Introduction to the Vietnamese Tripiṭaka Translation Project

Yo vo, ānanda, mayā dhammo ca vinayo ca
desito paññatto, so vo mamaccayena satthā.[1]

A Brief Overview of the Translation Process

Prior to his parinirvāṇa, the Buddha gave his final teachings to his disciples: “What I have taught and explained to you as Dhamma (Dharma) and Discipline will, at my passing, be your teacher.”[2] Following the Blessed One’s last teachings, the Elderly Arhats held the First Buddhist Council at Rājagaha to reach a consensus on reciting all of the Buddha’s teachings from his forty-five years of guiding and educating his disciples. This event marked the establishment of Buddhist literature, which would later be known as the Tripiṭaka.

Since then, the teachings of the Blessed One have spread in four directions, following the path laid out by his Noble Disciples. Wherever these teachings were shared, the Fourfold Assembly studied and practiced according to local dialects, as the Buddha instructed: anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṃ pariyāpuṇitun’ti. “Bhikkhus, I allow you to learn the Buddha’s words in your own dialects.”[3] As a result of this instruction, the Buddha’s teachings have been translated into numerous dialects from the very beginning.

As Buddhist sects evolved, each sought to establish the Tripiṭaka in the local dialect of their region. During a time when the written language in ancient India was not yet widespread, the Scriptures were primarily transmitted orally. This reliance on oral tradition sometimes led to minor textual variations due to differing pronunciations resulting from local accents. Consequently, these variations could lead to different interpretations of doctrinal points among the sects.Nevertheless, the core teachings were generally understood and practiced similarly across both Southern and Northern traditions. Comparative studies of the current Buddhist texts—Pāli and Chinese—support this. The Chinese translations from the Āgama and the accessible Pāli texts mostly align with one another. Thus, the perceived distinctions between the Southern and Northern traditions, often misinterpreted as Hīnayāna and Mahāyāna, originate purely from the historical and cultural backgrounds of each region and ethnic group. This underscores the distinction between primitive and developed forms of practice. Buddhism was transmitted to the South, to the countries of South Asia, where the development of civilization and social institutions had not yet reached a complex level. Therefore, the Buddha’s teachings were understood and practiced in a manner that was closer to the primitive. In the North, in the regions of Northeast India and Northwest China, many different races and cultures emerged, leading to the establishment of various social institutions. Buddhism was transmitted there and, at one time, became the national religion of many countries. Adapting to the growth of those regions, the Buddha’s teachings gradually localized, reflecting changes in language, customs, and social institutions.

The Tripiṭaka serves as the essential source of all knowledge about the Buddha’s teachings, relevant for study, practice, and research. The Sūtra and Vinaya together form a complete collection of the Dharma and Vinaya as taught and prescribed by the Buddha, establishing the groundwork for understanding and practicing among the Noble Disciples in their quest for ultimate wisdom and virtue. The Sūtra and Vinaya also include the interpretations of the Noble Disciples, transmitted directly from the Buddha’s mouth. According to the Southern Theravāda tradition and the Sarvāstivāda tradition, the Abhidharma was spoken by the Buddha himself. However, esteemed commentators like Vasubandhu, along with most contemporary Buddhist scholars, do not accept this legend; they view it instead as a significant compilation of works that analyze, expound, and systematize the Buddha’s teachings in the Dharma and Vinaya. The Sūtra and Vinaya Piṭaka were established during a specific period, tracing their origins either directly or indirectly to the words of the Buddha. They serve as a common foundation for all Buddhist sects, including Mahāyāna Buddhism, despite the variations that have arisen from the oral transmission of different accents and dialects over time and across regions. The Abhidharma Piṭaka is a part of the Sacred Scriptures that encapsulates the history of the development of Buddhism, addressing aspects of religious beliefs, philosophical thought, scientific inquiry, institutions, and socio-political organizations. Overall, it reflects not only the internal evolution of Buddhism but also the broader civilization in the regions where Buddhism spread, as exemplified by the historical context of Vietnam.

Each Buddhist sect developed its own Canonical texts, compiling doctrinal teachings, advocating distinct views, and excluding differing opinions. This has resulted in an extensive corpus of literature that evolves across various geographical areas. Until the rise of Islam in India, Buddhism was largely eliminated. Some Buddhist literature was transmitted to Tibet through Sanskrit translations, and many original Sanskrit texts were preserved. The largest body of Buddhist literature, nearly complete, was translated into Chinese, encompassing almost all the diverse strands of Buddhist thought that evolved throughout Indian history, including Theravāda, Sectarianism, Mahāyāna, and Vajrayāna. According to legend, Buddhism was introduced to China during the reign of Emperor Mingdi of the Han Dynasty in the Era of Yungping (65 AD). The very first Buddhist scripture translated into Chinese was The Sūtra of Forty-two Chapters by Kasyapa Matanga and Zhu Falan. However, Chinese Buddhist historians do not fully agree on this legend. It is certain that Kang Senghui, a native of Giao Chi in Vietnam, brought Buddhism to Jiangxi in Southern China. Kang Senghui’s translation and commentary works indicate that prior to this, specifically from the year 247 in the Western calendar, when it is said that he arrived in Jianye and conferred the Threefold Refuge upon Sun Quan, Buddhism had already developed significantly in Vietnam, resulting in the translation of several Buddhist scriptures. This assertion is further supported by records in the Mau Tu Ly Hoac Luan (Mouzi Lihuolun). It seems likely that, as a consequence of the period of Chinese domination, much of what was noted in the biography of Kang Seng Hui and in the records of Mau Tu (Mouzi) was lost, with only the information transmitted from China remaining.

The first known translator of Sanskrit to Chinese in China was An Shigao, who arrived around 147-167 AD. However, other translators likely preceded him, although their names have not been documented. Liang Sengyou, referencing the earliest texts by Dao’an (AD 312-385), noted around 134 sūtras attributed to unknown translators, making it unclear whether they existed before or after An Shigao. The ongoing translation of Sanskrit–Chinese Buddhist Texts, spanning from An Shigao to the Ming and Qing dynasties, was compiled into 32 volumes of the Taishō, which includes original scriptures in Theravāda, Sectarianism, Mahāyāna, and Vajrayāna, totaling 1692 volumes. Chinese works, including commentaries and sub-commentaries, historical stories, and travelogues, were compiled in volumes 33 to 55 of the Taishō, totaling 1492 works. The number of works published in the Swastika Collection was even greater. These two collections represent the most complete versions of the Chinese Tripiṭaka, with the Taishō Tripiṭaka being widely used on a global scale.

Translating Buddhist scriptures in our country began quite early, potentially before Khuong Tang Hoi (Kang Seng Hui), with evidence found in the Liu Du Ji Jing (Six Pāramitā-sūtra). The language of Kang Seng Hui’s translations was Chinese. No discoveries have been made of Buddhist scriptures translated into the national language. During the period of Chinese domination, mastering Chinese became an urgent strategy to address the assimilation of the North, which established it as the dominant language. Consequently, the project of translating Buddhist Texts into the national language could not be pursued. The significant achievements in translating the Tripiṭaka in China, which we see today, were mainly due to the patronage of the royal court. The national language primarily served as a means of propagating the Dharma among the people. Until the French domination, national culture faced destruction and the threat of cultural invasion, putting its roots in jeopardy. In response, Buddhist monks launched a movement to revive Buddhism by popularizing Buddhist Texts in the national language using Latin characters. From then on, important sūtras from the Chinese Tripiṭaka were translated sequentially to meet the learning and practice needs of the Saṃgha (Saṅgha) and lay Buddhists. Most of these sūtras belonged to Mahāyāna, with only a few translated from the Āgama. Whether Mahāyāna or Āgama, the Sūtras and Treatises were translated without any systematic approach. As a result, the study of Vietnamese Buddhism still lacked a solid foundation. Moreover, influenced by Sanskrit grammar, the Chinese translations faced numerous grammatical challenges related to Sanskrit–Chinese syntax, which led even distinguished commentators like Jizang and Zhiyi to make many errors. It was Yanzong who organized the translation academy under the orders of Emperor Yang of Sui and pointed out several errors. By the time of Xuanzang, he noticed many inaccuracies in the Chinese translations and decided to travel to India in search of the Dharma, ignoring the court’s restrictions and the perils of the journey.

Currently, many significant Sanskrit texts have been uncovered, and the growing popularity of the Tibetan language, which serves as the medium for translating most Sanskrit works, has led to various corrections in the Sanskrit–Chinese translations. Furthermore, the Pāli language, regarded as the closest to the original Sacred Texts, has gained increasing popularity. This rise in interest has facilitated the correction and comparison of various errors in the Āgama translations, fostering a clearer understanding of the Buddha’s teachings.

The points outlined above summarize the core principles followed by the Vietnamese Tripiṭaka Translation Board in their translation efforts. Firstly, the translation of the Āgama is introduced here. The Āgama was translated into Chinese very early, during the Later Han Dynasty, by An Shigao. However, most versions originated from the Western Regions, particularly from countries like Kucha and the Kingdom of Khotan, where Buddhism was prevalent at that time. Due to regional accents and dialects, the versions attributed to Sanskrit contained many errors. This is evident when comparing them to the Pāli equivalents or references in the Mahāvibhāṣa and Yogācārabhūmi. Moreover, many translators learned Buddhism and Sanskrit in the Western Regions rather than directly in India, as was the case with Kumārajīva and Xuanzang, which affected their proficiency in Sanskrit. When they arrived in China, the intense demand from Chinese Buddhists for more scriptures for study and practice created an urgent need for translations, despite the translators’ limited skills in Chinese. Consequently, the translation process often involved an intermediary translator. These multiple stages of translation resulted in many passages that the translators themselves could not fully understand, leading to translations that included obscure and often confusing sections. In this context, a Vietnamese translation from Chinese required extensive references in the hope of getting closer to the lost Sanskrit original, ultimately aiming to better convey the Buddha’s teachings—something that the Chinese translations struggled with due to language barriers.

The Vietnamese Tripiṭaka is primarily based on the Japanese Taishō Tripiṭaka, which consists of 100 volumes compiled from the 11th year of the Taishō era (1922) to the 9th year of the Showa era (1934). This project involved more than 100 distinguished Buddhist scholars in Japan, directed by Takakusu Junjiro and Watanabe Kaigyoku. The edition used is the printed version from Haeinsa Temple in North Korea, known as the Goryeo version. The text was edited using inscriptions from the Song, Yuan, and Ming dynasties, alongside various inscriptions and manuscripts from China and Japan, including the Tianping version, the Liao version from the Imperial Household Agency, and the Daitokuji Temple version. Texts found in the Western Regions, like those from the Kingdom of Khotan, Dunhuang, Kucha, and Gaochang, were also incorporated. Additionally, many passages in Pāli and Sanskrit were included in footnotes for comparison with the Chinese translation, as the editor suspected that it might be inaccurate or represent a different version.

The Taishō Tripiṭaka is divided into three main sections. The first section comprises 32 volumes, featuring the Sanskrit–Chinese translations of the Sūtra, Vinaya, and Abhidharma. These texts were either delivered by the Buddha, gathered by his Noble Disciples, or authored by later commentators. The second section, covering Taishō volumes 33 to 55, contains a variety of Chinese works. This includes commentaries on the Sūtra, Vinaya, and Abhidharma, as well as individual treatises from different Chinese Buddhist sects. Additionally, it encompasses historical accounts, memoirs, travel logs, and legends. Importantly, it also holds Chinese translations of non-Buddhist works, such as the Vaiśeṣika, Sāṃkhya, Zoroastrian, and Christian texts, along with Sanskrit–Chinese glossaries, textbooks, and manuscripts. The third section, spanning volumes 56 to 85, features Japanese texts, including commentaries on the Sūtra, Vinaya, and Abhidharma—mostly based on Chinese interpretations with unique insights—as well as treatises from Japanese sects. The last 12 volumes consist of statues and images, mainly mandalas from Buddhist Tantra. The concluding three volumes offer a comprehensive index detailing the contents of the available Tripiṭaka editions.

The Vietnamsese Tripiṭaka

The Vietnamese Tripiṭaka is a compilation of Vietnamese translations of the Buddhist Tripiṭaka derived from Chinese versions while also referencing Sanskrit, Pāli, and Tibetan texts. This collection encompasses all Buddhist writings that have been translated into Vietnamese and are still in use today. Since Buddhism was first introduced to Vietnam during the Hung King dynasty, numerous scriptures have been translated into Vietnamese from their Sanskrit or Pāli counterparts. Although many of these early Vietnamese texts have become scattered over time, some grammatical structures from Vietnamese still appear in the Chinese scriptures derived from these texts, such as the Liu Du Ji Jing (Six Pāramitā-sūtra) and The Sūtra of Ancient Miscellaneous Avaḍāna Stories. In the centuries that followed, the practice of translating Buddhist scriptures into Vietnamese persisted, with remnants observable in a five-word poem by the renowned Tang Dynasty poet Zhang Ji (750-820). Nevertheless, due to natural disasters and foreign invasions, the earliest surviving Vietnamese translation of the Sūtra is the 15th-century Dai Bao Phu Mau An Trong Kinh created by Zen master Vien Thai (1380-1440).

In the 16th century, the Quan Am Chan Kinh was translated, recognized as Truyen Phat Ba Quan Am (approximately 1585). The 17th century followed with new translations by Zen Master Minh Chau Huong, which included Dieu Phap Lien Hoa Kinh, Ma-Ha-Bat-Nha Ba-La-Mat-Da Tam Kinh, and other newly discovered texts.

In the 18th century, translations of the Vinaya Piṭaka began to appear, including Sa-Di Quoc Am Thap Gioi by Zen Master Nhu Trung (1690-1780) and Oai Nghi Dien Am by Nhu Thi (1680-1740).

In the 19th century, Phap Lien translated the Phap Hoa Quoc Ngu Kinh into Vietnamese in either 1852 or 1856. Since that time, more Buddhist scriptures have been translated into Vietnamese. As a result, the Vietnamese Tripiṭaka is a compilation of texts translated from Chinese and several languages, including Sanskrit and Tibetan. Translations from Pāli have been published independently to align with international standards, under the title Southern Tripiṭaka (Dai Tang Kinh Nam Truyen). Thus, the Vietnamese Tripiṭaka does not include any scriptures translated from Pāli into Vietnamese.

The summary above highlights the essential features of the Vietnamese Tripiṭaka, which has been translated and published to grant Vietnamese Buddhists and researchers access to sūtras that have evolved throughout history. We aim to gradually retranslate the sūtras that are either untranslated or only partially translated for inclusion in this Tripiṭaka.

The Vietnamese Tripiṭaka translation is based on the Taishō Tripiṭaka, encompassing all its published works. The guidelines for developing the provisional translation include the following: 

  1. The Vietnamese Tripiṭaka comprises all the Vietnamese translations of the Buddhist Tripiṭaka that have appeared in our country throughout history, reflecting the contributions of various translators and the development of the Vietnamese Tripiṭaka across different periods. 
  2. The Vietnamese translation is based on the Taishō Tripiṭaka, a collection of 100 volumes. Each volume contains about 1000 pages, printed in 10pt Chinese characters, and adheres to the numbering used in the Taishō edition. Pages are structured into three columns: a, b, and c. The translation includes both page numbers and columns for easy reference.
  3. As a result, a Chinese sūtra may have several Vietnamese translations; thus, after the Taishō serial number, letters A, B, C, etc., will be appended to differentiate between the various Vietnamese translations of the same Chinese sūtra.
  4. In terms of translation text processing, it primarily relies on the proofreading and comparative analysis of the Taishō version. Moreover, further proofreading and comparative works are also referenced.
  5. In cases of differences between editions, the Vietnamese version will be chosen or proofread according to the translator’s judgment.
  6. In the Chinese version, if any translation or wording conflicts with traditional and popular teachings, the translator will refer to the appropriate Sūtra, Vinaya, and Abhidharma for revisions. Explanations for these adjustments can be found in the footnotes.
  7. The Chinese translation primarily relies on oral transmission, which can lead to misunderstandings due to similar-sounding words, such as Pāli sam and samma or sama and samyak; cala and jala; muti và muṭṭhi, among others. In these instances, the translator consults the relevant sūtras, examines various Chinese translations, and speculates about the original form that may exist in the Sanskrit version to implement corrections. All adjustments are documented in the footnotes.
  8. Because the sects have different transmissions, thorough comparative studies are essential to grasp the core teachings shared by all. This task is beyond the translators’ current capabilities. Nevertheless, any discrepancies between the versions will be identified and analyzed wherever feasible. These differences are detailed in the footnotes.
  9. The Chinese translation is structured into volumes, whereas the Vietnamese translation lacks this format. Instead, it will be indicated in the footnotes at the start of each new volume.
  10. Certain Buddhist terms in Chinese translations may be challenging to read and research if they are not commonly used. Therefore, while the original translation is preserved, a more familiar equivalent will be included in the footnotes. Whenever feasible, the translator and the source of these translations will be cited for easy reference.
  11. All scriptures cited in the footnotes follow the standard abbreviation rules established by the international research community; see the abbreviation guidelines provided at the end of each volume of the Vietnamese Tripiṭaka.

The Vietnamese Tripiṭaka Project Implementation

The project includes tasks related to translation, editing, and publication. A Vietnamese Tripiṭaka Translation Council was formed and is coordinated by the Editor-in-Chief, who oversees the following responsibilities: 

1. Translation Committee 

The tasks listed below are essential to complete a translation:

a. Direct translation. The texts are sent to individuals who possess a good understanding of Chinese, basic knowledge of Buddhism, and are capable of translating directly from Chinese to Vietnamese.

b. Proofreading and annotation. The primary responsibility of the proofreading section is to review the rough translation and correct any potential errors. However, in practice, the proofreader’s role encompasses much more than just that.

The initial step is text editing, which should ideally occur before translation. At first glance, this process appears simple, as the translator only needs to identify errors in the original engraving. Key differences in the engravings are noted in the footnotes of the Taishō edition. The translator’s primary task is to understand the content of the translated segment in order to choose appropriate words for these footnotes. Nevertheless, many translators struggle with selecting the correct terms due to their limited knowledge of Buddhism and referencing skills. Additionally, the terminology used in the footnotes is often inaccurate. Even Master Yinshun made mistakes in his word choices, as he faced difficulties finding equivalent Pāli or Sanskrit texts and often relied on conjectures that turned out to be incorrect.

On the other hand, many errors originate not from the copying or engraving processes, but from the text itself. This issue arises because scriptures in India were primarily transmitted orally. Variations in accent and pronunciation can lead to confusion between words, potentially altering the original meaning of the teachings. Translators from Chinese with limited Sanskrit knowledge may overlook these errors. It is crucial to emphasize that such mistakes frequently occur in various Sanskrit–Chinese translations.

The revision focuses on Sanskrit syntax, which often causes confusion in translations, even for Chinese specialists and prominent commentators on classical texts.

Understanding the Chinese translation requires discovering the original Sanskrit text for comparison. Master Jizang erred by not providing a framework to analyze the Chinese translation as either active or passive, which resulted in confusion between the murderer and the victim. This excerpt is from the Śrīmālādevī Siṃhanāda Sūtra; although the original Sanskrit is lost, a corresponding passage exists in Sāntideva’s Śikṣāsamuccaya. Without this quoted Sanskrit passage, Jizang’s mistake would remain unknown.

Many original Sanskrit texts have vanished, including vital works such as the Abhidharma Mahāvibhāṣā Śāstra, which exists only because of Xuanzang’s translation. Additionally, many sections from the surviving Sanskrit text of the Abhidharmakośa-bhāsya allow readers to delve deeper into the content of the Abhidharma Mahāvibhāṣā Śāstra. How can readers genuinely grasp a translated passage if the translator misinterprets it or lacks a thorough understanding? Therefore, proofreading involves more than merely refining the translation’s style; it requires a comprehensive review to fully comprehend the original content within practical limits.

The Vietnamese Tripiṭaka is a translation of the Chinese Tripiṭaka, meaning its content must remain unchanged, even if errors in the Chinese version are identified. These historical mistakes cannot simply be deleted, yet the Vietnamese translation must address them. It is important to highlight the errors found and propose corrections. These notes will be documented in the footnotes to maintain the alignment of the Vietnamese version with the Chinese translation.

The conditions listed above are essential for creating a reasonably acceptable translation. Currently, only a limited number of individuals fulfill these criteria. Therefore, this project seeks not only to train translation specialists but also to develop individuals with in-depth expertise in Buddhist studies, enabling them to read and understand the languages in which the Sacred Scriptures are expressed, primarily Pāli, Sanskrit, Tibetan, and Chinese.

In contemporary Buddhist studies, those interested in Buddhism often find it challenging to grasp its fundamental teachings without familiarity with specific languages. This is also what Yancong has clearly stated about the conditions for participation in translations endorsed by Emperor Yang of Sui. He emphasizes that although a foundational knowledge of Sanskrit is important, a thorough understanding also requires going beyond just Buddhist texts to encompass foreign literature.

The specifics of the training program should be discussed at a later time. 

2. Publishing Committee

Publishing tasks comprise the following components:

a. Correcting spelling errors in translations. Currently, monks, nuns, and Buddhists address spelling mistakes in translations voluntarily. However, this effort is largely amateur, as these individuals are not professionals and lack the necessary expertise to identify errors. As a result, many widely circulated printed versions contain numerous spelling mistakes.

b. Presentation of printed versions. This process depends on the state of computer technology. Initially, the publishing committee lacked sufficient resources to hire individuals skilled in computer technology for document presentation. Currently, monks and nuns take on this responsibility, often relying on their self-taught technical skills. As a result, many technical errors remain unresolved, negatively affecting the quality of document presentation and falling short of expectations.

The translation process is anticipated to last approximately 15 years or longer. Therefore, the Tripiṭaka’s design cannot be completed in a single effort. As this process unfolds, technical skills will evolve, requiring updates to the presentation format to align with modern requirements. Consequently, there will be discrepancies between the earlier and later volumes of the Tripiṭaka.

c. Printing. Once the presentation format is approved, the translation is forwarded to the printing house. The contract designates the printing house as responsible for this process. While the printing procedure is generally stable, a specialist needs to oversee it to prevent any technical errors that may arise from the printing house.

d. Distribution, dissemination, and financial mobilization. Equally important is the task of distributing and disseminating the Tripiṭaka, which should be managed by a dedicated distribution committee. However, due to current human resource conditions, such a committee cannot be established; therefore, the publishing committee takes on this responsibility. Moreover, translation efforts are a shared responsibility among all Vietnamese Buddhists, regardless of their particular tradition, group, or sect. This endeavor necessitates the active involvement and commitment of monks, nuns, and lay Buddhists, fueled by both individual and collective aspirations, whether through material or spiritual support and sponsorship, while diligently applying all available material and intellectual resources. To be effective and promote active participation among many disciples, this initiative must involve a specialized financial mobilization committee. Given the existing human resource conditions, the publishing committee will undertake this responsibility.

Conclusion

After nearly two thousand years since their introduction, the fundamental teachings of the Buddha have been studied and practiced in Vietnam, greatly fostering peace for many individuals and communities while enriching the emotional and intellectual landscape of its people. Nonetheless, translation and dissemination of the Sacred Scriptures for learning and practice have not been conducted on a large scale nationwide.

The translation project in China spanned nearly two thousand years, achieving great milestones by gathering and preserving the treasure of Sacred Scriptures that endured various devastations driven by blind faith and fanaticism. This work gained significant support from Buddhist rulers and demonstrated a collective endeavor among the people across various historical periods. Although Vietnam had its own wise Buddhist kings, the scale of such a project was never as extensive under royal guidance, primarily due to socio-political factors. Some scriptures were translated, driven only by practical learning and pragmatic needs, but these efforts fell short of establishing a solid foundation for a deeper understanding of the teachings.

In 1973, the Tripiṭaka Translation Council was established for the first time in history, with Venerable Thich Tri Tinh serving as President and Venerable Thich Quang Do as General Secretary. The council included distinguished members who had translated important works in Buddhist studies, all under the auspices of the Supreme Patriarchate of the Unified Buddhist Church of Vietnam. Although the translation project was extensive, only a small part was completed due to the war. Some of this work was later published in 1993 by the Vietnam Institute of Buddhist Studies, as part of the Vietnam Buddhist Saṃgha, titled “Vietnamese Tripiṭaka.” This accomplishment is sūtras of the Āgama as designated to be translated by the Tripiṭaka Translation Council, which includes the Dirgha Āgama and the Saṃyukta Āgama, and was refined by Venerable Thich Thien Sieu, Venerable Thich Tri Thanh, and Venerable Thich Tue Sy from Hai Duc Buddhist College in Nha Trang. Furthermore, Venerable Thich Thanh Tu, Venerable Thich Buu Hue, and Venerable Thich Thien Tam from Hue Nghiem Buddhist College in Saigon completed the Madhyama Āgama and the Ekottara Āgama. Additionally, Venerable Thich Tri Nghiem finalized his work on the Mahāprajñāpāramitā-sūtra, which is a Chinese translation by Xuanzang comprising 600 volumes, part of the Prajñāpāramitā literature. Venerable Thich Tri Tinh completed the Pañcaviṃśatisāhasrikā Prajñāpāramitā, part of the Prajñāpāramitā text series; the Saddharmapuṇḍarīka-sūtra or Lotus Sūtra (translated into Chinese by Kumārajīva), which is part of the Saddharmapuṇḍarīka literature; the Buddhāvataṃsaka-nāma-mahāvaipulya-sūtra (Eighty version), affiliated with Āvataṃsaka literature; and the complete Mahāratnakūṭa-sūtra. These translations have been published by their disciples but are not yet included in the Vietnamese Buddhist Tripiṭaka. 

The other assigned positions have not yielded any results. Despite their substantial efforts, the outcomes have been rather modest due to the difficult circumstances in the country. Additionally, these results have yet to meet the essential criteria for revision and editing based on contemporary Buddhist scripture research and translation practices. Consequently, they have struggled to participate fully in the global Buddhist translation and research field, which is crucial for showcasing Vietnamese Buddhism’s contribution to the worldwide mission of disseminating the Dharma for the welfare and happiness of all sentient beings. This effort cannot be credited to a single person, group, or specific tradition; instead, it is a collective endeavor involving all Vietnamese Buddhist monks, nuns, and practitioners across generations, evolving alongside societal and human progress. Its primary aim is to repay the Buddha’s kindness, who endured great hardships throughout eons for the well-being of all beings. Furthermore, it seeks to uphold the mission of spreading the Dharma and benefiting sentient beings as imparted by the Masters, ensuring that the light of the Dharma continues to shine brightly in the world.

We wholeheartedly rely on the protection and blessings of the Buddhas, the Noble Saṃgha, and the guidance of our current Elders. We encourage dedication and support, drawing inspiration from the aspirations, wisdom, and unwavering resources of the four groups of the Buddha’s followers. This dedication is essential for our mission to continuously and reliably spread the Dharma, ensuring that its light continues to illuminate the world for the welfare and happiness of all living beings throughout the ages.

Vesak 2552 in the Buddhist Calendar Year – 2008

Tri Sieu[4] and Tue Sy

[1] Dīgha Nikāya 16. Translated by Maurice Walshe: “Ananda, for what I have taught and explained to you as Dhamma and Discipline will, at my passing, be your teacher.”

[2] Maurice Walshe, Dīgha Nikāya–The Long Discourses of the Buddha (Boston: Wisdom Publication, 1995), 270.

[3] Vin.2.139.

[4] Professor Le Manh That