婆藪槃豆法師傳

The Dharma Master Vasubandhu (Bà-tẩu-bàn-đậu) was a man of the country of Puruṣapura (Phú-lâu-sa-phú-la), in North India. Puruṣa (Phú-lâu-sa) is translated as "Man," and Pura (Phú-la) is translated as "Knight."

It is handed down that Viṣṇu (Tỳ-sưu-nữu) the Heaven-King was the younger brother of Śakra (Đế Thích). Śakra sent him to the realm of Jambudvīpa (Diêm-phù-đề) to become a king and subdue the asuras. He was born in Jambudvīpa as the son of King Vasudeva (Bà-tẩu-đề-bà).

At that time, there was an asura named Indradamana (Nhân-đà-la-đa-ma-na). Indra (Nhân-đà-la) is a name of Śakra. Damana (Đà-ma-na) is translated as "Subduer." Because this asura frequently waged war against Śakra and often subdued Śakra, he was given this name.

The Vyākaraṇa Treatise (Luận Tỳ-già-la) explains "asura" as "Non-virtuous Sport." Translated according to that designation, the devas (chư thiên) commonly delight in doing good deeds, while the asuras commonly delight in doing evil deeds, and so they are given this name; they are also called "Non-devas."

This asura had a younger sister named Prabhāvatī (Ba-la-phả-bà-để). Prabhā (Ba-la-phả) is translated as "Bright," and Vatī (Bà-để) is translated as "Lady."

This asura woman was extremely beautiful. The asura wished to harm Viṣṇu the Heaven-King, and so he made use of his younger sister to deceive Viṣṇu the Heaven-King. The asura Indradamana used the demonic power of incantations to darken a region in Jambudvīpa, and then went and dwelt there, so that no one could see him.

The asura told his younger sister to stand in a bright place and instructed her, saying: "If anyone wishes to take you as his wife, then you should say: My elder brother possesses very great strength; if you wish to take me, then fight with my elder brother. If you are willing to fight with my elder brother, then I will accept you."

Afterward, Viṣṇu the Heaven-King met the asura woman Prabhāvatī, and his heart was greatly delighted. He asked: "What kind of being are you?"

She replied: "I am an asura woman."

Viṣṇu the Heaven-King said: "The asura women all have devas as their origin. I have no wife, and you have no husband. Now I wish to marry you—do you consent?"

The asura woman answered just as her elder brother had instructed her before.

Viṣṇu the Heaven-King said: "Now you cherish me, and so you speak these words; you love me, how could I bear to pass this by? I possess great power and will fight with your elder brother." The asura woman then accepted and they became husband and wife.

Afterward the asura went to the bright place and asked Viṣṇu the Heaven-King: "Why have you taken my younger sister as your wife?"

Viṣṇu the Heaven-King replied: "If I were not a true man and took your younger sister as my wife, then it would be worthy of reproach. But as it is, I am openly and rightly a true man without a wife, and your younger sister is a woman without a husband. Now that I take her, mine is the proper name and rightful claim—what is strange about it?"

The asura asked: "How do you dare to call yourself a true man? If you are a true man, fight with me, and if you win, then I shall give my younger sister to you."

Viṣṇu the Heaven-King said: "If you do not believe me, then let us settle it in battle." Thereupon, each took up his weapon and they hacked and cut at one another. Viṣṇu the Heaven-King had the body of Nārāyaṇa (Na-la-diên) and could not be hacked or cut. As for Viṣṇu the Heaven-King, he hacked off the asura's head, but as soon as it was severed it returned at once; and as for the arms and so forth, the other parts of his body were all likewise—as soon as they were severed they returned at once. In this way, from morning until evening they hacked and cut without it taking effect. The asura did not die, while Viṣṇu the Heaven-King's strength gradually became exhausted; and when evening came the asura's strength grew greater.

The wife, fearing that her husband would not prevail, took an utpala flower (hoa Uất-ba-la), broke it into two pieces, and each of them held one half.

When morning came, the wife walked about within that place. Viṣṇu the Heaven-King then understood her meaning, and so he seized the asura's body, broke it in two, and cast one half aside, while Viṣṇu the Heaven-King walked back and forth there. The asura's life came to an end.

The asura had earlier gone to a ṛṣi (tiên nhơn) and begged the boon that his body, when hacked and cut, would at once be restored. The ṛṣi granted the asura this boon, and so thereafter, though hacked and cut, he did not lose his life. The ṛṣi, wishing the devas to be able to slay him, did not grant the asura the boon that his arm and the parts of his body would be restored, and for this reason he afterward lost his life.

At that time, this Viṣṇu the Heaven-King manifested the power of a true man. On that account it was called the country of the True Man (the country of Puruṣa).

In that country there was a National Preceptor of the Brahmin lineage named Kauśika (Kiều-thi-la). Kauśika had three sons all named Vasubandhu (Bà-tẩu-bàn-đậu). Vasu (Bà-tẩu) is translated as "Deva," and Bandhu (Bàn-đậu) is translated as "Kin."

The people of India (Thiên Trúc) give names to their children in this manner. Within the same name, each one afterward has his own distinct appellation. The third Vasubandhu went forth into homelessness, studied under the Sarvāstivāda school (phái Tát-bà-đa bộ), and attained the fruit of arhatship. One of them had the distinct appellation Viriñcivatsa (Tỷ-lân-thị-bạt-bà). Viriñci (Tỷ-lân-thị) is the name of his mother. Vatsa (Bạt-bà) is translated as "Son," also called "Child." This term is used in common for both human beings and animals. Thus a calf is also called vatsa, while in China a calf is called "the only eldest son."

Vasubandhu had the spiritual roots of a bodhisattva. He too went forth into homelessness, following the Sarvāstivāda school, cultivated meditative concentration, separated from desire, and contemplated the meaning of emptiness, but was unable to enter into it, and wished to kill his own body.

The arhat Piṇḍola (Tân-đầu-la) in Pūrvavideha (Đông-tỳ-đề) observed and saw this matter, and so he reproached him. From Pūrvavideha he came and expounded the contemplation of emptiness of the Hīnayāna, just as in the doctrinal contemplation, and Vasubandhu then entered into the contemplation of emptiness.

Although he realized the contemplation of emptiness of the Hīnayāna, his mind was still not at peace, for he held that this principle of emptiness was not in accord with the ultimate.

For this reason, he relied upon supernatural power and went to the Tuṣita Heaven (cõi trời Đâu Suất) to question the Bodhisattva Maitreya (Bồ Tát Di-lặc).

The Bodhisattva Maitreya expounded the contemplation of emptiness of the Mahāyāna for him.

He returned to Jambudvīpa, and in accordance with the words of the Bodhisattva Maitreya he contemplated and reflected, and then realized awakening.

When he reflected, the earth quaked six times, and he then attained the contemplation of emptiness of the Mahāyāna. On that account he took the name Asaṅga (A-tăng-già), which is translated as "Unattached" (Vô Trước). Afterward he ascended several times to Tuṣita to question the Bodhisattva Maitreya about the meaning and principle of the various Mahāyāna sūtras. The Bodhisattva Maitreya explained them thoroughly. By this means, he gained attainment. Afterward, he returned to Jambudvīpa, took what he had heard, and explained and expounded it for others; but those who heard, for the most part, did not believe.

The Dharma Master Asaṅga (Vô Trước) made a vow: "I now wish to cause sentient beings to believe in and understand the Mahāyāna. I beseech the Great Master to descend to Jambudvīpa and to teach and expound the Mahāyāna, so that all sentient beings may believe and understand."

The Bodhisattva Maitreya then complied with this vow. In the night, he descended to Jambudvīpa, sending forth radiant light everywhere, so as to gather and assemble those who had the karmic conditions to come together in the Dharma hall. He recited the Sūtra of the Seventeen Stages (kinh Thập Thất Địa); and following along with what he recited, sentient beings accordingly understood the meaning. After four months he finished expounding the Sūtra of the Seventeen Stages.

Although they were together in the same hall hearing the Dharma, only the Dharma Master Asaṅga was able to be in the intimate presence of the Bodhisattva Maitreya, while the others heard only from afar.

At night they heard the Bodhisattva Maitreya expound the Dharma, and by day they received the Dharma Master Asaṅga's explanation of what Maitreya had expounded. By this means, everyone came to believe and follow the Bodhisattva Maitreya's teaching concerning the Mahāyāna.

The Dharma Master Asaṅga cultivated the Sūryaprabha Samādhi (Nhật Quang Tam Ma Đề), and, cultivating and studying just as it had been expounded, he then attained this concentration. From the time he realized this concentration, he thoroughly penetrated all that he had formerly not understood; whatever he saw or heard, he remembered forever and did not forget.

In former times, when the Buddha expounded the Avataṃsaka Sūtra (kinh Hoa Nghiêm) and the other Mahāyāna scriptures, he explained and expounded their meaning and principle clearly in every case.

The Bodhisattva Maitreya, in the Tuṣita Heaven, explained and expounded the various Mahāyāna scriptures for the Dharma Master Asaṅga. The Dharma Master understood them all thoroughly and remembered them, upholding and retaining them.

Afterward, in Jambudvīpa, he explained and expounded the Mahāyāna scriptures; in upadeśa (Ưu-ba-đề-xá) he explained all the Mahāyāna teachings expounded by the Buddha.

The second Vasubandhu also went forth into homelessness, following the Sarvāstivāda school. He was broad in learning and had heard much across all the scriptures; he was of an intelligence and rare talent, and his moral conduct was pure and lofty, such that scarcely anyone could compare with him. Since his brothers already had distinct appellations, this Dharma Master was called simply Vasubandhu.

About five hundred years after the Buddha's parinirvāṇa, there was an arhat named Kātyāyanīputra (Ca-chiên-diên-tử). Because his mother's clan was Kātyāyana (Ca-chiên-diên), he was named after his mother's clan. Before going forth into homelessness with the Sarvāstivāda school, he was originally a man of India, and afterward he came to the country of Kaśmīra (Kế Tân). Kaśmīra lies to the northwest of India.

Together with five hundred arhats and five hundred bodhisattvas, he composed the Sarvāstivāda Abhidharma (Tát-bà-đa Bộ A-tỳ-đạt-ma), divided into eight granthas (Già-lan-tha). In China they are called the eight Skandhakas (tám Kiền Độ). Grantha (Già-lan-tha) is translated as "Knot," also called "Section." It means that the meanings, principles, and categories are all interrelated with one another, and so it is called a "knot"; and again, it gathers together the meanings and principles so as to keep them from being disconnected. Because the meanings and the categories have their limits, it is called a "section." This text is also called the Jñānaprasthāna Treatise (Phát Tuệ Luận, "Treatise on Giving Rise to Wisdom").

By the power of his supernatural abilities and his vows, his teaching resounded far and wide everywhere.

In former times, those who had heard of the Abhidharma, according to whatever they had attained, much or little, all reported it to him. Among the devas, nāgas, yakṣas, asuras, and devas, there were those who had formerly heard the Buddha speak the Abhidharma—whether abridged or complete, even a single sentence or a single verse—and now they all reported them to him. Kātyāyanīputra, together with the arhats and bodhisattvas, selected those meanings which, if they accorded with the sūtras and treatises and contained nothing erroneous, were to be recorded, while those parts that were erroneous were discarded.

The selected sentences and passages, in accordance with the meanings and the categories interrelated with one another, were arranged thus: if the meaning belonged to wisdom, it was placed in the section on wisdom; if the meaning belonged to concentration, it was placed in the section on concentration; and the other sections were likewise. The eight Skandhakas altogether comprised fifty thousand verses. Afterward, he composed the Vibhāṣā Treatise (Luận Tỳ-bà-sa) to explain the fifty thousand verses in the eight Skandhakas.

The Bodhisattva Aśvaghoṣa (Bồ Tát Mã Minh) was a man of Bhāgīrathī (Bà-chỉ-da) in the country of Śrāvastī (Xá-vệ). He thoroughly mastered the eightfold Vyākaraṇa Treatise (Luận Tỳ-già-lan), the Four Veda Treatises (Luận Tứ-bì-đa-lục), the eighteen schools of treatises, and the Tripiṭaka of the scriptural texts. Kātyāyanīputra sent men to the country of Śrāvastī to invite the Bodhisattva Aśvaghoṣa to come to the country of Kaśmīra. Kātyāyanīputra explained the eight knots (the eight Skandhakas), and the arhats and bodhisattvas together investigated their meaning.

Aśvaghoṣa accordingly then composed the Vibhāṣā Treatise, continuously over twelve full years, comprising one million verses.

Vibhāṣā (Tỳ-bà-sa) is translated as "Extensive Explanation," meaning to explain broadly and amply. Kātyāyanīputra then carved into stone, setting up a stele that recorded: "From this day forward, the scholars here may not leave the country of Kaśmīra, and the textual passages of the eight knots and the Vibhāṣā Treatise may likewise not be transmitted outside the country."

He feared that the other schools and the Mahāyāna would defile and ruin this True Dharma, and so he took the words inscribed on the stone stele and reported them to the King, and the King also consented.

The country of Kaśmīra is encircled by tier upon tier of mountains, like ramparts, with only a single pass for entering and exiting. The sages, using the power of their vows, subdued the yakṣa spirits and caused them to guard this pass. If anyone wished to study this Dharma, he could come to the country of Kaśmīra without any obstruction. The sages also, using the power of their vows, dispatched five hundred yakṣas to serve as dānapatis (donors) to assist those who studied this Dharma, providing them fully so that they would lack nothing.

In the country of Ayodhyā (A-xà-đồ) there was a Dharma Master named Vasubhadra (Bà-sa-tu-bạt-đa-la). He was exceedingly intelligent and wise; whenever he heard the True Dharma he could often uphold and retain it. He wished to study the eight knots (the eight Skandhakas) and the doctrines of the Vibhāṣā Treatise, and then go to other countries to propagate the True Dharma. Therefore, the Dharma Master concealed his identity, feigning to be a madman, and came to the country of Kaśmīra. He often dwelt among the assembly hearing the Dharma, but his deportment was strange and bizarre, and his speech and laughter were unusual.

At that time, the assembly was discoursing on the doctrines of the Vibhāṣā. He then asked about the matter of Mālāyana. Everyone disdained him and paid him no heed. Within twelve years he studied throughout the textual meanings of the Vibhāṣā to the point of full ripeness; he recited and upheld it, holding it by heart, and so he wished to return to his country. When he reached the pass, the yakṣa spirits cried out loudly, saying: "The Great Abhidharma now wishes to leave the country—bind him and bring him before the assembly." Everyone investigated and interrogated him, but seeing that his language was confused and unintelligible, they took him to be a madman and so released him.

Afterward, the Dharma Master once again went out to the pass, and the yakṣa spirits again bound him and brought him before the assembly, and then made it known to the King. The King sent men to examine him, just as the previous time. Three times it was thus: he departed and then returned. On the fourth time, the yakṣa spirits again brought him before the assembly, but they no longer interrogated him; instead they instructed the yakṣa spirits to release him out of the country.

When the Dharma Master returned to his own country, he then brought out the doctrines of the Vibhāṣā and taught them, so that people far and near all came to understand. He said: "I have studied to the end all the textual meanings of the Vibhāṣā Treatise in the country of Kaśmīra. Anyone who wishes to study these doctrines, let him come."

At that time, people from the four directions all gathered together in great numbers. The Dharma Master, fearing that he was old and weak and could not expound the entire Vibhāṣā Treatise, instructed his students to receive it quickly, and that if they relied upon his expounding and recorded it, then they would understand it thoroughly to the very end.

Afterward, the masters in the country of Kaśmīra heard that the doctrines of the Vibhāṣā had been transmitted to another country, and one and all sighed in lament.

About 900 years after the Buddha entered nirvāṇa, there was a non-Buddhist (ngoại đạo, heretic) named Vindhyavāsa (Tần-xà-ha Bà-sa). Vindhya (Tần-xà-ha) is the name of a mountain. Vāsa (Bà-sa) is translated as "Dwelling." Because this non-Buddhist dwelt on this mountain, he took that as his name.

At that time, there was a nāga-king named Vṛṣagaṇa (Tỳ-lệ-sa-ca-na), who dwelt in a pond at the foot of Mount Vindhya. This nāga-king skillfully understood the Sāṃkhya Treatise (Tăng-khư Luận). This non-Buddhist knew that the nāga-king had such understanding and so wished to go and receive instruction. The nāga-king transformed himself into a ṛṣi, living in a thatched hut. The non-Buddhist came to the place of the nāga-king and set forth his heart's wish to study and learn.

The nāga-king then consented. The non-Buddhist plucked a large tray full of flowers, came to the place of the nāga-king, circumambulated him once, and then scattered one flower as an offering. Each time he scattered one flower he composed one verse in praise. To whatever extent the nāga-king heard, to that extent he understood the meaning, and then he took the flower and threw it back to the non-Buddhist; in accordance with the offering, he composed a verse in praise. Then again the non-Buddhist picked up the flowers the nāga-king had thrown and continued to scatter them as offerings. In this way, when the whole tray of flowers was used up, he had understood the entire meaning of the doctrines in the verses.

When he came to the place of the nāga-king, the nāga-king praised the non-Buddhist for his intelligence. The nāga-king explained and expounded the Sāṃkhya Treatise for the non-Buddhist and said: "Now that you have obtained the treatise, be careful not to alter it."

The nāga-king feared that the non-Buddhist would surpass him, and so he gave this instruction: that he should explain and elucidate in accordance with the attainment of his audience, and need not necessarily follow the original order; and that whenever he encountered passages whose meaning was unclear, he should likewise not alter them.

When the nāga-king had finished expounding the treatise, the non-Buddhist ceaselessly composed his own compositions, and then took what he had composed and presented it to the nāga-king.

The nāga-king saw that it was better than the original text, and so he was exceedingly angry. Jealous and envious, he said to the non-Buddhist: "Formerly I told you that you were not to alter it. Why have you altered it, causing what I had composed not to be circulated?"

The non-Buddhist replied: "Master, you instructed me that after the treatise was finished I was not to alter it; you did not instruct me that I was not to alter it while explaining the treatise. I have not gone against the master's instruction—why then do you reproach me? I beg the master to grant me a boon: that while my body has not yet decayed, this treatise may not decay."

The master then consented.

After obtaining the treatise, the non-Buddhist gave rise to a mind of arrogance. He said of himself that his own teaching surpassed all and that there was no teaching superior to it. "But there still remains the Dharma of Śākyamuni Buddha (Phật Thích Ca) flourishing in the world. Sentient beings take that Dharma to be great—I must demolish it." He then entered the country of Ayodhyā to proclaim and expound his doctrines, saying: "I wish to expound my doctrines. If I am defeated, then cut off my head; if the other person is defeated, then that person should offer up his head."

King Vikramāditya (Tất-kha-la-na-a-trật-đa) is translated as "Diligent Sun" (Lặc Nhựt). The King, learning of this matter, summoned the non-Buddhist and questioned him.

The non-Buddhist said: "The King is the lord of the country; toward śramaṇas and brahmins he should not be partial. If anyone has a system of learning and a method of practice, then it should be tested as to whether it is right or wrong. I now wish to decide victory or defeat with the disciples of Śākya, and so I have sworn upon my head." The King then consented.

The King had it asked of the Dharma Masters in the country: who could debate with the non-Buddhist?

At that time, the masters Manoratha (Ma-la-tha)—Manoratha (Ma-la-tha) is translated as "Heart's Wish"—the Dharma Master Vasubandhu, and so forth, all the great Dharma Masters had gone to other countries, so that none were present. There remained only the Dharma Master Vasubandhu and the Dharma Master Buddhamitra (Phật-đà-mật-đa-la).

Buddhamitra (Phật-đà-mật-đa-la) is translated as "Enlightened Body" (Giác Thân). This Dharma Master was very skilled, but he was already old in years, his spirit was muddled, and his speech was feeble.

The Dharma Master [Buddhamitra] said: "My Dharma has for the most part been circulated abroad. The strength of the non-Buddhist cannot manipulate it. Now I must take up this task."

The Dharma Master then reported to the King. The King set a day to assemble the great gathering at the hall of debate, so that the Dharma Master might debate with the non-Buddhist. The non-Buddhist asked the śramaṇa whether he wished to establish a thesis or to refute a thesis.

The Dharma Master replied: "I am like the great ocean—there is nothing it does not contain—while you are like a clod of earth thrown into the ocean, sinking at once. Do as you please."

The non-Buddhist said: "Let the śramaṇa establish a thesis, and I shall demolish it."

The Dharma Master then established the thesis of impermanence: "All conditioned dharmas change and perish in each kṣaṇa (instant). Why? Because no other principles of accomplishment can be observed thereafter." What this Dharma Master said, the non-Buddhist, once having heard it through, all recited.

The non-Buddhist in turn brought forth principles to demolish it, causing the Dharma Master to recite and to investigate; but the Dharma Master, being old and weak, could not recite or investigate. For this reason, the Dharma Master was defeated before the non-Buddhist's demolishing arguments and attacks.

The non-Buddhist said: "You are of the Brahmin lineage, and I too am of the Brahmin lineage, and so I cannot bear to slay you. You should strike yourself upon the back, to show that I have defeated you."

At that time, on account of this matter, the King bestowed upon the non-Buddhist three lakṣas of gold. The non-Buddhist took the gold and gave it in charity to the people, and then returned into a stone cave on Mount Vindhya and, by the power of incantations, [summoned] a yakṣa goddess named Forest-of-Pearls (Châu Lâm).

The non-Buddhist begged a boon of the goddess: that after he died, his body would be transformed into stone and would never be destroyed.

The goddess consented. The non-Buddhist himself took stones and blocked up the cave, and within it he relinquished his life, transforming into stone.

The reason he made such a vow was that the non-Buddhist had formerly begged a boon of that nāga-king: "While my body has not yet decayed, what I have composed in former times and the Sāṃkhya Treatise shall likewise not decay or be destroyed." For this reason, this treatise survives even today.

After Vasubandhu returned and heard of this matter, he sighed in lament and harbored resentment that he had not been able to meet the non-Buddhist. He sent men to Mount Vindhya to seek out the non-Buddhist in order to subdue him, but the non-Buddhist had already transformed into stone. Vasubandhu (Thiên Thân, "Heaven-Kin") was all the more indignant, and then composed the Treatise of Seventy Truths (Thất Thập Chân Thật Luận), demolishing from beginning to end the Sāṃkhya Treatise composed by the non-Buddhist, sparing not a single sentence.

The non-Buddhists, seeing this, suffered exceedingly, as though their own bodies were being cut. Although he had not been able to meet the non-Buddhist, he had utterly demolished the root and branch of the non-Buddhist's teaching, leaving them with no place of refuge.

Once the vengeance was accomplished, everyone felt joy. The King bestowed upon the Dharma Master three villages' worth of gold. The Dharma Master divided it into three portions to build three monasteries in the country of Ayodhyā: one a monastery for bhikṣuṇīs, one a monastery of the Sarvāstivāda school, and one a Mahāyāna monastery. Afterward, the Dharma Master established the True Dharma.

In former times, because he had penetrated the meaning of the Vibhāṣā, he took his explanation of its meaning and taught it to everyone. Each day, after expounding, he composed a single verse that gathered together all the meanings expounded on that day. He engraved the verse on a leaf of red copper, then hung the verse upside down, beat a drum, and announced: "Who can demolish the meaning of this verse? If anyone has the ability to demolish it, let him come forth." In this way he successively composed sixty verses of the Vibhāṣā, doing likewise with each verse, but no one was able to demolish them.

Those verses are precisely the verses of the Abhidharmakośa Treatise (Câu Xá Luận).

After the verses were completed, he took fifty catties of gold along with these verses and sent them to the masters of the Vibhāṣā in Kaśmīra. When the masters received them, they all rejoiced, saying: "Our True Dharma has been propagated far and wide. The verses are wondrous and profound, beyond complete comprehension."

Again they took an additional fifty catties of gold, together with the fifty catties of gold that the Dharma Master had earlier sent over, making up one hundred catties of gold, and offered them up to the Dharma Master, begging him to explain the essential meaning of those verses in prose. The Dharma Master then explained them in prose, establishing the doctrines of the Sarvāstivāda, and where appropriate using the doctrines of the Sautrāntika (kinh bộ) to demolish them. This was called the Abhidharmakośa Treatise (Luận A-tỳ-đạt-ma Câu-xá). After the treatise was completed, he sent it to all the masters in Kaśmīra. When the masters perceived that their doctrines had been ruined, they gave rise to sorrow and distress.

The crown prince of King Vikramāditya (Vua Chánh Nhật Lặc) was named Bālāditya (Bà-la Dật-để). Bāla (Bà-la) is translated as "New," and Āditya (Dật-để) is translated as "Sun" (day, the sun). The King had originally sent the crown prince to the Dharma Master to receive the precepts. The King's consort also went forth into homelessness and became a disciple of the Dharma Master. Afterward, when the crown prince succeeded to the throne, he respectfully invited the Dharma Master to come and dwell in the country of Ayodhyā to receive offerings, and the Dharma Master consented.

The husband of King Bālāditya's younger sister was of the Brahmin lineage, named Vasurāta (Bà-tu-la-đa). He was a non-Buddhist Dharma Master who explained and expounded the Vyākaraṇa Treatise (Tỳ-già-la luận).

The Bodhisattva Vasubandhu composed the Abhidharmakośa Treatise, and this non-Buddhist used the doctrines of the Vyākaraṇa Treatise to demolish the textual passages established by the Dharma Master.

The King held that the Vyākaraṇa Treatise was contradictory, and so he ordered the Dharma Master to investigate it; if he could not investigate it, then that treatise would be ruined. The Dharma Master said: "If this poor monk did not understand the Vyākaraṇa Treatise, how then could I understand the profound doctrines?"

The Dharma Master then composed a treatise to demolish the Vyākaraṇa Treatise from beginning to end.

Thereupon the Vyākaraṇa Treatise was lost, and only the Abhidharmakośa Treatise remained. The King bestowed upon the Dharma Master one village's worth of gold. The King's mother bestowed upon the Dharma Master two villages' worth of gold. The Dharma Master divided it into three portions and built three monasteries in the three countries of Puruṣa (Truợng Phu), Kaśmīra (Kế Tân), and Ayodhyā (A-xà-đồ).

The non-Buddhists gave rise to a sense of shame, and, indignant, wished to subdue the Dharma Master. They sent men to India to invite the Dharma Master Saṃghabhadra (Tăng-già-bạt-đa-la) to come to the country of Ayodhyā to compose a treatise to demolish the Abhidharmakośa Treatise.

This Dharma Master came and composed two treatises: the first was the Samaya Treatise (Tam-ma-da luận), comprising ten thousand verses, which merely restated the meaning of the Vibhāṣā. Samaya (Tam-ma-da) is translated as "Categories of Meaning."

The second was the Tattva Treatise (Tùy Thật Luận), comprising one hundred and twenty thousand verses, which investigated the doctrines of the Vibhāṣā in order to demolish the Abhidharmakośa Treatise.

After the treatises were completed, he summoned the Bodhisattva Vasubandhu to debate face to face. The Bodhisattva Vasubandhu knew that, although this treatise demolished, it could not defeat the doctrines of the Abhidharmakośa, and so there was no need to debate face to face.

The Dharma Master said: "Now I am old; do as you please. In former times I composed treatises to demolish the doctrines of the Vibhāṣā, yet I did not debate face to face with you. Now you have composed treatises—what need is there to summon me? One who possesses wisdom should know for himself what is right and wrong."

The Dharma Master [Vasubandhu] had thoroughly understood the doctrines of the eighteen schools of treatises, was skilled in the Hīnayāna, and clung to the Hīnayāna; for this reason he did not believe in the Mahāyāna, holding that the Mahāyāna was not the Buddha's teaching. The Dharma Master Asaṅga, seeing that his younger brother's intelligence surpassed that of ordinary people, knowing that his younger brother thoroughly penetrated all things within and without, and fearing that his younger brother would compose treatises to demolish the Mahāyāna, dwelt in the country of Puruṣa and sent men to the country of Ayodhyā to report to Vasubandhu, saying: "I am now gravely ill—come quickly."

Vasubandhu then complied, and returned to his native country to visit and inquire into the root cause of his elder brother's illness.

The elder brother replied: "Now I am ill on account of you."

Vasubandhu asked: "Why on account of me?"

The elder brother replied: "Because you do not believe in the Mahāyāna, you often give rise to a mind that disparages it. On account of that evil karma, you will surely sink and drown in the evil destinies. For this reason, I am now so grieved and distressed that I cannot preserve my own life."

When Vasubandhu heard this, he was alarmed and afraid, and at once invited his elder brother to explain and expound the Mahāyāna.

The elder brother then spoke briefly of the essential meaning of the Mahāyāna.

The Dharma Master immediately awakened to the doctrines of the Mahāyāna as surpassing the Hīnayāna, and so he followed his elder brother to study throughout the doctrines of the Mahāyāna; contemplating and reflecting, he clearly saw that, from beginning to end, the meanings and principles were in accord with one another, with nothing contradictory.

"Formerly I single-mindedly studied only the Hīnayāna and lost the Mahāyāna. If there were no Mahāyāna, there would be no fruit of the path of the Three Vehicles. In former times I disparaged the Mahāyāna and did not give rise to faith and delight in it; now I fear that, on account of those transgressions, I must surely fall into the evil destinies." So he reproached himself for his faults, and, wishing to repent of his former errors, he went to his elder brother's place and laid bare all his former delusions, expressing his wish to repent; but not knowing by what means he might cause those transgressions to be eliminated, he said: "In former times I disparaged with this tongue; now I must cut out my tongue to atone for the offense."

The elder brother said: "Even if you were to cut out a thousand tongues, you could not extinguish that offense. If you wish to extinguish that offense, then you should make use of expedient means."

The Dharma Master then begged him to speak of the expedient means for extinguishing the offense. The elder brother said: "Your tongue was skilled in slandering the Mahāyāna; if you wish to extinguish that offense, then skillfully use that same tongue to teach and expound the Mahāyāna."

After the Dharma Master Asaṅga passed away, the Bodhisattva Vasubandhu then composed Mahāyāna treatises, in order to explain the Mahāyāna scriptures such as: the Avataṃsaka (Hoa Nghiêm), the Nirvāṇa (Niết Bàn), the Lotus (Pháp Hoa), the Prajñā (Bát Nhã), the Vimalakīrti (Duy Ma), the Śrīmālā (Thắng Man), and so forth.

The treatises on the Mahāyāna scriptures were all composed by the Dharma Master. In addition, there were the Vijñaptimātratā Treatise (Duy Thức Luận), the Commentary on the Mahāyānasaṃgraha (Thích Nhiếp Đại Thừa) and the Amṛta-Door of the Mahāyāna Nature (Tánh Cam Lộ Môn), and other Mahāyāna treatises composed by the Dharma Master; their text and meaning were all subtle and wondrous, such that all who saw and heard them trusted in them. Therefore, the scholars of both the Mahāyāna and the Hīnayāna in other places all took up his works to study them. The other schools and the non-Buddhist treatise-masters, hearing his name, were one and all filled with respect and admiration.

The Dharma Master passed away in the country of Ayodhyā, at the age of eighty years. Though his traces lay in the ground of the ordinary, the truth and principle [he attained] are truly beyond conception and discussion.

From the beginning up to this point is the record concerning the brothers of the Bodhisattva Vasubandhu. What follows records the Tripiṭaka-master Ācārya (Tam Tạng Xà-lê), who went out from Terrace City (Đài Thành), traveling eastward to Guangzhou (Quảng Châu), where he translated the Mahāyāna treatises and handed them down to later generations.