មហាយាន

ព្រះពុទ្ធសាសនា​ > មហាយាន

តើ​ពុទ្ធសាសនា​និកាយ​មហាយាន​គឺជា​អ្វី ?

មហាយាន (ភាសាសំស្រ្កឹត: महायान, mahāyāna, ប្រែថា"យានធំ ឬសំពៅធំ" គឺជាទស្សនវិជ្ជា​​ពុទ្ធសាសនា ដែល​ត្រូវ​បាន​បង្កើត​ឡើង​នា​សម័យកាល​ក្រោយ​ព្រះ​ពុទ្ធ​សមណគោតម​​បាន​បរិនិព្វាន​ ហើយ​ត្រូវ​បាន​ផ្សព្វផ្សាយ​​ទៅ​ប្រទេស​មួយ​ចំនួន​នៅ​ភាគ​ខាង​ជើង​នៃ​ប្រទេស​ឥណ្ឌា ។ ទស្សនវិជ្ជា​របស់​ពុទ្ធសាសនា​និកាយ​មហាយាន​ មាន​លក្ខណៈ​ខុស​ប្លែក​ពី​ទស្សនវិជ្ជា​របស់​ពុទ្ធសាសនា​និកាយ​ថេរវាទី​យ៉ាង​ច្រើន​អន្លើ ក៏​ប៉ុន្តែ​​គេ​​ឃើញ​មាន​​សេចក្តី​ជំនឿ​រួម​គ្នា​មួយ​ចំនួន​​ ដែល​​ពុទ្ធសាសនិកជន​នៃ​លទ្ធិ​ទាំងពីរ​អាច​យក​មក​ជជែក​គ្នា​បាន ។ គោលការណ៍​សាមញ្ញ​នៃ​ពុទ្ធសាសនា​និកាយ​មហាយាន គឺ​ទាក់​ទង​​នឹង​​កម្រិត​​នៃ​​ការ​​យល់​​ពី​​ហេតុផល​ និង​ ការ​ប្រតិបត្តិ​​ ដូច​ជា​ពោធិសត្វ​យាន ឬ យាន​ជំនិះ​​​នៃ​ព្រះ​ពោធិសត្វ ។ ពុទ្ធសាសនា​​មហាយាន មាន​​ទស្សនៈ​​របស់​​និកាយ​​វជរយាន (Vajrayana) ឬ​​ យាន​ពេជ្រ​​​ដែល​​គ្រប់​​ដណ្តប់​​ទាំង​​ស្រុង​​ ហើយ​​បាន​​បែក​​ជា​​និកាយ​ផ្សេងៗ​ទៀត​តាម​តំបន់​ និង ​ប្រជាជន​ដែល​កាន់​សាសនា​មហាយាន ។

ពាក្យ​ថា ​មហាយាន​ បាន​ចាប់​កំណើត​ឡើង​នៅ​ក្រោយ​​​ទំនាស់​​រវាង​ក្រុម​ភិក្ខុ​​​ជា​សាវ័ក​របស់​ព្រះ​ពុទ្ធ​​ ដែល​មាន​ការ​បកស្រាយ​ ​ជជែក​វែកញែក​​ខុសគ្នា​ ទៅ​លើ​​ធម្មវិន័យ​​របស់​ព្រះពុទ្ធ​សមណគោតម ​ដោយ​ចោទ​សួរ​ថា​ តើ​អ្វី​គឺ​ជា​ពុទ្ធវចនៈ​ពិត​? អ្វី​មិន​មែន​ជា​ពុទ្ធវចនៈ​ពិត ? អ្វី​ជា​វិន័យ​ ឬ បញ្ញត្តិ ពិត ? អ្វី​មិន​មែន​ជា​វិន័យ ឬ បញ្ញត្តិ​ពិត ? ពុទ្ធសាសនិកជន​​នៃ​ពុទ្ធសាសនា​​​និកាយ​មហាយាន​ក៏​​បាន​អះអាង​​ដែរ​ថា ទស្សនវិជ្ជា​នៃ​ពុទ្ធ​សាសនា​និកាយ​មហាយាន គឺ​ជា​សេចក្តី​បង្រៀន​ពិត​ ដែល​​​ព្រះ​សម្មាសម្ពុទ្ធ​​​បាន​សំដែង​ទុក ។ មាន​​​ភស្តុតាង​មួយ​ចំនួន​បាន​​បង្ហាញ​​ថា ទស្សនវិជ្ជា​នៃ​ពុទ្ធសាសនា​និកាយ​មហាយាន​ មាន​ប្រភព​​​ចេញ​ពី​ភូមិ​ភាគ​ទក្សិណ ​នៃ​ប្រទេស​ឥណ្ឌា​ នា​សតវត្សទី ១ នៃ​គ្រិស្តសករាជ ហើយ​បាន​ផ្សព្វផ្សាយ​ដំបូង​ទៅ​ប្រទេស​ចិន​ដោយ​កុសាន លោក​ក្សេម (ភាសាចិនៈ 支谶, Zhi Chen, ឈ្មោះពេញថា 支樓迦讖 / 支婁迦讖 ជី លូជាឈិន, ចាប់ពី​​ឆ្នាំ​​ ១៦៤ ទៅ​ឆ្នាំ​ ១៨៦ នៃ​គ្រិស្តសករាជ) ដែល​គាត់​ជា​​​មនុស្ស​ទី​ ១ ដែល​បាន​​​បក​​ប្រែ​ព្រះ​សូត្រ​របស់​ពុទ្ធសាសនា​និកាយ​​មហាយាន ឲ្យ​ទៅ​​ជា​ភាសាចិន ។ ការ​ពណ៌នា​លើក​ដំបូង​បង្អស់​នៃមហាយាន បាន​កើត​ឡើង​ក្នុង​ ឧទុម្ពរិកសូត្រ​ ចន្លោះ​សតវត្សទី ១ មុន​គ្រិស្តសករាជ និង សតវត្សទី ១ នៃ គ្រិស្តសករាជ ។ ពុទ្ធ​សាសនា​មហាយាន​ដំបូង​បំផុត​ប្រហែល​ជា​មាន​ដើម​កំណើត​រវាង​គ្រិស្តសតវត្សទី ១ ក្នុង​ឧបទ្វីបឥណ្ឌា ។ នៅ​​គ្រិស្តសតវត្ស​ទី ៥ ​ពុទ្ធសាសនា​និកាយមហាយាន​បាន​មាន​ឥទ្ធិពល​តាម​​សាលារៀន​​មួយ​ចំនួន​នៅ​ប្រទេស​ឥណ្ឌា ។ 

ឯកសារ​ប្រវត្តិ​សាស្ត្រ​ជា​ច្រើន​បាន​បង្ហាញ​ថា ពុទ្ធសាសនាមហាយានបាន​រីក​សាយ​ភាយ​នៅ​បណ្តា​ប្រទេស​​អាស៊ី​​មួយ​ចំនួន​ដូច​ជា ប្រទេស​​ នេប៉ាល, ទីបេ (សព្វថ្ងៃ​ស្ថិត​នៅ​ក្នុង​ប្រទេស​ចិន), ភូតាន, ចិន,  ម៉ុងហ្គោល, សាធារណៈ​រដ្ឋ​កាល់​មីគា (នៃ​សហព័ន្ធ​រុស្ស៊ី), តៃវ៉ាន់, ជប៉ុន, កូរ៉េ និង វៀតណាម ។ កាល​ពី​អតីតកាល ប្រជាជន​នៃ​បណ្តា​ប្រទេស​មួយ​ចំនួន​នៅ​តំបន់​អាស៊ី​ភាគ​ខាង​ត្បូង​ដូច​ជា អាប់ហ្គានីស្ថាន, ប៉ាគីស្ថាន, ប្រទេស​កម្ពុជា, នេប៉ាល, ភូតាន, ស្រី​លង្ការ និង បង់ក្លាដែស ព្រម​ទាំង​ប្រទេស​នៅ​តំបន់​អាស៊ី​ភាគ​អគ្នេយ៍ ដូច​ជា​ ខ្មែរ, ថៃ, ឡាវ, ភូមា (សព្វ​ថ្ងៃ​ហៅ​ថា មីយ៉ាន់ម៉ា), ឥណ្ឌូណេស៊ី ម៉ាឡេស៊ី ធ្លាប់​ជឿ​តាម​ទស្សន​វិជ្ជា​ នៃ​ពុទ្ធសាសនា​​​និកាយ​មហាយាន​ ។ សព្វ​ថ្ងៃ​​ នៅ​ក្នុង​បណ្តា​ប្រទេស​ទាំង​នោះ​​ ក៏​នៅ​មាន​ពុទ្ធសាសនិកជន​ នៃ​ពុទ្ធសាសនា​និកាយ​មហាយាន​​មួយ​ចំនួន​ផង​ដែរ ។ សូម្បី​តែ​នៅ​ក្នុង​វត្ត​អារាម​​នៃ​ពុទ្ធសាសនា​និកាយ​ថេរវាទី​មួយ​ចំនួន​នៅ​ប្រទេស​ថៃ​បច្ចុប្បន្ន ក៏​មាន​ការ​សាងសង់​រូប​សំណាក​ផ្សេងៗ​​​​ សម្រាប់​ពុទ្ធសាសនិកជន​​ ដែល​គោរព​ជឿ​តាម​ទស្សនវិជ្ជា​នៃ​ពុទ្ធសាសនា​មហាយាន ចូល​​មក​គោរព និង បូជា​ផង​ដែរ ។ ការ​ធ្វើ​ដូច្នោះ​​ប្រហែល​​ជា​វិធី​ទាក់ទាញ​រក​អតិថិជន​ឲ្យ​បាន​ចំនួន​​ច្រើន ដោយ​ជួយ​សម្រួល​ពួក​គាត់​កុំ​ឲ្យ​ពិបាក​បើក​បរ​ទៅ​រក​ទីវត្ត​ (មហាយាន) ផ្សេង​ៗ​ទៀត​​ដែល​នៅ​​ទីកន្លែង​ឆ្ងាយ​ៗ ។ យើង​​​អាច​ប្រដូច​ចំណុច​នេះ​​​ ​ទៅ​នឹង​ពាក្យ​ថា "មជ្ឈមណ្ឌល​លក់​ដូរ​​ងាយ​រក​​​ទំនិញ​គ្រប់ប្រភេទ" (one-stop shopping center) ។ 

​លទ្ធិ​វជ្រយាន (Vajrayana)​ ​​​គ្រប់​ដណ្តប់​លើ​ធម៌វិន័យ​​របស់​ ១៨ និកាយធំៗ ក្នុង​អតីតកាល ។ គម្ពីរ (ឬ​សូត្រ) ​របស់​ពុទ្ធសាសនា​និកាយ​​សំខាន់ៗ​មួយ​ចំនួន​ ត្រូវ​បាន​គេ​​ចងក្រង​ជា​ភាសា​សំស្រ្កឹត ដែល​មិន​បាន​​រស់​រាន​​យូរ​លង់ ​ហើយ​​បាន​​បាត់​បង់​​ទៅ​វិញ​​យ៉ាង​​ឆាប់​រហ័ស ។ មាន​​កំណែ​ប្រែ​​ក្រោយៗ​មក​​ត្រូវ​​បាន​​គេ​​ប្រែ​​ជា​​ភាសា​ទីបេ និង ភាសា​ចិន ​ដែល​បាន​បន្ត​រហូត​ដល់​សព្វ​ថ្ងៃ​នេះ ។ ពុទ្ធសាសនិកជន​នៃ​និកាយធំៗ​របស់​ពុទ្ធសាសនា​និកាយ​មហាយាន ​គោរព​ប្រតិបត្តិ​​តាម​ទស្សនវិជ្ជា​​ ហ្សិន (Zen) បែប​ជប៉ុន, ទស្សនវិជ្ជា​ ចាន់ បែប​ចិន (Chinese Chan), លទ្ធិ​​ដែនដី​​បរិសុទ្ធិ (Pure Land), លទ្ធិ​ធានថៃចុង (Tiantai zong) ដែល​ជឿ​លើ​គម្ពីរ​បទុមសូត្រ (Lotus Sutra)​ ឬ បក្ស​ផ្កា​ឈូក (The Lotus School), លទ្ធិ​និឈិរ៉ិន (Nichiren) បែប​ជប៉ុន, លទ្ធិ​វជ្រយាន (Vajrayana) នៃ​និកាយ​ស្ហ៊ិនហ្គុន (Shingon), លទ្ធិ​ថិនដាយ (Tendai) និង ពុទ្ធសាសនា​បែប​ទីបេ (Tibetan Buddhism) ដែល​​បន្ថែម​សេចក្តី​បង្រៀន​ដ៏​អាថ៌​កំបាំង​ (esoteric teachings) មួយ​ចំនួន ទៅ​លើ​ប្រពៃណី​នៃ​ជំនឿ​បែប​​ពុទ្ធសាសនា​មហាយាន ។

តើ​ធម្មវិន័យ​ក្នុង​និកាយ​មហាយាន​ មាន​អ្វី​ខ្លះ ?

Few things can be said with certainty about Mahayana Buddhism, especially its early Indian form, other than that the Buddhism practiced in China, Vietnam, Korea, Tibet, and Japan is Mahayana Buddhism. Mahayana can be described as a loosely bound bundle of many teachings, which was thus able to contain the various contradictions found between those differing teachings of whose elements it is comprised.

Mahayana is a vast religious and philosophical structure. It constitutes an inclusive faith characterized by the adoption of new, Mahayana sutras, in addition to the traditional Pali canon or Agama texts, and a shift in the basic purpose and concepts of Buddhism. Mahayana sees itself as penetrating further and more profoundly into the Buddha's Dharma. In the Mahaparinirvana Sutra, for instance, the Buddha tells of how his initial teachings on suffering, impermanence and non-Self were given to those who were still like "small children", unable to digest the full "meal" of Truth, whereas when those spiritual students "grow up" and are no longer satisfied by the preliminary ingredients of the Dharmic meal fed to them and require fuller sustenance, they are then ready to assimilate the full and balanced fare of the Mahayana teachings (Mahaparinirvana Sutra). 

Mahayana Buddhist schools de-emphasize the ideal, emphasized in Theravada, of the release from individual Suffering (Dukkha) and attainment of Awakening (Nirvana). The Lotus Sutra says, successively, that the Buddha's lifetime is extremely long, and that it is infinite. Mahayana authorities differ on which of these statements to take literally. On the whole, Chinese and Japanese prefer the former, Tibetans the latter. In addition, most Mahayana schools believe in a pantheon of quasi-divine Bodhisattvas (菩薩) that devote themselves to personal excellence, ultimate knowledge, and the salvation of humanity and all other sentient beings (animals, ghosts, demigods, etc.). Zen Buddhism is a school of Mahayana which often de-emphasizes the pantheon of Bodhisattvas and instead focuses on the meditative aspects of the religion. In Mahayana, the Buddha is seen as the ultimate, highest being, present in all times, in all beings, and in all places, and the Bodhisattvas come to represent the universal ideal of altruistic excellence.

The fundamental principles of Mahayana doctrine were based around the possibility of universal liberation from suffering for all beings (hence "great vehicle") and the existence of Buddhas and Bodhisattva embodying transcendent Buddha-nature (佛性) (the eternal Buddha essence present, but hidden and unrecognised, in all beings). Some Mahayana schools simplify the expression of faith by allowing salvation to be alternatively obtained through the grace of the Buddha Amitabha (阿彌陀佛) by having faith and devoting oneself to chanting to Amitabha. This devotional lifestyle of Buddhism is most strongly emphasized by the Pure Land schools and has greatly contributed to the success of Mahayana in East Asia, where spiritual elements traditionally relied upon chanting of a Buddha's name, of mantras or dharanis; reading of Mahayana sutras and mysticism. In Chinese Buddhism, most monks, let alone lay people, practise Pure Land, some combining it with Chan (Zen).

There is a tendency in Mahayana sutras to regard adherence to Mahayana sutras as generating spiritual benefits greater than those which arise from being a follower of the non-Mahayana approaches to Dharma. Thus in the Srimala Sutra it is asserted by the Buddha that devotion to Mahayana is inherently superior in its virtues to the following of the Sravaka or Pratyekabuddha path:

" ...just as the magnificence of the finest thorough-bred among cattle outshines the rest of the herd in height and weight and so on, so even to uphold the Saddharma [True Dharma] of the Mahayana, even a little, is greater and vaster than all the wholesome dharmas of the Shravaka and Pratyekabuddha yanas [vehicles]." (The Shrimaladevi Sutra, tr. by Dr. Shenpen Hookham, Longchen Foundation, Oxford 1998, p.27).

តើ​ពុទ្ធសាសនា​​និកាយ​មហាយាន​ បាន​កកើត​រូបរាង​ឡើង​យ៉ាង​ដូច​ម្តេច ?

Many scholars contend that Mahayana scriptures are rooted in the earliest teachings of Buddhism, "It is proper to say that Mahayana Buddhism is an extension or continuation of Theravada Buddhism, but without there first being Theravada, there could be no Mahayana."  

Sasaki (1999) in a critique of Shimoda (1997) conveys a key premise of Shimoda's work, being: that the origins of the Mahayana and the Nirvana Sutra are entwined. 

Ven. Dr. W. Rahula contends that upon extensive study of both Mahayana and Theravada scriptures, there is hardly any difference between the two traditions with regard to the most fundamental teachings of Buddhism and that the seeds of many of the Mahayana teachings can be found in the earliest Theravada scriptures. 
The two different schools gave different teachings greater emphasis. Although great faith in the Buddha as a "savior" and "Bhagavat"(Lord) and the Bodhisatva ideal were a part of both schools as emphasized in the Jataka, the more supernatural and awe inspiring aspects became emphasized in Mahayana schools and Mahayana Sutras more than in Theravada.

The earliest canon contain several faith inspiring stories of Buddha's supernatural birth from Tushita heaven and millions of Gods, dragons and other beings coming to pay homage to Buddha as the most powerful being, different realms and thousandfold universes and Buddha's great powers to appear in these other worlds and teach and deliver salvation without restriction The Maha Samaya Sutta (DN 20) is just one example of the early Tipitika canon that resembles in composition the later Mahayana sutras in description of the supernatural assemblies that appear before the Buddha.
Many of these early Tipitika sutras lay the groundwork for the later Mahayana Sutras.

Mahayana Buddhism can in general be characterized by:
 Universalism, in that, in those schools of Mahayana that still have large followings, everyone will become a Buddha (see, for example, the Lotus Sutra);
 Bodhicitta as the main focus of realization (see, for example, the Nirvana Sutra and various Prajnaparamita Sutras);
 Compassion through the transferral of merit;
 Transcendental immanence, in that the immortal Buddha Principle (see, for example, Buddha-nature, Mahaparinirvana Sutra, Angulimaliya Sutra, Srimala Sutra, Tathagatagarbha Sutra) is present within all beings.

“Philosophical” Mahayana tends to focus on the first three characteristics (universalism, enlightened wisdom, compassion) and, in some schools, the Buddha-nature, without showing much interest in supernatural constructions, while “devotional” Mahayana focuses mainly on salvation towards other-worldly realms (see, for example, the Sukhavati sutras).

Mahayana traditions generally consider that attainment of the level of an arhat is not final. This is based on a subtle doctrinal distinction between the Mahayana and the early Buddhist schools concerning the issues of nirvana-with-remainder and nirvana-without-remainder.

The early schools considered that nirvana-without-remainder always follows nirvana-with-remainder (buddhas first achieve enlightenment and then, at 'death', mahaparinirvana) and that nirvana-without-remainder is final; whereas the Mahayana traditions consider that nirvana-without-remainder is always followed by nirvana-with-remainder – the state of attainment of the Hinayana arhat is not final, and is eventually succeeded by the state of buddhahood, or total Awakening.

This distinction is most evident regarding doctrinal concerns about the capability of a buddha after nirvana (which is identified by the early schools as being nirvana-without-remainder). Most importantly, amongst the early schools, a samyaksambuddha is not able to directly point the way to nirvana after death. This is a major distinction between the early schools and some schools of the Mahayana, who conversely state that once a samyaksambuddha arises, he or she continues to directly and actively point the way to nirvana until there are no beings left in samsara (輪迴). Because the views of early schools and Mahayana differ in this respect, this is exactly why some Mahayana schools do not talk about a bodhisattva postponing nirvana, and exactly why the early schools do. However, some Mahayana schools do talk of a bodhisattva deliberately refraining from Buddhahood.

For example, the early schools held that Maitreya (彌勒菩薩) will not attain nirvana while Gautama Buddha's teachings still exist. In contrast, some Mahayana schools hold that Maitreya will be the next buddha manifest in this world and will introduce the dharma when it no longer exists; he is not postponing his nirvana to do so, and when he dies (or enters mahaparinirvana), he will likewise continue to teach the dharma for all time. Moreover, some Mahayana schools argue that although it is true that for this world-system, Maitreya will be the next buddha to manifest, there are an infinite number of world-systems, many of which have currently active buddhas or buddhas-to-be manifesting.

Because the Mahayana traditions assert that eventually everyone will achieve samyaksam (buddhahood) or total enlightenment, the Mahayana is labelled universalist, whereas because the Nikaya traditions assert that there are three routes to nirvana, which are distinct, they are considered not to be universalist.

ហេតុ​អ្វី​បាន​ជា​ពុទ្ធសាសនា​និកាយ​មហាយាន​ឲ្យ​តម្លៃ​ខ្លាំង​ទៅ​លើ​ទ្រឹស្តី​ពោធិសត្វ​និយម ?

The Mahayana school holds that pursuing only the basic path of Hinayana Buddhism is too narrow an aspiration, as it lacks the ultimate moral motivation (from the Mahayana perspective) of actively resolving to liberate all other beings from samsara, as well as oneself. Such a "Hinayana" approach to Dharma tends to focus on an ascetic, individual orientation towards the attainment of nirvana (rather than the ulta-altruistic quest of the Bodhisattva): suppression of desire, removal from the world, solitude. Its followers are referred to as śrāvakas (聲聞) and pratyekabuddhas (緣覺) in the Mahayana sutras. 

Ananda Coomaraswamy, the 20th century metaphysician, made the following note on the Mahayanist Bodhisattva ideal: 

"Mahayanists do not hesitate to describe the Hinayana ideal as selfish... but the Mayananists... do not sufficiently realize that a selfish being could not possibly become an Arahat, who must be free from even the conception of ego, and still more from every form of ego-assertion. The selfishness of the would-be Arahat is more apparent than real. The ideal of self-culture is not opposed to that of self-sacrifice: in any perfectly harmonious development these seemingly opposite tendencies are reconciled... If the ideal of the Private Buddha seems to be a selfish one, we may reply that the Great Man can render to his fellows no higher service than to realize the highest possible state of his being."

The primary focus of some Mahayana schools is bodhicitta (菩提心), the vow to strive for buddhahood or awakened mind both for oneself and for the benefit of all other sentient beings. As Ananda Coomaraswamy notes, "The most essential part of the Mahanyana is its emphasis on the Bodhisattva ideal, which replaces the Arhatta, or ranks before it." Being a high-level bodhisattva involves (according to Mahayana teachings) possessing a mind of great compassion conjoined with insight into reality (prajna, 般若), realizing emptiness (shunyata, 空), and/or the tathagatagarbha (buddhic essence of all things, 如來藏). With this mind the practitioner will realize the final goal of full Awakening, or Buddhahood: an omniscient, blissful mind completely free from suffering and its causes, that is able to work tirelessly for the benefit of all living beings. Six virtues or perfections (paramitas) are listed for the bodhisattva: generosity, morality, patience, energy, meditation, and wisdom.

Many “philosophical” schools and sutras of Mahayana Buddhism have focused on the nature of enlightenment and nirvana itself, from the Madhyamika (中観派) and its rival, Yogacara (瑜伽行), to the Tathagatagarbha (如來藏) teachings and Zen (禪宗).

​ហេតុ​អ្វី​បាន​ជា​និកាយ​មហាយាន​ផ្តោត​ជា​សំខាន់​ទៅ​លើ​ពាក្យ ករុណាធម៌ ?
Compassion, or Karuna (悲), is the other key concept of Mahayana, and is a necessity to Bodhicitta. Compassion is important in all schools of Buddhism, but is particularly emphasized in Mahayana. It is also linked to the idea that acquired merit can be transmitted to others.

The bodhisattvas are the main actors of compassion, Avalokitesvara (known in East Asia as Guan Yin, 觀音菩薩) being foremost among them. Although having reached enlightenment, bodhisattvas usually make a vow to postpone entering into nirvana (涅槃) until all other beings have also been saved.  They devote themselves to helping others reach enlightenment.

The Mahayana idea that liberation is universal (see below) also allows for one to focus less on the release of personal suffering and more on humanity's salvation, and is consequently described to be more universally compassionate and caring for the welfare of others than other traditions of Buddhism.  

A comparison between Hinayana (the name given by Mahayanists to the earlier Buddhist traditions) and Mahayana made by the 10th century Tibetan author Jé Gampopa in The Jewel Ornament of Liberation follows:
‘Clinging to the well-being of mere peace' signifies the lower capacity [Hinayana] attitude wherein the longing to transcend suffering is focused on oneself alone. This precludes the cherishing of others and hence there is little development of altruism. [...] When loving kindness and compassion become part of one, there is so much care for other conscious beings that one could not bear to liberate oneself alone. [...] Master Manjushriikiirti has said: ‘A Mahayana follower should not be without loving kindness and compassion for even a single moment', and ‘It is not anger and hatred but loving kindness and compassion that vouchsafe the welfare of others'.

តើ​វិធី​សង្គ្រោះ​សត្វ​លោក​ឲ្យ​រួច​ទុក្ខ​នៅ​ក្នុង​និកាយ​មហាយាន​​មាន​លក្ខណៈ​បែប​ណា ?
“Devotional” Mahayana developed a rich cosmography, with various supernatural Buddhas and Bodhisattvas residing in paradisiacal realms. The concept of trinity, or trikaya (三身), supports these constructions, making the Buddha himself into a transcendental god-like figure.

Under various conditions, these realms could be attained by devotees after their death so that when reborn they could strive towards buddhahood in the best possible conditions. Depending on the sect, this salvation to “paradise” can be obtained by faith, imaging, or sometimes even by the simple invocation of the Buddha’s name. This approach to salvation is at the origin of the mass appeal of devotional Buddhism, especially ។

តើ​អ្វី​ជា​សុខុមភាព​នៅ​ក្នុង​និកាយ​មហាយាន ?

The teaching of a "Buddha Principle" (Buddha-dhatu) or "Buddha Nature" innate to and inseparable from all sentient beings is a doctrine which is indicated by the Buddha in a number of Mahayana sutras to constitute the "absolutely final culmination" of his Dharma (see Nirvana Sutra). The essential idea (articulated in the Tathagatagarbha sutras, but not accepted by all Mahayana) is that no being is without a concealed but indestructible interior link to Awakening (bodhi), and that this link is an uncreated element [dhatu] or principle deep inside each being which constitutes nothing less than the deathless, diamond-like "essence of the Self" (Nirvana Sutra). In the Mahaparinirvana Sutra, the Buddha declares:
"The essence of the Self (atman) is the subtle Tathagatagarbha ..."

"The Buddha-dhatu [Buddha Principle, "Buddha Nature"] of beings inheres / abides within the five skandhas [transitory components of the being]."

"The Buddha-dhatu is the True Self and, like a diamond, for example, it cannot be destroyed".

The actual "seeing and knowing" of this Buddha-dhatu (co-terminous with the Dharmakaya or Self of Buddha) is said to usher in nirvanic Liberation. This Buddha-dhatu or Tathagatagarbha is revealed to be both immanent (found in every single person, ghost, god and creature, etc.) and transcendental (it is uncreated, deathless and ultimately beyond rational grasping or conceptualisation). Yet it is this already real and present, hidden internal element of bodhi (Awakeness) which, according to the Tathagatagarbha sutras, prompts beings to seek after Liberation from worldly suffering and enables them to attain the spotless bliss which lies at the heart of their being. Once the veils of negative thoughts, feelings and unwholesome behaviour (the kleshas) have been eliminated from the mind and character, the indwelling Buddha-dhatu (Buddha Principle / "Buddha Nature") is enabled to shine forth unimpededly and to transform the seer of it into a Buddha. Thus the Buddha-dhatu teaching is both an ontological and a soteriological doctrine: it reveals the immortal, Buddhic "True Self" (as the Buddha in the Mahaparinirvana Sutra repeatedly terms it) which is found to lie at the core of each being when all the obscuring, transient elements of the false ego are seen through and transcended, and it further verbalises the liberative and transformative power inherent in the Tathagatagarbha when once that vision of the innermost essence or svabhava of oneself and all other beings has been secured.

This immanentist and essentialist doctrine is by no means universal in Mahayana Buddhism and has long been a subject of vigorous debate.

តើ​ភិក្ខុ​នៅ​ក្នុង​និកាយ​មហាយាន​សំអាង​គម្ពីរ​អ្វី​ខ្លះ​សម្រាប់​សិក្សា និង ​យោង​​ក្នុង​ការ​ចោទ​ឆ្លើយ​មតិ​គ្នា ?

ដូច​ជា​ពុទ្ធសាសនា​និកាយ​ថេរវាទី​ (Theravāda Buddhism) ដែរ ពុទ្ធសាសនា​​និកាយ​មហាយាន​ (Mahāyāna Buddhism) ប្រើប្រាស់​សេចក្តី​បង្រៀន​ជា​មូលដ្ឋាន​ (basic teachings) របស់​ព្រះពុទ្ធ​សមណគោតម ដែល​​ត្រូវ​បាន​​កត់ត្រា​ទុក​តាំង​ពី​សម័យ​ដើម ធ្វើ​ជា​ចំណុច​ចាប់​ផ្តើម​​នៃ​សេចក្តី​បង្រៀន​របស់​ពួក​គេ ដូច​ជា​សេចក្តី​បង្រៀន​អំពី​ទ្រឹស្តី​​អំពី​កម្ម (karma, kamma) និង ការត្រឡប់​មក​ចាប់​កំណើត​វិញ (rebirth), ចតុរារិយសច្ច (Four Noble Truths), មជ្ឈិមបដិបទា (Middle Way) និង អដ្ឋង្គិកមគ្គ (Eightfold Path) ។ ទោះ​បី​សេចក្តី​បង្រៀន​ជា​មូលដ្ឋាន​របស់​ព្រះ​ពុទ្ធ​សមណគោតម​​ ត្រូវ​បាន​រក្សា​ទុក​នៅ​ក្នុង​គម្ពីរ​ជា​ភាសា​បាលី​ () និង ផ្សព្វផ្សាយ​បន្ត​ដោយ​​មនុស្ស​កាន់​តាម​និកាយ​ថេរវាទី​ក៏​ដោយ ក៏​ពុទ្ធសាសនិកជន​នៃ​និកាយ​មហាយាន​ បាន​កែប្រែ​សេចក្តី​បង្រៀន​ទាំង​នោះ​ជា​ច្រើន​អន្លើ​ ដែល​គេ​ស្គាល់​ថា អាគមៈ​ (Agama) ឬ​ អាគម (អានថា​ អាគុំ ប្រែ​ថា គម្ពីរ ឬ សេចក្តី​បង្រៀន) ដែល​​មាន​សេចក្តី​បង្រៀន​មួយ​ចំនួន​ធំ​ជាន់​គ្នា​ ជា​មួយ​នឹង​សេចក្តី​បង្រៀន​នៅ​ក្នុង​គម្ពីរ​ភាសា​បាលី ។ គម្ពីរ អាគមៈ ដែល​ត្រូវ​បាន​បក​ប្រែ​ជា​ភាសា​ចិន និង នៅ​សល់​ដល់​បច្ចុប្បន្ន​នេះ គឺ​ជា​គម្ពីរ​ដែល​ពុទ្ធសាសនិក​និកាយ​មហាយាន​ពីរ​ក្រុម​យក​ទៅ​សិក្សា ចំណែក​ឯ​គម្ពីរ​អាគមៈ​មួយ​ចំនួន​ធំ​​ មិន​ធ្លាប់​ត្រូវ​បាន​​បក​ប្រែ​ទៅ​ជា​ភាសា​ទីបីទេ ។​ ក្រៅ​ពី​ទទួល​យក​គម្ពីរ​ជាច្រើន​របស់​ពុទ្ធសាសនា​និកាយ​ថេរវាទី​ ធ្វើ​ជា​គម្ពីរ​សម្រាប់​សិក្សា​ប្រចាំ​និកាយ​របស់​ខ្លួន ពុទ្ធសាសនិកជន​នៃ​​ពុទ្ធសាសនា​និកាយ​មហាយាន ក៏​​រក្សា​ទុក​កម្រង​សូត្រ (គម្ពីរ)​ ជា​ច្រើន​ទៀត​ ដែល​​ពុទ្ធសាសនិកជន​នៃ​ពុទ្ធសាសនា​និកាយ​ថេរវាទី​ មិន​​ធ្លាប់​ប្រទះ ឬ មិន​ទទួល​ស្គាល់ ។ នៅ​ក្នុង​ពុទ្ធសាសនា​និកាយ​មហាយាន គម្ពីរ (សូត្រ) នៃ​មហាយាន ដើរ​តួ​សំខាន់​ជាង​​គម្ពីរ​ អាគមៈ ។ ទោះ​បី​ពុទ្ធសាសនិកជន​នៃ​ពុទ្ធសាសនា​និកាយ​មហាយាន​​អះអាង​ថា​គម្ពីរ​ទាំង​នោះ​ជា​​សេចក្តី​បង្រៀន​ពិត​ដែល​ព្រះ​ពុទ្ធ​សមណគោតម​បាន​សំដែង​ទុក​ក៏​ដោយ អ្នក​សិក្សា​ស្រាវជ្រាវ​ជា​ច្រើន​​ជឿ​ថា គម្ពីរ​ទាំង​នោះ​ត្រូវ​បាន​ភិក្ខុ​ជាច្រើន​តាក់តែង​ឡើង ដោយ​សារ​​ពួក​ភិក្ខុ​ទាំង​នោះ​ត្រូវ​ការ​​ពោល​សារ​ជា​ថ្មី​​ឡើង​វិញ និង ផ្លាស់​ប្តូរ​​នូវ​គោលលទ្ធិ​​ទាំង​ឡាយ របស់​ពុទ្ធសាសនា​សម័យ​ដើម ។ អ្នក​និពន្ធ AK Warder នៃ​សៀវភៅ​ "Indian Buddhism" កំណែ​​លើក​ទី ៣ ត្រង់​ទំព័រ ៣៣៥ បាន​អះអាង​ថា "សម័យ​មួយ​បន្ទាប់​ពី​ការ​បង្កើត​ឡើង​នូវ​សាលា​រៀន​ឈ្មោះ បុវ៌សេលៈ (Purva Saila school) ឬ អបរសេលៈ និង ឧត្តរសេលៈ (ប្រហែល​ជា​បុព្វសេលៈ ឬ ភ្នំ​ខាង​កើត ឬ ភ្នំ​ថ្ងៃ​រះ) កាល​ពី​សតវត្ស​ទី ១ មុន​គ្រិស្តសករាជ ពួក​ភិក្ខុ​មួយ​ចំនួន​​មិន​ត្រឹម​តែ​ត្រូវការ​​ឲ្យ​មាន​ការ​បកស្រាយ​ជាថ្មី​នូវ​គម្ពីរ (សូត្រ)​ ច្បាប់​ដើម​ប៉ុណ្ណោះ​ទេ (ដូច​ជា អត្ថបទ​អភិធម្ម​របស់​សាលា​នោះ) ប៉ុន្តែ​​ពួក​ភិក្ខុ​ទាំង​នោះ​ថែម​ទាំង​ត្រូវ​ការ​សរសេរ​​ជា​ថ្មី​នូវ​គោល​លទ្ធិ​ជា​ច្រើន ។ នៅ​ក្នុង​គោលបំណង​នេះ ពួក​ភិក្ខុ​ទាំង​នោះ​បាន​ចាប់​សរសេរ​សាជាថ្មី​នូវ​គម្ពីរ (សូត្រ) ជាច្រើន ឬ សរសេរ​បន្ថែម​សូត្រ​ថ្មី​ៗ​​ច្រើន​ទៀត ។" 

អ្នក​ស្រាវជ្រាវ​ជាច្រើន​ក៏​បាន​ជឿ​ដូច​គ្នា​ផង​ដែរ​ថា គម្ពីរ​ព្រះត្រៃបិដក​​ជា​ភាសា​បាលី​ មួយ​ភាគ​ធំ​ត្រូវ​បាន​កែប្រែ ឬ សរសេរ​បន្ថែម ទោះ​ជា​យ៉ាង​នោះ​ក៏​ដោយ អ្នក​ស្រាវជ្រាវ​ទាំង​នោះ​មិន​មាន​ទស្សនៈ​ដូច​គ្នា​ទេ​ នៅ​ត្រង់​ចំណុច​ថា តើ​មាន​ការកែប្រែ​ប៉ុន្មាន​ភាគ និង នៅ​ត្រង់​សៀវភៅ​ណា​ ។

The first of the Mahayana-specific writings were written probably around the 1st century BCE or 1st century CE. Some of the Mahayana Sutras, such as certain parts of the Perfection of Wisdom sutras (般若波羅蜜多經), are presented as actual sermons of the Buddha that had been hidden. By some accounts, these sermons were passed on by oral tradition, as with other sutras; other accounts state that they were hidden and then revealed several centuries later by some mythological route. In addition to sutras, some Mahayana texts are essentially commentaries.

Among the earliest major Mahayana scriptures attested to historically are the Perfection of Wisdom (Prajna-Paramita) sutras, the Avatamsaka Sutra (華嚴經), the Lotus Sutra (妙法蓮華經), the Vimalakīrti Sutra (維摩詰經), and the Nirvana Sutra (涅槃經).

The Tibetan tradition classifies Shakyamuni Buddha's teachings into three hierarchical categories, based on levels of understanding the nature of reality, known as "turnings of the wheel of dharma (truth)": those sutra discourses containing the basic doctrines supposedly aimed at the initial disciples or Śrāvakas, the emptiness teachings associated with Madhyamika and the Prajna Paramita sutras (般若波羅蜜多經), and the doctrines associated with Yogācāra which present the most accurate view of reality according to this scheme. The Tathagatagarbha (如來藏) teachings are normally included in the third turning of the wheel if the need arises to classify them. The Chinese tradition has a different scheme.

The Mahayana canon was further expanded somewhat after Buddhism was transmitted to other countries such as China and Tibet, where the existing texts were translated. New texts, such as the Platform Sutra (六祖壇經) and the Sutra of Perfect Enlightenment (圓覺經) were explicitly not of Indian origin, but were widely accepted as valid scriptures on their own merits. Other later writings included the Linji Lu (臨済錄), a commentary by Chán (禪宗) master Linji Yixuan (臨済義玄). In the course of the development of Korean Buddhism and Japanese Buddhism, further important commentaries were composed. These included, for example, in Korea, some of the writings of Jinul, and in Japan, works such as Dōgen's Shōbōgenzō.

តើ​ពុទ្ធសាសនា​និកាយ​មហាយាន​មាន​ប្រភព​ដើម​មក​ពី​ណា ?

Mahayana's exact origin is unknown. However, a number of common elements and background are suggested by various scholars and theologians. The earliest origins of Mahayana-like thinking depend on precisely what one means by Mahayana. Some Mahayana scriptures were transmitted from India to China in the second century CE. 

Buddhism became increasingly fragmented due to the many splits in the Sangha into the various early Buddhist schools. This might have led to a widening distance between laity and sangha, who were increasingly preoccupied with theological Abhidhammic speculation. The Mahayana movement, on the other hand, was ecumenical, reflecting a wide range of theology from both the Sthaviravada (上座部) and Mahasanghika (大眾部) sects. Early Mahayana did not have a taboo regarding the composition of new sutras. With the creation of new Mahayana Sutras, the Mahayana movement was rejected by the early schools as heretical.

Another important element is the lay practice of stupa devotion, which was actively encouraged by Ashoka. According to Akira Hirakawa (A History of Indian Buddhism: From Sakyamuni to Early Mahayana), stupas — which were initially mere monuments to Gautama Buddha — increasingly became the place of devotion and of spreading Buddhism to the masses, the majority of whom were illiterate Hindus. On the inside wall of the stupa, pictures were drawn or sculpted depicting the life of Buddha and his previous lives as a bodhisattva. This has given rise to devotion to the transcendent omnipresent and always-present Buddha and the bodhisattvas , distinct from the purely monastic sangha (see Early Buddhist schools). However, this theory has been rejected by a number of scholars.

តើ​មាន​ភស្តុតាង​លើ​សិលាចារិក នៅ​ទី​ណា​ខ្លះ​សម្រាប់​អះអាង​ដើម​កំណើត​នៃ​និកាយ​មហាយាន ?

 

សិលាចារិក​ដំបូងៗ​ ដែល​មាន​ព័ត៌មាន​រៀបរាប់​ អំពី​ការស្ថាបនា​​គោលលទ្ធិ​​ របស់​ពុទ្ធសាសនា​និកាយ​មហាយាន និង ការ​និយាយ​យោង​ទៅដល់​តួអង្គ​ព្រះពុទ្ធ​ អមិតាភៈ​ (Buddha Amitabha) ត្រូវ​បាន​គេ​រក​ឃើញ​នៅ​ឧបទ្វីប​ឥណ្ឌា នៅ​ក្រុង​មធុរា (Mathura) (រដ្ឋ​ឧត្តរប្រទេស នៃ​ប្រទេស​ឥណ្ឌា​បច្ចុប្បន្ន) ដែល​​បាន​ចាប់​ផ្តើម​តាំង​ពី​ឆ្នាំ ១៨០ នៃ​គ្រិស្តសករាជ ។  នៅ​ឯ​សារមន្ទីរ​ក្រុង​មធុរា (Mathura Museum) សំណល់​​នៃ​បំណែក​រូបសំណាក​ព្រះពុទ្ធ​ មាន​សិលាចារិក​អក្សរ​ព្រាហ្មី (Brahmi) ដែល​សរសេរ​ថា ៖ "បាន​បង្កើត​ឡើង​នៅ​ឆ្នាំ ២៨ នៃ​ការ​គ្រង​រាជ្យ​របស់​ស្តេច​ ហ៊ុវិស្កា (Huvishka), ... ដើម្បី​បូជា​ដល់​ព្រះពុទ្ធ​ អមិតាភៈ ។"

ទោះ​ជា​យ៉ាង​ណា​ក៏​ដោយ រូបភាព​នេះ​មិន​តំណាង​ឲ្យ​ផ្នត់​គំនិត​របស់​មនុស្ស​ភាគ​ច្រើន ជា​ពិសេស​នៅ​ក្នុង​បរិបទ​នៃ​ពុទ្ធសាសនា​នៅ​ប្រទេស​ឥណ្ឌា រូបភាព​នេះ​ត្រូវ​បាន​គេ​មិន​រាប់រក​នៅ​សម័យកាល​នោះ ហើយ​វា​ក៏​គ្មាន​ឥទ្ធិពល​អ្វី​ជា​ដុំកំភួន​ឡើយ ។

ភស្តុតាង​ផ្នែក​សិលាចារិក​សម្រាប់​និកាយ​មហាយាន នៅ​សម័យកាល​មុន​សតវត្ស​ទី ៥ មាន​ចំនួន​តិចតួច​បំផុត បើ​ប្រៀបធៀប​ជា​មួយ​នឹង​អត្ថបទ​ដ៏​ច្រើន​សន្ធឹក​នៃ​និកាយ​មហាយាន ដែល​ត្រូវ​បាន​ចម្លង​បញ្ជូន​ពី​តំបន់​អាស៊ី​កណ្តាល ទៅ​កាន់​ប្រទេស​ចិន នៅ​សម័យ​នោះ ។ .

តើ​គម្ពីរ​ ក្បួន​ច្បាប់​អ្វី​ខ្លះ​ត្រូវ​បាន​បង្កើត​ឡើយ​នា​សម័យ​ក្រោយ​ៗ ?

The first known Mahayana texts are translations made into Chinese by the Kushan monk Lokaksema (支娄迦谶) in the Chinese capital of Luoyang, between 178 and 189 CE. But, to equate evidence for the presence of a body of Mahayana scripture with the existence at the time of Mahayana as a religious movement, has been described as being an assumption leading to a serious misstep.

Lokaksema's work includes the translation of the Pratyutpanna Sutra, containing the first known mentions of the Buddha Amitabha and his Pure Land, said to be at the origin of Pure Land practice in China, and the first known translations of the Prajñāpāramitā Sūtra, a founding text of Mahayana Buddhism.

ការផ្សព្វផ្សាយ (សតវត្សទី ៥ ដល់ទី ១០ នៃគ្រិស្តសករាជ)
From the 5th century CE Mahayana was a strong movement in India, possibly owing to support by the Gupta dynasty. It spread from India to South-East Asia, and towards the north to Central Asia, China, Korea and Japan. The influence of Mahayana in China seems to have been reached at an earlier time than in India, where Mahayan remained an obscure group until the 5th century.

Buddhism (and Mahayana) disappeared from India during the 11th century, and consequently lost its influence in South-East Asia where it was replaced by Theravada Buddhism from Sri Lanka. 

មហាយានបច្ចុប្បន្នមានអ្នកកាន់តាមច្រើនជាងថេរវាទ ដែលជាសាលាពុទ្ធសាសនាដែលនៅសេសសល់ផ្សេងទៀត ដូច្នេះហើយបានជាគេគោរពតាមគោលលទ្ធិព្រះពុទ្ធសាសនាច្រើនជាងគេរហូតមកដល់សព្វថ្ងៃនេះនៅអាស៊ីបូព៌ា និងពិភពលោក។

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