi luïc traàn cuõng khoâng coù—The cessation of the Six Spheres of

Sense leads to the cessation of Contact (when the six entrances are extinguished, interactions are

extinguished). In other words, if the impure body of six faculties does not exist, then the matter of

lusts, attachments, and intimacies between men and women, and the desires for the six elements

of form, sound, fragrance, flavor, touch, and dharma will also cease.

6) Chaám döùt Xuùc daãn ñeán chaám döùt Thoï: Khi söï tieáp xuùc vôùi nhau khoâng coù, thì söï thoï laõnh cuõng

khoâng coù—The cessation of Contact leads to the cessation of Feeling (when interaction is

extinguished, reception is extinguished). In other words, if there are no interactions and no

connections, then there is no acceptance and reception.

7) Chaám döùt Thoï daãn ñeán chaám döùt AÙi: Khi söï thoï duïng khoâng coù thì khoâng coù yeâu aùi, thöông meán,

vaø ham mong, vaân vaân—The cessation of Feeling leads to the cessation of Craving (when

reception is extinguished, love is extinguished). In other words, if acceptance and reception do not

occur, then there is no love, fondness, or yearning, etc..

8) Chaám döùt AÙi daãn ñeán chaám döùt Thuû: Do söï yeâu aùi khoâng sanh thôøi söï chieám höõu hay chaáp giöõ

cuõng khoâng do ñaâu maø sanh khôûi ñöôïc—The cessation of Craving leads to the cessation of

Grasping (when love is extinguished, possessivenes is extinguished). That is to say, if love and

fondness do not rise, then there is no covetousness, fixation, or the unwillingness to let go, etc..

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9) Chaám döùt Thuû daãn ñeán chaám döùt Höõu: Do söï chaáp giöõ khoâng coøn, thôøi cuõng khoâng coù caùi cuûa ta

hay cuûa ngöôøi—The cessation of Grasping leads to the cessation of Becoming (when

possessiveness is extinguished, existence is extinguished). In other words, if the characteristic of

private existence and the possessive nature do not exist, then there is no separation of what

belongs to me, and what belongs to others.

10) Chaám döùt Höõu daãn ñeán chaám döùt Sanh: Do caùi cuûa ta hay cuûa ngöôøi khoâng coøn, thôøi khoâng coøn taùi

sanh nöõa—The cessation of Becoming leads to the cessation of Birth (when existence is

extinguished, rebirth is extinguished). This means, if the ideas of what’s mine and what’s yours

cease, then there is no more rebirth and reincarnation.

11) Chaám döùt Sanh daãn ñeán chaám döùt Giaø Caû Beänh Hoaïn Khoå Ñau: Khi sanh dieät, nghóa laø khoâng coù

thaân töù ñaïi, thôøi giaø caû, beänh hoaïn, khoå ñau cuõng khoâng coøn—The cessation of Birth leads to the

cessation of Old Age, Sickness and Sorrow (when birth is extinguished, old age, sickness, and

sorrow are also extinguished). In other words, if there is no birth, which means there is no physical

body of impermanence, then there is no old age, sickness, and pain.

12) Chaám döùt sanh coøn daãn tôùi chaám döùt Laõo, Töû, Saàu Muoän, Ta Thaùn, Ñau Khoå, Phieàn Naõo, vaø Thaát

Voïng—The cessation of Birth also leads to the cessation of Old Age, Death, Sorrow, Lamentation,

Pain, Grief, and Despair.

(IX) Thaát Giaùc Chi—Seven factors of enlightenment: Sapta-bodhyangani (skt)—Sambojjhanga (p)—

Satta-sambojjhanga (p)—Seven elements of bodhi—Theo Kinh Phuùng Tuïng trong Tröôøng Boä

Kinh, coù baûy giaùc chi hay thaát boà ñeà phaàn. Phaät töû tu haønh thaát giaùc chi ñaït ñöôïc nhöõng keát quaû sau

ñaây: Taát caû aùc phaùp ñeàu ñöôïc tieâu tröø; taát caû phaùp laønh caøng ngaøy caøng taêng tröôûng; vì tu thieän boû

aùc neân luoân luoân ñöôïc an laïc, khoâng bò ñau khoå; seõ chöùng quaû thaønh Phaät: traïch phaùp, tinh taán, hyû,

khinh an, nieäm, ñònh, vaø xaû giaùc chi—According to the Sangiti Sutta in the Long Discourses of the

Buddha, there are seven Limbs (factors) of Enlightenment, or the seven Bodhi shares. Practicing

the seven awakening states will result in the following achievements: Elimination of evil;

development of virtue; feeling of cheerfulness versus suffering; final enlightenment: selection of

the proper dharma (distinguishing the true teaching from the false), constant effort (making efforts

to practice the true teaching), cheerfulness or high spirits (rejoicing in the true teaching), peaceful

mind (eliminating indolence and attaining comfort and relaxation), remembrance of the dharma

(being mindful so as to keep the balance between concentration and insight), concentration ability,

and non-attachment ability (detaching one's thoughts from external objects, thereby securing

serenity of mind).

(X) Töù Dieäu Ñeá—The Four Noble Truths: Cattari-ariyasaccani (p)—Pak-pay-den-pa-shi (tib)—Four

Truths.

(A) Toång Quan Veà Töù Dieäu Ñeá—An Overview of the Four Philosophies: Boán chaân lyù nhieäm maàu trong

giaùo lyù nhaø Phaät, noùi roõ vì ñaâu coù khoå vaø con ñöôøng giaûi thoaùt. Ngöôøi ta noùi Ñöùc Phaät Thích Ca

Maâu Ni ñaõ giaûng baøi phaùp ñaàu tieân veà “Töù Dieäu Ñeá” trong vöôøn Loäc Uyeån, sau khi Ngaøi giaùc ngoä

thaønh Phaät. Trong ñoù Ñöùc Phaät ñaõ trình baøy: “Cuoäc soáng chöùa ñaày ñau khoå, nhöõng khoå ñau ñoù ñeàu

coù nguyeân nhaân, nguyeân nhaân cuûa nhöõng khoå ñau naày coù theå bò huûy dieät baèng con ñöôøng dieät khoå.”

Thöù nhaát laø Khoå Ñeá hay söï thaät veà khoå. Moïi hieän höõu ñeàu coù baûn chaát khoå chöù khoâng mang laïi

toaïi nguyeän (söï khoå voâ bieân voâ haïn, sanh khoå, giaø khoå, bònh khoå, cheát khoå, thöông yeâu maø phaûi xa

lìa khoå, oaùn gheùt maø cöù gaëp nhau laø khoå, caàu baát ñaéc khoå, vaân vaân. Khoå ñeo theo nguõ uaån nhö saéc

thaân, söï caûm thoï, töôûng töôïng, hình aûnh, haønh ñoäng, tri thöùc). Thöù nhì laø Taäp Ñeá hay söï thaät veà caên

nguyeân cuûa caùi khoå. Taäp Ñeá laø söï thaät roõ raøng veà nguoàn goác cuûa nhöõng noãi khoå. Theo giaùo lyù nhaø

Phaät, tham aùi laø nguyeân nhaân cuûa ñau khoå. Nhöõng duïc voïng xaáu xa naûy nôû töø nhöõng vieäc vuïn vaët

trong gia ñình, lan ra ngoaøi xaõ hoäi, vaø noå lôùn thaønh chieán tranh giöõa caùc chuûng toäc, giöõa caùc quoác

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gia, hay giöõa nhöõng phe nhoùm cuûa caùc quoác gia treân theá giôùi. Ngu si laø nguyeân nhaân cuûa moïi caùi

khoå (söï ham soáng laøm cho chuùng sanh cöù maõi cheát ñi soáng laïi, heã ham soáng taát ham vui söôùng, ham

quyeàn theá, ham taøi saûn, caøng ñöôïc caøng ham). Thöù ba laø Dieät Ñeá hay chaân lyù dieät khoå. Cöùu caùnh

dieät khoå laø Nieát baøn tònh tòch (neáu chòu haï loøng tham xuoáng roài boû noù ñi, hay truïc noù ra khoûi mình

thì goïi laø dieät). Thöù tö laø Ñaïo Ñeá hay chaân lyù veà con ñöôøng dieät khoå, aáy laø thöïc haønh Baùt Thaùnh

ñaïo. Ñöùc Phaät ñaõ daïy raèng: “Baát cöù ai chaáp nhaän Töù Dieäu Ñeá vaø chòu haønh trì Baùt Chaùnh Ñaïo,

ngöôøi aáy seõ heát khoå vaø chaám döùt luaân hoài sanh töû.”—A fundamental doctrine of Buddhism which

clarifies the cause of suffering and the way to emancipation. Sakyamuni Buddha is said to have

expounded the Four Noble Truths in the Deer Park in Sarnath during his first sermon after

attaining Buddhahood. The Buddha organized these ideas into the Fourfold Truth as follows: “Life

consists entirely of suffering; suffering has causes; the causes of suffering can be extinguished;

and there exists a way to extinguish the cause.” First, suffering or the pain. The truth of suffering

(all existence entails suffering). All existence is characterized by suffering and does not bring

satisfaction. Second, the truth of accumulation. Truth of the causes of suffering. According to

Buddhist tenets, craving or desire is the cause of suffering. It creates dissension in the family and

society that degenerates into war between races, nations, and groups of nations in the world. The

truth of the origin of suffering or causes of suffering, or its location. All sufferings are caused by

ignorance, which gives rise to craving and illusions (craving or grasping the wrong things), i.e.

craving for life, for pleasure, for power, for wealth; the more he earns, the more he wants. Third,

the truth of the cessation of suffering (its cessation) or the truth of dissolution (extinction of

suffering). There is an end to suffering, and this state of no suffering is called Nirvana. Fourth, the

truth of the PATH that leads to the cessation of suffering (the way of cure) or the truth of the right

way (the way of such extinction). To practice the Eight-fold Noble Truths. Buddha taught:

“Whoever accepts the four dogmas, and practises the Eighfold Noble Path will put an end to births

and deaths.

(B) Nhöõng lôøi Phaät daïy veà Töù Dieäu Ñeá—The Buddha’s teachings on the Four Noble Truths: Trong

moät ñoaïn kinh noåi tieáng cuûa boä Trung Boä Kinh thuoäc taïng kinh Pali, Ñöùc Phaät moâ taû giaùo phaùp cuûa

Ngaøi gioáng nhö moät chieác beø. Ngaøi daïy, giaû thöû coù moät ngöôøi löõ haønh troâng thaáy moät doøng soâng

roäng lôùn. Trong khi ñoù beân bôø ngöôøi aáy ñang ñöùng thì nguy hieåm vaø gheâ sôï, trong khi bôø beân kia

thì an toaøn, bình yeân vaø vaéng laëng. Khoâng coù caàu maø chaúng coù phaø ñeå ñöa ngöôøi aáy sang soâng, vì

vaäy ngöôøi naøy laøm moät chieác beø. Moät khi ñaõ qua ñöôïc beán bôø beân kia, ngöôøi naøy neân laøm gì? Keùo

theo chieác beø, vaät ñaõ töøng höõu duïng cho ngöôøi aáy vaø baây giôø noù bieán thaønh moät trôû ngaïi, hay boû noù

ñi sau khi ngöôøi aáy ñaõ sang bôø? Ñöùc Phaät bình phaåm, chieác beø duøng ñeå vöôït soâng, ñöøng baùm víu

vaøo noù, vaø gioáng nhö chaân lyù trong giaùo phaùp cuûa Ngaøi. Noù khoâng phaûi laø moät noã löïc trí tueä maø

cuõng khoâng phaûi laø moät tín ñieàu, nhöng chæ laø moät ñieàu gì ñoù ñöôïc bieán thaønh hieän thöïc vaø ñöôïc

trau doài. Giaùo phaùp cuûa Ñöùc Phaät ñöôïc dieãn taû raát ngaén goïn trong Töù Dieäu Ñeá, moät trong nhöõng

phöông thöùc ñöôïc chaáp nhaän roäng raõi nhaát cuûa tö töôûng Phaät giaùo. Nhöõng chaân lyù naøy coâng boá veà

“khoå” vaø söï chaám döùt khoå vaø phaûn aùnh noäi dung söï giaùc ngoä cuûa Ngaøi. Theo truyeàn thoáng, Ngaøi

trình baøy nhöõng chaân lyù naøy trong baøi phaùp ñaàu tieân khi thuyeát giaûng cho 5 ngöôøi baïn ñoàng tu cuõ ôû

vöôøn Loäc Uyeån gaàn thaønh Sarnath. Baøi phaùp naøy ñöôïc goïi laø “Chuyeån Phaùp Luaân,” vaø noù ñaõ caáu

thaønh moät trong nhöõng lôøi giaùo huaán caên baûn cuûa ñaïo Phaät. Chaân lyù thöù nhaát laø “Khoå Ñeá.” Ñöùc

Phaät daïy raèng moïi vaät ñeàu khoå: sanh, laõo, beänh, töû, chia lìa, khoâng thoûa maõn öôùc muoán, huûy hoaïi,

traïng thaùi thay ñoåi lieân tuïc cuûa taát caû caùc hieän töôïng, baát cöù caûm nhaän naøo, duø sung söôùng hay ñau

khoå ñeàu laø “khoå.” Khoå laø ñieàu kieän voâ thöôøng cuûa vuõ truï taùc ñoäng treân vaïn vaät. Ngay caû “caùi toâi”

hoaëc “baûn ngaõ” cuõng khoâng coù ñaëc tính vöõng beàn, do bôûi treân thöïc teá noù chæ laø moät sai laàm khôûi leân

töø moät khaùi nieäm sai laàm maø thoâi. Thuyeát “Voâ Ngaõ” naøy laø moät trong ba ñaëc tính cuûa taát caû söï

soáng cuøng vôùi “khoå” laø “voâ thöôøng.” Chaân lyù thöù hai laø “Taäp Ñeá,” giaûi thích raèng ‘khoå’ phaùt sinh töø

tham aùi, tham muoán coù nhieàu hay coù ít, tham muoán sinh toàn hay hoaïi dieät. Söï tham aùi hoaëc loøng

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tham nhö theá laø moät phaàn cuûa chu kyø ñöôïc moâ taû trong thaäp nhò nhaân duyeân: phaùt sinh töø thoï, laàn

löôït phaùt sinh töø xuùc, töø luïc caên, töø danh saéc, töø thöùc, töø yù haønh, töø voâ minh, töø khoå, töø sanh, höõu,

thuû, vaø trôû laïi aùi, cöù nhö theá maø xoay voøng lieân tuïc trôû laïi. Moät trong nhöõng ñònh luaät caên baûn töï

nhieân noåi tieáng trong ñaïo Phaät. Lyù Duyeân Khôûi hoaëc Thaäp Nhò Nhaân Duyeân ñaët neàn moùng cho

Nghieäp, nhaân quaû, söï thay ñoåi vaø töï nguyeän vaø tính caùch maø ôû ñoù taát caû nhöõng hieän töôïng quy öôùc

toàn taïi. Noù thöôøng ñöôïc moâ taû laø söï khôûi ñaàu vôùi voâ minh hoaëc meâ môø. Chaân lyù thöù ba laø “Dieät

Ñeá.” Chaân lyù naøy khaúng ñònh raèng coù moät söï chaám döùt ‘khoå’ hay söï giaûi thoaùt cuoái cuøng vaø toái cao

laø söï daäp taét löûa tham, saân vaø si, vieäc naøy xaûy ra khi nhaân cuûa ‘khoå’ bò loaïi tröø. Khi ngöôøi ta hieåu

roõ lyù Duyeân Khôûi vaø nhöõng haäu quaû cuûa noù ñöôïc môû loái, khi aáy chuoãi daây xích bò phaù vaø tham aùi

daãn ñeán voøng sinh töû luaân hoài baát taän bò ñoaïn taän vaø söï dieät khoå ñaõ hoaøn taát. Ñöùc Phaät goïi chaân lyù

thöù ba laø “söï dieät taét.” Söï kieän naøy khoâng gioáng nhö Nieát Baøn. Nieát Baøn khoâng phaûi laø quaû ñöôïc

taïo bôûi nhaân: neáu laø Nieát Baøn, noù töï phaùt sinh, vaø neáu noù ñaõ töï sinh; noù khoâng theå ñöa ra moät

phöông caùch ñeå vöôït khoûi nhöõng söï baùm chaët vaøo nghieäp vaø taùi sinh. Chaân lyù thöù tö laø “Ñaïo Ñeá,”

xaùc ñònh nhöõng yeáu toá daãn ñeán söï dieät khoå. Taùm yeáu toá naøy khaúng ñònh ba thaønh phaàn caên baûn cuûa

söï tu taäp taâm linh Phaät giaùo: Giôùi, Ñònh, vaø Hueä. Töù Dieäu Ñeá ñöôïc giaûi thích baèng caùch duøng moät

hình thöùc boùng baåy mang tính y hoïc. Trong ñeá thöù nhaát, thaân phaän con ngöôøi ñöôïc chaån ñoaùn laø

khoå. Chaân lyù thöù hai trích daãn tham aùi, nhaân cuûa chöùng beänh naøy. Chaân lyù thöù ba taïo neân moät trieäu

chöùng tình traïng, chæ ra raèng coù theå hoài phuïc. Cuoái cuøng chaân lyù thöù tö, Baùt Chaùnh Ñaïo ñi ñeán söï

dieät khoå laø phöông thuoác ñöôïc keâ toa ñeå phuïc hoài söùc khoûe beänh nhaân. Theo leä thöôøng, ngöôøi ta

cuõng keát hôïp hình thöùc hoaït ñoäng naøo ñoù vôùi töøng chaân lyù moät. Chaân lyù thöù nhaát ñöôïc ‘hieåu thoâng

suoát.’ Chaân lyù thöù hai ñöôïc loaïi tröø taän goác: noù ñoøi hoûi söï khao khaùt caàn ñöôïc daäp taét. Chaân lyù thöù

ba laø caàn ñöôïc chöùng nghieäm, ñeå bieán thaønh thöïc teá. Vaø chaân lyù thöù tö caàn ñöôïc trau doài, “ñöôïc

bieán thaønh hieän thöïc,” nghóa laø caàn ñöôïc gìn giöõ vaø tuaân thuû. Toaøn boä Phaät Phaùp coù theå ñöôïc xem

nhö laø söï giaûi thích roäng raõi vaø tæ mæ töø Töù Dieäu Ñeá maø ra—In a famous passage in the Majjhima

Nikaya of the Pali Canon, the Buddha likens his teaching to a raft. Suppose, he says, a traveler

sees a great expanse of water. The shore he stands on is dangerous and frightening, while the

opposite shore offers safety, peace and tranquility. There is neither a bridge to cross nor a ferry to

carry him over, so he built a raft. Once on the other shore, what should he do? Drag the raft that

had been useful to him and turn it into an impediment, or let go of it now that he is safely across

the water? The raft, the Buddha observes, is for crossing with, not clinging to, and the same is true

of his teaching. It is neither an intellectual endeavor nor a creed, but merely something to be

brought into being and cultivated. The Buddha’s teaching is most succinctly expressed in the Four

Noble Truths, one of the most universally accepted formulations of Buddhism. These Truths

proclaim “duhkha” and its cessation, and reflect the content of the Buddha’s enlightenment.

According to tradition, he expounded them in his first sermon delivered to his five former

companions at the deer park near Sarnath. This sermon is called the “Setting in Motion of the

Wheel of Dharma,” and constitutes one of the most basic teaching of Buddhism. The first Noble

Truth is the Truth of Duhkha. The Buddha said that everything is “duhkha”: birth, ageing, sickness,

death, parting, unfulfilled desires, decay, the state of all phenomena constantly changing, any

experience, whether pleasurable or painful, is “duhkha.” Duhkha is the condition of universal

impermanence which affects everything. Even the “I” or “Self” has no enduring quality, because

in reality it is merely an error arising from false conceptualization. This doctrine of “no-self” is

one of three characteristics of all conditioned existence, together with “duhkha” and

impermanence. The second Noble Truth, the Truth of the Origin of “duhkha,” explains that

“duhkha” arises from craving (literally ‘thirst’; Pali, trishna): craving for sensual pleasure, for

having more or for having less, for existence or for self-annihilation. Such craving or greed is part

of a cycle that is described as a twelve-linked chain of Dependent Origination: it arises from

feeling, which in turn arises from sense-contact, which arises from the six senses, which arise from

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mind and form, which arise from consciousness, which arises from formations, which arise from

ignorance, which arises from suffering, which arises from birth, which arises from becoming,

which arises from grasping, which arises from craving, and thus round and round again. One of the

most celebrated principles of Buddhism, Dependent Origination underlies Karma, causality,

change and free will, and the way in which all conditioned phenomena exist. It is usually

described as beginning with ignorance or confusion. The third Truth is the Noble Truth of the

Cessation of Duhkha. This Truth asserts that there is an end to “duhkha”: supreme and final

liberation is the “blowing out” of the fires of greed, hatred and delusion, that occurs when the

cause of “duhkha” is removed. When Dependent Origination is fully understood and its

consequences drawn out, when the chain is broken and the craving that leads to endless births and

deaths is abandoned, complete and final cessation of “duhkha” is achieved. The Buddha called the

third Noble Truth “the Cessation.” This is not identical to nirvana. Nirvana is not an effect

produced by a cause: if it were, it would arise dependently, and if it arose dependently, it would

not be able to offer a means of escape from the clutches of karma and rebirth. The fourth Noble

Truth, the Truth of the Eightfold Noble Path, identifies the factors leading to the cessation of

“duhkha”. These eight factors affirm the three essential elements of Buddhist spiritual training,

moral conduct, concentration and wisdom. The Four Noble Truths are commonly explained by use

of medical allegory. In the First Noble Truth the human condition is diagnosed as being “duhkha.”

The Second Noble Truth cites craving as the cause of this malady.. The Third Noble Truth make a

prognosis about the condition, proclaiming that recovery is possible. Finally, the Fourth Noble

Truth, the Eightfold Noble Path to the Cessation of “duhkha,” is the medicine prescribed to restore

the patient’s health. It is also customary to associate some sort of activity with each of the four

Truths. The first Truth is to be “fully comprehended.” The second needs to be eradicated : it

requires thirst to be quenched. The third Truth is to be realized, to be made into reality. And the

fourth is to be cultivated, “to be brought into being,” that is, to be kept and followed. The entire

Buddhist Dharma can be seen as an elaboration of the Four Noble Truths.

(C) Theo Hoøa Thöôïng Piyadassi trong quyeån “Con Ñöôøng Coå Xöa,” ñoái vôùi ñaïo Phaät, vieäc thöùc tænh töø

Voâ Minh ñeán Giaùc Ngoä luoân luoân haøm yù söï thaáu trieät Töù Thaùnh Ñeá. Baäc Giaùc Ngoä ñöôïc goïi laø

Phaät, chæ vì Ngaøi ñaõ thaáu trieät Töù Ñeá. Toaøn boä baøi phaùp ñaàu tieân cuûa Ñöùc Phaät daønh troïn veïn ñeå

trình baøy veà Töù Thaùnh Ñeá naày; vì ñoù laø coát tuûy cuûa ñaïo Phaät. Ví nhö daáu chaân cuûa caùc loaøi ñi treân

ñaát, coù theå ñöôïc chöùa ñöïng trong daáu chaân voi, ñöôïc xem laø lôùn nhaát veà taàm côõ, giaùo lyù Töù Thaùnh

Ñeá naày cuõng vaäy, bao quaùt heát thaûy moïi thieän phaùp. Trong kinh ñieån Pali, ñaëc bieät laø trong taïng

kinh (Suttas), Töù Ñeá naày ñöôïc dieãn giaûi chi tieát baèng nhieàu caùch khaùc nhau. Khoâng coù moät nhaän

thöùc roõ raøng veà Töù Ñeá, ngöôøi ta khoù coù theå hieåu ñöôïc Ñöùc phaät ñaõ daïy nhöõng gì trong suoát 45 naêm

hoaèng hoùa. Ñoái vôùi Ñöùc phaät thì toaøn boä lôøi daïy cuûa Ngaøi chæ nhaèm ñeå hieåu veà Khoå, tính chaát baát

toaïi nguyeän cuûa moïi hieän höõu duyeân sanh, vaø hieåu veà con ñöôøng thoaùt khoûi tình traïng baát toaïi

nguyeän naày. Toaøn boä lôøi daïy cuûa Ñöùc Phaät khoâng gì khaùc hôn laø söï öùng duïng moät nguyeân taéc naày.

Nhö vaäy chuùng ta thaáy roõ Ñöùc phaät ñaõ khaùm phaù ra Töù Ñeá, phaàn coøn laïi chæ laø söï khai trieån coù heä

thoáng vaø chi tieát hôn veà Töù Thaùnh Ñeá naøy. Coù theå xem ñaây laø giaùo lyù tieâu bieåu cuûa ba ñôøi chö

Phaät. Tính chaát öu vieät cuûa Töù Thaùnh Ñeá trong lôøi daïy cuûa Ñöùc Phaät, ñöôïc theå hieän roõ neùt qua böùc

thoâng ñieäp cuûa Ngaøi trong röøng Simsapa, cuõng nhö töø böùc thoâng ñieäp trong vöôøn Loäc Uyeån—

According to Most Venerable Piyadassi in “The Buddha’s Ancient Path,” in Buddhism, awakening

from ignorance to full knowledge always implies the comprehension of the Four Noble Truths.

The Enlightened One is called the Buddha simply because he understood the Truths in their

fullness. The whole of his first sermon is devoted to the formulation of these Truths; for they are

the essence of the Buddha’s teaching. “As the footprint of every creature that walks the earth can

be contained in an elephant ‘s footprint, which is pre-eminent for size, so does the doctrine of the

Four Noble Truths embrace all skilful Dhamma, or the entire teaching of the Buddha. In the

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original Pali texts, specifically in the discourses, these Four Noble Truths are made clear in detail

and in diverse ways. Without a clear idea of the Truths, one can not know what the Buddha taught

for forty-five years. To the Buddha the entire teaching is just the understanding of Dukkha, the

unsatisfactory nature of all phenomenal existence, and the understanding of the way out of this

unsatisfactoriness. The entire teaching of the Buddha is nothing other than the application of this

one principle. Thus, we clearly see that the Buddha discovered the Four Noble Truths, and the rest

are logical developments and more detailed explanations of the Four Noble Truths. This is the

typical teaching of the Buddhas of all ages. The supremacy of the Four Noble Truths in the

teaching of the Buddha is extremely clear from the message of the Simsapa Grove as from the

message of the Deer Park.

(XI) Töù Nieäm Xöù—Fourfold stage of mindfulness: Smrtyupasthana (skt)—Four kinds of mindfulness—

Four special foundations—Boán neàn taûng ñaëc bieät—Boán pheùp quaùn saùt caên baûn.

(A) Toång Quan Veà Kinh Nieäm Xöù—An Overview of the Sati-patthana Sutta: The application of

mindfulness—Taâm tænh thöùc (töù nieäm xöù)—Awareness of Attentiveness—Boán cô sôû thöùc tænh cuûa

taâm. Ñaây laø moät trong nhöõng baøi taäp thieàn ñònh caên baûn cuûa tröôøng phaùi Tieåu Thöøa, goàm chuù taâm

lieân tuïc treân thaân theå, caûm giaùc, tinh thaàn vaø nhöõng ñoái töôïng tinh thaàn. Phöông phaùp thieàn ñònh

chuù taâm tænh thöùc hieän ñöôïc thöïc haønh roäng raõi bôûi Phaät giaùo ñoà vaø ngay caû nhöõng ngöôøi ngoaïi

giaùo (boán caên baûn hay boán laõnh vöïc cuûa chaùnh nieäm: nieäm thaân, nieäm thoï, nieäm taâm vaø nieäm

phaùp): Thöù nhaát laø chuù taâm vaøo thaân goàm taäp trung theo doõi hôi thôû, thôû vaøo, thôû ra; taäp trung theo

doõi boán thaùi ñoä taâm thaàn trong luùc ñi, ñöùng, naèm, ngoài. Haønh giaû luùc naøo cuõng bieát roõ veà taát caû

nhöõng hoaït ñoäng cuûa mình. Thöù nhì laø chuù taâm vaøo caûm giaùc cho pheùp haønh giaû phaân bieät ñöôïc

nhöõng caûm giaùc deã chòu, khoù chòu, hay döûng döng, töï nhieân hay sieâu nhieân. Thöù ba laø chuù taâm vaøo

taâm hay tinh thaàn cho pheùp haønh giaû coù khaû naêng phaân tích moïi traïng thaùi môùi cuûa yù thöùc vaø bieát

roõ mình ñang tham hay khoâng, ñang baøng quang hay khoâng, oaùn gheùt hay khoâng, muø quaùng hay

khoâng, v.v. Thöù tö laø chuù taâm vaøo phaùp traàn hay quaùn phaùp—Four awakening foundations of

mindfulness, one of the fundamental meditation practices of the Hinayana, which consists of

continuous mindfulness of body, feeling, mind and mental objects. Satipatthana is very much

practiced by Buddhists and externalists today: First, mindfulness of the body includes mindfulness

of inhalation and exhalation as well as of bodily posture during walking, standing, lying and sitting.

Practitioners must be well aware of his or her activities. Second, mindfulness of feeling allows the

practitioners to be able to recognize pleasant, unpleasant, and indifferent, worldly or

supramundane. Third, mindfulness of mind allows the practitioners to recognize every state of

consciousness that arises, recognize passionate or passionless, aggressive or free from aggression,

deluded or undeluded. In addition, when the practitioner is mindful of mind, he or she would know

whether or not the five hindrances are present. Fourth, contemplation on the mind-objects or

contemplation of mental objects.

(B) Noäi Dung veà boán ñoái töôïng thieàn quaùn—The content of four foundations of Mindfulness: Boán ñoái

töôïng thieàn quaùn ñeå truï taâm hay boán caùch Thieàn theo Phaät giaùo ñeå dieät tröø aûo töôûng vaø ñaït thaønh

giaùc ngoä. Phaät giaùo Tieåu thöøa goïi nhöõng phöông phaùp naày laø “nghieäp xöù” (kammatthana), laø moät

trong nhöõng phöông phaùp tö duy phaân bieät. Coù loái boán möôi phaùp Thieàn nhö vaäy ñöôïc lieät keâ trong

Thanh Tònh Ñaïo Luaän (Visuddhi-Magga) bao goàm Töù Voâ Löôïng Taâm, Möôøi Baát Tònh, Boá Voâ Saéc,

Möôøi Bieán Xöù, Möôøi Nieäm, Moät Töôùng vaø Moät Töôûng—Four meditations, or four foundations of

Mindfulness, or four objects on which memory or thought should dwell. Four types of Buddhist

meditation for eradicating illusions and attaining enlightenment. Hinayana calls these practices

‘basis of action’ (kammathana) which is one of the modes of analytical meditation. Some forty

such meditations are given in the Visuddha-Magga: four ‘measureless meditations, ten impurities,

four formless states, ten universals, ten remembrances, one sign, and one mental reflex:

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1) Thaân Nieäm Xöù (Quaùn Thaân Baát Tònh): Kaya-smrtyupasthana (skt)—Quaùn vaø toaøn chöùng ñöôïc thaân

naày baát tònh—Meditation and full realization on the impurity of the body.

a) Baûn chaát cuûa thaân taâm chuùng ta laø baát tònh, chöù khoâng ñeïp maø cuõng chaúng Thaùnh thieän. Theo quan

ñieåm taâm sinh lyù thì thaân theå con ngöôøi laø baát tònh. Ñieàu naày khoâng coù nghóa tieâu cöïc hay bi quan.

Khaùch quan maø noùi veà thaân theå con ngöôøi, neáu chuùng ta xem xeùt cho kyõ thì seõ thaáy raèng söï keát

thaønh cuûa thaân naày töø toùc, maùu, muû, phaân, nöôùc tieåu, ruoät, gan, bao töû, vaân vaân, laø hang oå cuûa vi

khuaån, laø nhöõng nôi maø beänh taät chôø phaùt trieån. Thaät vaäy, thaân chuùng ta baát tònh vaø bò hoaïi dieät

töøng phuùt töøng giaây. Quaùn thaân caáu ueá baát tònh, phuû nhaän yù nghó veà “tònh.” ÔÛ ñaây vò Tyø Kheo quaùn

thaân treân thaân, tinh caàn, tænh giaùc, chaùnh nieäm ñeå nhieáp phuïc tham saân treân ñôøi—The nature of our

bodies and minds are impure which is neither holy nor beautiful. From psychological and

physiological standpoint, human beings are impure. This is not negative or pessimistic. Objectively

speaking, if we examine the constituents of our bodies from the hair, blood, pus, excrement, urine,

intestines, liver, and stomach, etc., they are dwelling places for many bacteria. Many diseases are

awaiting for the opportunity to develop. In fact, our bodies are impure and subject to decay. The

body as an abode of mindfulness. Contemplation of the impurity of the body, or to contemplate the

body as impure. Midfulness of the body as impure and utterly filthy (consider the body is impure).

This negates the idea of “Purity.” Here a monk abides contemplating body as body, ardent, clearly

aware and mindful, having put aside hankering and fretting for the world.

b) Nhö treân ta thaáy khi quaùn thaân thì thaân naày laø baát tònh. Noù bò coi nhö laø moät ca ùi tuùi da ñöïng ñaày

nhöõng raùc röôõi dô baån, vaø chaúng bao laâu thì noù cuõng bò tan raõ. Vì vaäy chuùng ta khoâng neân luyeán

chaáp vaøo thaân naày: As we see above, through contemplation we see that our body is not clean. It is

viewed as a skinned bag containing dirty trash, that will soon be disintegrated. Therefore, we must

not become attached to it.

2) Thoï Nieäm Xöù (Quaùn thoï thò khoå): Vedana-smrtyupasthana (skt)—Quaùn vaø toaøn chöùng ñöôïc nhöõng

caûm thoï laø xaáu xa, duø laø caûm thoï khoå ñau, vui söôùng hay trung tính—Meditation and full

realization on the evils of sensations, no matter they are painful, joyous, or indifferent sensations.

a) Chuùng ta kinh qua nhöõng caûm thoï toát vaø xaáu töø nguõ quan. Nhöng caûm thoï toát chaúng bao laâu chuùng

seõ tan bieán. Chæ coøn laïi nhöõng caûm thoï xaáu laøm cho chuùng ta khoå ñau phieàn naõo: We experience

good and bad feelings from our five senses. But good feelings never last long; and sooner or later

they will disappear. Only bad feelings remain from which we will suffer.

b) Khoâng coù thöù gì treân coõi ñôøi naày hieän höõu rieâng leõ, ñoäc laäp hay tröôøng cöûu. Vaïn höõu keå caû thaân theå

con ngöôøi chæ laø söï keát hôïp cuûa töù ñaïi ñaát, nöôùc, löûa, gioù. Khi boán thöù naày lieân hôïp chaët cheû thì

ñöôïc yeân vui, ví baèng coù söï truïc traëc laø khoå. Quaùn thoï thò khoå ñeå phuû nhaän yù nghó veà “laïc.” ÔÛ ñaây

vò Tyø Kheo quaùn thoï treân caùc caûm thoï; thoï thò khoå, töø ñoù tinh caàn, tænh giaùc, chaùnh nieäm ñeå nhieáp

phuïc tham saân treân ñôøi—Nothing in the universe can exist independently or permanently. All

things including bodies of human beings are composed of four elements: earth, water, fire, and air.

When there is a harmonious relationship among these four elements, there is peace. When the

four elements are not in harmony, there is suffering. Feelings as an abode of mindfulness, or to

contemplate all feelings or sensations lead to suffering, or mindfulness of feeling as the cause of

suffering. Sensation or consciousness as always resulting in suffering (receiving is self-binding.

Consider feelings or the senses as a source of suffering). This negates the idea of “Joy.” Here a

monk abides contemplating feelings as feelings, ardent, clearly aware and mindful, having put

aside hankering and fretting for the world.

3) Taâm Nieäm Xöù (Quaùn Taâm Voâ Thöôøng): Citta-smrtyupasthana (skt)—Quaùn vaø toaøn chöùng ñöôïc

taâm laø voâ thöôøng. Voâ thöôøng laø baûn chaát chính yeáu cuûa vaïn höõu. Vaïn höõu keå caû thaân taâm con

ngöôøi voâ thöôøng, töøng giaây töøng phuùt bieán ñoåi. Taát caû ñeàu phaûi traûi qua tieán trình sinh truï dò dieät.

Quaùn taâm voâ thöôøng, phuû nhaän yù nghó veà “thöôøng.” ÔÛ ñaây vò Tyø Kheo quaùn taâm treân taâm, tinh caàn,

tænh giaùc, chaùnh nieäm ñeå nhieáp phuïc tham saân treân ñôøi—Meditation and full realization on the

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evanescence or impermanence of mind and thoughts (contemplating the impermanence of the

thought). Impermanence is the key nature of all things. From moment to moment, all things in this

universe, including human’s bodies and minds are in constant transformation. Everything passes

through a period of birth, maturity, transformation and destruction. Mind as an abode of

mindfulness, or mindfulness of the mind as impermanent, or to contemplate the mind as

impermanent. Ordinary mind is impermanent, merely one sensation after another (mind is

everchanging or consider the mind to be a constant state of flux). This negates the idea of

“Permanence.” Here a monk abides contemplating mind as mind, ardent, clearly aware and

mindful, having put aside hankering and fretting for the world.

4) Phaùp Nieäm Xöù (Quaùn phaùp voâ ngaõ): Dharma-smrtyupasthana (skt)—All phenomena lack self-

nature—There is no such thing as an ego—Quaùn vaø toaøn chöùng vaïn phaùp voâ ngaõ. Vaïn phaùp khoâng

coù thöïc töôùng, chuùng chæ laø söï keát hôïp cuûa töù ñaïi, vaø moãi ñaïi khoâng coù töï taùnh, khoâng theå ñöùng

rieâng leõ, neân vaïn phaùp voâ ngaõ. Quaùn phaùp voâ ngaõ, chuùng chæ nöông töïa vaøo nhau ñeå thaønh laäp, töø

ñoù phuû nhaän yù nghó veà “Ngaõ.” ÔÛ ñaây vò Tyø Kheo quaùn phaùp treân caùc phaùp, tinh caàn, tænh giaùc,

chaùnh nieäm ñeå nhieáp phuïc tham saân treân ñôøi—Meditation and full realization on the transiency

selflessness of all elements (contemplating that all the dharmas are without their own nature).

Everything has no real nature, they are only a combination of the four elements, and each element

is empty and without a self of itself, thus everything is without a self. Dharmas (real things and

phenomena) as an abode of mindfulness, or mindfulness of dharmas as dependent, without self-

entity, or to contemplate all things as being dependent, without self-nature or self-identity. Things

in general as being dependent and without a nature of their own (things are composed and egoless

or consider everything in the world as being a consequence of causes and conditions and that

nothing remains unchanged forever). This negates the idea of “Personality.” Here a monk abides

contemplating mind-objects as mind-objects, ardent, clearly aware and mindful, having put aside

hankering and fretting for the world.

(I) Kinh Töù Nieäm Xöù—Satipatthana Sutta: Theo Kinh Trung A Haøm hay Kinh Trung Boä—According

to the Majjhima Nikaya:

* Toâi nghe nhö vaày. Moät thuôû noï Theá Toân ôû xöù Caâu Laâu, Kieàm Ma Saét Ñaøm laø ñoâ thò cuûa xöù Caâu

Laâu. Roài Theá Toân goïi caùc Tyø Kheo: “Naøy caùc Tyø Kheo.” Caùc Tyø Kheo vaâng ñaùp Theá Toân: “Baïch

Theá Toân!” Theá Toân thuyeát nhö sau: Thus, I have heard. On one occasion, the Blessed One was

living in the Kuru country at a town of the Kurus named Kammasadhamma. There He addressed

the Bhikkhus thus: “Bhikkhus.” “Venerable sir,” they replied. The Blessed One said:

* Naày caùc Tyø Kheo, ñaây laø con ñöôøng ñoäc nhaát ñöa ñeán thanh tònh cho chuùng sanh, vöôït khoûi saàu

naõo, dieät tröø khoå öu, thaønh töïu chaùnh trí, chöùng ngoä Nieát Baøn. Ñoù laø Töù Nieäm Xöù—Bhikkhus, this

is the direct path for the purification of beings, for surmounting (overcoming) sorrow and

lamentation, for the disappearance of pain and grief, for the attainment of the true Way, for the

realization of Nibbana, namely, the four foundations of mindfulness.

* Theá naøo laø boán? Naày caùc Tyø Kheo, ôû ñaây Tyø kheo soáng quaùn nieäm thaân theå treân thaân the å, nhieät

taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu ôû ñôøi; soáng quaùn nieäm caûm thoï treân caùc caûm thoï,

nhieät taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu ôû ñôøi; soáng quaùn nieäm taâm thöùc treân taâm

thöùc, nhieät taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu ôû ñôøi; soáng quaùn phaùp treân caùc phaùp

(hay ñoái töôïng cuûa taâm thöùc nôi caùc ñoái töôïng taâm thöùc), nhieät taâm, tænh giaùc, chaùnh nieäm ñeå cheá

ngöï tham öu ôû ñôøi—What are the four? Here, Bhikkhus, a Bhikkhu abides contemplating the body

as a body, ardent, fully aware, and mindful, having put away covetousness (envy) and grief for the

world. He abides contemplating feelings as feelings, ardent, fully aware, and mindful, having put

away covetousness and grief for the world. He abides contemplating mind as mind, ardent, fully

aware, and mindful, having put away covetousness (envy) and grief for the world. He abides

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contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away

covetousness (envy) and grief for the world.

1) Quaùn Thaân—Contemplation of the body:

a) Tænh Thöùc Veà Hôi Thôû—Mindfulness of Breathing:

i) Vaø naày caùc Tyø Kheo, theá naøo laø Tyø Kheo soáng quaùn nieäm thaân theå treân thaân theå? Naøy caùc Tyø

Kheo, ôû ñaây, Tyø Kheo ñi ñeán khu röøng, ñi ñeán goác caây, hay ñi ñeán ngoâi nhaø troáng, vaø ngoài kieát giaø,

löng thaúng vaø an truù trong chaùnh nieäm tröôùc maët. Vò aáy thôû voâ tænh giaùc laø mình ñang thôû voâ; vò aáy

thôû ra tænh giaùc laø mình ñang thôû ra. Thôû voâ moät hôi daøi, vò aáy yù thöùc raèng: “Toâi ñang thôû voâ moät

hôi daøi.” Thôû ra moät hôi daøi, vò aáy yù thöùc raèng: “Toâi ñang thôû ra moät hôi daøi.” Thôû voâ moät hôi

ngaén, vò aáy yù thöùc raèng: “Toâi ñang thôû voâ moät hôi ngaén.” Thôû ra moät hôi ngaén, vò aáy yù thöùc raèng:

“Toâi ñang thôû ra moät hôi ngaén.” Caûm giaùc toaøn thaân, toâi seõ thôû voâ,” vò aáy taäp; “caûm giaùc toaøn thaân,

toâi seõ thôû ra,” vò aáy taäp; “An tònh toaøn thaân, toâi seõ thôû voâ,” vò aáy taäp; “An tònh toaøn thaân, toâi seõ thôû

ra,” vò aáy taäp. Naøy caùc Tyø Kheo, nhö ngöôøi thôï quay hay hoïc troø ngöôøi thôï quay thieän xaûo khi quay

daøi, tueä tri: “Toâi quay daøi” hay khi quay ngaén, vò aáy yù thöùc raèng: “Toâi quay ngaén.” Cuõng vaäy, naøy

caùc Tyø Kheo, Tyø Kheo thôû voâ daøi, yù thöùc raèng: “Toâi ñang thôû voâ daøi.” Thôû ra daøi, yù thöùc raèng: “Toâi

ñang thôû ra daøi.” Thôû voâ ngaén, yù thöùc raèng: “Toâi ñang thôû voâ ngaén.” Thôû ra ngaén, yù thöùc raèng:

“Toâi ñang thôû ra ngaén.” Vò aáy taäp: “Toâi coù yù thöùc roõ reät veà troïn caû hôi thôû maø toâi ñang thôû vaøo.” Vò

aáy taäp: “Toâi coù yù thöùc roõ reät veà troïn caû hôi thôû maø toâi ñang thôû ra.” Vò aáy taäp: “Toâi ñang thôû vaøo vaø

laøm cho söï ñieàu haønh trong thaân theå toâi trôû neân an tònh.” Vò aáy taäp: “Toâi ñang thôû ra vaø laøm cho söï

ñieàu haønh trong thaân theå toâi trôû neân an tònh.”—And now, Bhikkhus, does a Bhikkhu abide

contemplating the body as a body? Here a Bhikkhu, gone to the forest or to the root of a tree or to

an empty hut, sit down; having folded his legs crosswise, set his body erect, and established

mindfulness in front of him, ever mindful he breathes in, mindful he breathes out. Breathing in

long, he understands: “I breathe in long;” or breathing out long, he understands: “I breathe out

long.” Breathing in short, he understands: “I breathe in short;” or breathing out short, he

understands: “I breathe out short.” He trains thus: “I shall breathe in experiencing the whole body

of breath;” he trains thus: “I shall breathe out experiencing the whole body of breath.” He trains

thus: “I shall breathe in tranquilizing the bodily formation;” he trains thus: “I shall breathe out

tranquilizing the bodily formation.” Just as a skilled turner or his apprentice, when making a long

turn, understands: “I make a long turn;” or when making a short turn, understands: “I make a short

turn;” so too, breathing in long, a Bhikkhu understands: “I breathe in long,” he trains thus: “I shall

breathe out tranquilizing the bodily formation.”

ii) Nhö vaäy, khi vò aáy soáng quaùn nieäm thaân theå treân noäi thaân; hay soáng quaùn nieäm thaân theå treân ngoaïi

thaân; hay soáng quaùn nieäm thaân theå treân caû noäi thaân laãn ngoaïi thaân; hay vò aáy soáng quaùn nieäm taùnh

sanh khôûi treân thaân theå; hay soáng quaùn nieäm taùnh dieät taän treân thaân theå; hay soáng quaùn nieäm taùnh

sanh dieät treân thaân theå. Hoaëc ngöôøi aáy quaùn nieäm: “Coù thaân ñaây,” vò aáy an truù chaùnh nieäm nhö

vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy khoâng nöông töïa, khoâng chaáp tröôùc

vaät gì treân ñôøi. Naày caùc Tyø Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm thaân theå treân thaân theå—In

this way, he abides contemplating the body as a body internally, or he abides contemplating the

body as a body externally , or he abides contemplating the body as a body both internally and

externally. Or else, he abides contemplating in the body its arising factors, ot he abides

contemplating in the body its vanishing factors, or he abides contemplating in the body both its

arising and vanishing factors. Or else mindfulness that ‘there is a body’ is simply established in

him to the extent necessary for bare knowledge and mindfulness. And, he abides independent, not

clinging to anything in the world. That is how a Bhikkhu abides contemplating the body as a body.

b) Töù Oai Nghi—The Four Postures:

i) Laïi nöõa, naøy caùc Tyø Kheo, Tyø Kheo ñi, yù thöùc raèng: “Toâi ñang ñi.” Khi ñöùng, yù thöùc raèng: “Toâi

ñang ñöùng.” Khi ngoài, yù thöùc raèng: “Toâi ñang ngoài.” Khi naèm, yù thöùc raèng: “Toâi ñang naèm.”Thaân

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theå ñöôïc xöû duïng nhö theá naøo, vò aáy yù thöùc thaân theå nhö theá aáy—Again, Bhikkhus, when walking,

a Bhikkhu understands: “I am walking;” when standing, he understands: “I am standing;” when

sitting, he understands: “I am sitting;” when lying down, he understands: “I am lying down;” or he

understands accordingly however his body is disposed.

ii) Vò aáy soáng quaùn nieäm thaân theå treân noäi thaân; hay vò aáy soáng quaùn nieäm thaân theå treân ngoaïi thaân;

hay vò aáy soáng quaùn nieäm thaân theå treân caû noäi thaân laãn ngoaïi thaân; hay vò aáy soáng quaùn nieäm taùnh

sanh khôûi treân thaân theå; hay vò aáy soáng quaùn nieäm taùnh dieät taän treân thaân theå; hay vò aáy soáng quaùn

nieäm taùnh sanh dieät treân thaân theå. “Coù thaân ñaây,” vò aáy an truù trong chaùnh nieäm nhö vaäy, vôùi hy

voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät

gì treân ñôøi naày. Naøy caùc Tyø Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm thaân theå treân thaân theå—In

this way, he abides contemplating the body as a body internally, externally, and both internally

and externally. And he abides independent, not clinging to anything in the world. That too is how a

Bhikkhu abides contemplating the body as a body.

c) Hoaøn Toaøn Tænh Thöùc—Full Awareness:

i) Laïi nöõa, naøy caùc Tyø Kheo, Tyø Kheo khi böôùc tôùi böôùc lui, bieát roõ vieäc mình ñang laøm; khi ngoù tôù i

ngoù lui, bieát roõ vieäc mình ñang laøm; khi co tay, khi duoãi tay, bieát roõ vieäc mình ñang laøm; khi maëc

aùo Taêng Giaø Leâ, mang baùt, mang y, bieát roõ vieäc mình ñang laøm; khi aên, uoáng, nhai, neám, bieát roõ

vieäc mình ñang laøm; khi ñaïi tieåu tieän, bieát roõ vieäc mình ñang laøm; khi ñi, ñöùng, ngoài, nguû, thöùc,

noùi, im laëng, bieát roõ caùc vieäc mình ñang laøm—Again, Bhikkhus, a Bhikkhu is one who acts in full

awareness when going forward and returning; who acts in full awareness when looking ahead and

looking away; who acts in full awareness when flexing and extending his limbs; who acts in full

awareness when wearing his robes and carrying his outer robe and bowl; who acts in full

awareness when eating , drinking, consuming food and tasting; who acts in full awareness when

walking, standing, siting, falling asleep, waking up, talking and keeping silent.

ii) Nhö vaäy, vò aáy soáng quaùn nieäm thaân theå treân noäi thaân; hay soáng quaùn nieäm thaân theå treân ngoaïi

thaân; hay soáng quaùn nieäm thaân theå treân caû noäi thaân laãn ngoaïi thaân. Hay vò aáy soáng quaùn nieäm taùnh

sanh khôûi treân thaân theå; hay soáng quaùn nieäm taùnh dieät taän treân thaân theå; hay soáng quaùn nieäm taùnh

sanh dieät treân thaân theå. “Coù thaân ñaây,” vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán

chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy

caùc Tyø Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm thaân theå treân thaân theå—In this way, he abides

contemplating the body as a body internally, externally, and both internally and externally. And,

he abides independent, not clinging to anything in the world. That too is how a Bhikkhu abides

contemplating the body as a body.

d) Thaân Ueá Tröôïc—Foulness of the Body Parts:

i) Laïi nöõa, naøy caùc Tyø Kheo, Tyø Kheo quan saùt thaân naày, töø goùt chaân trôû leân vaø töø ñænh toùc trôû xuoáng,

bao boïc bôûi moät lôùp da vaø chöùa ñaày nhöõng vaät baát tònh khaùc nhau. Trong thaân naày: “Ñaây laø toùc,

loâng, moùng, raêng, da, thòt, gaân, xöông, thaän, tuûy, tim, gan, hoaønh caùch moâ, laù laùch, phoåi, ruoät, maøng

ruoät buïng, phaân, maät, ñaøm, muû, maùu, moà hoâi, môõ, nöôùc maét, môõ da, nöôùc mieáng, nöôùc muû, nöôùc ôû

khôùp xöông, nöôùc tieåu.” Naøy caùc Tyø Kheo, cuõng nhö moät bao ñoà, hai ñaàu troáng ñöïng ñaày caùc loaïi

haït nhö gaïo, luùa, ñaäu xanh, ñaäu lôùn, meø, gaïo ñaõ xay roài. Moät ngöôøi coù maét, ñoå caùc hoät aáy ra vaø

quan saùt: “Ñaây laø hoät gaïo, ñaây laø hoät luùa, ñaây laø ñaäu xanh, ñaây laø ñaäu lôùn, ñaây laø meø, ñaây laø hoät

luùa ñaõ xay roài.” Cuõng vaäy, naày caùc Tyø Kheo, moät Tyø Kheo quan saùt thaân naày döôùi töø baøn chaân trôû

leân treân cho ñeán ñaûnh toùc, bao boïc bôûi da vaø chöùa ñaày nhöõng vaät baát tònh khaùc nhau. Trong thaân

naày: “Ñaây laø toùc, loâng, moùng, raêng, da, thòt, gaân, xöông, tuûy, thaän, tim, gan, hoaønh caùch moâ, laù

laùch, phoåi, ruoät, maøng ruoät, buïng, phaân, maät, ñaøm, muû, maùu, moà hoâi, môõ, nöôùc maét, môõ da, nöôùc

mieáng, nöôùc muû, nöôùc ôû khôùp xöông, nöôùc tieåu.”—Again, Bhikkhus, a Bhikkhu reviews this same

body up from the soles of the feet and down from the top of the hair, bounded by skin, as full of

many kinds of impurity thus: “In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh,

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sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, large intestines, small

intestines, contents of the stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle,

snot, oil of the joints, and urine.” Just as though there were a bag with an opening at both ends full

of many sorts of grain, such as hil rice, red rice, beans, peas, millet, and white rice, and a man with

good eyes were to open it and review it thus: “This is hill rice, this is red rice, these are beans,

these are peas, this is millet, this is white rice;” so too, a Bhikkhu reviews this same body… as full of

many kinds of impurity thus: “In this body there are head-hairs and urine.”

ii) Nhö vaäy vò aáy soáng quaùn nieäm thaân theå treân noäi thaân; hay soáng quaùn nieäm thaân treân ngoaïi thaân;

hay soáng quaùn nieäm thaân theå treân caû noäi thaân laãn ngoaïi thaân. Hay vò aáy soáng quaùn nieäm taùnh sanh

khôûi treân thaân theå; hay soáng quaùn nieäm taùnh dieät taän treân thaân theå; hay soáng quaùn nieäm taùnh sanh

dieät treân thaân theå. “Coù thaân ñaây,” vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh

trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naày caùc Tyø

Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm thaân theå treân thaân theå—In this way he abides

contemplating the body as a body internally, externally, and both internaly and externally... And,

he abides independent, not clinging to anything in the world. That too is how a Bhikkhu abides

contemplating the body as a body.

e) Thaân Töù Ñaïi—Elements of the Body:

i) Laïi nöõa, naày caùc Tyø Kheo, Tyø Kheo quan saùt thaân naày veà caùc vò trí caùc giôùi vaø söï saép ñaët caùc giôùi:

“Trong thaân naày coù ñòa ñaïi, thuûy ñaïi, hoûa ñaïi, vaø phong ñaïi.” Naày caùc Tyø Kheo, nhö moät ngöôøi ñoà

teå thieän xaûo, hay ñeä töû cuûa moät ngöôøi ñoà teå gieát moät con boø, ngoài caét chia töøng phaàn taïi ngaõ tö

ñöôøng. Cuõng vaäy, naày caùc Tyø Kheo, Tyø Kheo quaùn saùt thaáy thaân naày veà vò trí caùc giôùi: “Trong thaân

naày coù ñòa ñaïi, thuûy ñaïi vaø phong ñaïi.”—Again, Bhikkhus, a Bhikkhu reviews this same body,

however it is placed, however disposed, as consisting of elements thus: “In this body there are the

earth element, the water element, the fire element, and the air element.” Just as though a skilled

butcher or his apprentice had killed a cow and was seated at the crossroads with it cut up into

pieces; so too, a Bhikkhu reviews this same body as consisting of elements thus: “In this body

there are the earth element, the water element, the fire element and the air element.”

ii) Nhö vaäy vò aáy soáng quaùn nieäm thaân theå treân noäi thaân; hay soáng quaùn nieäm thaân theå treân ngoaïi

thaân; hay soáng quaùn nieäm thaân theå treân caû noäi thaân laãn ngoaïi thaân. Hay vò aáy soáng quaùn nieäm taùnh

sanh khôûi treân thaân theå; hay soáng quaùn nieäm taùnh dieät taän treân thaân theå. Hay soáng quaùn nieäm taùnh

sanh dieät treân thaân theå. “Coù thaân ñaây, vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán

chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naày

caùc Tyø Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm thaân theå treân thaân theå—In this way, he abides

contemplating the body as a body internally, externally, and both internally and externally… And he

abides independent, not clinging to anything in the world. That too is how a Bhikkhu abides

contemplating the body as a body.

f) Cöûu Quaùn Veà Nghóa Ñòa—The Nine Charnel Ground Contemplations:

i) Laïi nöõa, naày caùc Tyø Kheo, Tyø Kheo nhö thaáy moät thi theå bò quaêng boû trong nghóa ñòa moät ngaøy,

hai ngaøy, ba ngaøy, thi theå aáy tröông phoàng leân, xanh ñen laïi, naùt thoái ra. Tyø Kheo quaùn nieäm- thaân

theå aáy nhö sau: ‘Thaân naày taùnh chaát laø nhö vaäy, baûn taùnh laø nhö vaäy, khoâng vöôït khoûi taùnh chaát

aáy.”—Again, Bhikkhus, as though he were to see a corpse thrown aside in a charnel ground, one,

two, or three days dead, bloated, livid, and oozing matter, a Bhikkhu compares this same body

with it thus: “This body too is of the same nature, it will be like that, it is not exempt from that

fate.”

ii) Nhö vaäy vò aáy soáng quaùn nieäm thaân theå treân noäi thaân; hay soáng quaùn nieäm thaân theå treân ngoaïi

thaân; hay soáng quaùn nieäm thaân theå treân caû noäi thaân laãn ngoaïi thaân. Hay vò aáy soáng quaùn nieäm taùnh

sanh khôûi treân thaân theå; hay soáng quaùn nieäm taùnh dieät taän treân thaân theå; hay soáng quaùn nieäm taùnh

sanh dieät treân thaân theå. “Coù thaân ñaây,” vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán

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chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naày

caùc Tyø Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm thaân theå treân thaân theå—In this way, he abides

contemplating the body as a body internally, externally, and both internaly and externally. And, he

abides independent, not clinging to anything in the world. That too is how a Bhikkhu abides

contemplating the body as a body.

iii) Laïi nöõa, naày caùc Tyø Kheo, Tyø Kheo nhö thaáy moät thi theå bò quaêng boû trong nghóa ñòa, bò caùc loaøi

quaï aên, hay bò caùc loaøi dieàu haâu aên, hay bò caùc chim keân keân aên, hay bò caùc loaøi choù aên, hay bò caùc

loaøi giaû can aên, hay bò caùc loaøi doøi boï ruùc ræa. Tyø Kheo quaùn chieáu söï thöïc aáy vaøo thaân theå cuûa

chính mình: “Thaân naày taùnh chaát laø nhö vaäy, baûn chaát laø nhö vaäy, khoâng vöôït khoûi taùnh chaát aáy.”—

Again, as though he were to see a corpse thrown aside in a charnel ground, being devoured by

crows, hawks, vultures, dogs, jackals, or various kinds of worms, a Bhikkhu compares this same

body with it thus: “This body too is of the same nature, it will be like that, it is not exempt from

that fate.”

iv) Nhö vaäy vò aáy soáng quaùn nieäm thaân theå treân noäi thaân; hay soáng quaùn nieäm thaân theå treân ngoaïi

thaân; hay soáng quaùn nieäm thaân theå treân caû noäi thaân laãn ngoaïi thaân. Hay vò aáy soáng quaùn nieäm taùnh

sanh khôûi treân thaân theå; hay soáng quaùn nieäm taùnh dieät taän treân thaân theå. Hay soáng quaùn nieäm taùnh

sanh dieät treân thaân theå. “Coù thaân ñaây, vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán

chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naày

caùc Tyø Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm thaân theå treân thaân theå—That too is how a

Bhikkhu abides contemplating the body as a body.

v) Naày caùc Tyø Kheo, laïi nöõa, Tyø Kheo nhö thaáy moät thi theå bò quaêng boû trong nghóa ñòa, vôùi caùc boä

xöông coøn lieân keát vôùi nhau, coøn dính thòt vaø maùu, coøn ñöôïc noái lieàn bôûi caùc ñöôøng ga ân…, vôùi caùc

boä xöông coøn lieân keát vôùi nhau, khoâng coøn dính thòt, nhöng coøn dính maùu, coøn ñöôïc caùc ñöôøng gaân

coät laïi vôùi nhau…, vôùi caùc boä xöông khoâng coøn dính thòt, khoâng coøn dính maùu, khoâng coøn ñöôïc caùc

ñöôøng gaân coät laïi vôùi nhau, chæ coøn coù xöông khoâng dính laïi vôùi nhau, raõi raùc choã naày choã kia. ÔÛ

ñaây laø xöông tay, ôû ñaây laø xöông chaân, ôû ñaây laø xöông oáng, ôû ñaây laø xöông baép veá, ôû ñaây laø xöông

moâng, ôû ñaây laø xöông soáng, ôû ñaây laø xöông ñaàu. Tyø Kheo aáy quaùn nieäm thaân aáy nhö sau: “Thaân

naày taùnh chaát laø nhö vaäy, baûn taùnh laø nhö vaäy, khoâng vöôït khoûi taùnh taùnh chaát aáy.”—Again, as

though he were to see a corpse thrown aside in a charnel ground, a skeleton with flesh and blood,

held together with sinews… a fleshless skeleton smeared with blood, held together with sinews… a

skeleton without flesh and blood, held together with sinews.. disconnected bones scattered in all

directions, here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-

bone, there a back-bone, here a rib-bone, there a breast-bone, here an arm-bone, there a shoulder-

bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull, a Bhikkhu compares this

same body with it thus: “This body too is of the same nature, it will be like that, it is not exempt

from that fate.”

vi) Nhö vaäy vò aáy soáng quaùn nieäm thaân theå treân noäi thaân; hay soáng quaùn nieäm thaân theå treân ngoaïi

thaân; hay soáng quaùn nieäm thaân theå treân caû noäi thaân laãn ngoaïi thaân. Hay vò aáy soáng quaùn nieäm taùnh

sanh khôûi treân thaân theå; hay soáng quaùn nieäm taùnh dieät taän treân thaân theå. Hay soáng quaùn nieäm taùnh

sanh dieät treân thaân theå. “Coù thaân ñaây, vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán

chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naày

caùc Tyø Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm thaân theå treân thaân theå—That too is how a

Bhikkhu abides contemplating the body as a body.

vii) Laïi nöõa, naày caùc Tyø Kheo, Tyø Kheo nhö thaáy moät thi theå bò quaêng boû trong nghóa ñòa, chæ coøn toaøn

xöông traéng maøu voû oác…, chæ coøn moät ñoáng xöông laâu hôn ba naêm…, chæ coøn laø xöông thoái trôû thaønh

boät. Tyø Kheo aáy quaùn nieäm thaân aáy nhö sau: “Thaân naày taùnh chaát laø nhö vaäy, baûn taùnh laø nhö vaäy,

khoâng vöôït khoûi taùnh taùnh chaát aáy.”—Again, Bhikkhus, as though he were to see a corpse thrown

aside in a charnel ground, bones bleached white, the color of shells; bones heaped up, more than a

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year old; bones rotted and crumbled to dust, a Bhikkhu compares this same body with it thus: “This

body too is of the same nature, it will be like that, it is not exempt from that fate.”

viii) Nhö vaäy vò aáy soáng quaùn nieäm thaân theå treân noäi thaân; hay soáng quaùn nieäm thaân theå treân ngoaïi

thaân; hay soáng quaùn nieäm thaân theå treân caû noäi thaân laãn ngoaïi thaân. Hay vò aáy soáng quaùn nieäm taùnh

sanh khôûi treân thaân theå; hay soáng quaùn nieäm taùnh dieät taän treân thaân theå. Hay soáng quaùn nieäm taùnh

sanh dieät treân thaân theå. “Coù thaân ñaây, vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán

chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naày

caùc Tyø Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm thaân theå treân thaân theå—In this way he abides

contemplating the body as a body internally, or he abides contemplating the body as a body

internally, or he abides contemplating the body as a body externally, or he abides contemplating

the body as a body both internally and externally. Or else he abides contemplating in the body its

arising factors, or he abides contemplating in the body its vanishing factors, or he abides

contemplating in the body both its arising and vanishing factors. Or else mindfulness that ‘there is

a body’ is simply established in him to the extent necessary for bare knowledge and mindfulness.

And he abides independent, not clinging to anything in the world. That too is how a Bhikkhu

abides contemplating the body as a body.

2) Quaùn Thoï—Contemplation of feeling:

a) Naày caùc Tyø Kheo, nhö theá naøo laø Tyø Kheo soáng quaùn nieäm caûm thoï treân caùc caûm thoï? Naày caùc Tyø

Kheo, ôû ñaây Tyø Kheo khi caûm giaùc laïc thoï, vò aáy yù thöùc raèng: “Ta ñang coù moät caûm thoï khoaùi laïc.”

Moãi khi coù moät caûm thoï ñau khoå, vò aáy yù thöùc raèng: “Ta ñang coù moät caûm thoï ñau khoå.” Moãi khi coù

moät caûm thoï khoâng khoaùi laïc cuõng khoâng ñau khoå, vò aáy yù thöùc raèng: “Ta ñang coù moät caûm thoï

khoâng khoaùi laïc cuõng khoâng ñau khoå.” Khi coù moät caûm thoï khoaùi laïc vaät chaát, vò aáy yù thöùc raèng:

“Ta ñang coù moät caûm thoï khoaùi laïc vaät chaát.” Khi coù moät caûm thoï khoaùi laïc tinh thaàn, vò aáy yù thöùc

raèng: “Ta ñang coù moät caûm thoï khoaùi laïc tinh thaàn.” Khi coù moät caûm thoï khoå ñau vaät chaát, vò aáy yù

thöùc raèng: “Ta ñang coù moät caûm thoï khoå ñau vaät chaát.” Khi coù moät caûm thoï khoå ñau tinh thaàn, vò

aáy yù thöùc raèng: “Ta ñang coù moät caûm thoï khoå ñau tinh thaàn.” Khi coù moät caûm thoï vaät chaát khoâng

khoaùi laïc cuõng khoâng khoå ñau, vò aáy yù thöùc raèng: “Ta ñang coù moät caûm thoï vaät chaát khoâng khoaùi

laïc cuõng khoâng ñau khoå.” Khi coù moät caûm thoï tinh thaàn khoâng khoaùi laïc cuõng khoâng khoå ñau, vò aáy

yù thöùc raèng: “Ta ñang coù moät caûm thoï tinh thaàn khoâng khoaùi laïc cuõng khoâng khoå ñau.”—And how,

Bhikkhus, does a Bhikkhu abide contemplating feelings as feelings? Here, when feeling a pleasant

feeling, a Bhikkhu understands: “I feel a pleasant feeling;” when feeling a painful feeling, he

understands: “I feel a painful feling;” when feeling a neither-painful-nor-pleasant feeling, he

understands: “I feel a neither-painful-nor-pleasant feeling.” When feeling a worldly pleasant

feeling, he understands: “I feel a worldly pleasant feling;” when feeling an unworldly pleasant

feling, he understands: “I feel an unworldly pleasant feeling;” when feeling a worldly painful

feeling, he understands: “I feel a worldly painful feeling;” when feeling an unworldly painful

feeling, he understands: “I feel an unworldly painful feeling;” when feeling a worldly neither-

painful-nor pleasant feeling, he understands: “I feel a worldly neither-painful-nor-pleasant

feeling;” when feeling an unworldly neither-painful-nor-pleasant feeling, he understands: “I feel

an unworldly neither-painful-nor-pleasant feeling.”

b) Nhö vaäy vò aáy soáng quaùn nieäm caûm thoï treân caùc noäi thoï; hay soáng quaùn nieäm caûm thoï treân caùc

ngoaïi thoï; hay soáng quaùn caûm thoï theå treân caû noäi thoï laãn ngoaïi thoï. Hay vò aáy soáng quaùn nieäm taùnh

sanh khôûi treân caùc thoï; hay soáng quaùn nieäm taùnh dieät taän treân caùc thoï. Hay soáng quaùn nieäm taùnh

sanh dieät treân caùc thoï. “Coù thoï ñaây, vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh

trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naày caùc Tyø

Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm caûm thoï treân caùc caûm thoï—In this way he abides

contemplating feelings as feelings internally, or he abides contemplating feelings as feelings

externally, or he abides contemplating feelings as feelings both internally and externally. Or else

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he abides contemplating in feelings their arising factors, or he abides contemplating in feelings

their vanishing factors, or he abides contemplating in feelings both their arising and vanishing

factors. Or else, mindfulness that ‘there is feeling’ is simply established in him to the extent

necessary for bare knowledge and mindfulness. And, he abides independent, not clinging to

anything in the world. That is how a Bhikkhu abides contemplating feelings as feelings.

3) Quaùn Taâm—Contemplation of mind:

a) Naày caùc Tyø Kheo, nhö theá naøo laø Tyø Kheo soáng quaùn nieäm taâm thöùc nôi taâm thöùc? Naày caùc Tyø

Kheo, moäi khi nôi taâm thöùc coù tham duïc, vò aáy yù thöùc raèng taâm thöùc cuûa mình ñang coù tham duïc.

Moãi khi taâm thöùc khoâng coù tham duïc, vò aáy yù thöùc raèng taâm thöùc cuûa mình khoâng coù tham duïc. Moãi

khi trong taâm thöùc mình coù saân haän, vò aáy yù thöùc raèng taâm thöùc cuûa mình ñang coù saân haän. Moãi khi

taâm thöùc cuûa mình khoâng coù saân haän, vò aáy yù thöùc raèng taâm thöùc cuûa mình ñang khoâng coù saân haän.

Moãi khi taâm thöùc mình coù si meâ, vò aáy yù thöùc raèng taâm thöùc cuûa mình ñang si meâ. Moãi khi taâm thöùc

cuûa mình khoâng coù si meâ, vò aáy yù thöùc raèng taâm thöùc cuûa mình ñang khoâng coù si meâ. Moãi khi taâm

thöùc mình coù thu nhieáp, vò aáy yù thöùc raèng taâm thöùc cuûa mình ñang coù thu nhieáp. Moãi khi taâm thöùc

mình taùn loaïn, vò aáy yù thöùc raèng taâm thöùc cuûa mình ñang taùn loaïn. Moãi khi taâm thöùc mình trôû thaønh

khoaùng ñaït, vò aáy yù thöùc raèng taâm thöùc cuûa mình ñang trôû thaønh khoaùng ñaït. Moãi khi taâm thöùc mình

trôû neân haïn heïp, vò aáy yù thöùc raèng taâm thöùc cuûa mình ñang trôû neân haïn heïp. Moãi khi taâm thöùc mình

ñaït ñeán traïng thaùi cao nhaát, vò aáy yù thöùc raèng taâm thöùc cuûa mình ñang ñaït ñeán traïng thaùi cao nhaát.

Moãi khi taâm thöùc mình khoâng ñaït ñeán traïng thaùi cao nhaát, vò aáy yù thöùc raèng taâm thöùc mình khoâng

ñaït ñeán traïng thaùi cao nhaát. Moãi khi taâm thöùc mình coù ñònh, vò aáy yù thöùc raèng taâm thöùc cuûa mình

ñang coù ñònh. Moãi khi taâm thöùc mình khoâng coù ñònh, vò aáy yù thöùc raèng taâm thöùc cuûa mình ñang

khoâng coù ñònh. Moãi khi taâm thöùc mình giaûi thoaùt, vò aáy yù thöùc raèng taâm thöùc cuûa mình ñang giaûi

thoaùt. Moãi khi taâm thöùc mình khoâng coù giaûi thoaùt, vò aáy yù thöùc raèng taâm thöùc cuûa mình ñang khoâng

coù giaûi thoaùt—And how, Bhikkhus, does a Bhikhu abide contemplating mind as mind? Here a

Bhikhu understands mind affected by lust as mind affected by lust, and mind unaffected by lust as

mind unaffected by lust. He understands mind affected by hate as mind affected by hate, and mind

unaffected by hate as mind unaffected by hate. He understands mind affected by delusion as mind

affected by delusion, and mind unaffected by delusion as mind unaffected by delusion. He

understands contracted mind as contracted mind, and distracted mind as distracted mind. He

understands exalted mind as exalted mind, and unexalted mind as unexalted mind. He understands

surpassed mind as surpassed mind, and unsurpassed mind as unsurpassed mind. He understands

concentrated mind as concentrated mind, and unconcentrated mind as unconcentrated mind. He

understands liberated mind as liberated mind, and unliberated mind as unliberated mind.

b) Nhö vaäy vò aáy soáng quaùn nieäm taâm thöùc treân noäi taâm; hay soáng quaùn nieäm taâm thöùc treân caû noäi

taâm laãn ngoaïi taâm. Hay vò aáy soáng quaùn nieäm taùnh sanh khôûi treân taâm thöùc; hay soáng quaùn nieäm

taùnh dieät taän treân taâm thöùc. Hay soáng quaùn nieäm taùnh sanh dieät treân taâm thöùc. “Coù taâm ñaây, vò aáy

an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng

nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naày caùc Tyø Kheo, nhö vaäy laø Tyø Kheo soáng quaùn

nieäm taâm thöùc treân caùc taâm thöùc—In this way he abides contemplating mind as mind internally, or

he abides contemplating mind as mind externally, or he abides contemplating mind as mind both

internally and externally. Or else, he abides contemplating in mind its arising factors, or he abides

contemplating in mind its vanishing factors, or he abides contemplating in mind both its arising and

vanishing factors. Or else mindfulness that ‘there is mind’ is simply established in him to the

extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to

anything in the world. That is how a Bhikkhu abides contemplating mind as mind.

4) Quaùn Phaùp—Contemplation of mind-object:

a) Naêm Trieàn Caùi—The Five Hindrance: Naày caùc Tyø Kheo, theá naøo laø Tyø Kheo soáng quaùn nieäm

phaùp treân caùc phaùp? Naày caùc Tyø Kheo, ôû ñaây Tyø Kheo soáng quaùn nieäm phaùp treân caùc phaùp ñoái vôùi

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naêm trieàn caùi (naêm moùn ngaên che). Vaø naày caùc Tyø Kheo, theá naøo laø caùc Tyø Kheo soáng quaùn nieäm

phaùp treân caùc phaùp ñoái vôùi naêm trieàn caùi?—An how, Bhikkhus, does a Bhikkhu abide

contemplating mind-objects as mind-objects? Here a Bhikkhu abides contemplating mind-objects

as mind-objects in terms of the five hindrances. And how does a Bhikkhu abide contemplating

mind-objects as mind-objects in terms of the five hindrances?

i) Naày caùc Tyø Kheo, ôû ñaây noäi taâm Tyø Kheo coù aùi duïc, vò aáy yù thöùc raèng noäi taâm cuûa mình ñang coù aùi

duïc. Khi noäi taâm khoâng coù aùi duïc, vò aáy yù thöùc raèng noäi taâm cuûa mình khoâng coù aùi duïc. Vaø vôùi aùi

duïc chöa sanh nay sanh khôûi, vò aáy yù thöùc ñöôïc söï ñang sanh khôûi aáy. Khi moät nieäm aùi duïc ñaõ

sanh, vò aáy yù thöùc ñöôïc söï ñaõ sanh khôûi aáy. Khi aùi duïc ñang ñöôïc ñoaïn dieät, töông lai khoâng sanh

khôûi nöõa, vò aáy yù thöùc nhö vaäy—Here, there being sensual desire in him, a Bhikkhu understands:

“There is sensual desire in me;” or there being no sensual desire in him, he understands: “There is

no sensual desire in me;” and he also understands how there comes to be the arising of unarisen

sensual desire, and how there comes to be the abandoning of arisen sensual desire, and how there

comes to be the future non-arising of abandoned sensual desire.

ii) Khi noäi taâm coù saân haän, vò aáy yù thöùc raèng noäi taâm mình ñang coù saân haän. Khi noäi taâm khoâng coù saân

haän, vò aáy yù thöùc raèng noäi taâm mình ñang khoâng coù saân haän. Khi moät nieäm saân haän chöa sanh nay

baét ñaàu sanh khôûi, vò aáy yù thöùc ñöôïc söï baét ñaàu sanh khôûi aáy. Khi moät nieäm saân haän ñaõ sanh khôûi,

nay ñöôïc ñoaïn dieät, vò aáy yù thöùc ñöôïc söï ñoaïn dieät aáy. Khi moät nieäm saân haän ñaõ ñöôïc ñoaïn dieät vaø

töông lai khoâng coøn sanh khôûi nöõa, vò aáy yù thöùc ñöôïc nhö vaäy—There being ill-will in him, a

Bhikkhu understands: “There is ill-will in me;” or there being no ill-will in him, he understands:

“There is no ill-will in me;” and he also understands how there comes to be the arising of unarisen

ill-will, and how there comes to be the abandoning of arisen ill-will, and how there comes to be

the future non-arising of abandoned ill-will.

iii) Khi noäi taâm coù hoân traàm thuïy mieân (meâ muoäi vaø buoàn nguû), vò aáy yù thöùc ñöôïc söï hoân traàm thuïy

mieân aáy. Khi noäi taâm khoâng coù hoân traàm thuïy mieân, vò aáy yù thöùc ñöôïc noäi taâm cuûa mình ñang

khoâng coù hoân traàm thuïy mieân. Khi hoân traàm vaø thuïy mieân chöa sanh nay baét ñaàu sanh khôûi, vò aáy yù

thöùc ñöôïc söï ñang sanh khôûi aáy. Khi hoân traàm vaø thuïy mieân ñaõ sanh nay ñöôïc ñoaïn dieät, vò aáy yù

thöùc ñöôïc söï ñang ñoaïn dieät aáy. Khi hoân traàm vaø thuïy mieân ñaõ ñöôïc ñoaïn dieät vaø töông lai khoâng

theå sanh khôûi nöõa, vò aáy yù thöùc ñöôïc ñieàu ñoù—There being sloth and torpor in him, a Bhikkhu

understands: “There are sloth and torpor in me;” or there being no sloth and torpor in him, he

understands: “There are no sloth and torpor in me;” and he also understands how there comes to

be the arising of unarisen sloth and torpor, and how there comes to be the abandoning of arisen

sloth and torpor, and how there comes to be the future non-arising of abandoned sloth and torpor.

iv) Khi noäi taâm coù traïo hoái (söï dao ñoäng baát an vaø hoái haän), vò aáy yù thöùc raèng mình ñang coù dao ñoäng

baát an vaø hoái haän. Khi noäi taâm khoâng coù dao ñoäng baát an vaø hoái haän, vò aáy yù thöùc raèng noäi taâm

mình ñang khoâng coù söï dao ñoäng baát an vaø hoái haän. Khi dao ñoäng baát an vaø hoái haän sanh khôûi, vò

aáy yù thöùc raèng noäi taâm mình ñang sanh khôûi dao ñoäng baát an vaø hoái haän. Khi dao ñoäng baát an vaø

hoái haän ñaõ sanh nay ñöôïc ñoaïn dieät, vò aáy yù thöùc ñöôïc söï ñoaïn dieät aáy. Vôùi dao ñoäng baát an vaø hoái

haän ñaõ ñöôïc ñoaïn dieät, töông lai khoâng coøn sanh khôûi nöõa, vò aáy yù thöùc ñöôïc nhö vaäy—There

being restlessness and remorse in him, a Bhikkhu understands: “There are restlessness and

remorse in me;” or there being no restlessness and remorse in him, he understands: “There are no

restlessness and remorse in me;” and he also understands how there comes to be the arising of

unarisen restlessness and remorse, and how there comes to be the abandoning of arisen

restlessness and remorse, and how there comes to be the future non-arising of abandoned

restlessness and remorse.

v) Khi noäi taâm coù nghi, vò aáy yù thöùc ñöôïc noäi taâm cuûa mình ñang coù nghi. Khi noäi taâm khoâng coù nghi,

vò aáy yù thöùc ñöôïc noäi taâm mình ñang khoâng coù nghi. Khi noäi taâm vôùi nghi chöa sanh nay ñang sanh

khôûi, vò aáy yù thöùc ñöôïc söï sanh khôûi aáy. Vôùi nghi ñaõ sanh nay ñöôïc ñoaïn dieät, vò aáy yù thöùc ñöôïc söï

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ñoaïn dieät aáy. Vôùi nghi ñaõ ñöôïc ñoaïn dieät, töông lai khoâng sanh khôûi nöõa, vò aáy yù thöùc ñöôïc nhö

vaäy—There being doubt in him, a Bhikkhu understands: “There is doubt in me;” or there being no

doubt in him, he understands: “There is no doubt in me;” and he also understands how there comes

to be the arising of unarisen doubt, and how there comes to be the abandoning of arisen doubt, and

how there comes to be the future non-arising of abandoned doubt.

vi) Nhö vaäy vò aáy soáng quaùn nieäm phaùp treân caùc noäi phaùp; hay soáng quaùn nieäm phaùp treân caùc ngoaïi

phaùp; hay soáng quaùn nieäm phaùp treân caû noäi phaùp laãn ngoaïi phaùp. Hay vò aáy soáng quaùn nieäm taùnh

sanh khôûi treân caùc phaùp; hay soáng quaùn nieäm taùnh dieät taän treân caùc phaùp. Hay soáng quaùn nieäm

taùnh sanh dieät treân caùc phaùp. “Coù phaùp ñaây, vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng

ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi.

Naày caùc Tyø Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm phaùp treân caùc phaùp— In this way he

abides contemplating mind-objects as mind-objects internally, or he abides contemplating mind-

objects as mind-objects externally, or he abides contemplating mind-objects as mind-objects both

internally and externally. Or else he abides contemplating in mind-objects their arising factors, or

he abides contemplating in mind-objects their vanishing factors, or he abides contemplating in

mind-objects both their arising and vanishing factors. Or else mindfulness that ‘there are mind-

objects’ is simply established in him to the extent necessary for bare knowledge and mindfulness.

And he abides independent, not clinging to anything in the world. That is how a Bhikkhu abides

contemplating mind-objects as mind-objects in terms of the five hindrances.

b) Laïi nöõa, naày caùc Tyø Kheo, Tyø Kheo soáng quaùn nieäm phaùp treân caùc phaùp ñoái vôùi nguõ uaån. Naày caùc

Tyø Kheo, theá naøo laø Tyø Kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi naêm uaån? Naày caùc Tyø Kheo,

Tyø Kheo quaùn chieáu nhö sau: Again, Bhikkhus, a Bhikkhu abides contemplating mind-objects as

mind-objects in terms of the five aggregates affected by clinging. And how does a Bhikkhu abide

contemplating mind-objects as mind-objects in terms of the five aggregates affected by clinging?

Here a Bhikkhu understands:

i) Ñaây laø saéc (hình theå), ñaây laø saéc taäp (söï phaùt sinh ra hình theå), ñaây laø saéc dieät—Such is material

form, such its origin, such its disappearance.

ii) Ñaây laø thoï, ñaây laø thoï taäp, ñaây laø thoï dieät—Such is feeling, such its origin, such its disappearance.

iii) Ñaây laø töôûng, ñaây laø töôûng taäp, ñaây laø töôûng dieät—Such is perception, such its origin, such its

disappearance.

iv) Ñaây laø haønh, ñaây laø haønh taäp, ñaây laø haønh dieät—Such are the formations, such their origin, such

their disappearance.

v) Ñaây laø thöùc, ñaây laø thöùc taäp, ñaây laø thöùc dieät—Such is consciousness, such its origin, such its

disappearance.

vi) Nhö vaäy vò aáy soáng quaùn nieäm phaùp treân caùc noäi phaùp; hay soáng quaùn nieäm phaùp treân caùc ngoaïi

phaùp; hay soáng quaùn nieäm phaùp treân caû noäi phaùp laãn ngoaïi phaùp. Hay vò aáy soáng quaùn nieäm taùnh

sanh khôûi treân caùc phaùp; hay soáng quaùn nieäm taùnh dieät taän treân caùc phaùp. Hay soáng quaùn nieäm

taùnh sanh dieät treân caùc phaùp. “Coù phaùp ñaây, vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng

ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi.

Naày caùc Tyø Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm phaùp treân caùc phaùp ñoái vôùi nguõ uaån—In

this way, he abides contemplating mind-objects as mind-objects internally, or he abides

contemplating mind-objects as mind-objects externally, or he abides contemplating mind-objects

as mind-objects both internally and externally. Or else he abides contemplating in mind-objects

their arising factors, or he abides contemplating in mind-objects their vanishing factors, or he

abides contemplating in mind-objects both their arising and vanishing factors. Or else mindfulness

that ‘there are mind-objects’ is simply established in him to the extent necessary for bare

knowledge and mindfulness. And he abides independent, not clinging to anything in the world.

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That is how a Bhikkhu abides contemplating mind-objects as mind-objects in terms of the five

aggregates.

c) Laïi nöõa, naày caùc Tyø Kheo, Tyø Kheo soáng quaùn nieäm phaùp treân caùc phaùp ñoái vôùi saùu noäi ngoaïi xöù.

Naày caùc Tyø Kheo, theá naøo laø Tyø Kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi saùu noäi ngoaïi xöù?—

Again, Bhikkhus, a Bhikkhu abides contemplating mind-objects as mind-objects in terms of the six

internal and external bases. And how does a Bhikkhu abide contemplating mind-objects as mind-

objects in terms of the six internal and external bases?

i) Vò aáy yù thöùc veà maét vaø ñoái töôïng cuûa maét laø hình saéc vaø veà nhöõng raøng buoäc taïo neân do maét vaø

hình saéc. Vò aáy yù thöùc veà nhöõng raøng buoäc chöa sanh nay ñang phaùt sanh. Vò aáy yù thöùc veà nhöõng

raøng buoäc ñaõ phaùt sanh nay ñöôïc ñoaïn dieät. Vò aáy yù thöùc veà nhöõng raøng buoäc ñaõ ñöôïc ñoaïn dieät,

töông lai khoâng sanh khôûi nöõa—Here a Bhikkhu understands the eye, he understands forms, and

he understands the fetter that arises dependent on both; and he understands how there comes to be

the arising of the unarisen fetter, and how there comes to be the future non-arising of the

abandoning fetter.

ii) Vò aáy yù thöùc veà tai vaø ñoái töôïng cuûa tai laø aâm thanh vaø veà nhöõng raøng buoäc taïo neân do tai vaø aâm

thanh. Vò aáy yù thöùc veà nhöõng raøng buoäc chöa sanh nay ñang sanh khôûi. Vò aáy yù thöùc veà nhöõng raøng

buoäc ñaõ sanh, nay ñang ñöôïc ñoaïn dieät. Vò aáy yù thöùc veà nhöõng raøng buoäc ñaõ ñöôïc ñoaïn dieät, töông

lai khoâng coøn sanh khôûi nöõa—Here a Bhikkhu understands the ear, he understands sounds, and he

understands the fetter that arises dependent on both; and he understands how there comes to be

the arising of the unarisen fetter, and how there comes to be the future non-arising of the

abandoning fetter.

iii) Vò aáy yù thöùc veà loå muõi vaø ñoái töôïng cuûa muõi laø muøi höông vaø nhöõng raøng buoäc taïo neân do loå muõi

vaø muøi höông. Vò naày yù thöùc veà nhöõng raøng buoäc chöa phaùt sanh nay ñang sanh khôûi. Vò aáy yù thöùc

veà nhöõng raøng buoäc ñaõ phaùt sanh vaø ñang ñöôïc ñoaïn dieät. Vò aáy yù thöùc veà nhöõng raøng buoäc ñaõ

ñöôïc ñoaïn dieät, töông lai khoâng coøn sanh khôûi nöõa—Here a Bhikkhu understands the nose, he

understands odours, and he understands the fetter that arises dependent on both; and he

understands how there comes to be the arising of the unarisen fetter, and how there comes to be

the future non-arising of the abandoning fetter.

iv) Vò aáy yù thöùc veà caùi löôõi vaø ñoái töôïng cuûa löôõi laø vò neám vaø nhöõng raøng buoäc taïo neân do caùi löôõi

vaø vò neám. Vò aáy yù thöùc veà nhöõng raøng buoäc chöa phaùt sanh nay ñang phaùt sanh. Vò aáy yù thöùc veà

nhöõng raøng buoäc ñaõ phaùt sanh nay ñang ñöôïc ñoaïn dieät. Vò aáy yù thöùc veà nhöõng raøng buoäc ñaõ ñöôïc

ñoaïn dieät, töông lai khoâng coøn sanh khôûi nöõa— Here a Bhikkhu understands the tongue, he

understands flavours, and he understands the fetter that arises dependent on both; and he

understands how there comes to be the arising of the unarisen fetter, and how there comes to be

the future non-arising of the abandoning fetter.

v) Vò aáy yù thöùc veà thaân vaø ñoái töôïng cuûa thaân laø söï xuùc chaïm. Vò aáy yù thöùc veà nhöõng raøng buoäc chöa

sanh khôûi nay ñang ñöôïc sanh khôûi. Vò aáy yù thöùc veà nhöõng raøng buoäc ñaõ sanh khôûi ñang ñöôïc ñoaïn

taän. Vò aáy yù thöùc veà nhöõng raøng buoäc ñaõ ñöôïc ñoaïn dieät, töông lai khoâng coøn sanh khôûi nöõa—Here

a Bhikkhu understands the body, he understands tangibles, and he understands the fetter that arises

dependent on both; and he understands how there comes to be the arising of the unarisen fetter,

and how there comes to be the future non-arising of the abandoning fetter.

vi) Vò aáy yù thöùc veà ñoái töôïng cuûa yù laø tö töôûng vaø veà nhöõng raøng buoäc taïo neân do yù laø tö töôûng. Vò aáy

yù thöùc veà nhöõng raøng buoäc chöa sanh khôûi nay ñang sanh khôûi. Vò aáy yù thöùc veà nhöõng raøng buoäc

ñaõ sanh khôûi ñang ñöôïc ñoaïn dieät. Vò aáy yù thöùc veà nhöõng raøng buoäc ñaõ ñoaïn dieät, töông lai khoâng

coøn sanh khôûi nöõa—Here a Bhikkhu understands the mind, he understands mind-objects, and he

understands the fetter that arises dependent on both; and he understands how there comes to be

the arising of the unarisen fetter, and how there comes to be the future non-arising of the

abandoning fetter.

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vii) Nhö vaäy vò aáy soáng quaùn nieäm phaùp treân caùc noäi phaùp; hay soáng quaùn nieäm phaùp treân caùc ngoaïi

phaùp; hay soáng quaùn nieäm phaùp treân caû noäi phaùp laãn ngoaïi phaùp. Hay vò aáy soáng quaùn nieäm taùnh

sanh khôûi treân caùc phaùp; hay soáng quaùn nieäm taùnh dieät taän treân caùc phaùp. Hay soáng quaùn nieäm

taùnh sanh dieät treân caùc phaùp. “Coù phaùp ñaây, vò aáy an truù chaùnh nie äm nhö vaäy, vôùi hy voïng höôùng

ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi.

Naày caùc Tyø Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm phaùp treân caùc phaùp ñoái vôùi saùu noäi ngoaïi

xöù—In this way he abides contemplating mind-objects as mind-objects internally, or he abides

contemplating mind-objects as mind-objects externally, or he abides contemplating mind-objects

as mind-objects both internally and externally. Or else he abides contemplating in mind-objects

their arising factors, or he abides contemplating in mind-objects their vanishing factors, or he

abides contemplating in mind-objects both their arising and vanishing factors. Or else mindfulness

that ‘there are mind-objects’ is simply established in him to the extent necessary for bare

knowledge and mindfulness. And he abides independent, not clinging to anything in the world.

That is how a Bhikkhu abides contemplating mind-objects as mind-objects in terms of the six

internal and external bases.

d) Laïi nöõa, naày caùc Tyø Kheo, Tyø Kheo soáng quaùn nieäm phaùp treân phaùp ñoái vôùi thaát giaùc chi. Naày caùc

Tyø Kheo, theá naøo laø Tyø Kheo soáng quaùn phaùp treân phaùp ñoái vôùi thaát giaùc chi?—Again, Bhikkhus, a

Bhikkhu abides contemplating mind-objects as mind-objects in terms of the seven enlightenment

factors. And how does a Bhikkhu abide contemplating mind-objects as mind-objects in terms of the

seven enlightenment factors?

i) Khi noäi taâm coù nieäm giaùc chi (yeáu toá chaùnh nieäm), vò aáy yù thöùc laø mình coù chaùnh nieäm. Vò aáy quaùn

chieáu raèng taâm mình ñang coù chaùnh nieäm. Khi khoâng coù chaùnh nieäm, vò aáy yù thöùc raèng taâm mình

khoâng coù chaùnh nieäm. Vò aáy yù thöùc veà chaùnh nieäm chöa sanh khôûi nay ñang sanh khôûi. Vò aáy yù

thöùc veà chaùnh nieäm ñaõ phaùt sanh nay ñang thaønh töïu vieân maõn—Here, there being the

mindfulness enlightenment factor in him, a Bhikkhu understands: “There is the mindfulness

enlightenment factor in me;” or there being no mindfulness enlightenment factor in him, he

understands: “There is no mindfulness enlightenment factor In me; and also understands how there

comes to be the arising of the unarisen mindfulness enlightenment factor, and how the arisen

mindfulness enlightenment factor comes to fulfilment by development.”

ii) Khi noäi taâm coù traïch giaùc chi (giaùm ñònh ñuùng sai thieän aùc). Vò aáy yù thöùc laø mình ñang coù söï phaân

ñònh ñuùng sai thieän aùc. Vò aáy quaùn chieáu raèng taâm mình ñang coù söï giaùm ñònh ñuùng sai thieän aùc.

Khi khoâng coù söï giaùm ñònh, vò aáy yù thöùc laø mình ñang khoâng coù söï giaùm ñònh. Vò aáy yù thöùc veà moät

söï giaùm ñònh chöa sanh nay ñang sanh khôûi. Vò aáy yù thöùc veà moät söï giaùm ñònh ñaõ sanh khôûi nay

ñang thaønh töïu vieân maõn—Here, there being the investigation-of-states enlightenment factor in

him, a Bhikkhu understands: “There is the investigation-of-states enlightenment factor in me;” or

there being no investigation-of-states enlightenment factor in him, he understands: “There is no

investigation-of-states enlightenment factor In me; and also understands how there comes to be

the arising of the unarisen investigation-of-states enlightenment factor, and how the arisen

investigation-of-states enlightenment factor comes to fulfilment by development.”

iii) Khi noäi taâm coù tinh taán giaùc chi, vò aáy yù thöùc laø mình ñang coù söï tinh chuyeân. Vò aáy quaùn chieáu

raèng taâm mình ñang coù söï tinh chuyeân. Khi noäi taâm khoâng coù söï tinh chuyeân, vò aáy yù thöùc raèng taâm

mình khoâng coù söï tinh chuyeân. Vò aáy yù thöùc veà moät söï tinh chuyeân chöa sanh khôûi nay ñang sanh

khôûi. Vò aáy yù thöùc veà söï tinh chuyeân ñaõ sanh khôûi nay ñang ñi ñeán thaønh töïu vieân maõn—Here,

there being the energy enlightenment factor in him, a Bhikkhu understands: “There is the energy

enlightenment factor in me;” or there being no energy enlightenment factor in him, he

understands: “There is no energy enlightenment factor in me;” and also understands how there

comes to be the arising of the unarisen energy enlightenment factor, and how the arisen energy

enlightenment factor comes to fulfilment by development.

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iv) Khi noäi taâm coù hyû giaùc chi, vò aáy yù thöùc laø mình ñang coù an vui. Vò aáy quaùn chieáu raèng taâm mình

ñang an vui. Khi noäi taâm khoâng coù an vui, vò aáy yù thöùc laø mình ñang khoâng coù an vui. Vò aáy yù thöùc

veà nieàm an vui chöa sanh khôûi, nay ñang sanh khôûi. Vò aáy yù thöùc veà nieàm an vui ñaõ sanh khôûi, nay

ñang ñi ñeán thaønh töïu vieân maõn—Here, there being the rapture enlightenment factor in him, a

Bhikkhu understands: “There is the rapture enlightenment factor in me;” or there being no rapture

enlightenment factor in him, he understands: “There is no rapture enlightenment factor In me; and

also understands how there comes to be the arising of the unarisen rapture enlightenment factor,

and how the arisen rapture enlightenment factor comes to fulfillment by development.

v) Khi noäi taâm coù khinh an giaùc chi, vò aáy yù thöùc taâm mình ñang coù khinh an (nheï nhoõm). Vò aáy quaùn

chieáu raèng taâm mình ñang coù khinh an. Khi noäi taâm khoâng coù khinh an, vò aáy yù thöùc raèng noäi taâm

mình khoâng coù söï khinh an. Vò aáy yù thöùc veà söï khinh an chöa sanh khôûi, nay ñang sanh khôûi. Vò aáy

yù thöùc veà söï khinh an ñaõ sanh khôûi, nay ñang ñi ñeán thaønh töïu vieân maõn—Here, there being the

tranquility enlightenment factor in him, a Bhikkhu understands: “There is the tranquility

enlightenment factor in me;” or there being no tranquility enlightenment factor in him, he

understands: “There is no tranquility enlightenment factor In me; and also understands how there

comes to be the arising of the unarisen tranquility enlightenment factor, and how the arisen

tranquility enlightenment factor comes to fulfillment by development.

vi) Khi noäi taâm coù ñònh giaùc chi, vò aáy yù thöùc laø mình ñang coù ñònh. Khi noäi taâm khoâng coù ñònh, vò aáy yù

thöùc laø mình ñang khoâng coù ñònh. Khi ñònh chöa sanh khôûi, nay ñang sanh khôûi, vò aáy yù thöùc nhö

vaäy. Khi ñònh ñaõ sanh khôûi, nay ñang ñi ñeán thaønh töïu vieân maõn, vò aáy cuõng yù thöùc nhö vaäy—

Here, there being the concentration enlightenment factor in him, a Bhikkhu understands: “There is

the concentration enlightenment factor in me;” or there being no concentration enlightenment

factor in him, he understands: “There is no concentration enlightenment factor in me;” and also

understands how there comes to be the arising of the unarisen concentration enlightenment factor,

and how the arisen concentration enlightenment factor comes to fulfillment by development.

vii) Khi noäi taâm coù xaû giaùc chi, vò aáy yù thöùc laø mình ñang buoâng xaû. Vò aáy quaùn chieáu laø taâm mình coù

buoâng xaû. Khi noäi taâm khoâng coù söï buoâng xaû, vò aáy yù thöùc laø taâm mình ñang khoâng coù söï buoâng xaû.

Vò aáy yù thöùc veà söï buoâng xaû chöa sanh khôûi, nay ñang sanh khôûi. Vò aáy yù thöùc veà söï buoâng xaû ñaõ

sanh khôûi, nay ñang ñi ñeán söï thaønh töïu vieân maõn—Here, there being the equanimity

enlightenment factor in him, a Bhikkhu understands: “There is the equanimity enlightenment

factor in me;” or there being no equanimity enlightenment factor in him, he understands: “There is

no equamity enlightenment factor in me;” and also understands how there comes to be the arising

of the unarisen equanimity enlightenment factor, and how the arisen equanimity enlightenment

factor comes to fulfillment by development.

viii)Nhö vaäy vò aáy soáng quaùn nieäm phaùp treân caùc noäi phaùp; hay soáng quaùn nieäm phaùp treân caùc ngoaïi

phaùp; hay soáng quaùn nieäm phaùp treân caû noäi phaùp laãn ngoaïi phaùp. Hay vò aáy soáng quaùn nieäm taùnh

sanh khôûi treân caùc phaùp; hay soáng quaùn nieäm taùnh dieät taän treân caùc phaùp. Hay soáng quaùn nieäm taùnh

sanh dieät treân caùc phaùp. “Coù phaùp ñaây, vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán

chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naày

caùc Tyø Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm phaùp treân caùc phaùp ñoái vôùi thaát giaùc chi—In this

way he abides contemplating mind-objects as mind-objects internally, or he abides contemplating

mind-objects as mind-objects externally, or he abides contemplating mind-objects as mind-objects

both internally and externally. Or else he abides contemplating in mind-objects their arising factors,

or he abides contemplating in mind-objects their vanishing factors, or he abides contemplating in

mind-objects both their arising and vanishing factors. Or else mindfulness that ‘there are mind-

objects’ is simply established in him to the extent necessary for bare knowledge and mindfulness.

And he abides independent, not clinging to anything in the world. That is how a Bhikkhu abides

contemplating mind-objects as mind-objects in terms of the seven enlightenment factors.

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e) Laïi nöõa, naøy caùc Tyø Kheo, vò Tyø Kheo soáng quaùn nieäm phaùp treân caùc phaùp ñoái vôùi Töù Dieäu Ñeá.

Naøy caùc Tyø Kheo, theá naøo laø Tyø Kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi boán söï thaät cao quyù?

Naày caùc Tyø Kheo, ôû ñaây Tyø Kheo yù thöùc: “Khi söï kieän laø ñau khoå, vò aáy quaùn nieäm ñaây laø ñau

khoå. Khi söï kieän laø nguyeân nhaân taïo thaønh ñau khoå, vò aáy quaùn nieäm ñaây laø nguyeân nhaân taïo thaønh

söï ñau khoå. Khi söï kieän laø söï chaám döùt khoå ñau, vò aáy quaùn chieáu ñaây laø söï chaám döùt khoå ñau. Khi

söï kieän laø con ñöôøng ñöa ñeán söï chaám döùt khoå ñau, vò aáy quaùn nieäm ñaây laø con ñöôøng daãn ñeán söï

chaám döùt khoå ñau.” Nhö vaäy vò aáy soáng quaùn nieäm phaùp treân caùc noäi phaùp; hay soáng quaùn nieäm

phaùp treân caùc ngoaïi phaùp; hay soáng quaùn nieäm phaùp treân caû noäi phaùp laãn ngoaïi phaùp. Hay vò aáy

soáng quaùn nieäm taùnh sanh khôûi treân caùc phaùp; hay soáng quaùn nieäm taùnh dieät taän treân caùc phaùp.

Hay soáng quaùn nieäm taùnh sanh dieät treân caùc phaùp. “Coù phaùp ñaây, vò aáy an truù chaùnh nieäm nhö vaäy,

vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc

moät vaät gì treân ñôøi. Naày caùc Tyø Kheo, nhö vaäy laø Tyø Kheo soáng quaùn nieäm phaùp treân caùc phaùp ñoái

vôùi Töù Dieäu Ñeá—Again, Bhikkhus, a Bhikkhu abides contemplating mind-objects as mind-objects

in terms of the Four Noble Truths. And how does a Bhikkhu abide contemplating mind-objects as

mind-objects in terms of the Four Noble Truths? Here a Bhikkhu understands as it actually is:

“This is suffering;” he understands as it actually is: “This is the origin of suffering;” he understands

as it actually is: “This is the cessation of suffering;” he understands as it actually is: “This is the

way leading to the cessation of suffering.” In this way he abides contemplating mind-objects as

mind-objects internally, or he abides contemplating mind-objects as mind-objects externally, or he

abides contemplating mind-objects as mind-objects both internally and externally. Or else he

abides contemplating in mind-objects their arising factors, or he abides contemplating in mind-

objects their vanishing factors, or he abides contemplating in mind-objects both their arising and

vanishing factors. Or else mindfulness that ‘there are mind-objects’ is simply established in him to

the extent necessary for bare knowledge and mindfulness. And he abides independent, not

clinging to anything in the world. That is how a Bhikkhu abides contemplating mind-objects as

mind-objects in terms of the Four Noble Truths.

f) Naày caùc Tyø Kheo, vò naøo tu taäp Töù Nieäm Xöù naày nhö vaäy trong baûy naêm, vò aáy coù theå chöùng moät

trong hai quaû sau ñaây: Moät laø chöùng Chaùnh Trí ngay trong hieän taïi, hay neáu coøn höõu dö baùo, thì

cuõng ñaït ñöôïc quaû vò Baát Hoaøn (khoâng coøn taùi sanh nöõa). Naày caùc Tyø Kheo, khoâng caàn gì ñeán baûy

naêm, moät vò Tyø Kheo naøo tu taäp Töù Nieäm Xöù naày nhö vaäy trong saùu naêm, trong naêm naêm, trong

boán naêm, trong ba naêm, trong hai naêm, trong moät naêm, vò aáy coù theå chöùng moät trong hai quaû vò sau

ñaây: Moät laø chöùng ñöôïc Chaùnh Trí trong hieän taïi, hay neáu coøn höõu dö baùo, thì chöùng quaû Baát

Hoaøn. Naày caùc Tyø Kheo, khoâng caàn gì ñeán moät naêm, moät vò Tyø Kheo naøo tu taäp Töù Nieäm Xöù naày

nhö vaäy trong voøng baûy thaùng, vò aáy coù theå chöùng moät trong hai quaû vò sau ñaây: Moät laø chöùng ñöôïc

Chaùnh Trí trong hieän taïi, hay neáu coøn höõu dö baùo, thì chöùng quaû Baát Hoaøn. Naày caùc Tyø Kheo,

khoâng caàn gì ñeán baûy thaùng, moät vò Tyø Kheo naøo tu taäp Töù Nieäm Xöù naày nhö vaäy trong voøng saùu

thaùng, trong naêm thaùng, trong boán thaùng, trong ba thaùng, trong hai thaùng, trong moät thaùng, trong

nöûa thaùng, vò aáy coù theå chöùng moät trong hai quaû vò sau ñaây: Moät laø chöùng ñöôïc Chaùnh Trí trong

hieän taïi, hay neáu coøn höõu dö baùo, thì chöùng quaû Baát Hoaøn. Naày caùc Tyø Kheo, khoâng caàn gì ñeán

nöûa thaùng, moät vò Tyø Kheo naøo tu taäp Töù Nieäm Xöù naày nhö vaäy trong voøng baûy ngaøy, vò aáy coù theå

chöùng moät trong hai quaû vò sau ñaây: Moät laø chöùng ñöôïc Chaùnh Trí trong hieän taïi, hay neáu coøn höõu

dö baùo, thì chöùng quaû Baát Hoaøn—Bhikkhus, if anyone should develop these four foundations of

mindfulness in such a way for seven years, one of two fruits could be expected for him: either final

knowledge here and now, or if there is a trace of clinging left, non-return. Let alone seven years,

Bhikkhus. If anyone should develop these four foundations of mindfulness in such a way for six

years, for five years, for four years, for three years, for two years or for one year, one of two fruits

could be expected for him: either final knowledge here and now, or if there is a trace of clinging

left, non-return. Let alone one year, Bhikkhus. If anyone should develop these four foundations of

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mindfulness in such a way for seven months, for six months, for five months, for four months, for

three months, for two months, for one monthor for half a month, one of two fruits could be

expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-

return.

g) Naày caùc Tyø Kheo, ñaây laø con ñöôøng ñoäc nhaát ñöa ñeán thanh tònh cho chuùng sanh, vöôït khoûi saàu

naõo, dieät tröø khoå öùu, thaønh töïu Chaùnh Trí, chöùng ngoä Nieát Baøn. Ñoù laø Boán Nieäm Xöù. Theá Toân

thuyeát giaûng nhö vaäy. Caùc Tyø Kheo aáy hoan hyû, tín thoï lôøi daïy cuûa Theá Toân—Bhikkhus, this is the

direct path for the purification of beings, for surmounting (overcoming) sorrow and lamentation,

for the disappearance of pain and grief, for the attainment (achievement) of the true Way, for the

realization of Nibbana, namely, the four foundations of mindfulness. That is what the Blessed One

said. The Bhikkhus were satisfied and delighted in the Blessed One’s words.

(XII)Naêm Pheùp Quaùn Taâm Trong Phaät Giaùo Nguyeân Thuûy—The five-fold procedures for quieting the

mind In Theravada Buddhism: Five objects of meditation—Five approaches to meditation—Naêm

pheùp quaùn ñeå laéng taâm vaø dieät tröø nguõ duïc theo Phaät Giaùo Nguyeân Thuûy. Trong kinh Trung A

Haøm, Ñöùc Phaät ñaõ chæ vaïch 5 ñieàu maø haønh giaû caàn quaùn chieáu, ñeå loaïi tröø nhöõng tö töôûng baát

thieän, taâm trôû laïi an truï vöõng vaøng vaø vaéng laëng, hôïp nhaát vaø ñònh vaøo ñeà muïc maø mình ñang quaùn

chieáu, ñeå töï mình laøm chuû laáy con ñöôøng maø tieán trình tö töôûng mình ñaõ traûi qua. Töï mình caét lìa

tham aùi vaø troïn veïn thaùo gôõ thaèng thuùc phaùt sanh bôûi tham aùi. Laøm ñöôïc nhö vaäy laø töï mình ñaõ

khaéc phuïc ngaõ maïn vaø chaám döùt khoå ñau. Thöù nhaát, neáu khi suy nieäm veà moät ñeà muïc maø nhöõng tö

töôûng xaáu xa toäi loãi, baát thieän, keát hôïp vôùi tham saân si phaùt sanh ñeán haønh giaû, ñeå loaïi tröø nhöõng tö

töôûng baát thieän aáy, vò naày neân höôùng taâm suy nieäm veà moät ñeà muïc khaùc coù tính caùch thieän laønh.

Chöøng aáy taâm baát thieän bò loaïi tröø. Do söï loaïi tröø naày, taâm trôû laïi vöõng vaøng an truï, vaø trôû neân vaéng

laëng, hôïp nhaát vaø ñònh vaøo ñeà muïc mình ñang quaùn chieáu. Thöù nhì, neáu khi ñaõ höôùng taâm veà ñeà

muïc khaùc coù tính caùch thieän laønh maø nhöõng tö töôûng baát thieän vaãn coøn phaùt sanh, haønh giaû neân suy

xeùt veà moái hieåm hoïa cuûa noù nhö sau: “Quaû thaät vaäy, nhöõng tö töôûng naày cuûa ta roõ raøng laø baát

thieän, ñaùng bò cheâ traùch, vaø chuùng seõ ñem laïi quaû khoå.” Chöøng aáy, nhöõng tö töôûng baát thieän seõ bò

loaïi tröø tan bieán. Do söï loaïi tröø naày maø taâm cuûa haønh giaû trôû laïi vöõng vaøng an truï, vaø trôû neân vaéng

laëng, hôïp nhaát vaø ñònh vaøo ñeà muïc mình ñang quaùn chieáu. Thöù ba, neáu ñaõ suy xeùt veà hieåm hoïa cuûa

nhöõng tö töôûng baát thieän maø noù vaãn coøn phaùt sanh, haønh giaû neân phaùt lôø ñi, khoâng ñeå yù ñeán, khoâng

löu taâm suy nieäm veà caùc phaùp baát thieän aáy nöõa. Chöøng aáy nhöõng tö töôûng baát thieän seõ bò loaïi tröø

tan bieán. Do söï loaïi tröø naày maø taâm haønh giaû trôû laïi vöõng vaøng an truï, vaø trôû neân vaéng laëng, hôïp

nhaát vaø ñònh vaøo ñeà muïc mình ñang quaùn chieáu. Thöù tö, neáu ñaõ khoâng ñeå yù ñeán, khoâng löu taâm suy

nieäm veà caùc tö töôûng baát thieän aáy nöõa, maø chuùng vaãn coøn phaùt sanh, haønh giaû neân suy nieäm veà

vieäc loaïi tröø nguoàn goác cuûa nhöõng tö töôûng baát thieän aáy. Chöøng aáy, nhöõng tö töôûng baát thieän bò loaïi

tröø tan bieán. Do söï loaïi tröø naày maø taâm haønh giaû trôû laïi vöõng vaøng an truï, vaø trôû neân vaéng la ëng, hôïp

nhaát vaø ñònh vaøo ñeà muïc mình ñang quaùn chieáu. Thöù naêm, neáu ñaõ suy nieäm veà vieäc loaïi tröø nguoàn

goác cuûa nhöõng tö töôûng baát thieän aáy maø chuùng vaãn coøn phaùt sanh, haønh giaû neân caén raêng laïi vaø eùp

löôõi vaøo ñoùc gioïng, thu thuùc, khaéc phuïc vaø laáy taâm thieän kieåm soaùt taâm baát thieän. Chöøng aáy, nhöõng

tö töôûng baát thieän bò loaïi tröø tan bieán. Do söï loaïi tröø naày maø taâm haønh giaû trôû laïi vöõng vaøng an truï,

trôû neân vaéng laëng, hôïp nhaát vaø ñònh vaøo ñeà muïc maø mình ñang quaùn chieáu—The five meditations

for setting the minh in the Theravada Buddhism. The five meditations for settling the mind and

ridding it of the five errors of desires, hate, ignorance, the self, and a wayward or confused mind.

In Majjhima Nikaya, the Buddha pointed out five things a cultivator should always reflect on in

order to remove evil thoughts, and to help the mind stand firm and calm, become unified and

concentrated within its subject of meditation. To accomplish these, that meditator is called the

master of the paths along which thoughts travel. He thinks the thought that he wants to think. He

has cut off craving and removed the fetter fully; mastering pride he has made an end of suffering:

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First, if through reflection on an object, evil, unwholesome thoughts associated with desire, hate

and delusion arise in a meditator, in order to get rid of them he should reflect of another object

which is wholesome. Then the evil, unwholesome thoughts are removed; they disappear. By their

removal the mind stands firm and becoming calm, unified and concentrated within his subject of

meditation. Second, if the evil thoughts still arise in a meditator who reflects on another object

which is wholesome, he should consider the disadvantages of evil thoughts thus: “Indeed, these

thoughts of mine are unwholesome, blameworthy, and bring painful consequences.” Then his evil

thoughts are removed, they disappear. By their removal the mind stands firm and becoming calm,

unified and concentrated within his subject of meditation. Third, if the evil thoughts still arise in a

meditator who thinks over their disadvantages, he should pay no attention to, and not reflect on

those evil thoughts. Then the evil thoughts are removed, they disappear. By their removal the

mind stands firm and becoming calm, unified and concentrated within his subject of meditation.

Fourth, if the evil thoughts still arise in a meditator who pays no attention to and does not reflect

on evil thoughts, he should reflect on removing the roof of those thoughts. Then the evil

unwholesome thoughts are removed, they disappear. By their removal, the mind stands firm and

becoming calm, unified and concentrated within his subject of meditation. Fifth, if the evil

thoughts still arise in a meditator who reflects on the removal of their root, he should with

clenched teeth, and tongue pressed against his palate restraint, overcome and control the evil mind

with the good mind. Then the evil thoughts are removed, they disappear. By their removal the

mind stands firm and becoming calm, unified and concentrated within his subject of meditation.

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(B) CHÖ THIEÀN ÑÖÙC VAØ GIAÙO PHAÙP CUÛA HOÏ

TRONG PHAÄT GIAÙO NGUYEÂN THUÛY

ZEN VIRTUES AND THEIR TEACHINGS IN THERAVADA BUDDHISM

(I) Thieàn Sö Sunlun Sayadaw (1878-?)

Master Sunlun Sayadaw

Thieàn sö Sunlun Sayadaw ñeán töø laøng Sunlun, mieàn Trung Mieán Ñieän. Sö sanh naêm 1878 vaø ñöôïc ñaët

teân laø U Kyaw Din. Vaøo naêm 1919 coù moät naïn dòch, U Kyaw Din quyeát ñònh hoaøn thaønh moät coâng taùc

töø thieän to taùt. Sö döïng moät caùi raïp ngay tröôùc nhaø mình vaø môøi moïi ngöôøi ñeán aên uoáng trong ba ngaøy.

Vaøo ngaøy thöù ba coù moät vò du Taêng khaát só ñeán vaø noùi chuyeän vôùi U Kyaw Din veà vieäc tu taäp Thieàn

minh saùt, vaø khi nghe nhöõng lôøi naøy thì U Kyaw Din trôû neân xuùc ñoäng maõnh lieät. Töø ñoù, Sö muoán tu

taäp thieàn quaùn. Sö hoûi vò du Taêng khaát só xem coi moä ngöôøi khoâng am hieåu kinh ñieån coù theå tu taäp

thieàn quaùn hay khoâng. Vò du Taêng khaát só traû lôøi raèng thöïc haønh thieàn quaùn khoâng caàn ñoøi hoûi kieán

thöùc veà giaùo lyù maø chæ caàn söï chuyeân taâm vaø thích thuù laø ñuû. Sau ñoù vò du Taêng khaát só daïy cho U

Kyaw Din thöïc haønh hôi thôû vaøo vaø hôi thôû ra. Theá laø baét ñaàu töø ngaøy hoâm ñoù, baát cöù luùc naøo coù thôøi

giôø, U Kyaw Din töùc khaéc nieäm hôi thôû. Moät hoâm, U Kyaw Din gaëp moät ngöôøi baïn vaø ngöôøi baïn aáy

baûo raèng, tröïc tieáp thôû vaøo vaø thôû ra cuõng chöa ñuû, maø caàn phaûi caûm nhaän hôi thôû nôi choùt muõi. Sau

khi nghe lôøi khuyeân naøy, U Kyaw Din baét ñaàu thöïc haønh caûm nhaän hôi thôû. Theá roài ñeán khi söï thöïc

haønh cuûa mình trôû neân maõnh lieät hôn, U Kyaw Din coá nhaän bieát khoâng chæ caûm nhaän nôi hôi thôû maø

coøn caûm nhaän khi tay caàm dao caét baép, caûm nhaän sôïi daây thöøng treân tay khi keùo nöôùc leân töø gieáng,

caûm nhaän baøn chaân treân ñaát khi ñi. Sö coá caûm nhaän moïi thöù mình laøm vaø Sö luoân coá gaéng thöïc haønh

chaùnh nieäm nôi hôi thôû trong moïi luùc vaø ôû moïi nôi. Thieàn sö Sunlun laø moät vò thaày trung thöïc, lôøi noùi

nghieâm tuùc vaø suùc tích. Sö coù moät söùc maïnh lôùn vaø raát cöông quyeát. Ngaøy nay coù moät soá thieàn sö ñang

giaûng daïy phöông phaùp tu taäp cuûa Sö treân khaép ñaát nöôùc Mieán Ñieän, vaø nhieàu trung taâm thieàn Sunlun

Sayadaw ñöôïc tìm thaáy ôû Ngöôõng Quang. Tu taäp theo phöông phaùp cuûa Thieàn sö Sunlun Sayadaw ñaëc

bieät nhaán maïnh vaøo söï tinh taán tích cöïc, taäp trung tröïc tieáp vaøo caûm thoï, ñaëc bieät laø thoï khoå, laø chìa

khoùa trong tu taäp. Haønh giaû tu thieàn nhôø theo doõi hôi thôû saâu neân laáy noã löïc tinh taán naøy laøm trung

taâm, khi ngoài trang nghieâm baát ñoäng, hoaøn toaøn kinh nghieäm nhöõng caûm thoï trong thaân laøm saâu saéc

theâm söï tu taäp tueä giaùc. Söû duïng caûm thoï, ñaëc bieät laø thoï khoå, laø nhöõng gì haàu heát ñöôïc trình baøy trong

phöông phaùp tu taäp cuûa Thieàn sö Sunlun Sayadaw. Hoaøn toaøn tinh taán khaéc phuïc ñau nhöùc vaø söï lô

ñaõng laø phöông phaùp tu taäp cuûa Thieàn sö Sunlun Sayadaw. Söùc maïnh taäp trung saâu vaøo hôi thôû vaø söï

ñau nhöùc theo sau ñoù laø thích hôïp cho vieäc khaéc phuïc nhieàu trieàn caùi gaây neân söï lô ñaõng cho haønh giaû.

Daøu coù buoàn nguû theá maáy, chæ caàn taäp trung moät hôi thôû saâu treân caûm xuùc ôû choùt muõi laø baïn coù theå

tænh nguû ngay töùc khaéc. Phöông phaùp naøy coù giaù trò laøm dòu ñi moät caùi taâm loaïn ñoäng, vì khi ñoái maët

vôùi söï tinh taán tích cöïc saâu trong hôi thôû, haàu heát moïi tö töôûng ñeàu bò phaù tan cuõng gioáng nhö nhöõng

ñaùm maây tröôùc moät côn gioù vaäy. Phöông phaùp tu taäp cuûa Thieàn sö Sunlun Sayadaw laø thanh loïc taâm

hoân traàm vaø phoùng daät, ñeå laïi cho haønh giaû söï trong saùng vaø taäp trung. Söï tænh thöùc saâu xa hôn veà khoå

thoï vaø caûm xuùc seõ laøm taêng söùc maïnh cho chaùnh nieäm. Trong moät thôøi gian ngaén vôùi söï thöïc haønh naøy

haønh giaû seõ kinh qua ñöôïc söùc maïnh cuûa moät caùi taâm tónh laëng vaø taäp trung, maø khi aùp duïng ñeå quan

saùt tieán trình thaân taâm, seõ daãn ñeán ñeán tueä giaùc, trí tueä vaø söï giaûi thoaùt—Master Sunlun Sayadaw

came from Sunlun village in central Burma. He was born in 1878 and was named U Kyaw Din. In 1919

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there was an epidemic, U Kyaw Din decided to accomplish one great act of charity. He erected a

pavilion in front of his house and invited people to come for meals for three days. On the third day, a

wandering mendicant came and talked to U Kyaw Din about the practice of Vipassana and, on hearing

these words, U Kyaw Din became greatly affected. Since then, he wanted to undertake the practice.

He asked the wandering mendicant whether a man ignorant of the texts could undertake the practice.

The wandering mendicant replied that the practice of insight meditation did not require doctrinal

knowledge but only deep interest and assiduity. He told U Kyaw Din to practice in-breathing and out-

breathing. From that day on, whenever he could find the time, U Kyaw Din would practice breath in

and breath out. One day he met a friend who told him that practicing breathing in and out alone was not

sufficient; he had also to be aware of the touch of breath at the nostril tip. After hearing this advice, U

Kyaw Din started to practice awareness of the touch of breath. Then as his practice became more

tense, he tried to be aware not only of the touch of breath but also the touch of his hand on the handle

of a knife as he chopped corn cobs, the touch of rope on the hand as he drew water, the touch of his

feet on the ground as he walked. He tried to be aware of touch in everything he did, and he always

tried to practice mindfulness of breathing at anytime and in anywhere. Master Sunlun Sayadaw was an

intrinsically honest master, laconic and precise in speech and possessed of great strength and

determination. Currently there are a number of meditation masters teaching the practices of Master

Sunlun Sayadaw throughout Burma, and several Sunlun centers can be found in and around Rangoon.

Special emphasis on intense effort, concentrated perception of sensation, especially pain, is the key to

Sunlun practice. Practitioners with this enormous effort made to concentrate the mind by watching

heavy breathing is then deepened in insight practice while sitting rigid, motionless, fully experiencing

the pain of the body. The use of sensation, especially pain, is what most characterizes Sunlun practice.

Total effort to overcome pain and distraction is the way of Master Sunlun Sayadaw. The power of

deeply concentrated breathing and the pain that follows is suitable for overcoming many of the

hindrances that normally distract a meditator. No matter how sleepy you feel, a session of hard

breathing concentrating only on sensations at the nostrils will wake you right up. The technique is

equally valuable for quieting an agitated mind, for in the face of enormous effort in hard breathing,

most thoughts are blasted away like clouds before a wind. Sunlun practice clears the mind of

sleepiness and distraction, leaving the meditator clear and concentrated. Further mindfulness of pain

and changing sensations strenghtens the mindful, observing quality of mind. In a short time with this

practice one may experience the power of a calm, concentrated mind which, when applied to

observing the mind-body process, leads to clear insight, wisdom, and liberation.

(II) Thieàn sö Mahasi Sayadaw (1904-1982)

Master Mahasi Sayadaw

Thieàn sö Mahasi Sayadaw laø moät trong nhöõng vò thieàn sö ngöôøi Mieán Ñieän noåi troäi nhaát vaøo theá kyû thöù

XX. Luùc 6 tuoåi, Sö vaøo hoïc tieáng Pali ôû moät Thieàn vieän vaø keát thuùc vieäc hoïc moät vaøi naêm sau khi xuaát

gia. Sau nhieàu naêm giaûng daïy kinh ñieån, Sö leân ñöôøng tìm kieám moät phöông phaùp haønh thieàn cho chính

mình. Treân ñöôøng ñi ñeán Thaton, Sö gaëp Thieàn sö U-Narada, Mungun Sayadaw vaø baét ñaàu theo hoïc

thieàn minh saùt vôùi caùc vò naøy. Sau ñoù, Sö trôû veà baûn quaùn ñeå baét ñaàu giaûng daïy moät phöông phaùp tu taäp

taâm tænh thöùc coù heä thoáng. Sö laø vò thieàn sö maø cöùu caùnh khaùc bieät vôùi truyeàn thoáng thieàn ñònh cuûa

tröôøng phaùi Phaät giaùo Nguyeân Thuûy baèng caùch pha cheá vôùi tieâu chuaån sô boä cuûa “thieàn chæ” vaø thay vì

daïy thieàn sinh thöïc taäp thieàn minh saùt moät caùch maïnh meõ trong nhöõng thôøi kyø keùo daøi cuûa thieàn thaát.

Trong heä thoáng cuûa oâng ta, haønh giaû ñaët teân cho nhöõng kinh nghieäm tröïc tieáp cuûa hoï moät caùch caån thaän

vaø tu taäp “chaùnh ñònh trong nhaát thôøi,” trong ñoù hoï luoân tænh thöùc nhöõng hieän töôïng nhaát thôøi khôûi leân.

OÂng cuõng laøm khaùc vôùi doøng chaùnh Nguyeân Thuûy baèng caùch coi nheï nhöõng nghi thöùc, hoài höôùng coâng

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ñöùc, vaø nhöõng bieåu hieän phoå thoâng khaùc cuûa Phaät giaùo Nguyeân Thuûy, baèng caùch khuyeán taán ngöôøi taïi

gia thöïc taäp thieàn ñònh cuõng nhö ngöôøi xuaát gia. Thieàn sö Mahasi Sayadaw ñaõ coù moät thaønh quaû lôùn lao

trong vieäc truyeàn baù Thieàn quaùn ôû nhöõng nöôùc Phaät giaùo Nguyeân Thuûy. Maëc daàu Thieàn sö Mahasi

Sayadaw giôùi thieäu veà phöông phaùp phoàng xeïp ôû buïng laø ñeà muïc thieàn ñònh chính, caùc vò ñeä töû cuûa Sö

cuõng ñöôïc pheùp duøng phöông phaùp soå töùc quaùn taäp trung ôû choùt muõi nhö laø moät phöông phaùp thay ñoåi

ñeå tu taäp. Trong heä thoáng naøy khoâng ñaët naëng moät ñeà muïc cô baûn naøo ñeå quan saùt maø laø phaåm chaát

ñöôïc trong saïch, xa lìa nhaän thöùc duøng ñeå quaùn chieáu baûn chaát töï nhieân cuûa noù. Theo Thieàn sö Mahasi

Sayadaw, thoâng thöôøng nhöõng haønh giaû thöôøng coù nhöõng caûm nhaän khaùc nhau. Baát cöù ñieàu gì maø ngöôøi

ta cho laø tuyeät ñoái thì heát söùc nguy hieåm ñoái vôùi vieäc phaùt trieån baát cöù söï mong muoán naøo trong tu taäp.

Ngöôøi ñoù chæ ñôn thuaàn phaùt huy söï nhaän thöùc roõ raøng vaø saâu saéc nhöõng thöïc teá ñöôïc caûm nhaän qua

töøng saùt na. Roài thì söï tu taäp seõ saâu saéc hôn, tueä giaùc vaø trí tueä seõ phaùt huy moät caùch saâu saéc vaø töï

nhieân. Trong heä thoáng Thieàn cuûa Thieàn sö Mahasi Sayadaw, thöïc haønh lieân tuïc, xen keû giöõa thieàn haønh

vaø thieàn toïa laø möôøi saùu tieáng ñoàng hoà trong moät ngaøy. ÔÛ phöông phaùp tu taäp tích cöïc naøy, ñònh vaø

chaùnh nieäm phaùt huy moät caùch nhanh choùng ngay cho nhöõng ngöôøi tu taäp taïi gia thieáu kinh nghieäm.

Beân caïnh ñoù, thöïc haønh lieân tuïc thieàn tích cöïc, phöông phaùp cuûa Thieàn sö Mahasi Sayadaw ñi ñeán

chaùnh nieäm laø ñöôïc phaùt huy moät caùch nghieâm ngaët gioáng nhö thöïc haønh thieàn quaùn töø luùc ñaàu. Ñaëc

bieät laø khoâng coù phaùt huy moät söï taäp trung treân baát cöù ñeà muïc naøo. Thay vaøo ñoù ngay luùc ñaàu, ngöôøi ta

chuù nieäm ñeå bieát ñöôïc thaân taâm thay ñoåi töøng saùt na. Ñieàu naøy ñöôïc thuaän lôïi do bôûi kyõ thuaät theo doõi

thaân taâm cuûa moãi ngöôøi khi noù ñaït ñöôïc nhaän thöùc. Nhöõng ghi nhaän veà tinh thaàn naøy giuùp ñôõ tröïc tieáp

laøm quaân bình tieán trình taâm ñi ñeán thieàn ñònh. Ñieàu naøy giuùp cho haønh giaû nhaän ra hay vöôùng maéc söï

thoûa maõn cuûa nhöõng kinh nghieäm khaùc. Thieàn sö Mahasi Sayadaw nhaán maïnh raèng söï nhaän thöùc caàn

phaûi taäp trung tröïc tieáp vaøo moãi saùt na vaø söï ghi nhaän veà tinh thaàn ñoù ñôn thuaàn chæ laø moät söï hoã trôï

beân ngoaøi ñeå nhìn thaáy söï vieäc ñöôïc roõ raøng hôn. Ñeå laøm noåi baät ñieàu naøy ôû nhöõng giai ñoaïn khaùc, chín

möôi laêm phaàn traêm noã löïc cuûa moät ngöôøi seõ caûm nhaän tröïc tieáp ñöôïc tieán trình vaø naêm phaàn traêm taïo

ra nhöõng caûm nhaän veà tinh thaàn nhö ñaõ ñöôïc moâ taû. Ngoaøi moät soá taùc phaåm quan troïng vieát baèng tieáng

Mieán Ñieän, Thieàn sö Mahasi Sayadaw cuõng vieát vaø xuaát baûn baèng Anh ngöõ bao goàm nhöõng taùc phaåm

"The Progress of Insight" vaø "Practical Insight Meditation"—Master Mahasi Sayadaw is one of the

most outstanding Burmese meditative masters in the twentieth century. At the age of six years old, he

left home to become a little monk and started to study Pali language in a village monastery and

graduated some years later. After teaching the scriptures for many years he set out to search for his

own method of meditation practice. On reaching Thaton, he met and began study under masters U

Narada and Mungun Sayadaw, who instructed him in insight meditation practice. Then he returned to

his village to teach a systematic method of mindfulness practice. He is meditation teacher whose

approach diverged from the traditional meditative program in Theravada Buddhism by dispensing with

the standard preliminaries of “Samatha” and instead teaching his students to practice insight meditation

(vipassana) intensively during extended periods of meditative retreat. In his system, meditators learn to

label their immediate experiences carefully and cultivate “momentary concentration,” in which they

always become aware of the arising of momentary phenomena. He also differed from mainstream

Theravada by de-emphasizing ritual, merit-making, and other popular aspects of Theravada Buddhism,

and by encouraging laypeople to practice meditation as much as monks do. Master Mahasi Sayadaw

has had a far-reaching effect on the practice of insight meditation in Theravada Buddhist countries.

Although Master Mahasi recommends the use of the rise and fall of abdomen as a central meditation

object, his disciples are also allowed the use of the in-and-out breath felt at the nose tip as an

alternative way to practice. In this system what is essential is not which object is observed but the

quality of clear, detached awareness used to see its true nature. According to Master Thieàn sö Mahasi

Sayadaw, often meditators' experiences will seem quite different. What is absolutely essential to

remember is that it is dangerous to develop any expectations in practice. One must simply develop

clearer and deeper awareness of what is actually experienced moment to moment. Then practice will

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deepen and insight and wisdom will develop in the most profound and natural way. In Master Mahasi's

system, practice is continuous, alternating sitting and walking for sixteen hours a day. In this intensive

setting, concentration and mindfulness develop quickly even for inexperienced laypeople. Besides

intensive continuous practice, Mahasi's approach to mindfulness is developed strictly as an insight

practice from the beginning. There is no special preparatory development of concentration on one

object. Instead, from the very beginning, practitioner establishes awareness of the moment-to-moment

change of the body and mind. This is facilitated by the technique of making mental notes of each

impersonal aspect of body or mind as it comes to consciousness. These mental notes help to direct

even the thinking process of mind into the meditation. This helps the practitioner keep from identifying

or getting involved with the content of different experiences. Master Mahasi emphasizes that

awareness should focus on direct experience each moment and that mental notes are simply a

peripheral aid to seeing more clearly. To characterize this in other terms, ninety-five percent of

practitioner's effort should go to perceive the process directly and five percent to making the mental

notes as described. Besides some important works written in Burmese, Master Mahasi Sayadaw wrote

and published in English many other works on insight meditation, including "The Progress of Insight"

and "Practical Insight Meditation."

(III) Thieàn Sö U Pandita Sayadaw

Master U Pandita Sayadaw

Thieàn sö U Pandita Sayadaw laø moät trong nhöõng Thieàn sö noåi tieáng cuûa Mieán Ñieän trong thôøi caän ñaïi.

Sö ñaõ vieát nhieàu saùch daïy thieàn baèng caû hai ngoân ngöõ Mieán vaø Anh, giaùo lyù so saùnh vaø aùp duïng Phaùp

vaøo ñôøi soáng haøng ngaøy. Töø naêm 1951, Sö ñaõ daïy haøng ngaøn hoïc troø, vaø du haønh ñeán nhieàu xöù chaâu AÙ

khaùc cuõng nhö Myõ Quoác, AÂu chaâu vaø UÙc chaâu ñeå höôùng daãn nhieàu buoåi an cö tu taäp Thieàn ñònh. Hieän

taïi Sö laø Vieän chuû tu vieän vaø trung taâm Thieàn Panditarama ôû Ngöôõng Quang, nôi maø Sö daïy cho nhöõng

thieàn sinh xuaát gia vaø taïi gia ñeán töø caùc xöù AÙ chaâu vaø caùc nöôùc Taây phöông. Sö laø moät trong nhöõng

ngöôøi keá nhieäm noåi tieáng cuûa Hoøa Thöôïng Mahasi Sayadaw trong söï nghieäp giaûng daïy Thieàn ôû Mieán

Ñieän. Vaøo naêm 1984, Sö du haønh sang Myõ ñeå truyeàn daïy giaùo thuyeát thieàn minh saùt ñeán vôùi caùc thieàn

sinh vuøng Baéc Myõ. Nhöõng thieàn sinh Baéc Myõ cuûa Sö ñaõ söu taäp nhöõng baøi giaûng cuûa Sö trong ba thaùng

ñaàu kyø an cö tu taäp thieàn vaøo naêm 1984 trong luùc Sö höôùng daãn thieàn ôû trung taâm Insight Meditation

Society ñeå laøm thaønh taäp saùch vôùi nhan ñeà "Ngay Trong Kieáp Naøy". Trong nhöõng baøi giaûng naøy, Sö

giaûng giaûi tæ mæ töøng chi tieát veà caû cuoäc haønh trình thöïc tieãn ñi ñeán giaùc ngoä vaø khuoân maãu lyù thuyeát

thaâm saâu. Nhöõng lôøi daïy cuûa Sö quaû laø moät kho taøng quí baùu cho nhöõng ai muoán böôùc chaân treân con

ñöôøng giaùc ngoä—Master U Pandita Sayadaw was one of the most outstanding meditation masters in

Burmese Buddhism in the modern time. He has written numerous books in Burmese and English on

meditation, comparative religion and the application of Dharma to daily life. Since 1951, he has taught

thousands of students, and traveled to many other Asian coutries as well as to the United States,

Europe and Australia to lead many Meditation Practice Retreats. He is now the abbot of Panditarama

Monastery and Meditation Center in Rangoon, where he teaches ordained and lay students from Asia

and the West. He was one of the most outstanding Dharma successors of Venerable Mahasi Sayadaw

in teaching meditation in Burma. In 1984, he traveled to the United States to deliver Vipassana

meditation teaching to North American practitioners. His American students collected all his discourses

from the first three months retreat that the Master taught at the Insight Meditation Society to create a

book titled "In This Very Life". In these discourses, the master describes in detail both the practical

journey of awakening and a profound theoretical model of understanding. His discourses are really a

precious treasure for those who wish to tread on the path of awakening.

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(IV) Thieàn Sö U Kundalabhivamsa Sayadaw

Master U Kundalabhivamsa Sayadaw

Thieàn sö U Kundalabhivamsa Sayadaw sanh naêm 1921 taïi laøng Winkadat thuoäc ñòa phaän khu Bago,

Mieán Ñieän. Sö xuaát gia laøm sa di naêm möôøi tuoåi vaø thoï cuï tuùc giôùi naêm hai möôi tuoåi. Sö nhaän baèng

Phaùp Sö taïi ba tu vieän khaùc nhau, vaø Sö ñaõ daïy kinh ñieån cho caùc Taêng sinh ôû Tu vieän Kyauk-kone

Medini Forest Monastery treân hai möôi naêm. Veà sau naøy, Sö di chuyeån ñeán Tu vieän Mahasi Sasana

Yeiktha ôû mieàn trung Mieán Ñieän, nôi ñaây Sö tu taäp thieàn minh saùt vaø phuïc vuï vôùi chöùc vuï Chaùnh Giaùo

Thoï cuûa trung taâm Thieàn naøy döôùi söï höôùng daãn cuûa Thieàn sö Hoøa Thöôïng Mahasi Sayadaw. Vaøo

naêm 1979, Sö saùng laäp Trung Taâm Thieàn Ñònh Saddhammaramsi vaø giöõ chöùc Toïa Chuû Ñaïi Sö töø ñoù.

Hieän coù naêm trung taâm phuï lieân heä vôùi Trung Taâm Thieàn Ñònh Saddhammaramsi. Hieän Sö cuõng laø

ngöôøi ñôû ñaàu chính cuûa tu vieän Mahasi Sasana Yeiktha. Sö laø taùc giaû cuûa nhieàu boä luaän veà Phaät Giaùo

vaø Thieàn Nguyeân Thuûy. Sö ñaõ du haønh roäng raõi ñeán nhieàu nôi ôû AÙ chaâu, uùc chaâu, AÂu chaâu vaø baéc Myõ

chaâu ñeå truyeàn ñaït giaùo phaùp vaø toå chöùc nhöõng khoùa an cö tu taäp thieàn ñònh. Moät trong nhöõng taùc

phaåm quan troïng nhaát cuûa Sö veà Thieàn Minh Saùt laø taùc phaåm coù nhan ñeà "Chín Yeáu Toá Thieát Yeáu

Cuûng Coá Chö Caên Cuûa Thieàn Sinh Minh Saùt Tueä."—Master U Kundalabhivamsa Sayadaw was born in

1921 at Winkadat Village in Bago Division, Burma. He joined the Order of the Buddhist Sangha at the

age of ten as a novice and received his higher ordination at the age of twenty. He received three

Dhammacariya Diplomas from three separate institutions, and taught Buddhist Cannon to student-

monks at Kyauk-kone Medini Forest Monastery for over twenty years. Later on, he moved to Mahasi

Sasana Yeiktha in central Burma, where he practiced Vipassana meditation and served sometimes as

Chief Meditation Teacher under the guidance of Venerable Mahasi Sayadaw. In 1979, he founded

Saddhammaramsi Meditation Center and he has been serving as the Presiding Sayadaw ever since. At

the present time, there are five Branch Centers which are affiliated to the Saddhammaramsi

Meditation Center. He is also a major patron of the Mahasi Sasana Yeiktha at present. He is the author

of many Theravada Dharma and Meditation Treatises. He had traveled extensively to many places in

Asia, Australia, Europe and North America to deliver Dharma Discourses and conduct Meditation

Practice Retreats. One of his most important works on Vipassana Meditation is the book titled "The

Nine Essential Factors Which Strengthen The Indriya Of A Vipassana Meditating Yogi."

(V) Thieàn Sö Achaan Chaa (1918- 1992)

Master Ajahn Chah

Teân cuûa moät vò Thaày daïy Thieàn ngöôøi Thaùi, thuoäc truyeàn thoáng sôn Taêng. OÂng sanh ra trong moät ngoâi

laøng ôû vuøng queâ thuoäc mieàn Ñoâng Baéc Thaùi Lan, thoï cuï tuùc giôùi ôû tuoåi 20 sau khi hoïc Thieàn vôùi moät

soá vò thaày. Trong maáy naêm trôøi oâng theo ñuoåi cuoäc soáng cuûa moät du Taêng khoå haïnh, nguû trong röøng,

trong hang vaø nghóa ñòa. Cuoái cuøng oâng truï laïi trong moät ngoâi aån thaát gaàn nôi oâng sanh ra, vaø moät töï

vieän lôùn teân laø Wat Pah Pong ñöôïc döïng leân taïi ñoù vì oâng ñaõ thu huùt raát nhieàu ñeä töû. Vaøo naêm 1975, töï

vieän naøy ñöôïc chæ ñònh laø trung taâm huaán luyeän Thieàn cho ngöôøi Taây phöông vaø ñöôïc ñaët teân laø Wat

Pah Nanachat, vaø töø luùc ñoù coù moät soá thaày coù aûnh höôûng ñeán Phaät giaùo Taây phöông ñaõ theo hoïc Thieàn

taïi ñaây. Naêm 1979, chi nhaùnh ñaàu tieân trong soá nhöõng chi nhaùnh ôû AÂu Chaâu ñöôïc moät ñaïi ñeä töû ngöôøi

Taây phöông cuûa oâng thieát laäp taïi Sussex, Anh Caùt Lôïi, trong soá caùc vò naøy coù Ajahn Sumedho, ngöôøi

trôû thaønh vò tröôûng laõo taïi töï vieän Amaravati ôû Anh. Ngaøy nay coù nhieàu chi nhaùnh ôû caùc xöù AÂu Chaâu

khaùc, cuõng nhö ôû UÙc Chaâu vaø Taân Taây Lan. Thieàn sö Ajahn Chah khoâng coù nhaán maïnh ñeán baát cöù kyõ

thuaät thieàn taäp naøo ñaëc bieät maø cuõng khoâng ñoäng vieân tu taäp tích cöïc ñeå ñaït ñöôïc tueä giaùc vaø giaùc ngoä

moät caùch nhanh choùng. Theo Thieàn sö Ajahn Chah, daàu laø moät coäi caây, moät traùi nuùi, moät con ngöôøi,

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hay moät con thuù, taát caû ñeàu laø Phaùp, moïi söï moïi vaät ñeàu laø Phaùp. Phaùp ôû cuøng khaép moïi nôi. Noùi moät

caùch ñôn giaûn, khoâng coù thöù hieän höõu naøo maø chaúng phaûi laø Phaùp. Phaùp laø Thieân Nhieân, laø Chaân Phaùp

hay Giaùo Phaùp cuûa chaân lyù, Giaùo Phaùp ñuùng vôùi chaân lyù. Neáu ngöôøi ta thaáy Thieân Nhieân töùc laø thaáy

Giaùo Phaùp. Neáu ngöôøi ta thaáy Giaùo Phaùp töùc laø thaáy Thieân Nhieân. Khi thaáy Thieân Nhieân ngöôøi ta thaáu

hieåu Giaùo Phaùp. Vaø nhö vaäy, hoïc hoûi cho thaät nhieàu coù lôïi ích gì, khi maø chaân lyù toái thöôïng cuûa ñôøi

soáng naèm trong moãi khoaûnh khaéc, trong moãi haønh ñoäng, chæ laø moät voøng sanh vaø töû, laån quaån loanh

quanh voâ cuøng voâ taän? Neáu chuùng ta giöõ chaùnh nieäm, ghi nhaän vaø tænh giaùc trong khi ngoài, ñöùng, ñi,

naèm, thì söï hieåu bieát cuûa chính mình ñaõ saün saøng ñeå phaùt khôûi. Ñoù laø thaáu hieåu chaân lyù cuûa Giaùo Phaùp,

ñaõ coù hieän höõu nôi ñaây vaø trong hieän taïi. Trong hieän taïi, Ñöùc Phaät, vò Phaät thaät söï, vaãn ñang soáng bôûi

vì Ngaøi chính laø Giaùo Phaùp. Vaø chính Giaùo Phaùp cuûa chaân lyù ñaõ laøm cho ngöôøi ta coù theå trôû thaønh vò

Phaät vaãn coøn hieän höõu. Giaùo Phaùp chaúng bao giôø laån troán nôi naøo caû. Cuõng theo Thieàn sö Ajahn Chah,

trong hình thöùc ngoài, ngöôøi ta coù theå theo doõi hôi thôû cho ñeán khi naøo taâm tónh laëng, vaø sau ñoù tieáp tuïc

thöïc haønh baèng caùch quan saùt tieán trình thaân taâm. Soáng ñôn giaûn, haõy ñeå töï nhieân, vaø haõy theo doõi taâm

laø cô baûn cho söï thöïc haønh cuûa chính mình. Haønh giaû tu Thieàn neân luoân nhôù raèng taát caû söï thöïc haønh

chæ laø phaùt huy taâm quaân bình vaø khoâng vöôùng maéc, khoïng ích kyû. Ngoài thieàn hay laøm vieäc trong

nhöõng sinh hoaït haøng ngaøy cuûa chuùng ta laø moät phaàn cuûa vieäc tu taäp vaø theo doõi moät caùch mieân maät

vaø kieân nhaãn ñeå trí tueä môû mang vaø an laïc moät caùch töï nhieân. Ñaây chính laø con ñöôøng chaân chaùnh cuûa

baát cöù haønh giaû tu thieàn naøo—Name of a Thai meditation teacher who belonged to the forest monk

tradition. Born in a rural village in northeast Thailand, he received Bhikshu ordination at the age of

twenty, after which he studied meditation with a number of teachers. For several years he pursued an

ascetic lifestyle, sleeping in foresrs, caves, and cremation grounds. Eventually he settled in a forest

hermitage near his birthplace, and a large monastery named Wat Pah Pong grew there as he attracted

followers. In 1975 it was designated as a special training center for Westerners and named Wat Pah

Nanachat, and since that time a number of influential Western Buddhist teachers have studied there. In

1979 the first of several European branch monasteries were established in Sussex, England by his

senior Western disciples, among them Ajahn Sumedho, who became the senior monk at Amaravati

Buddhist Monastery in England. Today there are branch monasteries in other European countries, as

well as in Australia and New Zealand. Master Ajahn Chah does not emphasize any special meditation

techniques nor does he encourage crash course to attain quick insight and enlightenment. According to

the master, whether a tree, a mountain, a man, or an animal, it's all Dharma, everything is Dharma.

Speaking simply, no existing thing is not Dharma. Dharma is Nature, the True-Dharma. If one see

Nature, one sees Dharma. If one sees Dharma, one sees Nature. Seeing Nature, one knows the

Dharma. And so, what is the use of a lot of study when the ultimate reality of life, in its every moment,

in its every act, is just an endless cyvle of births and deaths? If we are mindful and clearly aware when

in all postures of sitting, standing, walking, lying, then the knowledge is ready to be born; that is,

knowing the truth of Dharma already in existence right here and now. At present, the Buddha, the real

Buddha, is still living for He is the Dharma itself, the True-Dharma. And True-Dharma, that which

enables one to become Buddha, still exists. It hasn't never fled anywhere! Also according to Master

Ajahn Chah, in formal sitting, one may watch the breath until the mind is still, and then continue

practice by observing the flow of the mind-body process. Live simply, be natural, and watch the mind

are the keys to one's own practice. Practitioners should always remember that all of practice is simply

developing a balance of mind, not clinging, unselfishness. Sitting in meditation or working at our daily

activities are all part of practice and watching patiently allows the unfolding of wisdom and peace in a

natural way. This is the true path of any practitioners.

(VI) Thieàn Sö Achaan Buddhadasa

Master Achaan Buddhadasa

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Thieàn sö Achaan Buddhadasa laø moät trong nhöõng Thieàn sö noåi tieáng cuûa Thaùi Lan trong thôøi caän ñaïi.

Sö ñaõ vieát nhieàu saùch thieàn baèng tieáng Anh vaø tieáng Thaùi. Sö ñaõ vieát nhieàu saùch daïy thieàn baèng caû hai

ngoân ngöõ Thaùi vaø Anh, giaùo lyù so saùnh vaø aùp duïng Phaùp vaøo ñôøi soáng haøng ngaøy. Trong moät baøi kinh

bao quaùt, Anapanasati, Nhaäp Töùc Xuaát Töùc Nieäm, Thieàn sö Achaan Buddhadasa ñaõ trình baøy chi tieát

phöông phaùp thöïc haønh hôi thôû chaùnh nieäm ñeàu ñaën töø giai ñoaïn baét ñaàu cho ñeán söï giaùc ngoä cuoái

cuøng. Maëc daàu ñaây laø phöông phaùp chuû yeáu cho söï tu taäp cuûa rieâng Sö, nhöng luùc naøo Sö cuõng thieân

veà nhöõng ñieàu naøy hôn ñeå höôùng daãn theo moät loái tu taäp raát côûi môû, söû duïng thieàn phaùp nhö moät

phöông tieän ñeå tieáp caän moãi sinh hoaït trong ñôøi soáng. Sö laø moät baäc thaày ñaõ giaùc ngoä, ngöôøi luoân nhaán

maïnh raèng traùi tim hay chaân lyù cuûa caùc toân giaùo ñeàu gioáng nhau, töï do vay möôïn caùc hình aûnh vaø caùc

phöông phaùp giaûng daïy töø taát caû caùc truyeàn thoáng. Qua nhöõng baøi noùi chuyeän veà Phaùp, Thieàn sö

Achaan Buddhadasa ñaõ trôû thaønh moät tieáng noùi haøng ñaàu trong Phaät giaùo Thaùi Lan töø nhöõng nghi leã

ñôn giaûn cho ñeán söï hieåu bieát laøm caùch naøo ñeå coù söï an laïc phaùt sinh töø söï khoâng chaáp tröôùc. Vôùi

Thieàn sö Achaan Buddhadasa, ngöôøi ta coù theå ngoài moät mình vaø theo doõi hôi thôû chaùnh nieäm ñeàu ñaën

nhö laø tu taäp bình thöôøng coù taäp trung, hay tu taäp thieàn trong khi ñang laøm vieäc xung quanh Thieàn vieän.

Ñaây laø taâm ñieåm lôøi daïy cuûa Thieàn sö Achaan Buddhadasa: phöông phaùp thieàn töï nhieân, ñöôïc thöïc

hieän qua nhöõng hoaït ñoäng haøng ngaøy. Maëc daàu Thieàn sö Achaan Buddhadasa khoâng choái boû nhöõng

phöông phaùp thieàn tích cöïc cuûa nhieàu vò thaày khaùc, Sö caûnh giaùc chuùng ta veà nhöõng nguy hieåm cuûa söï

chaáp thuû vôùi baát cöù phöông phaùp tu taäp theo nghi thöùc naøo hoaëc baát cöù traïng thaùi ñaëc bieät naøo cuûa taâm.

Sö nhaán maïnh raèng baát cöù söï ham muoán naøo ñeàu daãn ñeán khoå ñau, ngay caû vieäc ham muoán cho moät söï

giaùc ngoä, söï an laïc cuûa taâm ñeán moät caùch töï nhieân maø khoâng caàn phaûi noã löïc tìm kieám—Master

Achaan Buddhadasa was one of the most outstanding meditation masters in Thailand Buddhism in the

modern time. He has written numerous books in Thai and English on meditation, comparative religion

and the application of Dharma to daily life. In one extensive work, Anapanasati, Master Achaan

Buddhadasa details the practice of formal mindfulness from preliminary stages to final enlightenment.

Although this was central to his practice, he is more included these days to teach in a very open style,

using meditation as a way to approach each activity of the day. He is an enlightened teacher who

always stresses that the heart or truth of all religions is the same, freely borrowing images and ways of

teaching from all traditions. Through his numerous Dharma talks, master Achaan Buddhadasa has

become a leading voice in raising Thai Dharma from simply ritual to an understanding of how peace

arises from nonattachment. With Master Achaan Buddhadasa, practitioner may sit alone and pursue

strict mindfulness of breathing as an intensive formal practice, or work around the monastery. This is

the chief focus of Master Achaan Buddhadasa's teaching: natural meditation done throughout one's

daily activities. Although he does not deny that the strict intensive methods advocated by many other

Theravada teachers, he warns us about the dangers of attachment to any formal practice, to

concentration, or to any special states of mind. He emphasizes that any desire lead to suffering,

including the desire for an enlightenment, the peace of mind comes naturally from non-striving.

(VII) Thieàn Sö Mohnyin Sayadaw

Master Mohnyin Sayadaw

Thieàn sö Mohnyin Sayadaw laø moät trong nhöõng Thieàn sö noåi tieáng cuûa Mieán Ñieän trong thôøi caän ñaïi.

Theo Sö, haønh giaû phaûi quen thuoäc vôùi nhöõng khaùi nieäm caên baûn nhaát cuûa Vi Dieäu Phaùp tröôùc khi baét

tay vaøo tu taäp. Söï hieåu bieát ban ñaàu naøy seõ giuùp cho hoï quan taâm tröïc tieáp veà nhöõng baûn chaát thaät cuûa

nhöõng hieän töôïng baèng moät caùch chính xaùc vaø roõ raøng. Nhöõng khaùi nieäm cô baûn nhaát maø haønh giaû caàn

phaûi hieåu bieát tröôùc khi thieàn taäp laø nhöõng moâ taû veà nhöõng söï thaät cô baûn ñaõ taïo cho chuùng ta moät theá

giôùi coù veû vöõng chaéc vaø lieân tuïc. Nhöõng yeáu toá maø chuùng ta caûm nhaän, söï bieát, söï caûm nhaän vaø nhöõng

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ñoái töôïng cuûa chuùng vaø saéc uaån, xuaát hieän tröôùc chuùng ta nhö laø moät theá giôùi vöõng chaéc do bôûi söï thay

ñoåi nhanh choùng cuûa chuùng. Baèng caùch theo doõi söï sanh dieät cuûa nhöõng nhoùm naøy, nhöõng yeáu toá vaø söï

nhaän bieát veà thaân taâm ñeå haønh giaû phaùt huy söï hieåu bieát saâu saéc chính xaùc. Khi söï hieåu bieát naøy saâu

saéc, ngöôøi aáy seõ bieát taát caû söï kieän caûm nhaän ñöôïc laø phuø du vaø moäng aûo, khoâng coù choã naøo ñeå baùm

víu hoaëc möu caàu haïnh phuùc. Khoâng coøn bò ñieân cuoàng bôûi baûn chaát cuûa chuùng, khoâng coøn baùm víu,

ngöôøi aáy caûm nhaän söï giaûi thoaùt thaät söï. Chính vì vaäy maø haønh giaû tu thieàn neân luoân nhôù raèng taát caû

moïi hieän töôïng thaân ñeàu bò hoaïi dieät, voâ ngaõ vaø voâ thöôøng. Cuõng nhö vaäy, taát caû nhöõng hieän töôïng taâm

ñeàu voâ ngaõ vaø voâ thöôøng. Chaân lyù toái thöôïng hieän höõu trong taát caû hieän töôïng thaân taâm vaø chuùng ta coù

theå nhìn thaáy taát caû nhöõng hieän töôïng thaân taâm khi chuùng ta theo doõi nhöõng chöùc naêng vaø ñaëc taùnh cuûa

chuùng. Tuy nhieân, nhöõng söï thaät naøy khoù thaáy ñöôïc bôûi vì nhöõng khaùi nieäm cuûa chính chuùng ta, bôûi

nhöõng aûo giaùc, chuùng ta coù moät caùi nhìn thieân kieán veà söï vöõng chaéc vaø thöôøng haèng trong theá giôùi vaät

lyù vaø taâm linh. Vaø söï hieåu bieát chaân chaùnh naøy chæ coù theå caûm nhaän baèng kinh nghieäm tröïc tieáp trong

thieàn ñònh. Vò haønh giaû quaùn töôûng söï sanh dieät cuûa nhöõng hieän töôïng nôi moïi oai nghi trong boán oai

nghi (ñi, ñöùng, naèm vaø ngoài) cuoái cuøng seõ nhaän thaáy raèng nhöõng hieän töôïng thaân taâm sanh dieät lieân tuïc

vaø hình thöùc cuûa söï soáng phaùt sinh ñeå thay theá nhöõng phaàn cuõ, gioáng nhö haït meø ñöôïc taùch ra vôùi

nhöõng tieáng noå laùch taùch khi ngöôøi ta rang chuùng treân chaûo. Trong luùc tu taäp thieàn quaùn, haønh giaû coù

theå caûm nhaän ñöôïc söï sanh dieät cuûa vaïn phaùp, ôû ñoù nhöõng phieàn naõo cuûa tueä giaùc cuõng phaùt sinh ñeán

haønh giaû. Ñaëc bieät ñieàu naøy cuõng phaùt sinh vôùi haønh giaû ñaõ vaø ñang thöïc haønh thieàn quaùn keát hôïp vôùi

thieàn ñònh. Moät soá phieàn naõo vi teá thì bò dính maéc vôùi hyû laïc, tónh laëng, haïnh phuùc, naêng löôïng, söï

nhaän bieát, buoâng xaû vaø söï deå chòu khôûi leân trong haønh giaû. Nhöõng chaáp thuû vaø phieàn naõo vi teá naøy

ñöôïc haønh giaû cheá ngöï khi nhaän thaáy raèng chaúng moät thöù naøo laø con ñöôøng chaân chính ñeå ñoaïn tröø ñau

khoå, vaø do ñoù haønh giaû phaûi töø boû söï chaáp thuû cuûa mình vaø chæ tieáp tuïc suy nieäm roõ raøng veà tieán trình

sanh dieät cuûa vaïn phaùp. Nhö vaäy trong khi tu taäp thieàn quaùn theo nhöõng höôùng daãn naøy, haønh giaû seõ

nhaän thaáy raèng do bôûi söï theo doõi lieân tuïc seõ thaáy ñöôïc nhöõng töôùng cuûa söï thay ñoåi, thay theá, loaïn

ñoäng, vaø nhöõng tính caùch thay ñoåi cuûa thaân taâm, haønh giaû ñang tu taäp taâm baèng phöông caùch naøy thì

tueä giaùc maø haønh giaû kinh nghieäm ñöôïc seõ giuùp haønh giaû thoaùt khoûi nhöõng nieàm tin tröôøng cöûu vaø

ñoaïn dieät. Tueä giaùc cuûa ngöôøi aáy seõ giuùp xua tan nhöõng aûo giaùc sau ñaây: 1) yù nieäm veà söï thöôøng haèng,

2) yù nieäm veà haïnh phuùc theá gian, 3) yù nieäm veà baûn ngaõ, 4) yù nieäm veà tham aùi, 5) tham, 6) höõu, 7) thuû,

8) yù nieäm veà söï vöõng chaéc, 9) taø kieán veà nhöõng haønh taïo cuûa nghieäp, 10) yù nieäm veà söï beàn vöõng, 11)

nhöõng ñieàu kieän veà höõu hay taïo nghieäp, 12) khoaùi laïc, 13) chaáp thuû, 14) thöôøng kieán, 15) ñoaïn kieán,

16) coá chaáp, 17) voâ thöôøng, 18) kieán thuû. Ñaây laø keát quaû cuûa vieäc tu taäp thieàn Minh Saùt ñuùng ñaén.

Chaân lyù naøy seõ giuùp haønh giaû vöôït ra khoûi voøng sanh töû—Master Mohnyin Sayadaw was one of the

most outstanding meditation masters in Burmese Buddhism in the modern time. According to the

master, meditators should become familiar with the most basic concepts of the Abhidharma before

undertaking practice. This prior knowledge will help them direct attention to the true nature of all

phenomena in a precise and clear way. The most essential concepts one should understand before

meditation are descriptions those ultimate realities that make up our seeminly solid and continuous

world. The elements as we perceive them, consciousness, the sense organs and their objects, and the

corporeal groups of matter, appear to us as a solid world because of their rapid change. It is by

examining the arising and dissolution of these groups and elements and consciousness in the body and

the mind that the meditator develops true insight knowledge. As this deepens, he sees all perceivable

events as fleeting and unsubstantial, no place to cling or look for happiness. No longer fooled by their

nature, no longer clinging, he experiences true liberation. Therefore, meditators should always

remember that all physical phenomena are destructible, impersonal, and non-substantial. In the same

manner, all mental phenomena are impersonal and non-substantial. The ultimate truths exist in all

physical and mental phenomena and can be seen when we examine their functions and properties.

However, these truths are hard to see because of our own concepts, because of illusion we have of

solidity or permanence in the physical and mental world. And this true knowledge can only be

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perceived through direct experience in the meditation. A meditator who contemplates the arising and

vanishing of phenomena at every posture during the four modes of deportment will eventually realize

that the mental and physical phenomena having arisen disappear immediately and the new formations

of existence arise in place of the older ones, just as sesame seeds are disintegrated with craking sounds

when heated in a frying pan. During the practice of Vipassana at the point where the practitioner can

clearly perceive the arising and vanishing of all phenomena, there arises in him the defilements of

insight. These are especially likely to arise in the meditator who has been practicing Vipassana

combined with tranquility or concentration meditation. Some of the subtle defilements that arise are

attachment to the rapture, tranquility, happiness, energy, awareness, equanimity, and delight that arise

in him. These subtle attachments or defilements are overcome when the meditator realizes that non of

them are the true path to the cessation of suffering, and that he must relinquish his attachment and

simply continue contemplating clearly the process of all phenomena arising and vanishing. So, in

practicing the Vipassana meditation according to these instructions, a meditating disciple will find that

by paying constant attention to the characteristics of the alterations, displacements, disturbances,

modes of changing of body and mind, he is developing his mental faculties in such a way that the deep

insight experienced by him will be free from both eternity and annihilation beliefs. His insight will

dispel the following illusions: 1) the idea of permanence, 2) the idea of worldly happiness, 3) the idea

of ego or fixed personality, 4) the idea of pleasure in lust, 5) greed, 6) becoming, 7) grasping, 8) the

idea of compactness or solidity, 9) wrong view about karma formations, 10) the idea of stability, 11)

the conditions of becoming, 12) delight, 13) clinging, 14) grasping and adherence to the idea of

substance, 15) adherence to delusion regarding the ego and the world, 16) attachment, 17)

thoughtlessness, and 18) getting entangled in any aspect of body or mind. These are the fruits of proper

Vipassana practice. This truth will lead to escape from old age, sickness, death, and rebirth.

(VIII) Thieàn Sö Mogok Sayadaw

Master Mogok Sayadaw

Thieàn sö Mogok Sayadaw laø moät trong nhöõng Thieàn sö noåi tieáng cuûa Mieán Ñieän trong thôøi caän ñaïi.

Thieàn sö Mogok Sayadaw ñi theo böôùc chaân cuûa ngaøi Ledi Sayadaw, moät vò thieàn sö ñöôïc nhieàu ngöôøi

kính troïng ôû Mieán Ñieän vaøo ñaàu theá kyû XX. Thieàn sö Ledi Sayadaw ñaõ taêng cöôøng söï hieåu bieát veà

ñònh luaät Nhaân Duyeân cho caùc Phaät töû Mieán Ñieän, vaø Thieàn sö Mogok Sayadaw ñaõ phuïc hoài vaø laøm

noåi baät phöông phaùp thieàn cuûa ngaøi Ledi Sayadaw. Thieàn sö Mogok Sayadaw laø vò hoïc giaû noåi tieáng

cuûa nhöõng tu vieän vaø ñaõ traûi qua hôn ba möôi naêm laøm thaày daïy Vi Dieäu Phaùp vaø kinh ñieån ôû Mieán

Ñieän. Vaøo moät ngaøy noï, Sö thaáy ra hoaøn caûnh cuûa mình naøo khaùc chi moät ngöôøi giöõ boø maø khoâng coù

cô hoäi ñeå uoáng söõa cuûa chuùng. Sö quyeát ñònh töø boû ñòa vò vaø ñi ñeán Mingun, nôi maø Sö ñaõ tu taäp thieàn

quaùn. Sau nhieàu naêm troâi qua, do söï thænh caàu cuûa nhieàu Phaät töû taïi gia, Sö baét ñaàu daïy thieàn. Vaø

chaúng bao laâu sau ñoù, danh tieáng cuûa Sö ñaõ lan roäng khaép nôi nhö laø moät baäc thaày giaùc ngoä. Chaúng

bao laâu sau khi Sö thò tòch, moät soá ñeä töû vaãn tieáp tuïc tu taäp theo phöông phaùp thieàn tueä giaùc cuûa Sö.

Ñieåm noåi baät nhaát trong phöông phaùp daïy thieàn cuûa Thieàn sö Mogok Sayadaw laø aùp duïng Luaät Nhaân

Duyeân. Sö giaûi thích chuoãi nhaân duyeân naøy xaûy ra nhö theá naøo vaø höôùng daãn haønh giaû caûm nhaän tröïc

tieáp tieán trình naøy ñöôïc xaûy ra trong thaân taâm cuûa chính hoï. Ñieàu naøy phaùt sinh tueä giaùc ñöa haønh giaû

ñeán choã giaûi thoaùt khoûi tieán trình naøy, chaân lyù cuûa ñöùc Phaät. Söï tu taäp bao goàm ba phaàn. Thöù nhaát,

Thieàn sö Mogok Sayadaw nhaán maïnh söï quan troïng veà hieåu bieát Phaät phaùp tröôùc khi tu taäp thieàn thaät

söï. Sö giaûng daïy söï phaân bieät giöõa nhöõng khaùi nieäm vaø thöïc theå tuyeät ñoái, vaø thöïc theå tuyeät ñoái ñöôïc

bao goàm töù ñaïi vaø nguõ uaån nhö theá naøo. Sau ñoù Sö giaûi thích chu kyø ñònh luaät nhaân duyeân, cho thaáy

chuùng qua nhaân quaû nhö theá naøo, aùi duïc vaø ham muoán giöõ chaët chuùng ta trong voøng sanh töû vaø ñau

khoå. Thöù nhì, haønh giaû phaùt trieån thieàn taäp döïa treân söï hieåu bieát tröôùc naøy cuûa mình. Tröôùc tieân haønh

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giaû baét ñaàu tu taäp chaùnh nieäm veà hôi thôû ñeå taäp trung. Sau ñoù vieäc tu taäp ñöôïc thay ñoåi vôùi phöông

phaùp thieàn veà taâm, söï hieåu bieát naêng löïc cuûa taâm, hoaëc thieàn veà caûm thoï. Cuoái cuøng khi taâm haønh giaû

trôû neân saâu saéc, Thieàn sö Mogok Sayadaw nhaán maïnh taát caû nhaän thöùc ñôn thuaàn chæ laø söï sanh dieät

cuûa nguõ uaån, vaø tieán trình thaân taâm laø theá naøo. Söï thay ñoåi lieân tuïc naøy phaûi ñöôïc haønh giaû caûm nhaän

tröïc tieáp, chöù khoâng chæ ñôn thuaàn ghi nhaän laø thay ñoåi, cho thaáy khoå ñau vaø voâ ngaõ cuûa baûn thaân

chuùng ta laø nhö theá naøo. Khi theå nhaäp vaøo baûn chaát thaät cuûa nguõ uaån khi chuùng sinh vaø dieät, haønh giaû

trôû neân thuaàn thuïc ñeå ñoaïn tröø ñöôïc tieán trình naøy, vaø laøm ngöøng baët baùnh xe nhaân duyeân, ñoù laø haïnh

phuùc cao caû nhaát, laø nieát baøn—Master Mogok Sayadaw was one of the most outstanding meditation

masters in Burmese Buddhism in the modern time. Master Mogok Sayadaw follows in the footsteps of

Master Ledi Sayadaw, a prolific and widely respected Dharma master who taught in Burma at the turn

of the twentieth century. Master Ledi Sayadaw had increased understanding of the Law of Dependent

Origination among Burmese Buddhists, and Master Mogok Sayadaw revived and emphasized its

importance in his teaching. He was a renowned scholar in monastic circles and spent more than thirty

years as a teacher of Buddhist psychology and scriptures in Burma. One day it occured to him that he

was like a cowherd who in spite of tending the animals did not have the opportunity to use the milk

given by them. He decided to leave his teaching position and traveled to Mingun where he undertook

intensive practice of Vipassana. After some years passed, at the request of devoted lay-Buddhists, he

began teaching of insight meditation. And not long after that, his fame as an enlightened teacher was

widespread. Since Master Mogok Sayadaw's death not many years ago, a number of his disciples have

been carrying on the important teachings of insight meditation in his style. The most outstanding point

in Master Mogok Sayadaw's teaching is the use of the Law of Dependent Origination. He explains

how this causal chain works and then directs meditators to experience this process in their own bodies

and minds. This insight that develops leads to the freedom beyond this process, the truth of the Buddha.

Practice consists of three parts. First, Master Mogok Sayadaw stresses the importance of intellectual

understanding of Dharma before actual mediation practice. He teaches the distinction between

concepts and ultimate reality, and how ultimate reality is composed of elements and aggregates. Then

he explains the cycle of dependent origination, showing how through cause and effect, craving and

desires keep us trapped in the rounds of becoming and suffering. Second, meditation is then developed

based on this prior understanding. Practitioner first starts with mindfulness of breathing to concentrate

the mind. Then practice is changed to either meditation on consciousness, the knowing faculty of mind,

or meditation on feeling. Finally, as the meditation deepens, Master Mogok Sayadaw emphasizes how

all perception becomes simply that of the arising and vanishing of the five aggregates, the process of

body and mind. This constant change which must be directly experienced, and not simply noted as

change, change, shows how unsatisfactory and empty of self our whole existence is. On penetrating the

tru nature of the aggregates as they arise and vanish, the practitioner becomes ripe for the cessation of

this process and the stopping of the wheel of dependent origination which is the highest bliss, nirvana.

(IX) Thieàn Sö Phra Acariya Mun Bhuridatta Thera

Master Phra Acariya Mun Bhuridatta Thera

Thieàn sö Phra Acariya Mun Bhuridatta Thera laø moät trong nhöõng Thieàn sö noåi tieáng cuûa Thaùi Lan

trong thôøi caän ñaïi. Sö ñaõ vieát nhieàu saùch daïy thieàn baèng caû hai ngoân ngöõ Thaùi vaø Anh, giaùo lyù so saùnh

vaø aùp duïng Phaùp vaøo ñôøi soáng haøng ngaøy. Trong suoát khoaûng thôøi gian soáng ñoäc cö trong röøng nuùi

Chiangmai, tröôùc ngaøy thaønh töïu noäi chöùng hoaøn toaøn, muïc tieâu duy nhaát cuûa Thieàn sö Phra Acariya

Mun Bhuridatta laø Giaùo Phaùp Toái Thöôïng, maø vaøo luùc aáy vaãn chöa thaønh töïu. trong töøng khoaûnh khaéc,

taâm cuûa Sö luoân höôùng veà muïc tieâu vaø moãi taùc ñoäng cuûa thaân ñeàu ñöôïc kieåm soaùt thích hôïp vôùi muïc

tieâu toái haäu aáy. Ngoaïi tröø luùc nguû, coøn thì moãi giaây phuùt tænh thöùc cuûa Sö ñeàu laø nhöõng giaây phuùt noã

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löïc chuyeân caàn. Sö höôùng coâng phu quaùn chieáu vaøo beân trong, thaän troïng vaø tæ mæ theo doõi cuoäc "ñaøm

thoaïi nghieâm chænh' giöõa moät beân laø nieäm-vaø-tueä coøn beân kia laø oâ nhieãm. Ñeà taøi cuûa cuoäc ñaøm thoaïi

laø söï giaûi thoaùt ra khoûi khoå ñau phieàn naõo, ñöôïc xem laø muïc tieâu cöùu caùnh cuûa moïi noã löïc. Baát luaän keû

hôû naøo maø oâ nhieãm coá gaéng chen qua ñeå vaøo taâm thì Sö laäp töùc taäp trung naêng löïc nieäm-vaø-tueä ñeà

ñoùng kín laïi. Baát luaän troø gian manh xaûo quyeät naøo maø oâ nhieãm duøng ñeå löøa phænh, ñaùnh caép, coá keàm

haõm, nhoát, hay troùi buoäc, thì Sö vaän duïng khí giôùi coù naêng löïc khaùng cöï laø nieäm-vaø-tueä ñeå töùc khaùc beû

gaûy, xeù chuùng ra töøng maûnh, ñaäp tan, vaø nghieàn naùt, cho ñeán khi hoaøn maõn chieán thaéng töøng ñieåm

moät, heát ñieåm naøy tôùi ñieåm khaùc. Ñieåm naøo maø oâ nhieãm coøn soùt laïi, Sö vaän duïng naêng löïc cuûa nieàm

tin vaø haïnh chuyeân caàn, vôùi söï hoã trôï cuûa nieäm-vaø-tueä, duõng maõnh taán coâng, queùt saïch ñieåm aáy. Vôùi

taâm nieäm kieân coá vöõng chaéc vaø tinh taán khoâng ngöøng noã löïc, Sö cöông quyeát xung phong, heát cuoäc taán

coâng naøy ñeán cuoäc taán coâng khaùc, Sö quyeát hoaøn toaøn phaù tan nhöõng vò trí cuûa oâ nhieãm, cho ñeán ngaøy

chieán thaéng cuoái cuøng. Vò vua thoáng trò phaàn taâm linh döôùi söï cai trò cuûa ba chu kyø ñaõ bò truaát pheá vaø

taát caû nhöõng oâ nhieãm lôùn nhoû ñeàu rôi ruïng. Ñoù laø giai ñoaïn cuøng toät cuûa haïnh tinh taán, giai ñoaïn cuoái

cuûa cuoäc haønh trình daøi ñaêng ñaúng, khoâng coù thôøi gian haïn ñònh nhöng luùc naøo cuõng höôùng veà muïc

tieâu cöùu caùnh ñaõ ñöôïc nhaän thaáy ôû cuoái ñöôøng haàm—Master Phra Acariya Mun Bhuridatta Thera was

one of the most outstanding meditation masters in Thailand Buddhism in the modern time. He has

written numerous books in Thai and English on meditation, comparative religion and the application of

Dharma to daily life. During his solitary life in the forests of Chiengmai, before his full-final

attainment, the sole aim of Master Phra Acariya Mun Bhuridatta was the Supreme Dharma yet to be

realized. Every moment of mind was directed towards it and every movement of body was controlled

in accordance with it. Sleeping being the only exception, every waking hour was an hour for exertion.

The work of contemplation was directed within, with a dialogue in earnest between mindfulness-and-

wisdom on the one hand and defilements on the other. The theme of the dialogue was deliverance

from suffering, which was regarded as the goal on which exertion was based. Whatever outlet any

defilements tried to force open to overflow his mind, that he filled with the counter-force of

mindfulness-and-wisdom. Whatever trick or guile used to hit, box, or bond him, that he tore up, broke

down and crushed with the counter-force of mindfulness-and-wisdom, until victory was scored at one

point after another. Whatever point was still dominated by defilements he energetically strengthened

his forces of faith and exertion supported by mindfulness-and-wisdom and then struck relentlessly at

the positions still held by defilements. With undivided attention and unremitted effort, attack after

attack was launched with smashing results and position after position of defilements was occupied until

final and decisive victory was won. The emperor over the mind dominated by the threefold cycle was

dethroned and all the lesser defilements tumbled down like ninepins. Such was the final stage of

exertion, the last leg of the long journey, being unlimited by time but always directed at the goal which

was then in sight.

(X) Thieàn Sö U Ba Khin

Master U Ba Khin

Cö só Thieàn Sö U Ba Khin laø moät trong nhöõng nhaân vaät Phaät giaùo Mieán Ñieän noåi baät nhaát trong thôøi ñaïi

cuûa chuùng ta. OÂng tu taäp thieàn quaùn khi coøn laø moät nhaân vieân trong vaên phoøng cuûa chính phuû Mieán

Ñieän. Vaøi naêm sau khi höu trí, oâng khoâng nhöõng phaùt trieån trung taâm thieàn cuûa mình vaø daïy thieàn moät

caùch quaûng baù, maø oâng coøn söû lyù thöôøng vuï cho boán boä ngaønh cuûa chính phuû Mieán Ñieän nöõa. Moái quan

heä toaøn veïn trong ñôøi soáng theá tuïc cuûa Thieàn sö U Ba Khin vöøa laø moät ngöôøi gia tröôûng vöøa laø moät

ngöôøi coâng chöùc noåi baät maø chuùng ta thaáy roõ raøng trong phöông phaùp giaûng daïy cuûa oâng. OÂng nhaán

maïnh ñeán söï tu taäp thöïc tieãn hôn laø söï hieåu bieát veà lyù thuyeát giaùo phaùp baèng phöông phaùp tu taäp saâu

saéc vaø tröïc tieáp. Nhöõng lôøi daïy cuûa Thieàn sö U Ba Khin ñöôïc ñaët treân cô baûn veà nhöõng kinh nghieäm

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cuûa chính mình, vì vaäy thuaät ngöõ maø Thieàn sö söû duïng ñeå moâ taû veà nhöõng gì mình hieåu bieát döôøng nhö

coù theå khoâng chính xaùc nhö trong nghóa thuaät ngöõ Phaät giaùo hay trong khoa hoïc hieän ñaïi. Sôû dó nhö vaäy

laø do bôûi oâng thöïc söï khoâng quan taâm veà lyù thuyeát cô baûn cuûa giaùo phaùp maø chæ coá gaéng ñöa ra moät söï

giaûi thích ñaày ñuû veà kinh nghieäm cuûa chính baûn thaân mình trong vieäc höôùng daãn thieàn. Theo oâng Phaät

giaùo laø moät ñieàu gì ñoù ñeå thöïc haønh hôn laø ñeå noùi. Söï höôùng daãn cuûa Thieàn sö U Ba Khin thaät laø saâu

saéc, maëc daàu oâng daïy nhieàu phöông phaùp thieàn khaùc nhau, nhöng baây giôø ngöôøi ta thöôøng duøng phöông

phaùp chaùnh nieäm treân hôi thôû keát hôïp vôùi thieàn quaùn cuûa oâng. Sau khi phaùt trieån moät soá hình thöùc veà

ñònh, phöông phaùp tu taäp ñaëc bieät bao goàm vieäc kinh qua söï chuù taâm coù heä thoáng veà thaân vaø söï nhaän

thöùc veà söï caûm thoï cuûa thaân. Quan saùt söï caûm thoï naøy, haønh giaû phaùt trieån moät söï nhaän thöùc taêng daàn

veà ñaëc tính cuûa voâ thöôøng. Trong nhöõng lôøi daïy cuûa Thieàn sö U Ba Khin thì khi voâ thöôøng hoaït ñoäng,

tieán trình thanh loïc phieàn naõo xaûy ra lieân tuïc trong thaân taâm maø chuùng ta goïi laø con ngöôøi. Taùc nhaân

hoaëc hình thöùc cuûa söï thanh loïc naøy ñöôïc Thieàn sö U Ba Khin ñeà caäp nhö laø "Nieát Baøn Giôùi." Baûn chaát

cuûa loaïi nieát baøn giôùi naøy cöïc kyø khoù dieãn taû, bôûi vì noù khoâng phaûi laø khía caïnh lyù thuyeát hay ngay caû

laø khaùi nieäm cuõng khoâng. Kyø thaät, noù laø moät kinh nghieäm. Khi ngöôøi ta theå nhaäp caøng saâu vaøo baûn chaát

cuûa thöïc taïi baèng caùch quan saùt ngaøy caøng saâu hôn vaøo traïng thaùi cuûa voâ thöôøng, ôû ñoù khôûi leân moät

hình thöùc khaùc, moät yeáu toá khaùc (theo nghóa ñen cuûa giôùi) ñoù laø trình ñoä cô baûn nhaát ñeå con ngöôøi ñi

ñeán söï lieân heä vôùi phieàn naõo vaø ñoaïn tröø noù. Ñaây laø moät tieán trình khaùi nieäm phöùc taïp maø Thieàn sö U

Ba Khin bieát roõ raèng khoù coù theå giaûi thích nhöng coù theå caûm nhaän. Nhöõng söï dieãn taû cuûa oâng veà noù

töông töï nhö laø pheùp aån duï sau ñaây: "Vôùi söï tænh thöùc veà voâ thöôøng, khoå vaø voâ ngaõ, vò thieàn sinh phaùt

trieån nôi chính mình nhöõng ñieàu maø chuùng ta coù theå goïi laø tia chôùp laáp laùnh cuûa nieát baøn giôùi, moät söùc

maïnh tieâu huûy taát caû nhöõng söï baát tònh vaø ñoäc chaát, nhöõng saûn phaåm cuûa caùc haønh ñoäng xaáu aùc, laø

nguoàn goác saâu xa cuûa thaân vaø taâm. Cuõng nhö vaäy, noù gioáng nhö laø nhieân lieäu bò ñoát chaùy bôûi söï kích

hoûa, nhöõng söùc maïnh tieâu cöïc cuûa nhöõng söï baát tònh vaø ñoäc chaát bò ñoaïn tröø bôûi yeáu toá nieát baøn, maø vò

thieàn sinh ñaõ phaùt ra vôùi söï tænh thöùc chaân chaùnh veà voâ thöôøng trong tieán trình haønh thieàn. Caàn coù moät

söï ghi nhaän thaän troïng ôû ñaây. Khi haønh giaû phaùt trieån nieát baøn giôùi, söï taùc ñoäng cuûa yeáu toá nieát baøn naøy

vôùi nhöõng söï baát tònh vaø ñoäc chaát trong söï tu taäp cuûa haønh giaû seõ taïo neân moät söï chaán ñoäng maø haønh

giaû phaûi chòu ñöïng. Söï chaán ñoäng naøy coù khuynh höôùng gia taêng möùc ñoä caûm xuùc cuûa söï phaùt saùng, ma

saùt, vaø söï rung ñoäng cuûa toaøn thaân." Ñieàu naøy seõ lôùn maïnh maõnh lieät ñeán noãi haønh giaû caûm thaáy toaøn

thaân mình nhö laø nguoàn ñieän vaø moät khoái ñau ñôùn. Ñieàu thieát yeáu cuûa thieàn Phaät giaùo laø söï chöùng

nghieäm veà söï thaønh hình cuûa moät con ngöôøi vaø söï tan raõ cuûa nguõ uaån. Chæ khi naøo haønh giaû phaùt trieån

ñöôïc yeáu toá nieát baøn (nieát baøn giôùi), theo sau ñoù laø söï caûm nhaän thaät söï veà voâ thöôøng, thì söï taùc ñoäng

cuûa yeáu toá nieát baøn ñoù ñeán vôùi nhöõng caáu ueá seõ taïo neân moät caûm giaùc ñoát chaùy maø trong baát cöù tröôøng

hôïp naøo haønh giaû cuõng ñöøng neân chaáp thuû. Vaäy thì yeáu toá nieát baøn coù theå hieåu nhö laø moät söùc maïnh

ñöôïc phaùt ra bôûi söï nhaän thöùc veà voâ thöôøng söï caûm nhaän thaät söï cuûa thieàn veà voâ thöôøng. Ñaây laø moät

tieán trình thanh loïc vaø tieán trình thanh loïc naøy ñöa haønh giaû ñeán caûm nhaän an laïc cuûa nieát baøn ngay

trong baûn thaân mình. Ñaây laø taâm ñieåm trong phöông phaùp daïy thieàn cuûa Thieàn sö U Ba Khin—Master

U Ba Khin was a layman meditation master. He was one of the most outstanding figures in Burmese

Buddhism of our time. He took up meditation practice at about age forty while still working in

government office. Several years after his retirement, he not only developed his meditation center and

extensively taught meditation Dharma, but was also the acting head of four departments of the

Burmese government. U Ba Khin's full involvement in the demands of a worldly life as a householder

and prominent civil servant is apparent in the system and style of his instruction. He emphasized the

practical in preference to the theoretical understanding of Dharma by the direct and intensive method

of practice. U Ba Khin's teachings are based primarily on his own experience and therefore the

terminology he employed to describe what he understood may seem imprecise in the most technical

Buddhist sense or in modern scientific precision. This is because he was not really interested in any

theoretical framework of Dharma but merely tried to provide a sufficient translation of his own

experience to serve as a basis for meditation instruction. He considered Buddhism something to do

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rather than to talk about. U Ba Khin's instruction is really intensive and, although he taught many of the

different concentration meditations, mindfulness of breathing is now most often used in conjunction

with his insight practice. The specific practice consisted, after developing a certain amount of

concentration, of passing the attention systematically through the body and becoming aware of the

physical sensations within it. Observing these sensations, the meditator develops an increasing

awareness of "anicca" or the characteristic of impermanence. In U Ba Khin's words, when "anicca is

activated," the process of purification of defilement occurs in the psycho-physical continuum that we

label human being. The agent, or the mode, of this purification, Master U Ba Khin referred to as

"Nibbana-dhatu." The nature of of this nibbana-dhatu is extremely difficult to describe, because it is

not a theoretical aspect or even a conceptual one. It is, in fact, an experience. As one penetrates more

and more deeply into the nature of reality by observing "anicca" closer and closer to the actual state of

impermanence, there arises a different mode, a different "element" (the literal meaning of dhatu) that

the most basic level of being comes into contact with defilement and uproots it. This is a complicated

conceptualization of a process that U Ba Khin well knew was inexplicable but capable of being

experienced. His own descriptions of it are similar to the following metaphoric simile: "With the

awareness of the truth of anicca and/or suffering and/or non-self, the student develops in him what we

may call the sparkling illumination of nibbana-dhatu, a power that dispels all impurities or poisons, the

products of bad actions, which are the sources of his physical and mental ills. In the same way as fuel is

burned away by ignition, the negative forces of impurities and poisons within a eliminated by the

nibbana-dhatu, which he generates with the true awareness of anicca in the course of his meditation. A

note of caution is necessary here. When one develops nibbana-dhatu, the impact of this nibbana-dhatu

upon the impurities and poisons within his own system will create a sort of upheaval which must be

endured. This upheaval tends to increase the sensitivity of the radiation, friction, and vibration of the

whole body." This will grow in intensity, so much so that one might feel as though his whole body were

just electricity and a mass of suffering. What is essential in Buddhist meditation is the realization of the

coming into being and the dissolution of the five aggregates. It is only when the nibbana-dhatu is

developed, following a true appreciation of anicca, that the impact of nibbana-dhatu upon the

impurities within creates a sensation of burning which in any case should not persist. Nibbana-dhatu,

then, can be understood as the force generated by awareness of anicca, the actual meditational

experience of impermanence. This is a purification process leads the meditator to experience the

nirvanic peace within himself. This is the heart of U Ba Khin's teaching.

(XI) Thieàn Sö Achaan Naeb

Master Achaan Naeb

Thieàn sö Achaan Naeb sanh ra trong moät gia ñình maø cha baø laø tænh tröôûng cuûa moät tænh Thaùi Lan naèm

saùt bieân giôùi vôùi Mieán Ñieän. Luùc ba möôi laêm tuoåi baø baét ñaàu hoïc Vi Dieäu Phaùp vaø thieàn quaùn döôùi söï

höôùng daãn cuûa Thieàn sö Achaan Pathuna U Vilasa. Möôøi hai naêm sau, baø baét ñaàu giaûng daïy thieàn, baø

thaønh laäp nhieàu trung taâm hoïc thieàn ôû nhieàu töï vieän. Lôøi daïy cuûa Thieàn sö Achaan Naeb chæ thaúng vaøo

nguyeân nhaân ñau khoå roõ raøng nhaát nôi thaân theå cuûa chính chuùng ta. Tröôùc tieân baø coù theå baûo vò thieàn

sinh ngoài moät caùch thoaûi maùi, sau ñoù baø khuyeân khoâng neân di chuyeån. Dó nhieän laø moät luùc sau ñoù vò

thieàn sinh töï ñoäng baét ñaàu thay ñoåi vò trí ngoài. Baø seõ noùi ngay laäp töùc: "Haõy ñôïi ñoù, ngoài yeân ñoù . Taïi

sao phaûi nhuùc nhích? Ñöøng di chuyeån." Thaät vaäy, neáu ñôn thuaàn chuùng ta vaãn ôû yeân moät choã vaø coá

gaéng khoâng cho thaân nhuùc nhích, cuoái cuøng thì ñau nhöùc seõ taêng leân vì theá maø chuùng ta phaûi thay ñoåi vò

theá. Suoát ngaøy haàu heát taát caû coâng vieäc cuûa chuùng ta ñeàu dieãn ra trong cuøng moät hình thöùc vôùi nhau.

Sau khi thöùc giaác, chuùng ta ñöùng daäy vaø ñi vaøo nhaø taém ñeå laøm dòu côn ñau trong boïng ñaùi. Roài thì

chuùng ta aên saùng ñeå laøm dòu söï khoù chòu cuûa côn ñoùi. Sau ñoù chuùng ta ñoïc, hay noùi chuyeän hay xem

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truyeàn hình ñeå giuùp mình queân ñi noãi ñau cuûa moät caùi taâm loaïn ñoäng. Tieáp theo sau ñoù chuùng ta laïi

nhuùc nhích laàn nöõa nhaèm laøm dòu ñi söï khoù chòu khaùc. Moãi chuyeån ñoäng, moãi haønh ñoäng ñeàu khoâng

mang laïi haïnh phuùc nhöng chæ ñeå laøm dòu ñi söï khoå ñau khoâng traùnh khoûi ñeán töø thaân theå cuûa chuùng ta

maø thoâi. Phöông phaùp daïy thieàn cuûa Thieàn sö Achaan Naeb coù moät ñieåm tieán ñeán ñôn giaûn laø nhìn vaøo

nhaân quaû cuûa ñau khoå coâng vieäc vaø ñôøi soáng haøng ngaøy. YÙ nieäm roõ raøng veà phöông phaùp naøy laø ñöôøng

vaøo tröïc tieáp ñeå chaám döùt ñau khoå vaø ñaây laø haïnh phuùc cuûa moät baäc giaùc ngoä hay haïnh phuùc cuûa moät vò

Phaät. Thieàn sö Achaan Naeb cuõng ñöa ra moät soá ñieåm quan troïng khaùc trong giaùo phaùp tu taäp thieàn.

Tröôùc tieân baø nhaán maïnh raèng haønh giaû phaûi coù chaùnh kieán tröôùc khi thöïc haønh. Baø daïy raèng vieäc thaønh

laäp con ñöôøng trung ñaïo raát khoù khaên. Khoâng coù chaùnh kieán vaø söï tænh thöùc, thì trí tueä seõ khoâng phaùt

trieån ñöôïc. Chaùnh kieán naøy laø söï hieåu bieát, laøm theá naøo nhaän thöùc veà taâm vaø saéc moät caùch ñuùng ñaén.

Ñieàu naøy cuõng coù theå laø söï hieåu bieát nhöõng phieàn naõo khôûi leân töø aùi duïc nhö theá naøo vaø coù theå phaân

bieät giöõa söï hieåu bieát roõ raøng veà nhöõng ñeà muïc trong hieän taïi, ñoù laø tu taäp ñuùng ñaén; vaø neáu nhö haønh

giaû tu taäp coát chæ ñeå cho taâm an chæ ñònh, ñoù laø loái tu taäp khoâng ñuùng. Baø nhaán maïnh ñeán söï phaân bieät

giöõa thieàn chæ vaø thieàn quaùn. Baát cöù söï dính maéc naøo ñeán söï ñònh chæ ñeàu ñöôïc xem nhö laø laøm caûn trôû

söï phaùt sanh cuûa trí tueä. Thieàn quaùn ñeán töø söï quan saùt tröïc tieáp nôi baûn chaát cuûa taâm vaø saéc trong

khoaûnh khaéc hieän taïi. Khoâng coù söï noã löïc quaù söùc naøo maø cuõng khoâng caàn ñeán söï taäp trung naøo caû.

Thay vaøo ñoù chuùng ta ñöôïc thuùc giuïc phaûi nhaän bieát taâm vaø saéc moät caùch tröïc tieáp khi chuùng xuaát hieän

trong moïi oai nghi. Chuùng ta seõ thaáy roõ laøm sao ñau nhöùc vaø khoå ñau chaïy khaép thaân theå mình xuyeân

qua nhöõng haønh ñoäng haøng ngaøy. Chuùng ta cuõng seõ bieát laøm caùch naøo cho thaân taâm taùch rôøi nhau baèng

caùch quaùn chieáu thaân taâm nhö nhöõng hieän töôïng troáng roãng thay ñoåi lieân tuïc. Theo Thieàn sö Achaan

Naeb, chæ xuyeân qua söï bieát tröïc tieáp veà taâm vaø saéc baèng thieàn quaùn thì trí tueä phaùt sanh. Baø nhaán

maïnh söï ñoäc ñaùo trong lôøi daïy cuûa ñöùc Phaät taäp trung nôi töù nieäm xöù, con ñöôøng ñoäc ñaïo ñi ñeán giaùc

ngoä. Baø nhaán maïnh raèng khoâng caàn phaûi coá gaéng noã löïc, chæ caàn ñôn thuaàn tu taäp theo doõi khoaûnh khaéc

hieän taïi, ñaëc bieät laø taâm vaø saéc (thaân), vaø taïi sao chuùng ta di chuyeån khi chuùng ta laøm. Thieàn sö Achaan

Naeb khuyeán khích chuùng ta laéng nghe vôùi söï hieåu bieát ñeå chuùng ta coù theå ñaït ñöôïc trí tueä. Baø noùi:

"Nghe vôùi söï hieåu bieát nghóa laø chuùng ta laéng nghe maø khoâng coù nhöõng yù töôûng hay yù kieán ñaõ ñöôïc

ñònh tröôùc. Neáu chuùng ta nghe vôùi moät caùi taâm ñoùng kín, thì nhöõng yù töôûng hay yù kieán ñaõ ñöôïc ñònh

tröôùc seõ hieån nhieân che laáp maát chaân lyù, vaø ñoù laø tröôøng hôïp chuùng ta seõ khoâng ñaït ñöôïc trí tueä. Nhöõng

thöù naøy chuùng ta neân deïp sang moät beân, vaø chuùng ta neân laéng nghe vôùi moät caùi taâm côûi môû vaø khoâng

neân suy nghó nhöõng gì maø thaày cuûa chuùng ta ñaõ daïy tröôùc ñaây. Hôn theá nöõa, chuùng ta khoâng neân suy

nghó veà ngöôøi noùi; oâng ta laø ai, cho daàu oâng ta coù laø thaày cuûa chuùng ta ñi nöõa, cuõng nhö khoâng coù baát cöù

thaønh kieán naøo choáng laïi oâng ta. Chuùng ta phaûi laéng nghe vôùi moät caùi taâm côûi môû vaø coá tìm ra xem

nhöõng gì ñang noùi coù hôïp lyù hay khoâng, tìm xem nhöõng gì ñang noùi coù giuùp ñöa chuùng ta ñeán vôùi chaân

lyù hay khoâng. Vaø ñaây laø con ñöôøng duy nhaát cho haønh giaû tu taäp vaø töï kinh nghieäm cho chính mình cho

söï taêng tröôûng cuûa trí tueä vaø giaûi thoaùt"—Master Achaan Naeb was born into a family of a Thai

governor in a province bordering Burma. At age thirty-five she began the study Buddhist Abhidharma

and insight meditation under Master Achaan Pathuna U Vilasa. Twelve years later she began teaching,

establishing centers for study and meditation at many temples. Her teachings in Vipassana meditation

point directly to the most obvious source of suffering of our own bodies. She may first instruct the a

student practitioner to sit comfortably and then ask them not to move. Shortly, of course, one

automatically begins to change position. She may say right away, "Wait, hold it. Why are you moving?

Don't move yet." In fact, if we simply stay still and try not to move, eventually the pain increases so we

must change posture. Almost all of our actions throughout the day follow the same pattern. After

waking, we arise and go to the bathroom to ease the bladder pain. Then we eat breakfast to ease the

discomfort of hunger. Then we read or talk or watch television to distract us from the pain of our

turbulent mind. Then we move again to ease another discomfort. Each movement, each action is not to

bring happiness but to ease the inevitable suffering that comes from being born with a body. Master

Achaan Naeb's method has the simple approaching point of looking at the cause and effect of suffering

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in our daily lives and actions. Clear perception of this process is the direct entry to the end of suffering

and this is the happiness of of an enlightened one, or the happiness of a Buddha. Master Achaan Naeb

also makes a number of other important Dharma points for meditation practice. First, she emphasizes

that one must have right conceptual understanding before practice. She states that establishing the

middle path is not easy. Without right understanding and awareness, wisdom will not develop. This

right unerstanding is knowing how to be correctly aware of mind and matter. It is also knowing how

defilements arise from craving and being able to distinguish between the clear knowing of present

objects, which is correct practice, and the development of tranquility, which is incorrect practice. The

distinction between insight practice and concentration practice is stressed. Any attachment to

tranquility or to a particular regimen in practice is seen to block wisdom. Insight comes only from the

direct observation of the nature of mind and matter in the present moment. No strong effort nor special

concentration is necessary. Instead we are urged to know mind and matter directly as they appear in all

postures. We will see clearly how pain and unsatisfactoriness drive us through our daily actions. We

will also see how mind and matter are separate, empty phenomena which change constantly.

According to Master Achaan Naeb, it is only through the direct knowing of mind and matter in insight

practice that wisdom will arise. She emphasizes the uniqueness of the Buddha's teaching and focuses

on the four applications of mindfulness as the one way to all insight. She stresses that no special effort

need be made, only to practice by simply observing the present moment, especially mind, matter, and

why we move as we do. Master Achaan Naeb encourages us to listen with understanding so that we

may acquire wisdom. She says, "To listen with understanding means that we a re listening without any

preconceived ideas or opinions. If we listen with a closed mind, our preconceived ideas or opinions

will inevitably conceal the truth, and that being the case we shall fail to attain wisdom. These should

be put aside, and we should listen with an open mind and not think about what 'our' teacher taught

before. Moreover, we should not think about the speaker; who he is, whether or not he is our teacher,

nor hold any prejudiced opinion against him. We must listen with an open mind and try to find out if

what is being spoken is reasonable, if what is being spoken leads us to the truth. And this is the only

way for practitioners to practice and experience themselve the growth of wisdom and liberation."

(XII) Thieàn Sö Achaan Jumnien

Master Achaan Jumnien

Thieàn Sö Achaan Jumnien sinh ra trong moät laøng queâ ôû Thaùi Lan. Sö baét ñaàu tu taäp thieàn khi môùi leân

saùu tuoåi. Baøi taäp ñaàu tieân cuûa Sö laø thieàn ñònh veà taâm töø. Sau ñoù, Sö tieáp tuïc tu taäp nhöõng phaùp moân

khaùc vôùi nhöõng baäc thaày noåi tieáng ôû Thaùi Lan, vaø roài laøm nhaø Sö khoå haïnh ñi khaép nôi, vaø roài ñöôïc tu

taäp thieàn vôùi Thieàn sö Achaan Dhammadaro ôû Trung taâm Wat Tow Kote. Thieàn Sö Achaan Jumnien laø

moät baäc thaày heát söùc côûi môû, Sö ñaõ söû duïng nhieàu phöông phaùp tu taäp. Sö ñaõ hoïc hoûi nhieàu kyõ thuaät

khaùc nhau hôn laø chæ taäp trung vaøo duy nhaát moät phöông phaùp, Sö quy ñònh nhöõng loaïi thieàn khaùc nhau

cho caùc ñeä töû cuûa mình tuøy theo nhu caàu, caù tính, hoaëc söï chaáp tröôùc cuûa hoï. Tuy vaäy Sö cuõng khoâng

ñaët naëng vaán ñeà kyõ thuaät tu taäp, cuoái cuøng Sö höôùng daãn caùc thieàn trôû veà vôùi thieàn quaùn ñeå thöïc chöùng

baûn chaát cuûa tieán trình thaân taâm laø voâ thöôøng, khoå ñau vaø voâ ngaõ. Moät phaàn cuûa giaùo phaùp cuûa Sö laø

khoâng coù con ñöôøng duy nhaát naøo goïi laø ñuùng. Sö xem vieäc tu taäp thieàn nhö laø moät söï thöû nghieäm vaø

quaùn xeùt veà nhöõng ham muoán vaø khoå ñau; vaø vieäc theo doõi tieán trình thieàn ñònh cuûa chuùng ta nhö laø

moät khía caïnh khaùc cuûa vieäc phaùt trieån tueä giaùc. Sö luoân nhaéc nhôû caùc ñeä töû: "Con ñöôøng ñi cuûa quyù vò

trong giaùo phaùp laø söï theo doõi thöôøng xuyeân vaø quaùn chieáu lieân tuïc. Thaät laø quan troïng ñeå bieát raèng

ngöôøi ta phaûi chòu traùch nhieäm ñoái vôùi söï phaùt trieån cuûa hoï trong giaùo phaùp. Vieäc tu taäp cho baûn thaân

mình vaø cho taát caû chuùng ta laø moät tieán trình laâu daøi vaø maëc daàu coù luùc chuùng ta coù theå duøng nhieàu kyõ

thuaät thieàn ñaëc bieät, nhöng cöùu caùnh thöôøng tröïc cuûa moïi mong muoán ñeàu laø söï an laïc cuoái cuøng, ñoù laø

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keát luaän chaân chaùnh ñoái vôùi vieäc tu taäp taâm linh cuûa chuùng ta."—Master Achaan Jumnien was born in a

rural village in Thauland. He began his meditation practice at the age of six. His first instruction was in

concentration practices and loving-kindness meditation. Later on, he proceeded to practice various

concentration meditations with well-known teachers in Thailand, traveled as a wandering ascetic, and

then trained in intensive insight meditation by Master Achaan Dhammadaro at Wat Tow Kote Center.

Master Achaan Jumnien is an extremely open teacher who makes use of many methods of practice. He

has studied different techniques and rather than focus on only one approach he will prescribe different

meditations for his students depending on their needs and their personality or predominant

attachments. Yet no matter what technique is developed, he eventually directs the students back to the

insight practice of seeing the true nature of the mind-body process as changing, unsatisfactory, and

empty of self. It is a part of his teaching that there is no one correct path. He considers meditation

practice as an experiment and investigation into our own desires and suffering; and watching

meditation progress as just another aspect of the development of insight. He always reminds his

students: "Your path in the Dharma is one of constant observation and investigation. It is really

important to know that people must take responsibility for their own growth in the Dharma. Practice is

for him and all of us a life-long process and though we may use particular meditation techniques for a

time, it is the permanent end of all desires, this final peace, that is the true conclusion to our spiritual

practice."

(XIII) Thieàn Sö Achaan Dhammadaro

Master Achaan Dhammadaro

Thieàn Sö Achaan Dhammadaro laø moät trong nhöõng thieàn sö ngöôøi Thaùi noåi troäi nhaát trong thôøi caän ñaïi.

Sau khi xuaát gia Sö ñaõ nghieân cöùu nhieàu kyõ thuaät thieàn vaø caûm thaáy chuùng chöa ñuû, vì theá Sö tìm ñeán

moät ngoâi chuøa vaø ôû ñoù ngöôøi ta cho Sö moät caên phoøng rieâng ñeå töï mình nghieân cöùu thieàn. Söï ôû trong

phoøng moät mình trong nhieàu thaùng cho ñeán khi tìm ñöôïc moät con ñöôøng rieâng cho mình ñi ñeán giaùo

phaùp. Roài sau ñoù Sö du haønh ñeán mieàn Nam Thaùi Lan vaø cuoái cuøng baét ñaàu daïy thieàn ôû Trung Taâm

Wat Tow Kote trong tænh Nakom Sri Thammaraj. Trong phöông phaùp thieàn cuûa mình, Thieàn Sö Achaan

Dhammadaro nhaán maïnh ñeán nieäm thoï. Nhôø chaùnh nieäm lieân tuïc veà söï thay ñoåi cuûa caûm thoï, neân

chuùng ta coù theå thaáy ñöôïc taát caû söï caûm nhaän cuûa mình sanh dieät töøng saùt na. Sö giaûi thích do bôûi coù

nhaõn caên vaø saéc traàn neân coù caûm thoï, ñieàu naøy laø cô baûn cuûa taát caû nguõ uaån. Söï caûm nhaän veà nguõ uaån

khi chuùng sanh dieät laø nhöõng gì maø ñöùc Phaät muoán noùi khi Ngaøi höôùng daãn chuùng ta chaùnh nieäm thaân

trong thaân, thoï trong thoï, taâm trong taâm, vaø Phaùp trong Phaùp. Thieàn Sö Achaan Dhammadaro söû duïng

söï nhaän thöùc caûm thoï theo töøng saùt na nhö ñaõ ñöôïc caûm nhaän trong thaân, caùc caûm thoï thaäm chí nhöõng

chuyeån ñoäng vi teá cuûa taâm laø phöông tieän caûm nhaän tröïc tieáp chaân lyù beân trong. Ñeå giaûi thích veà söï

phaùt trieån cuûa thieàn, Sö dieãn taû laøm theá naøo maø chaùnh nieäm nôi caûm thoï seõ daãn chuùng ta ñeán chuyeän

caûm nhaän taát caû caùc caên moät caùch tröïc tieáp ngay nôi taâm mình. Khi taát caû söï caûm nhaän, ngay caû söï caûm

nhaän nôi taâm, ñaõ caûm nhaän khi caûm thoï sanh dieät bieán maát trong taâm, chuùng ta thaáy ñöôïc chaân lyù cuûa

voâ thöôøng, khoå vaø voâ ngaõ. Ñieàu naøy ñöa chuùng ta ñeán chaân lyù saâu saéc nhaát cuûa vaïn phaùp, chaám döùt

phieàn naõo, kinh nghieäm nieát baøn—Master Achaan Dhammadaro was one of the most outstanding Thai

masters in the modern time. He had studied several meditation techniques and felt them inadequate, so

he found a temple where they offered him a room to continue his study of meditation on his own. For

many months he remained alone in this room until he had discovered for himself a route to the heart of

the Buddha's teaching. Then he traveled in south Thailand and eventuall began teaching insight

meditation at Wat Tow Kote Center in Nakom Sri Thammaraj. In his meditation method, Master

Achaan Dhammadaro emphasizes mindfulness of sensation, a word he uses interchangeably with

feeling. Through constant mindfulness of changing sensation we can see all our experience as

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moment-to-moment arising and vanishings. This is clear, he explains, because form, and therefore

sensation, is the basis for all five aggregates. The perception of the five aggregates as they arise and

vanish is what the Buddha meant when he directed us to be mindful of body in body, feeling in feeling,

mind in mind, and Dharma in Dharma. Master Achaan Dhammadaro uses moment-to-moment

awareness of sensation as perceived in the body, feelings, and even in subtle movements of mind as a

direct means of experiencing inner truth. In explaining the development of the meditation, he describes

how mindfulness of sensation will lead us to experience all the senses directly at the heart base (the

heart is traditionally known as the seat of mind). When all experience, even mind, becomes perceived

as clear sensations arising and passing away at the heart base, we see the truth of impermanence,

suffering, and non-self. This leads us to the deepest truth of all, the end of suffering, the experience of

nirvana.

(XIV) Thieàn Sö Taungpulu Sayadaw

Master Taungpulu Sayadaw

Thieàn Sö Taungpulu Sayadaw laø moät trong nhöõng thieàn sö ngöôøi Mieán noåi troäi nhaát trong thôøi caän ñaïi.

Theo Thieàn Sö Taungpulu Sayadaw, toaøn boä phöông phaùp tu taäp thieàn döïa treân nhöõng theå tröôïc treân

nhöõng phaàn cuûa thaân theå vaø treân söï cheát. Theo truyeàn thoáng, moät soá thieàn ñònh trong kinh ñieån Phaät

giaùo Nguyeân Thuûy goàm coù boán möôi ñeà muïc. Chaùnh nieäm treân nhöõng phaàn cuûa thaân theå laø moät trong

nhöõng phöông phaùp ñoù. Söï phaùt trieån trong tu taäp baèng caùch caûm nhaän vaø quaùn töôûng. Vieäc tu taäp naøy

ñöôïc söû duïng cho haønh giaû chaáp chaët maïnh meõ vaøo saéc thaân coù ñöôïc söï quaân bình. Khi tu taäp theo

phöông phaùp naøy, thì söï chaáp tröôùc vaøo saéc thaân, hay söï tham aùi vì saéc thaân ngöôøi khaùc vaø chaáp thuû caùi

thaân laø "toâi" vaø "cuûa toâi" ñeàu bò ñoaïn tröø. Luùc môùi baét ñaàu tu taäp, trong khi thieàn ñònh veà hôi thôû, toâi ña õ

tình côø quaùn ñöôïc nhöõng theå tröôïc cuûa mình, ñaëc bieät laø nhöõng khuùc xöông vaø boä xöông ngöôøi. ÔÛ ñieåm

naøy vò thaày ngöôøi Laøo cuûa toâi ñaõ höôùng daãn raèng toâi phaûi chuù taâm vaøo nhöõng hình aûnh ñoù laø phöông

phaùp ñeå laøm khaû naêng ñònh vaø söï taäp trung vaøo moät ñieåm cuûa toâi ñöôïc saéc beùn, vaø quaân bình nhöõng

hình aûnh baát ngôø khaùc cuûa nhöõng ngöôøi phuï nöõ ñang nhaûy muùa. Cuoái cuøng söï tu taäp naøy seõ daãn ñeán

moät loaïi thieàn ñònh veà caùi cheát vaø nhöõng xaùc cheát ôû baõi tha macuûa tu vieän, cuõng nhö söï quaùn töôûng veà

thaân cuûa toâi vaø nhöõng baïn beø thaân thích. Söï thieàn ñònh nhö theá, tröïc tieáp daãn ñeán giai ñoaïn coù nhöõng

caûm giaùc lieân quan ñeán caùi cheát cuûa chính mình, laø moät phöông phaùp ñaày naêng löïc ñeå ñöa caùi ngaõ vaø

nhöõng bi kòch vaøo söï quaùn töôûng. Khi chuùng ta ñaït ñöôïc söï giaùc ngoä veà söï sôï haõi cuûa caùi cheát vôùi moät

tri kieán ñaày ñuû, ñoaïn tröø söï chaáp ngaõ, laø chuùng ta coù theå thaät söï ñöôïc giaûi thoaùt—Master Taungpulu

Sayadaw was one of the most outstanding Burmese masters in the modern time. According to Master

Taungpulu Sayadaw, the inclusion of the methodical practice of meditation based on the parts of the

body and on death. Traditionally, the number of concentration meditations in the Theravada scriptures

includes forty subjects. Mindfulness on the parts of the body is one of them. Development proceeds by

memorization and visualization. This practice is also used as a balance for those meditators who have a

particularly strong attachment to bodily form. On following this practice, attachment to one's body, lust

for others, and identification with the body as "I" and "mine" fall away. In beginning my own practice,

while meditating on breathing, I had appeared spontaneously visions of parts of the body, especially

bones and skeletons. At that point my Lao teacher instructed that I fix these images in my mind as a

way to sharpen my faculty of concentration and one-pointedness, and to balance the other spontaneous

visions of dancing femal forms. Eventually this practice led into a series of meditations on death and

dead bodies, those at the monastery burning grounds, as well as visions of my own and those of close

friends. Such meditation, directly coming to terms with the feelings involved in one's own death, is a

powerful way to put ego and melodrama into perspective. When we attain freedom from fear of death

by acknowledging it fully, dropping the attachment to being, we can really be free.

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(XV) Thieàn Sö Achaan Maha Boowa

Master Achaan Maha Boowa

Thieàn Sö Achaan Maha Boowa noåi tieáng vöøa laø moät vò Thieàn sö vöøa laø moät vò truï trì noåi tieáng cuûa

truyeàn thoáng ñaàu ñaø ôû mieàn ñoâng baéc Thaùi Lan. Sau khi hoaøn taát vieäc hoïc Phaät Phaùp caên baûn trong

nhieàu naêm, Sö ñaõ thoâng hieåu tieáng Pali, tröôùc khi böôùc vaøo con ñöôøng tu taäp thieàn. Thieàn Sö Achaan

Maha Boowa ñaõ traûi qua nhieàu naêm tu taäp thieàn nhö laø moät vò tyø kheo ñaàu ñaø, vaø phaàn lôùn trong söï tu

taäp Sö chòu aûnh höôûng nôi moät moät vò Sö ngöôøi Laøo teân laø Achaan Mun. Thieàn sö Achaan Mun laø vò sö

ñaàu ñaø noåi tieáng Thaùi-Laøo trong theá kyû naøy, ñöôïc noåi tieáng veà söï uyeân thaâm trong thieàn quaùn vaø thieàn

ñònh, veà nhöõng naêng löïc lôùn lao laãn phöông phaùp tu taäp nghieâm khaéc cuûa Sö. Ngöôøi ta noùi ra èng khi

Achaan Maha Boowa coøn laø moät hoïc Taêng, ñaõ thöïc haønh thieàn nhieàu naêm vaø ñaõ thoâng hieåu moät soá

thieàn ñònh Phaät giaùo, vaø cuõng ñaõ traûi qua moät thôøi gian haønh thieàn coù söï an laïc tröôùc khi ñeán vôùi ngaøi

Achaan Mun. Ñieàu töï chöùng ngoä naøy quaû laø moät thaønh töïu. Trong laàn gaëp gôõ giöõa Thieàn Achaan Mun

vaø Achaan Maha Boowa,Achaan Maha Boowa ngaøi Achaan Mun ñaõ daïy cho Sö moät baøi giaûng raát

thaâm saâu veà söï khaùc bieät giöõa haïnh phuùc vaø tueä giaùc vaø ñöa Sö veà laïi röøng ñeå tu taäp theâm nöõa. Trong

nhieàu naêm tu taäp theo söï quôû traùch cuûa Thieàn sö Achaan Mun, Thieàn sö Achaan Maha Boowa ñaõ coù

theå nhaäp vaøo nhöõng traïng thaùi thieàn ñònh cao vaø an laïc. Nhöng cuoái cuøng roài Sö laïi moät laàn nöõa ñaït

ñöôïc trí tueä lôùn lao vaø tueä giaùc. Thieàn sö Achaan Maha Boowa luoân nhaán maïnh ñeán vieäc phaùt trieån söï

taäp trung vöõng chaéc vaø maïnh meõ trong luùc tu taäp. Sö laø ngöôøi ñi tieân phong trong ñeà muïc khôûi leân trí trí

tueä. trong moät trong nhöõng baøi thuyeát giaûng cuûa Sö, Sö cuõng ñaõ daïy cho chuùng ta laøm caùch naøo coù theå

söû duïng tueä giaùc qua tu taäp hay quaùn chieáu thaân taâm, ñeå boå sung trong vieäc phaùt trieån thieàn ñònh vaø

thieàn vaéng laëng. Söï taäp trung naøy seõ daãn ñeán tueä giaùc saâu saéc hôn. Maëc daàu Thieàn sö Achaan Maha

Boowa coù baøn luaän veà tam hoïc cuûa con ñöôøng taâm linh laø giôùi, ñònh vaø hueä; nhöng Sö giaûi thích raèng

nhöõng phaàn naøy khoâng caàn thieát phaûi tu taäp theo baát kyø thöù töï ñaëc bieät naøo caû. Thay vaøo ñoù, vieäc tu taäp

khoâng caàn phaûi phaùt trieån thieàn ñònh theo töøng giai ñoaïn moät nhöng phaûi lieân tuïc cuøng moät luùc thöïc

haønh giôùi ñònh hueä ñeå ñoái phoù vôùi nhöõng phieàn naõo khi chuùng khôûi leân. Khi baét ñaàu tu taäp, Thieàn sö

Achaan Maha Boowa khuyeán khích vieäc söû duïng maät chuù, thaàn chuù hay chaân ngoân ñeå phaùt trieån söï

vaéng laëng ban ñaàu, trong khi ñôn ñoäc hay trong khi quaùn töôûng. Roài khi haønh giaû ñaõ ñaït ñöôïc söï vaéng

laëng, haønh giaû seõ ñöôïc höôùng daãn caùch tu taäp ñònh vaø quaùn chieáu vaøo baûn chaát cuûa nhöõng phaàn trong

thaân theå chuùng ta. Sau ñoù haønh giaû tröïc tieáp quaùn chieáu vaøo baûn chaát cuûa taâm vaø thaáy ñöôïc laøm caùch

naøo maø voâ minh vaø söï hieåu bieát sai laàm daãn ñeán taø kieán vaø söï ñau khoå lôùn lao trong voøng luaân hoài sanh

töû. Thieàn sö Achaan Maha Boowa giaûi thích chi tieát moät vaøi caùch coù theå phaùt trieån thieàn ñònh, ñaëc bieät

laø nhöõng gì lieân quan ñeán hình aûnh vaø söï quaùn töôûng trong tu taäp. Sö cuõng phaân bieät thöù maø döôøng nhö

noäi taâm vaø ngoaïi caûnh ñaõ taïo neân nhöõng hieän töôïng trong luùc thieàn ñònh vaø laøm sao söû duïng chuùng. Sö

ghi nhaän moät ñieàu quan troïng laø "nhöõng söï vieäc naøy khoâng xaûy ra trong moïi tröôøng hôïp" vaø Sö cho

raèng "trong baát cöù hình thöùc naøo cuûa thieàn ñònh, tueä giaùc luoân laø vaán ñeà quan troïng nhaát." Thieàn sö

Achaan Maha Boowa cuõng noùi raèng Sö do döï khi noùi quaù nhieàu chi tieát veà nhöõng hình aûnh vaø hieän

töôïng thænh thoaûng khôûi leân trong luùc thieàn ñònh vì e raèng nhöõng haønh giaû sô cô seõ vöôùng maéc vaøo vaø

cho raèng nhöõng vaán ñeà naøy laø quan troïng hay laø nhöõng kinh nghieäm caàn thieát maø haønh giaû muoán ñaït

ñöôïc. Noù coù theå laø moät caùi baåy ñeå mong ñôïi söï xuaát hieän cuûa nhöõng hieän töôïng nhö vaäy, hay xem

chuùng laø moät daáu hieäu cuûa söï tieán boä, hay coá gaéng laøm cho chuùng xaûy ra trong luùc thieàn ñònh. Neáu

haønh giaû choïn chuùng ñeå tu taäp phaùt trieån söï taäp trung cuûa mình, ñieàu toát nhaát laø caàn phaûi coù moät vò thaày

höôùng daãn. Ñöøng quaù vui möøng bôûi nhöõng hình aûnh coù veû laï luøng hoaëc nhöõng kinh nghieäm baát thöôøng

töø taâm thieàn ñònh. Chuùng khoâng coù giaù trò gì caû. Chæ coù trí tueä môùi laø quan troïng—Master Achaan Maha

Boowa is a well-known abbot and teacher in the forest ascetic tradition of northeast Thailand. After

studying basic Dharma for several years he mastered Pali, language of the scriptures, before setting

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out for meditation training. Master Achaan Maha Boowa spent many years practicing meditation as a

forest monk, and received his instruction in large part from a famous Lao-speaking master, Achaan

Mun. Achaan Mun is one of the most renowned of the Thai-Lao forest teachers of this century, known

for his mastery of concentration and insight practices, for his great powers, and for the fierceness of his

teaching style. It is told that Master Achaan Maha Boowa as a student had, after long practice,

mastered some of the Buddhist concentration meditations, and spent his time sitting in much bliss

before he went to see Achaan Mun. This mastery alone is quite an attainment. Master Achaan Mun on

meeting him gave a very stern lecture on the difference between bliss and the wisdom of

enlightenment and sent him off to the forest to practice more. For many years following this chiding,

Achaan Maha Boowa was unable to enter into high and blissful concentration states. But when he

again finally mastered them, it was with great wisdom and insight. Master Achaan Maha Boowa

always emphasizes the development of strong and steady concentration in practice as the forerunner of

the arising of wisdom. In one of his talks he also tells how it is possible to use wisdom, through study or

investigation into the body and mind, to aid in the development of concentration and calm. This

concentration then leads to even deeper wisdom. Although Master Achaan Maha Boowa discusses the

three traditional parts of the spritual path: virtue, concentration, and wisdom, he explains that these do

not necessarily develop in any particular order. Instead, practice should not be "developing

concentration stage by stage" but working with virtue, concentration, and wisdom concurrently to deal

with defilements as they arise. For starting practice, Master Achaan Maha Boowa encourages the use

of word repetition or mantra to develop initial calm, either alone or in conjunction with visualizations.

Then, once calm is established we are instructed to use this concentration to investigate the nature of

parts of the body. We are later directed to investigate the nature of the mind and to see how ignorance

and misunderstanding has led to a false view of self and to great suffering in these rounds of rebirth.

Master Achaan Maha Boowa details some of the ways concentration can be developed, especially in

regard to images and visions that arise in practice. He also distinguishes between what seem to be

internally and externally caused phenomena that appear in meditation and how to use these. It is

important, he notes, that "these do not occur in every case" and that "whatever type of concentration

developed, wisdom is always the thing that is important." Master Achaan Maha Boowa also said that

he has hesitated to include too much detail about the various images and phenomena that sometimes

arise with developing concentration for fear that beginning meditators will latch on to these as

important or necessarily desirable experiences. It can be a trap to expect the appearance of such

phenomena or to consider them as a sign of progress, or try to make them happen in one's meditation.

If one chooses to work with them to develop absorption in one's practice this is best done under the

guidance of a teacher. Do not be excited by descriptions of what seem to be strange or unusual

experiences from a concentrated mind. They are not valuable. Only wisdom is important.

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REFERENCES

1) The Art Of Chinese Poetry, James J. Y. Liu, London, 1962.

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3) Ba Truï Thieàn, Roshi Philip Kapleau, Vieät dòch Ñoã Ñình Ñoàng, U.S.A., 1962.

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156) Töø Ñieån Thieàn Toâng Haùn Ngöõ, Hoà Baéc Nhaân Daân Xuaát Baûn Xaõ, Trung Quoác, 1994.

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175) The Zen Doctrine of No Mind, D.T. Suzuki, 1949.

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183) Zen Flesh Zen Bones, Paul Reps, Tai Seng, Singapore, 1957.

184) Zen and Japanese Culture, Daisetz Teitaro Suzuki, Bollingen Foundation Inc., NY, U.S.A., 1959.

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186) Zen Masters Of China, Richard Bryan McDaniel, Tuttle Publishing, Vermont, U.S.A., 2013.

187) Zen Masters Of Japan, Richard Bryan McDaniel, Tuttle Publishing, Vermont, U.S.A., 2012.

188) Zen Mind, Beginner's Mind, Shunryu Suzuki, Tokyo, Japan, 1970.

189) Zen Path Through Depression, Philip Martin, Harper Collins Publishers, NY, U.S.A., 1999.

190) Zen Philosophy, Zen Practice, Hoøa Thöôïng Thích Thieân AÂn, 1975.

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193) The Zen Teaching of Bodhidharma, translated by Red Pine 1987.

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195) Zen Training of the Zen Buddhist Monk, D.T. Suzuki, Cosimo Classic, NY, U.S.A., 2007.