Legend has it that Buddhism entered China during the reign of Emperor Ming of Han in the 10th year of Yongping (67 AD) when Tai Xin met Kasyapa Ma-dang and Truc Phap Lan in the country of Central India, Dai Nhuoc Chi (Nguyet Thi). The Han Emperor then ordered the establishment of the Bach Ma Temple, and there Ma-dang translated the Forty-two Chapter Sutra. In the 14th year of Yongping (70 AD), on the 11th day of the first month, Taoist Chu Thien Tin led 690 people from "five mountains and eight mountains" to present a petition to compete with Western Buddhism. The King approved the petition and organized a competition at the Bach Ma Temple. The scriptures of both sides were burned. The Taoist scriptures were all burned to ashes. The Buddhist scriptures not only did not burn, but also emitted a brilliant halo. Taoist Phi Thuc Tai was ashamed and committed suicide. Afterwards, the official Tu Khong Duong Thanh Marquis Liu Tuan and 260 people, Truong Tu Thuong and the scholars in the capital, up to 390 people; The harem lady Am Phu Nhan, and the palace lady Vuong Tiep Du, along with 190 people; the Taoist priest Ngu Nhac Lu Hue Thong, along with 620 people; all asked the king to become monks. The king agreed, and ordered the construction of 10 temples in Lac Duong, and 7 temples outside the city for monks to live in; 3 temples in the inner citadel for nuns.
This fantastic legend is recorded in most of the Chinese Buddhist history books such as Guanghongmingji, Fozu Tongji, Tangshiluo, etc.
However, the people who were said to be the first to leave home and receive the precepts properly, were recorded in Tangshiluo as follows: “Originally, those who were called monks in the Han-Wei period, although they shaved their heads and wore robes, had a physical form, but the precepts were not complete. At that time, the two groups (monks and nuns) only received the Three Refuges. From Han Yongping until the Huangchu period of the Wei period (220-226 AD), there was no distinction between great monks and novices. Later, there were Tripitaka Dharmakāla, and Zhuluo-viem, Vidyārāna, etc., who transmitted the Vinaya properly. Dharmakāla, during the Jiaping-Zhengyuan period (249-256), Together with Tan-de, he created the Sangha precepts and established the yets-ma law for the great monks. The ordination of the complete precepts in the Eastern Land began from here... The first person to receive the precepts was Chu Si Hanh.”[1]
Until the Yao Qin Dynasty, Hong Thi 10 (408 AD), Buddhayasās came to Chang'an, and the following year gathered over 300 monks to begin translating the Four-Part Vinaya. It is easy to see that after the translation was circulated, the Four-Part Vinaya quickly gained influence because Buddhayasās moral style was highly respected, perhaps even surpassing Kumarajiva in this aspect. Until about 60 years later, after Hui Guang wrote the “Four-Part Vinaya Commentary” with the view that the Four-Part Vinaya belonged to the Mahayana Vinaya; due to the Mahayana ideological trend, the Chinese Sangha accepted the Four-Part Vinaya as the official Vinaya. Until the Tang Dynasty, with the work of Dao Tuyen, the Four-Part Vinaya was formed in a disciplined manner in accordance with the tradition of Chinese society. This is only talking about the academic aspect and voluntary self-discipline practice. Officially speaking, it must be since the time when the Vinaya Master Thich Dao Ngan traveled to persuade Emperor Duong Trung Tong, in the 3rd year of the Canh Long era (709), at that time there was an edict ordering monasteries in the world to only follow the Four-Part Vinaya. From then on, the Four-Part Vinaya system became the sole authority in China.
We know that the Sarvastivada Vinaya is the official Tibetan system. When the Mongols ruled China, this Vinaya system throughout the Yuan Dynasty could be said to be the official system. Because the Mongols received Buddhism from the Tibetan tradition. The initiative to establish the Sarvastivada Vinaya system as the orthodox system for the entire Chinese Sangha was proposed by Ba-si-pa and approved by the Yuan Emperor Kublai Khan.
In the history of the Yuan Emperor Kublai Khan's conquest and pacification of the Central Plains, there were two monks who effectively assisted him in his policy towards Chinese Buddhism, namely Ba-si-pa and Liu Bingzhong.
Ba-si-pa is a transliteration of the Tibetan word 'Phags-pa: "Holy One", the honorific title 'Phags-pa Blo-grosr Gyal-mtshan (Holy One Hui-chang). Bhadravāda, born in 1235 and died in 1280 CE, was a lama of the Śakya sect, succeeding Śakya Paṇḍita as the fifth patriarch of this sect.
hot tat liet
In 1240, Gödön (Khoát-đoán Vương), the second son of Ögödei (Oa-khoát-đài), sent troops to conquer Tibet. General Dorda Darkhan led 30,000 troops to attack Wei Zang, the eastern and central region of Tibet, burned many monasteries and killed lamas, but Rwa sgreng, the famous monastery of the Śakya sect, escaped. Legend has it that at that time a landslide occurred, causing the Mongols to believe that it was due to the magic of the lamas and stop their destruction. General Dorda, following the advice of the Abbot of the ‘Bri gung Monastery, suggested that Gödön negotiate with the leaders of the Buddhist sects. The following year, 1241, the Mongols withdrew from Tibet. It was not until 1244 that the Mongols made their second invasion of Tibet, and Gödönra summoned Śakya Paṇḍita for an audience. Śakya Paṇḍita (Śakya the Learned) is the honorific title given to Kun-dga’ rGyal-mtshan (Joyful Garland), the fourth patriarch of the Śakya sect.
At that time, Śakya represented not only the Śakya sect but also all of Tibet, and was tasked with negotiating with the Mongols on the condition that Tibet submit to him.
Śakya Paṇḍita set out, taking with him his two nephews, ‘Phags-pa Blo-grosrgyal-mtshan (Holy Garland), then ten years old, and his younger brother Phyagna rDo-rje (Vajrapani), eight years old, to meet Gödön. On the way, when he arrived in Lhasa, he ordained ‘Phags-pa (Huế Tràng) as a novice. Along the way, Śakya Paṇḍita preached the Dharma in many places, so it was not until 1247 that he met with Gödön in Liangzhou (Gansu).
During this meeting, Śakya Paṇḍita quickly conquered Gödön with the theory of karma related to the Mongol massacre. There is also a legend that he cured Gödön of leprosy. As a result, Gödön took refuge in the Buddha.
After the negotiation, Gödön appointed Śakya as the temporary representative of the Mongol government to govern all of Tibet. Tibetan history books say that Śakya was granted the title of “Khri skor bcu gsum” (a fief of 130,000 households) in central Tibet.
Afterwards, Śakya Paṇḍita stayed in Liangzhou and in 1251 passed away there, handing over his robe and bowl to ‘Phags-pa to succeed him as the fifth patriarch of the Śakya sect. Bas-si-ba and his younger brother remained in the Mongol camp, learning the Mongolian language and wearing Mongol clothing.
In 1251, Yügük khan (Great Khan) died, and Möngke (Mong-kha), Kublai’s brother, ascended the throne as Great Khan. Yügük had ambitions to conquer Europe westward; But Möngke had other intentions, seeking to advance south to destroy the Southern Song Dynasty and dominate all of China.
The Mongol Empire began when Genghis Khan officially unified Mongolia in 1206, until his death in 1227, the territory of this empire spanned an area of 24 million square kilometers, four times larger than the Roman Empire. Until 1230 when O'Kedai destroyed the Jin, Mongols completely dominated the northern Song, occupying half of the Song Dynasty's territory. O'Kedai died, Möngke took over, and began a campaign to advance south to destroy the Southern Song. In this campaign, it was first necessary to pacify the northern Han people. In the pacification strategy at that time, Mong-kha had to quickly resolve the conflict between Buddhism and Taoism, two religious forces that had great influence among the Chinese masses.[2]
The conflict between Buddhism and Taoism, as witnessed, and the legend of the Ma-dang fight to burn the Taoist scriptures, although it is a fantastic legend, it is a rather strong historical impression in the history of spreading Buddhism in China. In fact, during the Eastern Jin Dynasty (317-420), the work Lao Tzu Hoa Ho Kinh appeared, authored by Taoist Wang Fu, which told the story of Lao Tzu riding a buffalo to India to teach Buddhism and Sakyamuni was just one of his disciples. During the reign of Emperor Wu of Northern Zhou, in 569 AD, Zhen Luan wrote "Laughing Daoism", stating some "rather funny" points in the Hoa Ho Kinh. However, this work was still circulated and modified until the Tang Dynasty, collected into 10 volumes. During the Song Dynasty, another Taoist satirical document was circulated, with 81 paintings depicting Lao Tzu's reincarnations to teach and save people, including his incarnation as Sakyamuni. The series of paintings is called Laozi's Eighty-One Transformations.
The Buddhist-Laozi conflict that led to the debates organized by Möng-kha is briefly outlined as follows, according to Truong Ba Thuan, "Preface to the False Record":
"(Up to the year At Mao, 1255) The Great Scholars Qiu Chuji and Li Zhichang destroyed the Phu Tu temple in Thien Thanh Tay Kinh to make it a Wen Thanh Taoist temple. Destroyed the statue of Buddha Sakyamuni, the white jade statue of Guanyin, and the stupa with relics. Seized 482 pagodas, spread the apocryphal Laozi-turned-Hu Jing of Vuong Phu, and Laozi's Eighty-One Transformations..."
In 1219, after destroying the Muslim Khwarazmina dynasty, Genghis Khan stationed his troops in Afghanistan, and summoned Taoist Qiu Chuji from China to come to the country. ant.
On the other hand, Qiu Chuji had previously been invited by the Song king and then the Liao king, but he refused all of them. While the Great Khan from far away Afghanistan called, he was willing to set off regardless of the hardships of the journey. This decision was explained, accordingly, when information about the Mongol conquest spread from the Western Regions to Afghanistan, and the Great Song would be an inevitable target of destruction. In order to pursue the existence of Taoism, it was necessary to have the support of the imperial court when the Mongols dominated the Central Plains, so Qiu Taoist did not mind his old age and the dangerous route. On the Buddhist side, perhaps with similar feelings, Hai Yun also met the Great Khan, and from Tibet, uncle and nephew Śakya Paṇḍita also sought to meet with the Great Khan's descendants. These historical events show that both Lao Tzu and Buddha were concerned about the inevitable domination of the Mongols and sought a safe place for their future existence.
Also during this period, in 1219, the Mongols again attacked Lam Thanh. Hai Van was noticed by General Ma-hoa-li (Mukhali) and reported to Cheng-cat-tu. The Great Khan issued an edict to treat the two masters and disciples of Su preferentially, calling them "people of heaven". In 1237, the second Empress of the Taizu (Cheng-cat-tu Dai Khan) bestowed upon the Master the title “Great Scholar of the Light of Heaven and the State.”
These facts show that the Mongols had taken notice of Chinese Buddhism, and perhaps with some degree of respect.
Perhaps because of the Great Khan’s special attention, later, in the year of Nham Dan (1242), Hai Van was invited by Ho-tliet (Hot-tliet, Kublai) to come under his command, who was then in the territory of Hubei. On the way through Van Trung, he heard of Liu Bing Trung’s reputation [3], so the Master sought him out and asked Bing Trung to go with him. This shows that Hai Van considered this meeting very important for the survival of Buddhism in the face of the attack of Taoism. Immediately after the meeting, Liu Bingzhong quickly became an important advisor to Kublai Khan in his strategy to pacify the Central Plains.
Kublai Khan initially studied Chinese Zen Buddhism, but was perhaps not satisfied with it, so in 1253, he asked King Gödön to give him Basikāpa. Basikāpa was only 18 years old at the time and had not received much attention. It was not until 1258 that Kublai Khan officially became Basikāpa's disciple, transmitted the precepts, and received the dharma initiation. That was the year of the third debate between the Sakyas and Laozis, which ended with Basikāpa playing the main role.
Before that, as if they had foreseen the rampage of the Taoists, the monks protested and petitioned Mongke Khan. The Great Khan organized a debate to resolve the issue in 1255. In this debate, the Buddhist side included Namo, a Kashmiri from the time of the Great Khan Oa-khoa-dai, and was honored by Möng-kha as the national teacher. As a result, the Taoists lost. The order was to burn the Taoist apocryphal books and return the temples to Buddhism.
Despite this order, the situation did not improve, and the Taoists did not strictly comply. The Buddhists filed a complaint again. Möng-kha organized a second debate the following year, 1256. This time, the Buddhist side was represented by Karma Pakshi, a lama of the Tibetan Karmapa sect, who was highly respected by Möng-kha. The result was the same as the previous time, the Taoists were defeated.
But as before, the situation did not improve. On the contrary, it became more tense. The Buddhists sued again, led by Elder Fu Yu of Shaolin Temple. This time, Mong-kha assigned Kublai Khan to resolve it. Another Buddhist-Taoist debate was held in 1258. On the Buddhist side, there were Ba-siba and Liu Bingzhong. Kublai Khan personally presided over the arbitration. The agreement for victory or defeat: if the Taoist won, the monks had to don the Taoist crown and robes and become Taoists. If the Buddhist side won, the apocryphal Taoist books had to be burned, and the Taoist priests had to shave their heads and become monks...
As a result, the Taoist priests Ly Chi Thuong were at a loss for words, so they had to comply with the agreement, ordering 17 Taoist priests to go to Long Quang pagoda to shave their heads and become monks, burning 45 sets of apocryphal scriptures, and returning 237 Buddhist temples.
In 1259, Great Khan Mong-kha (Möngke) died, and Kublai Khan ascended the throne as Great Khan. In that same year, he appointed Bat-tu-ba as National Teacher with the title "Three Realms Dharma King" (khams gsum chos kyi rgayl po), gave him the jade seal, made him Dharma King of Central China, led the world's religions, and was in charge of religious affairs in the entire Yuan-Mongol empire. After that, he returned to Tibet. In the 7th year of Zhiyuan (1270), Basiba, following Kublai Khan's order, created a script for the Great Yuan.
In 1269, Basiba completed the Mongolian script system and presented it to Kublai Khan. An imperial edict was issued to all prefectures and districts for application, and officials were required to study it.
The following year, 1270, Basiba compiled the Ordination for the Near-Monk's Precepts, a rite of ordination according to the Sarvastivada Vinaya system, the main tradition of Tibetan Buddhism. It was accompanied by a summary of 253 articles (study rules) extracted from the Vinaya of the Bhikshus according to the Sarvastivada Vinaya system. After being translated into Chinese, the imperial edict was issued to apply to all Sangha in the Han, Mongol, Western Xia, Goryeo, Dali, and Huihe regions. The Four-Part Vinaya, the official Vinaya system of Chinese Buddhism, was officially replaced by the Sarvāstivāda Vinaya system of Tibetan Buddhism.
During the Yuan Dynasty, Kublai Khan, in the 16th year of the Zhiyuan era, 1927 AD, Pāṭsiba passed away. After his death, Pāṭsiba remained highly revered throughout the Yuan Dynasty. Until the Chinese drove out the Mongols, the Yuan Dynasty's rule over China ended, and Buddhism in the Tibetan tradition followed the Yuan army into the desert steppes. The influence of Pāṭsiba on the history of Chinese Buddhism is little known. The Vinaya system of the Sarvastivada school also declined from then on.
In Kublai Khan's strategy to pacify the Central Plains, through the events of recruiting wise men and handling the Buddhist-Taoist conflict in a flexible manner, we can have two prominent impressions: there was a tendency to favor Buddhism in which Tibetan Buddhism became the mainstay, and the creation of Mongolian script to replace Chinese characters. Regarding the Buddhist tendency, he applied both Chinese and Tibetan Buddhism. Although in thought, the bias toward Buddhism may have been due more to belief than political strategy, in the two Buddhist systems, he elevated the role of Prajnaparamita to a great level not only because of his reverence but also because of his intention to replace the Chinese Buddhist tradition with Tibetan Buddhism. Although Chinese monks such as Master Hai Yun and Liu Bingzhong (dharma name Zi Tong) also contributed a lot to Kublai Khan's imperial career. The fact that the Sarvastivada Vinaya replaced the Four-Part Vinaya requires the practice of the Vinaya system, which is the lifeblood of Buddhism, to be recognized as a change in the way of life of the Sangha, which is the lifeblood of Buddhism, will also change the way of thinking, and then the Mongols will rule the Central Plains not only by force, but also by cultural domination. The Mongolian script invented by Basiba replaced the Chinese script, which was the basis for establishing a foundation for a Mongolian culture to counter the long-standing culture of the Han people. The Sarvastivada Vinaya replaced the Four-Part Vinaya, which was the basis for a new consciousness: the Mongolian national ideology.
But Kublai Khan's intention, based on Tibetan Buddhism, to rule China not only by force but also by ideology, religion, politics and society; if our reasoning is not misguided, then history proves that this intention failed. The meaning of this failure is within the scope of research by cultural and historical scholars.
[1] Brief History of the Great Song Dynasty, compiled by Tan Ninh (919-1001), T54, No. 2126, p. 238b3. Biographies of Eminent Monks, compiled by Liang Monk Thich Hue Hao, volume 1, story of Dharmakāla. T50n2059, p. 324c15. - Dharmakāla (Dharmakāla, translated by Han: Pháp Thời), originally from Central India, came to the land of Wei in the third year of the early Huang Dynasty (222 AD); in the second year of the Jiaping Dynasty (250 AD), translated the Sangha precepts and established the law of receiving precepts. Zhu Lu-viem, also known as Zhu Xiang-viem, Zhu Chi-viem (unknown Sanskrit origin), came to the land of Wu during the reign of Sun Quan in the third year of the Huangwu era (225), and translated a number of Sutras with Duy-ki-nan. Duy-ki-nan, or pronounced Duy-chi-nan, translated into Chinese as Vighna, came to Eastern Wu at the same time as Zhu Lu-viem. Tan-de, a native of An-xi (Ancient Persian, Ashkāniān), came to the land of Cao Wei during the Zhengyuan era (254-256). Zhu Shixing, also known as Bajie, a native of Yingchuan; was also the first Han Chinese to travel to the West, collecting Buddhist Sutras in the Western regions.
[2] Sechin Jagchid: "The Mongol Khans and Chinese Buddhism and Taoism", The Journal of the International Association of Buddhist Studies, vol. 2, 1979; p. 7-28.
[3] Liu Khan, dharma name Zi Tong, immediately after ascending the throne as Great Khan, Kublai Khan changed his name to Liu Bing Zhong, no longer using his dharma name for convenience in participating in the court, served as the Privy Councilor, was appointed as the Grand Preceptor of the Central Secretariat (Prime Minister's Office), and was given the title of Grand Prefect of the Guanglu Palace. Buddha's Records, volume 48, T49n2035, pp. 433c25. Buddha's Records of the Great Eras, volume 21, T49n2036, pp. 705c27.Cf. In the Service of the Khan: Eminent Personalities of the Early Mongol-Yüan, ed. by Igor de Rachewitz (1993), pp. 245-269.
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