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Buddhism in Vietnam

May 08, 2023

Buddhism in Vietnam (Đạo Phật 道佛 or Phật Giáo 佛教 in Vietnamese), as practiced by the ethnic Vietnamese, is mainly of the Mahayana tradition and is the main religion.[1] Buddhism may have first come to Vietnam as early as the 3rd or 2nd century BCE from the Indian subcontinent or from China in the 1st or 2nd century CE.[2] Vietnamese Buddhism has had a syncretic relationship with certain elements of Taoism, Chinese spirituality, and Vietnamese folk religion.[3]

Statue of Avalokiteśvara, lacquered and gilded wood at the Bút Tháp Temple, dating from the Restored Lê era with inscription "autumn of the year Bính Thân" (1656).

History

 
Buddhist Arhat mural in Liên Hoa cave, Ninh Bình province, dated 10-11th century

Dynastic period

There are conflicting theories regarding whether Buddhism first reached Vietnam during the 3rd or 2nd century BCE via delegations from India, or during the 1st or 2nd century from China.[4] In either case, by the end of the 2nd century CE, Vietnam had developed into a major regional Mahayana Buddhist hub, centering on Luy Lâu in modern Bắc Ninh Province, northeast of the present-day capital city of Hanoi. Luy Lâu was the capital of the Han region of Jiaozhi and was a popular destination visited by many Indian Buddhist missionary monks en route to China. The monks followed the maritime trade route from the Indian subcontinent to China used by Indian traders. A number of Mahayana sutras and the āgamas were translated into Classical Chinese there, including the Sutra of Forty-two Chapters and the Anapanasati.

Jiaozhi was the birthplace of Buddhist missionary Kang Senghui, who was of Sogdian origin.[5][6]

Over the next eighteen centuries, Vietnam and China shared many common features of cultural, philosophical and religious heritage as a result of geographical proximity and Vietnam being annexed twice by China. Vietnamese Buddhism is thus related to Chinese Buddhism in general, and to some extent reflects the formation of Chinese Buddhism after the Song dynasty.[7] Meanwhile, in 875 new Cham king Indravarman II who was a devout Zen Buddhist, established Mahayana Buddhism as Champa's state religion, and built the large monastery complex of Đồng Dương. His dynasty continued to rule Champa until the late 10th century.[8]

During the Đinh dynasty (968–980), Mahayana Buddhism was recognized by the state as an official religion (~971), reflecting the high esteem of Buddhist faith held by the Vietnamese monarchs, included some influences from the Vajrayana section.[9] The Early Lê dynasty (980–1009) also afforded the same recognition to the Buddhist sangha. The growth of Buddhism during this time is attributed to the recruitment of erudite monks to the court as the newly independent state needed an ideological basis on which to build a country. Subsequently, this role was ceded to Confucianism.[10]

Vietnamese Buddhism reached its zenith during the Lý dynasty (1009–1225), beginning with the founder Lý Thái Tổ, who was raised in a Buddhist temple.[11] All of the emperors during the Lý dynasty professed and sanctioned Buddhism as the state religion. This endured with the Trần dynasty (1225–1400), but Buddhism had to share the stage with the emerging growth of Confucianism.

By the 15th century, Buddhism fell out of favor with the court during the Later Lê dynasty, although still popular with the masses. Officials like Lê Quát attacked it as heretical and wasteful.[12] It was not until the 19th century that Buddhism regained some stature under the Nguyễn dynasty, which accorded royal support.[13]

A Buddhist revival movement (Chấn hưng Phật giáo) emerged in the 1920s in an effort to reform and strengthen institutional Buddhism, which had lost grounds to the spread of Christianity and the growth of other faiths under French rule. The movement continued into the 1950s.[14]

Republican period

See also: Buddhist crisis, Ngô Đình Diệm, Huế Phật Đản shootings, Huế chemical attacks, and Xá Lợi Pagoda raids

From 1954 to 1975, Vietnam was split into North and South Vietnam. In a country where surveys of the religious composition estimated the Buddhist majority to be approximately 50 to 70 percent,[15][16][17][18][19][20][21] South Vietnamese President Ngô Đình Diệm's policies generated claims of religious bias. As a member of the Catholic Vietnamese minority, he pursued pro-Catholic policies that antagonized many Buddhists.

Further information: Roman Catholicism in Vietnam § Roman Catholicism in South Vietnam (1954–1975)
 
Monument to Thích Quảng Đức, who burned himself to death in 1963 in protest against the persecution of Buddhists by South Vietnam's Ngô Đình Diệm administration

In May 1963, in the central city of Huế, where Diệm's elder brother Ngô Đình Thục was the archbishop, Buddhists were prohibited from displaying Buddhist flags during Vesak celebrations.[22] Yet few days earlier, Catholics were allowed to fly religious flags at a celebration in honour of the newly-seated archbishop. This led to widespread protest against the government; troops were sent in, and nine civilians were killed in the confrontations. This led to mass rallies against Diệm's government, termed as the Buddhist crisis. The conflicts culminated in Thích Quảng Đức's self-immolation by lighting himself on fire in protest of the persecution of Buddhists. President Diệm's younger brother Ngô Đình Nhu favored strong-armed tactics, and Army of the Republic of Vietnam Special Forces engaged in the Xá Lợi Pagoda raids, killing estimated hundreds.[citation needed] Dismayed by the public outrage, the U.S. government withdrew support for the regime. President Diệm was deposed and killed in the 1963 coup.[23][24]

Political strength of the Buddhists grew in the 1960s as different schools and orders convene to form the Unified Buddhist Sangha of Vietnam. Leaders of the Sangha like Thích Trí Quang had considerable sway in national politics, at times challenging the government.

With the fall of Saigon in 1975, the whole nation came under Communist rule; many religious practices including Buddhism were discouraged. In the North, the government had created the United Buddhist Sangha of Vietnam, co-opting the clergy to function under government auspices, but in the South, the Unified Buddhist Sangha of Vietnam still held sway and openly challenged the communist government. The Sangha leadership was thus arrested and imprisoned; Sangha properties were seized and the Sangha itself was outlawed. In its place was the newly created Buddhist Sangha of Vietnam, designed as the final union of all Buddhist organizations, now under full state control.

Modern period

The treatment of Buddhists started to ease since Đổi mới in 1986.

Since Đổi Mới in 1986, many reforms have allowed Buddhists to practice their religion relatively unhindered. However, no organized sangha is allowed to function independent of the state. It was not until 2007 that Pure Land Buddhism, the most widespread type of Buddhism practiced in Vietnam, was officially recognized as a religion by the government.[25] Thích Quảng Độ, the Patriarch of the Unified Buddhist Sangha, once imprisoned, remained under surveillance and restricted in his travels until his death.

Today, Buddhists are found throughout Vietnam, from North to South. Buddhism is the single largest organized religion in Vietnam, with somewhere between 12.2% and 16.4% of the population identifying themselves as Buddhist.[26][27] Some argued that the number is higher than reported, as many declared themselves as atheists but still participate in Buddhist activities.

Though the Communist Party of Vietnam officially promotes atheism, it has usually leaned in favor of Buddhism, as Buddhism is associated with the long and deep history of Vietnam. Also, there have rarely been disputes between Buddhists and the Government;[28] the Communist Government also sees Buddhism as a symbol of Vietnamese patriotism. Buddhist festivals are officially promoted by the Government and restrictions are few,[29] in contrast to its Christian, Muslim and other religious counterparts.

Recently, the Communist regime in Vietnam allowed major Buddhist figures to enter the country. Thích Nhất Hạnh, an influential Buddhist figure revered both in Vietnam and worldwide, is among these.[30] In order to distance itself from the fellow communist neighbor China, the Government of Vietnam allows the publishing of books and stories of 14th Dalai Lama, who has a personal friendship with Thích Nhất Hạnh and were commonly critical of the Chinese regime after the 2008 Tibetan unrest,[31] which was seen as an attempt to antagonize the Chinese Government and China as a whole, as Beijing still considers the Dalai Lama to be a terrorist.

Overseas

 
Buddhist Monastery of Tam Bao Son, Harrington, Quebec, Canada

After the fall of South Vietnam to the Communist North in 1975 at the end of the Vietnam War, the first major Buddhist community appeared in North America. Since this time, the North American Vietnamese Buddhist community has grown to some 160 temples and centers. Proselytizing is not a priority.

The most famous practitioner of synchronized Vietnamese Thiền in the West is Thích Nhất Hạnh, who has authored dozens of books and founded the Plum Village Monastery in France together with his colleague, bhikṣuṇī and Zen Master Chân Không. According to Nguyen and Barber, Thích Nhất Hạnh's fame in the Western world as a proponent of engaged Buddhism and a new Thiền style has "no affinity with or any foundation in traditional Vietnamese Buddhist practices",[32] and according to Alexander Soucy (2007), his style of Zen Buddhism is not reflective of actual Vietnamese Buddhism. These claims are contradicted by Elise Anne DeVido, who examined the life and legacy of Thích Nhất Hạnh and how we can understand his teachings in terms of its Vietnamese origins.[33] Thích Nhất Hạnh also often recounts about his early Thiền practices in Vietnam in his Dharma talks, saying that he continued and developed this practice in the West, which has a distinctive Vietnamese Thiền flavor.[citation needed]

Thích Nhất Hạnh's Buddhist teachings have started to return to Vietnam, where the Buddhist landscape is now being shaped by the combined Vietnamese and Westernized Buddhism that is focused more on the meditative practices.[34]

Practice

 
Vietnamese art of the pure land of Kṣitigarbha.

Followers in Vietnam practice differing traditions without any problem or sense of contradiction.[35] Few Vietnamese Buddhists would identify themselves as a particular kind of Buddhism, as a Christian might identify themself by a denomination, for example. Although Vietnamese Buddhism does not have a strong centralized structure, the practice is similar throughout the country at almost any temple.

Gaining merit is the most common and essential practice in Vietnamese Buddhism with a belief that liberation takes place with the help of Buddhas and bodhisattvas. Buddhist monks commonly chant sutras, recite Buddhas’ names (particularly Amitābha), doing repentance, and praying for rebirth in the Pure Land.[36]

The Lotus Sutra and the Amitabha Sutra are the most commonly used sutras.[36] Most sutras and texts are in Văn ngôn and are merely recited with Sino-Xenic pronunciations, making them incomprehensible to most practitioners.

Three services are practiced regularly at dawn, noon, and dusk. They include sutra reading with niệm Phật and dhāraṇī, including the Chú Đại Bi (the Nīlakaṇṭha Dhāraṇī), recitation and kinh hành (walking meditation). Laypeople at times join the services at the temple, and some devout Buddhist practice the services at home. Special services such as sám nguyện/sám hối (confession/repentance) takes place on the full moon and new moon each month. The niệm Phật practice is one way of repenting and purifying bad karma.[35]

Buddhist temples also serve a significant role in death rituals and funerals among overseas Vietnamese.

The Chú Đại Bi

At the entrance of many pagodas, especially in tourist places, the Chú Đại Bi (Vietnamese version of the Chinese 大悲咒 Dàbēi zhòu, the Nīlakaṇṭha Dhāraṇī or Great Compassion Dharani or Mantra), is made available to visitors, either printed on a single sheet in black and white, or as a color booklet on glossy paper. They are printed on the initiative of Buddhist practitioners who make an offering to the sangha.

 
 
 
Description of illustrations:
• Left: Sheet of plain paper (21x29.7 cm). Complete text of Chú Đại Bi, ie 84 verses, printed in black and white. At the top of the page, on both sides, are the representations of Buddha A Di Đà (Amitābha) and Bodhisattva Quán Âm (Guanyin).
• Center: Two booklets, first covers, flexible cardboard (21x14.5 cm). - Green colored copy , 32 p. : Quan Âm (or Quán Thế Âm Bồ Tát) is standing on a lotus. She is represented in her form with twenty-four arms and eleven faces: hers, the others symbolizing the ten directions of space (the four cardinal directions, the four intercardinal directions, the nadir and the zenith, that the Boddhisattva can observe simultaneously.)
The meaning (and not the literal translation) of the words " Nghi Thức Trì Tụng " is: " Instructions for reciting well the Chú Đại Bi".
• Right: An open booklet. We can read the numbered verses 1-42 of the "Chú Đại Bi", that is to say half of the full text.
Note : one of the booklets has more pages (32) than the other (12) because it is more illustrated and contains ritual instructions (as indicated on the front cover).
  Click on images to enlarge
  • Text

The Chú Đại Bi (Vietnamese translation of the Chinese title 大悲咒 Dàbēi zhòu), is divided into 84 verses and available in either unnumbered or numbered versions. The text recited in religious services is a transcription into modern Vietnamese (Chữ Quốc ngữ) from the ancient Vietnamese (Chữ Nôm and Chữ Hán) text, which was itself a transcription from Chinese (not a traduction). The following translations into modern Vietnamese and English are based on the work of Vietnamese historian Lê Tự Hỷ [37] and Indian historian Lokesh Chandra.[38] A reconstruction in Sanskrit IAST from the original text, by Lê Tự Hỷ, is also proposed.

Branches

Mahāyāna traditions

 
Bái Đính Temple in Ninh Bình Province
 
Monks holding a service in Huế

The overall doctrinal position of Vietnamese Buddhism is the inclusive system of Tiantai, with the higher metaphysics informed by the Huayan school (Vietnamese: Hoa Nghiêm); however, the orientation of Vietnamese Buddhism is syncretic without making such distinctions.[7] Therefore, modern practice of Vietnamese Buddhism can be very eclectic, including elements from Thiền (Chan Buddhism), Thiên Thai (Tiantai), and Tịnh độ Pure Land Buddhism.[7] Vietnamese Buddhist are often separated not by sects but by the style in how they perform and recite texts, which monks of different regions of Vietnam are known for. According to Charles Prebish, many English language sources contain misconceptions regarding the variety of doctrines and practices in traditional Vietnamese Buddhism:[52]

We will not consider here the misconceptions presented in most English-language materials regarding the distinctness of these schools, and the strong inclination for "syncretism" found in Chinese and Vietnamese Buddhism. Much has been said about the incompatibility of different schools and their difficulty in successfully communicating with each other and combining their doctrines. None of these theories reflects realities in Vietnam (or China) past or present. The followers have no problem practicing the various teachings at the same time.

The methods of Pure Land Buddhism are perhaps the most widespread within Vietnam. It is common for practitioners to recite sutras, chants and dhāraṇīs looking to gain protection through bodhisattvas.[53] It is a devotional practice where those practicing put their faith in Amitābha (Vietnamese: A-di-đà). Followers believe they will gain rebirth in his pure land by chanting Amitabha's name. A pure land is a Buddha-realm where one can more easily attain enlightenment since suffering does not exist there.

Many religious organizations have not been recognized by the government; however, in 2007, with 1.5 million followers, the Vietnamese Pure Land Buddhism Association (Tịnh Độ Cư Sĩ Phật Hội Việt Nam) received official recognition as an independent and legal religious organization.[25]

Thiền is the Sino-Xenic pronunciation of Chan (Japanese Zen) and is derived ultimately from Sanskrit "dhyāna". The traditional account is that in 580, an Indian monk named Vinitaruci (Vietnamese: Tì-ni-đa-lưu-chi) traveled to Vietnam after completing his studies with Sengcan, the third patriarch of Chan Buddhism. This would be the first appearance of Thiền. The sect that Vinitaruci and his lone Vietnamese disciple founded would become known as the oldest branch of Thiền. After a period of obscurity, the Vinitaruci School became one of the most influential Buddhist groups in Vietnam by the 10th century, particularly under the patriarch Vạn-Hạnh (died 1018). Other early Vietnamese Zen schools included the Vô Ngôn Thông, which was associated with the teaching of Mazu Daoyi, and the Thảo Đường, which incorporated nianfo chanting techniques; both were founded by Chinese monks.

A new Thiền school was founded by King Trần Nhân Tông (1258–1308); called the Trúc Lâm "Bamboo Grove" school, it evinced a deep influence from Confucian and Taoist philosophy. Nevertheless, Trúc Lâm's prestige waned over the following centuries as Confucianism became dominant in the royal court. In the 17th century, a group of Chinese monks led by Nguyên Thiều introduced the Linji school (Lâm Tế). A more native offshoot of Lâm Tế, the Liễu Quán school, was founded in the 18th century and has since been the predominant branch of Vietnamese Zen.

 
This is the main altar of a Vietnamese Buddhist temple near Seattle. In the front is a statue of Shakyamuni Buddha, the historical founder, while in the back is the "trinity" of Amitabha Buddha. On one side of Amitabha is Avalokitesvara Bodhisattva while on the other is Mahasthamaprapta Bodhisattva.

Some scholars argue that the importance and prevalence of Thiền in Vietnam has been greatly overstated and that it has played more of an elite rhetorical role than a role of practice.[54] The Thiền uyển tập anh (Chinese: 禪苑集英, "Collection of Outstanding Figures of the Zen Garden") has been the dominant text used to legitimize Thiền lineages and history within Vietnam. However, Cuong Tu Nguyen's Zen in Medieval Vietnam: A Study and Translation of the Thien Tap Anh (1997) gives a critical review of how the text has been used to create a history of Zen Buddhism that is "fraught with discontinuity". Modern Buddhist practices are not reflective of a Thiền past; in Vietnam, common practices are more focused on ritual and devotion than the Thiền focus on meditation.[55] Nonetheless, Vietnam is seeing a steady growth in Zen today.[34] Two figures who have been responsible for this increased interest in Thiền are Thích Nhất Hạnh, and Thích Thanh Từ, who lives in Da Lat.

Theravada Buddhism

 
South East Asia circa 1010 CE, Đại Việt (Vietnamese) lands in yellow

The central and southern part of present-day Vietnam were originally inhabited by the Chams and the Khmer people, respectively, who followed both a syncretic Śaiva-Mahayana (see History of Buddhism in Cambodia). Theravāda spread from Sri Lanka to Cambodia during the 15th and 16th centuries, became established as the state religion in Cambodia and also spread to Cambodians living in the Mekong Delta, replaced Mahayana.[56] Đại Việt annexed the land occupied by the Cham during conquests in the 15th century and by the 18th century had also annexed the southern portion of the Khmer Empire, resulting in the current borders of Vietnam. From that time onward, the dominant Đại Việt (Vietnamese) followed the Mahayana tradition while the Khmer people continued to practice Theravada Buddhism.[57]

 
Khmer Nam Bộ girl in a traditional costume at Theravada temple in Trà Vinh province

In the 1920s and 1930s, there were a number of movements in Vietnam for the revival and modernization of Buddhist activities. Together with the re-organization of Mahayana establishments, there developed a growing interest in Theravadin meditation as well as the Pāli Canon. These were then available in French. Among the pioneers who brought Theravada Buddhism to the ethnic Đại Việt was a young veterinary doctor named Lê Văn Giảng. He was born in the Southern region, received higher education in Hanoi, and after graduation, was sent to Phnom Penh, Cambodia, to work for the French government.[58]

During that time, he became especially interested in Theravada Buddhist practice. Subsequently, he decided to ordain and took the Dhamma name of Hộ-Tông (Vansarakkhita). In 1940, upon an invitation from a group of lay Buddhists led by Nguyễn Văn Hiểu, he went back to Vietnam in order to help establish the first Theravadin temple for Vietnamese Buddhists at Gò Dưa, Thủ Đức (now a district of Hồ Chí Minh City). The temple was named Bửu Quang (Ratana Ramsyarama). The temple was destroyed by French troops in 1947, and was later rebuilt in 1951. At Bửu Quang temple, together with a group of Vietnamese bhikkhus who had received training in Cambodia such as Thiện Luật, Bửu Chơn, Kim Quang and Giới Nghiêm, Hộ Tông began teaching Buddhism in their native Vietnamese. He also translated many Buddhist materials from the Pali Canon, and Theravada Buddhism became part of Vietnamese Buddhist activity in the country.

In 1949–1950, Hộ Tông together with Nguyễn Văn Hiểu and supporters built a new temple in Saigon (now Hồ Chí Minh City), named Kỳ Viên Tự (Jetavana Vihara). This temple became the centre of Theravadin Buddhist activities in Vietnam, which continued to attract increasing interest among the Vietnamese Buddhists. In 1957, the Vietnamese Theravada Buddhist Sangha Congregation (Giáo hội Tăng-già Nguyên thủy Việt Nam) was formally established and recognised by the government, and the Theravada Sangha elected Venerable Hộ Tông as its first President, or Sangharaja.

From Saigon, the Theravadin Buddhist movement spread to other provinces, and soon, a number of Theravadin temples for ethnic Viet Buddhists were established in many areas in the Southern and Central parts of Vietnam. There are 529 Theravadin Buddhist temples throughout the country, of which 19 were located in Hồ Chí Minh City and its vicinity. Besides Bửu Quang and Kỳ Viên temples, other well known temples are Bửu Long, Giác Quang, Tam Bảo (Đà Nẵng), Thiền Lâm and Huyền Không (Huế), and the large Thích Ca Phật Đài in Vũng Tàu.[59]

There is also a branch of Theravada Buddhism that also combines elements from the Mahayana tradition which is called Mendicant Buddhism or in Vietnamese, Đạo Phật Khất Sĩ Việt Nam, it was created by Thích Minh Đăng Quang, who wanted to create the original Buddhist tradition by walking barefoot and begging for alms.

Gallery

  •  

    Bodhisattva on Lotus fresco figures, 10th - 13th century in Thien Ke Temple, Tuyen Quang

  •  

    Buddhist Arhat mural in Liên Hoa cave, Ninh Bình province, dated 10-11th century

  •  

    Buddhist Arhat mural in Liên Hoa cave, Ninh Bình province, dated 10-11th century

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    The One Pillar Pagoda is a historic Mahayana Buddhist temple in Hanoi, the capital of Vietnam.

  •  

    Bái Đính Temple is a complex of Mahayana Buddhist temples on Bai Dinh Mountain.

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    Hải Đức Buddha, the 30 ft tall statue built in 1964 at Long Sơn Pagoda in Nha Trang.

  •  

    Ceramic pagoda with lotus, bodhi leaf, dancer decoration, Hanoi (Lý dynasty, 11th-13th century).

  •  

    Terracotta Bodhi leaves with dragon motif (Lý-Trần dynasties, 11th-14th century).

See also

Notes

  1. ^ Cuong Tu Nguyen & A.W. Barber. "Vietnamese Buddhism in North America: Tradition and Acculturation". in Charles S. Prebish and Kenneth K. Tanaka (eds). The Faces of Buddhism in America. Berkeley: University of California Press, 1998, pg 130.
  2. ^ Cuong Tu Nguyen. Zen in Medieval Vietnam: A Study of the Thiền Uyển Tập Anh. Honolulu: University of Hawaii Press, 1997, pg 9.
  3. ^ Cuong Tu Nguyen & A.W. Barber 1998, pg 132.
  4. ^ Nguyen Tai Thu. The History of Buddhism in Vietnam. 2008.
  5. ^ Tai Thu Nguyen (2008). The History of Buddhism in Vietnam. CRVP. pp. 36–. ISBN 978-1-56518-098-7. from the original on 2023-01-16. Retrieved 2016-08-29.
  6. ^ Tai Thu Nguyen (2008). The History of Buddhism in Vietnam. CRVP. pp. 36–. ISBN 978-1-56518-098-7. Archived from the original on 2015-01-31. Retrieved 2017-12-04.
  7. ^ a b c Prebish, Charles. Tanaka, Kenneth. The Faces of Buddhism in America. 1998. p. 134
  8. ^ Hall, Daniel George Edward (1981), History of South East Asia, Macmillan Education, Limited, pp. 201–202, ISBN 978-1-349-16521-6
  9. ^ Nguyen Tai Thu 2008, pg 77.
  10. ^ Nguyen Tai Thu 2008, pg 75.
  11. ^ Nguyen Tai Tu Nguyen 2008, pg 89.
  12. ^ Việt Nam: Borderless Histories – Page 67 Nhung Tuyet Tran, Anthony Reid – 2006 "In this first formal attack in 1370, a Confucian official named Lê Quát attempted, without much success, to brand Buddhism as heretical and to promote Confucianism. Times had drastically changed by Ngô Sĩ Liên's Lê dynasty."
  13. ^ The Vietnam Review: Volume 3 1997 "Buddhism The close association between kingship and Buddhism established by the Ly founder prevailed until the end of the Trân. That Buddhism was the people's predominant faith is seen in this complaint by the Confucian scholar Lê Quát ."
  14. ^ Elise Anne DeVido. "Buddhism for This World: The Buddhist Revival in Vietnam, 1920 to 1951, and Its Legacy." in Philip Taylor (ed), Modernity and Re-enchantment: Religion in Post-revolutionary Vietnam. Institute of Southeast Asian Studies: Singapore, 2007, p. 251.
  15. ^ The 1966 Buddhist Crisis in South Vietnam 2008-03-04 at the Wayback Machine HistoryNet
  16. ^ Gettleman, pp. 275–76, 366.
  17. ^ Moyar, pp. 215–216.
  18. ^ . Time. 1963-06-14. Archived from the original on September 30, 2007.
  19. ^ Tucker, pp. 49, 291, 293.
  20. ^ Maclear, p. 63.
  21. ^ . Archived from the original on April 1, 2010.
  22. ^ Topmiller, p. 2.
  23. ^ Karnow, pp. 295–325.
  24. ^ Moyar, pp. 212–250.
  25. ^ a b "Pure Land Buddhism recognised by Gov’t." Viet Nam News. December 27, 2007. Accessed: April 7, 2009.
  26. ^ The Global Religious Landscape 2010 2013-07-19 at the Wayback Machine. The Pew Forum.
  27. ^ Home Office: Country Information and Guidance — Vietnam: Religious minority groups 2015-05-18 at the Wayback Machine. December 2014. Quoting United Nations' "Press Statement on the visit to the Socialist Republic of Viet Nam by the Special Rapporteur on freedom of religion or belief" 2017-10-10 at the Wayback Machine. Hanoi, Viet Nam 31 July 2014. Vietnamese 2017-10-10 at the Wayback Machine. Quote, p. 8: "[...] According to the official statistics presented by the Government, the overall number of followers of recognized religions is about 24 million out of a population of almost 90 million. Formally recognized religious communities include 11 million Buddhists [...]"
  28. ^ "Buddhist Studies Vietnam: Current and Future Directions | Kyoto Review of Southeast Asia". 26 February 2016. from the original on 17 May 2020. Retrieved 1 May 2019.
  29. ^ "Buddhism in Vietnam". 2 October 2013. from the original on 23 December 2019. Retrieved 1 May 2019.
  30. ^ "Inner Peace: Quotes from Zen Buddhist Master Thích Nhất Hạnh". from the original on 2019-12-22. Retrieved 2019-05-01.
  31. ^ "Comments on Tibet". 27 March 2008. from the original on 1 May 2019. Retrieved 1 May 2019.
  32. ^ Cuong Tu Nguyen & A. W. Barber 1998, p. 131.
  33. ^ Elise Anne DeVido BuddhaDharma Magazine, May 2019
  34. ^ a b Alexander Soucy 2007.
  35. ^ a b Cuong Tu Nguyen & A. W. Barber 1998, pg 135.
  36. ^ a b Cuong Tu Nguyen & A. W. Barber 1998, pg 134.
  37. ^ a b c Lê Tự Hỷ.
  38. ^ a b Chandra 1988, p. 130-133.
  39. ^ Kinh Dược Sư. Rộng Mở Tâm Hồn. pp. 9–11. Retrieved 20 January 2022.
  40. ^ "Chú Đại Bi". chudaibi.com. from the original on 19 November 2021. Retrieved 20 January 2022..
  41. ^ Verses 25-26 form a single sentence.
  42. ^ Verses 31-32 form a single sentence.
  43. ^ Verses 34-40 form a single sentence.
  44. ^ Verses 50-51 form a single sentence.
  45. ^ In sanskrit the word used is Svāhā, translated by Con xin đón mừng Ngài (I welcome you) by vietnamese historien Lê Tự Hỷ (see details in section « References »).
  46. ^ Verses 57-58 form a single sentence.
  47. ^ Verses 78 and 79: These two verses are a repeat of verse 3, split into two parts.
  48. ^ Verses 81-82-83: The four words (ten syllables) of these three verses constitute one sentence: «  Án. Tất điện đô Mạn đá ra Bạt đà da (Om. May the wishes of this mantra come true». According to the Vietnamese Buddhist ritual, it must be repeated three times (as indicated in the Kinh Dược Sư ( Sutras Healers ), and in the numbered version of the Chú Dai Bi.
  49. ^ Chandra 1979, p. 13-14.
  50. ^ Chandra 1988, p. 93-94.
  51. ^ During the religious service, the vietnamese monks and nuns (and the lay followers as well) recite the text divided into 84 verses (according to the Chinese version) and not the division of the Sanskrit text.
  52. ^ Prebish, Charles. Tanaka, Kenneth. The Faces of Buddhism in America. 1998. p. 135
  53. ^ Cuong Tu Nguyen 1997, p. 94.
  54. ^ Alexander Soucy. "Nationalism, Globalism and the Re-establishment of the Trúc Lâm Thien Sect in Northern Vietnam." in Philip Taylor (ed), Modernity and Re-enchantment: Religion in Post Revolutionary Vietnam. Institute of Southeast Asian Studies: Singapore, 2007; Cuong Tu Nguyen 1997, pg 342-3 [1] 2023-01-16 at the Wayback Machine
  55. ^ Alexander Soucy 2007; Cuong Tu Nguyen & A. W. Barber 1998.
  56. ^ Harris, Ian (2008). Cambodian Buddhism: History and Practice. University of Hawaii Press. pp. 35–36.
  57. ^ Ven.Phra Palad Raphin Buddhisaro. (2017). Theravada Buddhism: Identity, Ethnic, Retention of “Khmer’s Krom” in Vietnam. Journal of Bodhi Research [Bodhi Vijjalai Collage] Srinakharinwiwot University http://gps.mcu.ac.th/wp-content/uploads/2013/02/11004-32450-1-SM-1.pdf 2020-07-11 at the Wayback Machine
  58. ^ Mae Chee Huynh Kim Lan.(2553/2010) A STUDY OF THERAVĀDA BUDDHISM IN VIETNAM.Thesis of Master of Arts (Buddhist Studies).Graduate School : Mahachulalongkornrajavidyalaya University.
  59. ^ http://dr.lib.sjp.ac.lk/bitstream/123456789/1677/1/Therav%C4%81da%20Buddhism%20in%20Vietnam.pdf[bare URL PDF]

References

  • Nguyen, Cuong Tu & A. W. Barber. "Vietnamese Buddhism in North America: Tradition and Acculturation". in Charles S. Prebish and Kenneth K. Tanaka (eds) The Faces of Buddhism in America. Berkeley: University of California Press, 1998.
  • Nguyen, Cuong Tu. Zen in Medieval Vietnam: A Study of the Thiền Uyển Tập Anh. Honolulu: University of Hawaii Press, 1997.
  • Nguyễn Tài Thư (2008), History of Buddhism in Vietnam, Cultural heritage and contemporary change: South East Asia, CRVP, ISBN 978-1565180987
  • Soucy, Alexander. "Nationalism, Globalism and the Re-establishment of the Trúc Lâm Thien Sect in Northern Vietnam." Philip Taylor (ed). Modernity and Re-enchantment: Religion in Post-revolutionary Vietnam. Institute of Southeast Asian Studies: Singapore, 2007
  • Ven.Phra Palad Raphin Buddhisaro. (2017). Theravada Buddhism: Identity, Ethnic, Retention of “Khmer’s Krom” in Vietnam. Journal of Bodhi Research [Bodhi Vijjalai Collage] Srinakharinwiwot University http://gps.mcu.ac.th/wp-content/uploads/2013/02/11004-32450-1-SM-1.pdf
  • Ven.Phra Palad Raphin Buddhisaro. (2018). Annam Nikaya Buddhism on Vietnamese Style in Thailand: History and Development. International Conference, Thu Dau Mot University-Trường Đại Học Thủ Dầu Một Thu Dau Mot City, Binh Duong Province, Vietnam. 7–8 December 2561 http://gps.mcu.ac.th/wp-content/uploads/2016/09/Paper_Annam-Chaiyaphum-Journal.pdf
  • Mae Chee Huynh Kim Lan.(2553/2010) A STUDY OF THERAVĀDA BUDDHISM IN VIETNAM.Thesis of Master of Arts (Buddhist Studies).Graduate School : Mahachulalongkornrajavidyalaya University.

References related to the Chú Đại Bi

  • Kinh Dược Sư. Rộng Mở Tâm Hồn. pp. 9–11. Retrieved 22 January 2022.
  • "Chú Đại Bi". chudaibi.com. Retrieved 22 January 2022.
  • Chandra, Lokesh (1979). "Origin of the Avalokiteśvara of Potala" (PDF). Kailash: A Journal of Himalayan Studies. Ratna Pustak Bhandar. 7 (1): 6–25. Retrieved 22 January 2022.
  • Chandra, Lokesh (1988). The Thousand-armed Avalokiteśvara. New Delhi: Abhinav Publications, Indira Gandhi National Centre for the Arts. ISBN 81-7017-247-0. Retrieved 22 January 2022.
  • "Lê Tự Hỷ : "Chú Đại Bi: Về Bản Phạn Văn Và Ý Nghĩa Của Chú Đại Bi" (Chú Đại Bi : about the meaning of mantra in Sanskrit)". tamduc.net.vn. 2013. Retrieved 22 January 2022.

Further reading

  • DeVido, Elise A. (2009). The Influence of Chinese Master Taixu on Buddhism in Vietnam, Journal of Global Buddhism 10, 413–458
  • Buswell, Robert E., ed. (2004). "Vietnam", in Encyclopedia of Buddhism. Macmillan Reference USA. pp. 879–883. ISBN 0-02-865718-7.

External links

  •   Media related to Buddhism in Vietnam at Wikimedia Commons
  • phattuvn.org

May 08, 2023
buddhism, vietnam, Đạo, phật, 道佛, phật, giáo, 佛教, vietnamese, practiced, ethnic, vietnamese, mainly, mahayana, tradition, main, religion, buddhism, have, first, come, vietnam, early, century, from, indian, subcontinent, from, china, century, vietnamese, buddhi. Buddhism in Vietnam Đạo Phật 道佛 or Phật Giao 佛教 in Vietnamese as practiced by the ethnic Vietnamese is mainly of the Mahayana tradition and is the main religion 1 Buddhism may have first come to Vietnam as early as the 3rd or 2nd century BCE from the Indian subcontinent or from China in the 1st or 2nd century CE 2 Vietnamese Buddhism has had a syncretic relationship with certain elements of Taoism Chinese spirituality and Vietnamese folk religion 3 Statue of Avalokitesvara lacquered and gilded wood at the But Thap Temple dating from the Restored Le era with inscription autumn of the year Binh Than 1656 Contents 1 History 1 1 Dynastic period 1 2 Republican period 1 3 Modern period 1 4 Overseas 2 Practice 2 1 The Chu Đại Bi 3 Branches 3 1 Mahayana traditions 3 2 Theravada Buddhism 4 Gallery 5 See also 6 Notes 7 References 8 Further reading 9 External linksHistory Edit Buddhist Arhat mural in Lien Hoa cave Ninh Binh province dated 10 11th century Dynastic period Edit There are conflicting theories regarding whether Buddhism first reached Vietnam during the 3rd or 2nd century BCE via delegations from India or during the 1st or 2nd century from China 4 In either case by the end of the 2nd century CE Vietnam had developed into a major regional Mahayana Buddhist hub centering on Luy Lau in modern Bắc Ninh Province northeast of the present day capital city of Hanoi Luy Lau was the capital of the Han region of Jiaozhi and was a popular destination visited by many Indian Buddhist missionary monks en route to China The monks followed the maritime trade route from the Indian subcontinent to China used by Indian traders A number of Mahayana sutras and the agamas were translated into Classical Chinese there including the Sutra of Forty two Chapters and the Anapanasati Jiaozhi was the birthplace of Buddhist missionary Kang Senghui who was of Sogdian origin 5 6 Over the next eighteen centuries Vietnam and China shared many common features of cultural philosophical and religious heritage as a result of geographical proximity and Vietnam being annexed twice by China Vietnamese Buddhism is thus related to Chinese Buddhism in general and to some extent reflects the formation of Chinese Buddhism after the Song dynasty 7 Meanwhile in 875 new Cham king Indravarman II who was a devout Zen Buddhist established Mahayana Buddhism as Champa s state religion and built the large monastery complex of Đồng Dương His dynasty continued to rule Champa until the late 10th century 8 During the Đinh dynasty 968 980 Mahayana Buddhism was recognized by the state as an official religion 971 reflecting the high esteem of Buddhist faith held by the Vietnamese monarchs included some influences from the Vajrayana section 9 The Early Le dynasty 980 1009 also afforded the same recognition to the Buddhist sangha The growth of Buddhism during this time is attributed to the recruitment of erudite monks to the court as the newly independent state needed an ideological basis on which to build a country Subsequently this role was ceded to Confucianism 10 Vietnamese Buddhism reached its zenith during the Ly dynasty 1009 1225 beginning with the founder Ly Thai Tổ who was raised in a Buddhist temple 11 All of the emperors during the Ly dynasty professed and sanctioned Buddhism as the state religion This endured with the Trần dynasty 1225 1400 but Buddhism had to share the stage with the emerging growth of Confucianism By the 15th century Buddhism fell out of favor with the court during the Later Le dynasty although still popular with the masses Officials like Le Quat attacked it as heretical and wasteful 12 It was not until the 19th century that Buddhism regained some stature under the Nguyễn dynasty which accorded royal support 13 A Buddhist revival movement Chấn hưng Phật giao emerged in the 1920s in an effort to reform and strengthen institutional Buddhism which had lost grounds to the spread of Christianity and the growth of other faiths under French rule The movement continued into the 1950s 14 Republican period Edit See also Buddhist crisis Ngo Đinh Diệm Huế Phật Đản shootings Huế chemical attacks and Xa Lợi Pagoda raids From 1954 to 1975 Vietnam was split into North and South Vietnam In a country where surveys of the religious composition estimated the Buddhist majority to be approximately 50 to 70 percent 15 16 17 18 19 20 21 South Vietnamese President Ngo Đinh Diệm s policies generated claims of religious bias As a member of the Catholic Vietnamese minority he pursued pro Catholic policies that antagonized many Buddhists Further information Roman Catholicism in Vietnam Roman Catholicism in South Vietnam 1954 1975 Monument to Thich Quảng Đức who burned himself to death in 1963 in protest against the persecution of Buddhists by South Vietnam s Ngo Đinh Diệm administration In May 1963 in the central city of Huế where Diệm s elder brother Ngo Đinh Thục was the archbishop Buddhists were prohibited from displaying Buddhist flags during Vesak celebrations 22 Yet few days earlier Catholics were allowed to fly religious flags at a celebration in honour of the newly seated archbishop This led to widespread protest against the government troops were sent in and nine civilians were killed in the confrontations This led to mass rallies against Diệm s government termed as the Buddhist crisis The conflicts culminated in Thich Quảng Đức s self immolation by lighting himself on fire in protest of the persecution of Buddhists President Diệm s younger brother Ngo Đinh Nhu favored strong armed tactics and Army of the Republic of Vietnam Special Forces engaged in the Xa Lợi Pagoda raids killing estimated hundreds citation needed Dismayed by the public outrage the U S government withdrew support for the regime President Diệm was deposed and killed in the 1963 coup 23 24 Political strength of the Buddhists grew in the 1960s as different schools and orders convene to form the Unified Buddhist Sangha of Vietnam Leaders of the Sangha like Thich Tri Quang had considerable sway in national politics at times challenging the government With the fall of Saigon in 1975 the whole nation came under Communist rule many religious practices including Buddhism were discouraged In the North the government had created the United Buddhist Sangha of Vietnam co opting the clergy to function under government auspices but in the South the Unified Buddhist Sangha of Vietnam still held sway and openly challenged the communist government The Sangha leadership was thus arrested and imprisoned Sangha properties were seized and the Sangha itself was outlawed In its place was the newly created Buddhist Sangha of Vietnam designed as the final union of all Buddhist organizations now under full state control Modern period Edit The treatment of Buddhists started to ease since Đổi mới in 1986 Since Đổi Mới in 1986 many reforms have allowed Buddhists to practice their religion relatively unhindered However no organized sangha is allowed to function independent of the state It was not until 2007 that Pure Land Buddhism the most widespread type of Buddhism practiced in Vietnam was officially recognized as a religion by the government 25 Thich Quảng Độ the Patriarch of the Unified Buddhist Sangha once imprisoned remained under surveillance and restricted in his travels until his death Today Buddhists are found throughout Vietnam from North to South Buddhism is the single largest organized religion in Vietnam with somewhere between 12 2 and 16 4 of the population identifying themselves as Buddhist 26 27 Some argued that the number is higher than reported as many declared themselves as atheists but still participate in Buddhist activities Though the Communist Party of Vietnam officially promotes atheism it has usually leaned in favor of Buddhism as Buddhism is associated with the long and deep history of Vietnam Also there have rarely been disputes between Buddhists and the Government 28 the Communist Government also sees Buddhism as a symbol of Vietnamese patriotism Buddhist festivals are officially promoted by the Government and restrictions are few 29 in contrast to its Christian Muslim and other religious counterparts Recently the Communist regime in Vietnam allowed major Buddhist figures to enter the country Thich Nhất Hạnh an influential Buddhist figure revered both in Vietnam and worldwide is among these 30 In order to distance itself from the fellow communist neighbor China the Government of Vietnam allows the publishing of books and stories of 14th Dalai Lama who has a personal friendship with Thich Nhất Hạnh and were commonly critical of the Chinese regime after the 2008 Tibetan unrest 31 which was seen as an attempt to antagonize the Chinese Government and China as a whole as Beijing still considers the Dalai Lama to be a terrorist Overseas Edit Buddhist Monastery of Tam Bao Son Harrington Quebec Canada After the fall of South Vietnam to the Communist North in 1975 at the end of the Vietnam War the first major Buddhist community appeared in North America Since this time the North American Vietnamese Buddhist community has grown to some 160 temples and centers Proselytizing is not a priority The most famous practitioner of synchronized Vietnamese Thiền in the West is Thich Nhất Hạnh who has authored dozens of books and founded the Plum Village Monastery in France together with his colleague bhikṣuṇi and Zen Master Chan Khong According to Nguyen and Barber Thich Nhất Hạnh s fame in the Western world as a proponent of engaged Buddhism and a new Thiền style has no affinity with or any foundation in traditional Vietnamese Buddhist practices 32 and according to Alexander Soucy 2007 his style of Zen Buddhism is not reflective of actual Vietnamese Buddhism These claims are contradicted by Elise Anne DeVido who examined the life and legacy of Thich Nhất Hạnh and how we can understand his teachings in terms of its Vietnamese origins 33 Thich Nhất Hạnh also often recounts about his early Thiền practices in Vietnam in his Dharma talks saying that he continued and developed this practice in the West which has a distinctive Vietnamese Thiền flavor citation needed Thich Nhất Hạnh s Buddhist teachings have started to return to Vietnam where the Buddhist landscape is now being shaped by the combined Vietnamese and Westernized Buddhism that is focused more on the meditative practices 34 Practice Edit Vietnamese art of the pure land of Kṣitigarbha Followers in Vietnam practice differing traditions without any problem or sense of contradiction 35 Few Vietnamese Buddhists would identify themselves as a particular kind of Buddhism as a Christian might identify themself by a denomination for example Although Vietnamese Buddhism does not have a strong centralized structure the practice is similar throughout the country at almost any temple Gaining merit is the most common and essential practice in Vietnamese Buddhism with a belief that liberation takes place with the help of Buddhas and bodhisattvas Buddhist monks commonly chant sutras recite Buddhas names particularly Amitabha doing repentance and praying for rebirth in the Pure Land 36 The Lotus Sutra and the Amitabha Sutra are the most commonly used sutras 36 Most sutras and texts are in Văn ngon and are merely recited with Sino Xenic pronunciations making them incomprehensible to most practitioners Three services are practiced regularly at dawn noon and dusk They include sutra reading with niệm Phật and dharaṇi including the Chu Đại Bi the Nilakaṇṭha Dharaṇi recitation and kinh hanh walking meditation Laypeople at times join the services at the temple and some devout Buddhist practice the services at home Special services such as sam nguyện sam hối confession repentance takes place on the full moon and new moon each month The niệm Phật practice is one way of repenting and purifying bad karma 35 Buddhist temples also serve a significant role in death rituals and funerals among overseas Vietnamese The Chu Đại Bi Edit At the entrance of many pagodas especially in tourist places the Chu Đại Bi Vietnamese version of the Chinese 大悲咒 Dabei zhou the Nilakaṇṭha Dharaṇi or Great Compassion Dharani or Mantra is made available to visitors either printed on a single sheet in black and white or as a color booklet on glossy paper They are printed on the initiative of Buddhist practitioners who make an offering to the sangha Description of illustrations Left Sheet of plain paper 21x29 7 cm Complete text of Chu Đại Bi ie 84 verses printed in black and white At the top of the page on both sides are the representations of Buddha A Di Đa Amitabha and Bodhisattva Quan Am Guanyin Center Two booklets first covers flexible cardboard 21x14 5 cm Green colored copy 32 p Quan Am or Quan Thế Am Bồ Tat is standing on a lotus She is represented in her form with twenty four arms and eleven faces hers the others symbolizing the ten directions of space the four cardinal directions the four intercardinal directions the nadir and the zenith that the Boddhisattva can observe simultaneously The meaning and not the literal translation of the words Nghi Thức Tri Tụng is Instructions for reciting well the Chu Đại Bi Right An open booklet We can read the numbered verses 1 42 of the Chu Đại Bi that is to say half of the full text Note one of the booklets has more pages 32 than the other 12 because it is more illustrated and contains ritual instructions as indicated on the front cover Click on images to enlarge TextThe Chu Đại Bi Vietnamese translation of the Chinese title 大悲咒 Dabei zhou is divided into 84 verses and available in either unnumbered or numbered versions The text recited in religious services is a transcription into modern Vietnamese Chữ Quốc ngữ from the ancient Vietnamese Chữ Nom and Chữ Han text which was itself a transcription from Chinese not a traduction The following translations into modern Vietnamese and English are based on the work of Vietnamese historian Le Tự Hỷ 37 and Indian historian Lokesh Chandra 38 A reconstruction in Sanskrit IAST from the original text by Le Tự Hỷ is also proposed Chu Đại Bi 1 amp 2 Transcription and traduction from ancient Vietnamese Chữ Nom and Chữ Han to modern Vietnamese Chữ Quốc ngữ and translation in English 3 Reconstructed text in Sanskrit IAST 1 Text without the numbering of the verses 39 The following text is the transcription into modern Vietnamese chữ Quốc ngữ from Old Vietnamese Chữ Nom and Chữ Han version itself a transliteration from the Chinese 大悲咒 Dabei zhou Nam mo hắc ra đat na đa ra dạ da Nam mo a rị da ba lo yết đế thước bac ra da bồ đề tat đỏa ba da ma ha tat đỏa ba da ma ha ca lo ni ca da An tat ban ra phạt duệ số đat na đa tỏa Nam mo tất kiết lật đỏa y mong a rị da ba lo kiết đế thất phật ra lăng đa ba Nam mo na ra cẩn tri hế rị ma ha ban đa sa mế tat ba a tha đậu du bằng a thể dựng tat ba tat đa na ma ba gia ma phạt đạt đậu đat thiệt tha An a ba lo he lo ca đế ca ra đế di he rị ma ha bồ đề tat đỏa tat ba tat ba ma ra ma ra ma he ma he rị đan dựng cu lo cu lo kiết mong độ lo độ lo phạt xa da đế ma ha phạt xa da đế đa ra đa ra địa rị ni thất Phật ra da da ra da ra Mạ mạ phạt ma ra mục đế lệ y he y he thất na thất na a ra sam Phật ra xa lợi phạt sa phạt sam Phật ra xa da ho lo ho lo ma ra ho lo ho lo he rị ta ra ta ra tất rị tất rị to ro to ro bồ đề dạ bồ đề dạ bồ đa dạ bồ đa dạ di đế rị dạ na ra cẩn tri địa rị sắc ni na ba dạ ma na ta ba ha Tất đa dạ ta ba ha Ma ha tất đa dạ ta ba ha Tất đa du nghệ thất ban ra dạ ta ba ha Na ra cẩn tri Ta ba ha Ma ra na ra Ta ba ha Tất ra tăng a mục khe da ta ba ha Ta ba ma ha a tất đa dạ ta ba ha Gỉa kiết ra a tất đa dạ ta ba ha Ba đa ma yết tất đa dạ ta ba ha Na ra cẩn tri ban da ra dạ ta ba ha Ma ba lị thắng yết ra dạ ta ba ha Nam mo hắc ra đat na đa ra mạ da Nam mo a rị da ba lo yết đế thước ban ra dạ ta ba ha An tất điện đo mạn đa ra bạt đa dạ ta ba ha 2 Text with the verses numbered from 1 to 84 40 then translated into modern Vietnamese 37 and English 38 01 Nam mo hat hoặc hắc ra đat na đa ra dạ da Kinh lạy Tam Bảo Homage to the Three Jewels 02 Nam mo A rị a Kinh lạy Chư Thanh hiền Homage to arya 03 Ba lo yết đế thước bat ra da Avalokitesvara Avalokitesvara 04 Bồ đề Tat đa ba da Bồ Đề Tat Boddhisatva 05 Ma ha Tat đa ba da Sự vị đại Mahasattva 06 Ma ha ca lo ni ca da Long Từ Bi vĩ đại The Great Compassionate One 07 An An Oṃ 08 Tat ban ra phạt duệ Người bảo vệ khỏi mọi nguy hiểm Protector from all dangers 09 Số đat na đat tả Vượt qua nỗi sợ hai Overcoming fear 10 Nam mo tất cat lị đoa y mong A rị a Kinh lạy va sung bai chư Thanh Thien Homage and adoration to arya 11 Ba lo cat đế thất phật ra lăng đa ba Avalokistesvara Avalokistesvara 12 Nam mo Na ra cẩn tri Kinh lạy Nilakaṇṭha ten Cổ Xanh Homage to Nilakaṇṭha name Blue throat 13 Ha rị Ma ha Ban đa sa mế Con sẽ tụng len bai Tam Chu I shall enunciate the heart dharani 14 Tat ba a tha đậu thau bằng Lam cho tất cả chung sinh chiến thắng Make all beings victorious 15 A thệ dựng Bất khả chiến bại Invincible 16 Tat ba tat đa Na ma ba tat đa Loại bỏ những ảo tưởng thanh lọc tất cả chung sinh Which removes illusions and purifies all beings 17 Ma phạt đặc đậu Tren những con đường của sự tồn tại On the path of existence 18 Đat điệt tha An La như sau Thus Om 19 A ba lo he Anh huy hoang Glorious Light 20 Lo ca đế Sieu việt Transcendence 21 Ca la đế hoặc Ca ra đế Chiếu sang Radiance 22 Di He rị hoặc Ha ri Oi Harị la 1 trong cac ten của Vishnu O Hari one of the names of Vishnu 23 Ma ha Bồ đề tat đỏa Chư Đại Bồ Tat The Great Bodhisattva 24 Tat ba Tat ba Tất cả chung sinh All sentient beings 25 Ma ra Ma ra Hay nhớ hay nhớ Remember remember 26 Ma he Ma he rị đa dựng bai Tam Chu của con my Heart dharaṇi 41 27 Cau lo cau lo yết mong Hanh động hay hanh động Take action let s act 28 Độ lo độ lo Phạt sa da đế Tiếp tục hay tiếp tục Cho đến khi chiến thắng Keep going keep going Until you win 29 Ma ha phạt sa da đế Chiến thắng vẻ vang A glorious victory 30 Đa ra đa ra Giữ chặt Hold tight hold tight 31 Địa rị ni Hỡi Đức Vua O King 32 Thất Phật ra da Của Địa Cầu of the Earth 42 33 Da ra Da ra hoặc Gia ra Gia ra Tiến len Tiến len Go ahead Go ahead 34 Ma ma phạt ma ra Thần tượng God 35 Mục đế lệ khong ti vết flawless 36 Di he di he hay đến hay đến come come 37 Thất na Thất na với con rắn mau đen with a black snake 38 A ra sấm Phật ra xa lị pha hủy that destroys 39 Phạt sa phạt sấm chất độc poisons 40 Phật ra xa da Đấng Tối cao O Supreme Being 43 41 Ho lo Ho lo ma ra Xin nhanh len xin nhanh len hỡi Ngai Dũng Manh Quick Quick O Strong Being 42 Ho lo Ho lo he rị Xin nhanh len Xin nhanh len hỡi Ngai Hari Quick Quick O Hari 43 Ta ra Ta ra hoặc Sa ra Sa ra Hay xuống Hay xuống Come down Come down 44 Tất lị Tất lị Đến Đến Come Come 45 To lo To lo Hạ cố Hạ cố Condescend Condescend 46 Bồ đề dạ Bồ đề dạ Bậc đa giac ngộ Bậc đa giac ngộ Being enlightened Being enlightened 47 Bồ đa dạ Bồ đa dạ Xin ngai hay giac ngộ con Xin ngai hay giac ngộ con Please enlighten me Please enlighten me 48 Di đế rị dạ Nhan từ Benevolent 49 Na ra cẩn tri Nilakaṇṭha Nilakaṇṭha 50 Địa rị sắt ni na Xin ngai hay lam cho tim con an lạc Please gladden my heart 51 Ba dạ ma na bằng cach hiện ra trong tim con by appearing unto me 44 52 Ta ba ha hoặc Sa ba ha Con xin đon mừng Ngai I welcome you 45 53 Tất đa dạ Sư phụ đa hoan thanh To the accomplished Master 54 Ta ba ha Con xin đon mừng Ngai I welcome you 55 Ma ha Tất đa dạ Người Thầy vĩ đại đa hoan thanh The Great accomplished Master 56 Ta ba ha Con xin đon mừng Ngai I welcome you 57 Tất ba dụ nghệ Tam tri hoan toan Perfect mind 58 Thất phan ra da giac ngộ fully enlightened 46 59 Ta ba ha Con xin đon mừng Ngai I welcome you 60 Na ra cẩn tri Nilakaṇṭha Nilakaṇṭha 61 Ta ba ha Con xin đon mừng Ngai I welcome you 62 Ma ra na ra Người co gương mặt Heo rừng đực To the One with a face of a Wild Boar 63 Ta ba ha Con xin đon mừng Ngai I welcome you 64 Tất ra tăng a Mục da da Người co gương mặt Sư tử To the One with a face of a Lion 65 Ta ba ha Con xin đon mừng Ngai I welcome you 66 Sa ba ma ha a tất đa dạ Người mang trong tay cai chuy To the One with a gada in the hand 67 Ta ba ha Con xin đon mừng Ngai I welcome you 68 Giả cat ra a tất đa dạ Người cầm tren tay chiếc banh xe To the One with a discus in the hand 69 Ta ba ha Con xin đon mừng Ngai I welcome you 70 Ba đa ma yết tất đa dạ Người mang tren tay hoa sen To the One with a lotus in the hand 71 Ta ba ha Con xin đon mừng Ngai I welcome you 72 Na ra cẩn tri Ban da ra da Nilakaṇṭha Đấng linh thieng nhất Nilakaṇṭha The most sacred 73 Ta ba ha Con xin đon mừng Ngai I welcome you 74 Ma ba lị thắng yết ra dạ Để được mạnh mẽ để được tốt lanh In order to be strong in order to be good 75 Ta ba ha Con xin đon mừng Ngai I welcome you 76 Nam mo hat hoặc hắc ra đat na đa ra dạ da Kinh lạy Tam Bảo Homage to the Three Jewels 77 Nam mo A rị a Kinh lạy Chư Thanh hiền Homage to arya 78 Ba lo yết đế Avalokite phần đầu của ten Avalokite beginning of name 79 thước bat ra da svaraya phần cuối của ten Avalokitesvara svaraya end of name Avalokitesvara 47 80 Ta ba ha Con xin đon mừng Ngai I welcome you 81 An Tất điện đo xem mục 83 see verse 83 82 Mạn đa ra xem mục 83 see verse 83 83 Bạt đa da Cầu xin những lời tri chu trở thanh hiện thực May the wishes of this mantra come true 48 84 Ta ba ha Con xin đon mừng Ngai I welcome you 3 Reconstructed text in Sanskrit IAST The following is a reconstruction of the text in Sanskrit IAST by the vietnamese historian Le Tự Hỷ 37 who proposes a division into five parts close to that of Lokesh Chandra 49 50 It is divided into 18 grammatically structured sentences 51 one can notice that the terms dharaṇi and mantra are used alternately I Lời chao mở đầu Opening greeting 01 Namo ratna trayaya 02 Nama aryavalokitesvaraya bodhisattvaya maha sattvaya maha karuṇikayaII Danh hiệu của đức Quan Tự Tại Title Announcement of the Righteous Quan Tự Tại One of the Names of Avalokitesvara in Old Vietnamese 03 Oṃ sarva bhayeṣu traṇa karaya tasya namaskṛtva imam Aryavalokitesvara stavanaṃ Nilakaṇṭha nama III Sự tụng len cau kệ về Cong đức của bai Tam Chu Benefits of reciting the mantra 04 hṛdayaṃ vartayisyami sarvartha sadhanaṃ subham 05 ajeyam sarva bhutanam bhava marga visodhakam IV Dharaṇi Cac cau chu Dharaṇi all verses 06 Tadyatha Om Alokapate lokatikranta 07 Ehi Hare maha bodhisattva sarpa sarpa smara smara mama hṛdayam 08 Kuru kuru karma dhuru dhuru vijayate maha vijayate 09 Dhara dhara dharaṇi raja cala cala mama vimala murte 10 ehi ehi kṛṣṇa sarpopavita viṣa viṣaṃ praṇasaya 11 Hulu hulu Malla hulu hulu Hare sara sara siri siri suru suru 12 Bodhiya bodhiya bodhaya bodhaya maitreya Nilakaṇṭha darsanena prahladaya manaḥ svaha 13 siddhaya svaha maha siddhaya svaha siddhayogisvaraya svaha 14 Nilakaṇṭhaya svaha varaha mukhaya svaha narasiṃha mukhaya svaha 15 Gada hastaya svaha cakra hastaya svaha padma hastaya svaha 16 Nilakaṇṭha vyaghraya svaha Mahabali Saṅkaraya svahaV Lời chao kết thuc Final greeting 17 Namo ratna trayaya Nama aryavalokitesvaraya bodhisattvaya svaha 18 Oṃ sidhyantu me mantra padani svaha Branches EditMahayana traditions Edit Bai Đinh Temple in Ninh Binh Province Monks holding a service in Huế The overall doctrinal position of Vietnamese Buddhism is the inclusive system of Tiantai with the higher metaphysics informed by the Huayan school Vietnamese Hoa Nghiem however the orientation of Vietnamese Buddhism is syncretic without making such distinctions 7 Therefore modern practice of Vietnamese Buddhism can be very eclectic including elements from Thiền Chan Buddhism Thien Thai Tiantai and Tịnh độ Pure Land Buddhism 7 Vietnamese Buddhist are often separated not by sects but by the style in how they perform and recite texts which monks of different regions of Vietnam are known for According to Charles Prebish many English language sources contain misconceptions regarding the variety of doctrines and practices in traditional Vietnamese Buddhism 52 We will not consider here the misconceptions presented in most English language materials regarding the distinctness of these schools and the strong inclination for syncretism found in Chinese and Vietnamese Buddhism Much has been said about the incompatibility of different schools and their difficulty in successfully communicating with each other and combining their doctrines None of these theories reflects realities in Vietnam or China past or present The followers have no problem practicing the various teachings at the same time The methods of Pure Land Buddhism are perhaps the most widespread within Vietnam It is common for practitioners to recite sutras chants and dharaṇis looking to gain protection through bodhisattvas 53 It is a devotional practice where those practicing put their faith in Amitabha Vietnamese A di đa Followers believe they will gain rebirth in his pure land by chanting Amitabha s name A pure land is a Buddha realm where one can more easily attain enlightenment since suffering does not exist there Many religious organizations have not been recognized by the government however in 2007 with 1 5 million followers the Vietnamese Pure Land Buddhism Association Tịnh Độ Cư Sĩ Phật Hội Việt Nam received official recognition as an independent and legal religious organization 25 Thiền is the Sino Xenic pronunciation of Chan Japanese Zen and is derived ultimately from Sanskrit dhyana The traditional account is that in 580 an Indian monk named Vinitaruci Vietnamese Ti ni đa lưu chi traveled to Vietnam after completing his studies with Sengcan the third patriarch of Chan Buddhism This would be the first appearance of Thiền The sect that Vinitaruci and his lone Vietnamese disciple founded would become known as the oldest branch of Thiền After a period of obscurity the Vinitaruci School became one of the most influential Buddhist groups in Vietnam by the 10th century particularly under the patriarch Vạn Hạnh died 1018 Other early Vietnamese Zen schools included the Vo Ngon Thong which was associated with the teaching of Mazu Daoyi and the Thảo Đường which incorporated nianfo chanting techniques both were founded by Chinese monks A new Thiền school was founded by King Trần Nhan Tong 1258 1308 called the Truc Lam Bamboo Grove school it evinced a deep influence from Confucian and Taoist philosophy Nevertheless Truc Lam s prestige waned over the following centuries as Confucianism became dominant in the royal court In the 17th century a group of Chinese monks led by Nguyen Thiều introduced the Linji school Lam Tế A more native offshoot of Lam Tế the Liễu Quan school was founded in the 18th century and has since been the predominant branch of Vietnamese Zen This is the main altar of a Vietnamese Buddhist temple near Seattle In the front is a statue of Shakyamuni Buddha the historical founder while in the back is the trinity of Amitabha Buddha On one side of Amitabha is Avalokitesvara Bodhisattva while on the other is Mahasthamaprapta Bodhisattva Some scholars argue that the importance and prevalence of Thiền in Vietnam has been greatly overstated and that it has played more of an elite rhetorical role than a role of practice 54 The Thiền uyển tập anh Chinese 禪苑集英 Collection of Outstanding Figures of the Zen Garden has been the dominant text used to legitimize Thiền lineages and history within Vietnam However Cuong Tu Nguyen s Zen in Medieval Vietnam A Study and Translation of the Thien Tap Anh 1997 gives a critical review of how the text has been used to create a history of Zen Buddhism that is fraught with discontinuity Modern Buddhist practices are not reflective of a Thiền past in Vietnam common practices are more focused on ritual and devotion than the Thiền focus on meditation 55 Nonetheless Vietnam is seeing a steady growth in Zen today 34 Two figures who have been responsible for this increased interest in Thiền are Thich Nhất Hạnh and Thich Thanh Từ who lives in Da Lat Theravada Buddhism Edit South East Asia circa 1010 CE Đại Việt Vietnamese lands in yellow The central and southern part of present day Vietnam were originally inhabited by the Chams and the Khmer people respectively who followed both a syncretic Saiva Mahayana see History of Buddhism in Cambodia Theravada spread from Sri Lanka to Cambodia during the 15th and 16th centuries became established as the state religion in Cambodia and also spread to Cambodians living in the Mekong Delta replaced Mahayana 56 Đại Việt annexed the land occupied by the Cham during conquests in the 15th century and by the 18th century had also annexed the southern portion of the Khmer Empire resulting in the current borders of Vietnam From that time onward the dominant Đại Việt Vietnamese followed the Mahayana tradition while the Khmer people continued to practice Theravada Buddhism 57 Khmer Nam Bộ girl in a traditional costume at Theravada temple in Tra Vinh province In the 1920s and 1930s there were a number of movements in Vietnam for the revival and modernization of Buddhist activities Together with the re organization of Mahayana establishments there developed a growing interest in Theravadin meditation as well as the Pali Canon These were then available in French Among the pioneers who brought Theravada Buddhism to the ethnic Đại Việt was a young veterinary doctor named Le Văn Giảng He was born in the Southern region received higher education in Hanoi and after graduation was sent to Phnom Penh Cambodia to work for the French government 58 During that time he became especially interested in Theravada Buddhist practice Subsequently he decided to ordain and took the Dhamma name of Hộ Tong Vansarakkhita In 1940 upon an invitation from a group of lay Buddhists led by Nguyễn Văn Hiểu he went back to Vietnam in order to help establish the first Theravadin temple for Vietnamese Buddhists at Go Dưa Thủ Đức now a district of Hồ Chi Minh City The temple was named Bửu Quang Ratana Ramsyarama The temple was destroyed by French troops in 1947 and was later rebuilt in 1951 At Bửu Quang temple together with a group of Vietnamese bhikkhus who had received training in Cambodia such as Thiện Luật Bửu Chơn Kim Quang and Giới Nghiem Hộ Tong began teaching Buddhism in their native Vietnamese He also translated many Buddhist materials from the Pali Canon and Theravada Buddhism became part of Vietnamese Buddhist activity in the country In 1949 1950 Hộ Tong together with Nguyễn Văn Hiểu and supporters built a new temple in Saigon now Hồ Chi Minh City named Kỳ Vien Tự Jetavana Vihara This temple became the centre of Theravadin Buddhist activities in Vietnam which continued to attract increasing interest among the Vietnamese Buddhists In 1957 the Vietnamese Theravada Buddhist Sangha Congregation Giao hội Tăng gia Nguyen thủy Việt Nam was formally established and recognised by the government and the Theravada Sangha elected Venerable Hộ Tong as its first President or Sangharaja From Saigon the Theravadin Buddhist movement spread to other provinces and soon a number of Theravadin temples for ethnic Viet Buddhists were established in many areas in the Southern and Central parts of Vietnam There are 529 Theravadin Buddhist temples throughout the country of which 19 were located in Hồ Chi Minh City and its vicinity Besides Bửu Quang and Kỳ Vien temples other well known temples are Bửu Long Giac Quang Tam Bảo Đa Nẵng Thiền Lam and Huyền Khong Huế and the large Thich Ca Phật Đai in Vũng Tau 59 There is also a branch of Theravada Buddhism that also combines elements from the Mahayana tradition which is called Mendicant Buddhism or in Vietnamese Đạo Phật Khất Sĩ Việt Nam it was created by Thich Minh Đăng Quang who wanted to create the original Buddhist tradition by walking barefoot and begging for alms Gallery Edit Bodhisattva on Lotus fresco figures 10th 13th century in Thien Ke Temple Tuyen Quang Buddhist Arhat mural in Lien Hoa cave Ninh Binh province dated 10 11th century Buddhist Arhat mural in Lien Hoa cave Ninh Binh province dated 10 11th century The One Pillar Pagoda is a historic Mahayana Buddhist temple in Hanoi the capital of Vietnam Bai Đinh Temple is a complex of Mahayana Buddhist temples on Bai Dinh Mountain Hải Đức Buddha the 30 ft tall statue built in 1964 at Long Sơn Pagoda in Nha Trang Ceramic pagoda with lotus bodhi leaf dancer decoration Hanoi Ly dynasty 11th 13th century Terracotta Bodhi leaves with dragon motif Ly Trần dynasties 11th 14th century See also Edit Vietnam portal Religion portalTruc Lam Vietnamese Thiền Vo Ngon Thong Thiền uyển tập anh Thich Ca Phật Đai Mahapanya Vidayalai Buddhist Sangha of Vietnam Vietnamese Buddhist Youth Association Unified Buddhist Sangha of Vietnam Buddhist temples in Huế Buddhist crisisNotes Edit Cuong Tu Nguyen amp A W Barber Vietnamese Buddhism in North America Tradition and Acculturation in Charles S Prebish and Kenneth K Tanaka eds The Faces of Buddhism in America Berkeley University of California Press 1998 pg 130 Cuong Tu Nguyen Zen in Medieval Vietnam A Study of the Thiền Uyển Tập Anh Honolulu University of Hawaii Press 1997 pg 9 Cuong Tu Nguyen amp A W Barber 1998 pg 132 Nguyen Tai Thu The History of Buddhism in Vietnam 2008 Tai Thu Nguyen 2008 The History of Buddhism in Vietnam CRVP pp 36 ISBN 978 1 56518 098 7 Archived from the original on 2023 01 16 Retrieved 2016 08 29 Tai Thu Nguyen 2008 The History of Buddhism in Vietnam CRVP pp 36 ISBN 978 1 56518 098 7 Archived from the original on 2015 01 31 Retrieved 2017 12 04 a b c Prebish Charles Tanaka Kenneth The Faces of Buddhism in America 1998 p 134 Hall Daniel George Edward 1981 History of South East Asia Macmillan Education Limited pp 201 202 ISBN 978 1 349 16521 6 Nguyen Tai Thu 2008 pg 77 Nguyen Tai Thu 2008 pg 75 Nguyen Tai Tu Nguyen 2008 pg 89 Việt Nam Borderless Histories Page 67 Nhung Tuyet Tran Anthony Reid 2006 In this first formal attack in 1370 a Confucian official named Le Quat attempted without much success to brand Buddhism as heretical and to promote Confucianism Times had drastically changed by Ngo Sĩ Lien s Le dynasty The Vietnam Review Volume 3 1997 Buddhism The close association between kingship and Buddhism established by the Ly founder prevailed until the end of the Tran That Buddhism was the people s predominant faith is seen in this complaint by the Confucian scholar Le Quat Elise Anne DeVido Buddhism for This World The Buddhist Revival in Vietnam 1920 to 1951 and Its Legacy in Philip Taylor ed Modernity and Re enchantment Religion in Post revolutionary Vietnam Institute of Southeast Asian Studies Singapore 2007 p 251 The 1966 Buddhist Crisis in South Vietnam Archived 2008 03 04 at the Wayback Machine HistoryNet Gettleman pp 275 76 366 Moyar pp 215 216 South Viet Nam The Religious Crisis Time 1963 06 14 Archived from the original on September 30 2007 Tucker pp 49 291 293 Maclear p 63 SNIE 53 2 63 The Situation in South Vietnam 10 July 1963 Archived from the original on April 1 2010 Topmiller p 2 Karnow pp 295 325 Moyar pp 212 250 a b Pure Land Buddhism recognised by Gov t Viet Nam News December 27 2007 Accessed April 7 2009 The Global Religious Landscape 2010 Archived 2013 07 19 at the Wayback Machine The Pew Forum Home Office Country Information and Guidance Vietnam Religious minority groups Archived 2015 05 18 at the Wayback Machine December 2014 Quoting United Nations Press Statement on the visit to the Socialist Republic of Viet Nam by the Special Rapporteur on freedom of religion or belief Archived 2017 10 10 at the Wayback Machine Hanoi Viet Nam 31 July 2014 Vietnamese Archived 2017 10 10 at the Wayback Machine Quote p 8 According to the official statistics presented by the Government the overall number of followers of recognized religions is about 24 million out of a population of almost 90 million Formally recognized religious communities include 11 million Buddhists Buddhist Studies Vietnam Current and Future Directions Kyoto Review of Southeast Asia 26 February 2016 Archived from the original on 17 May 2020 Retrieved 1 May 2019 Buddhism in Vietnam 2 October 2013 Archived from the original on 23 December 2019 Retrieved 1 May 2019 Inner Peace Quotes from Zen Buddhist Master Thich Nhất Hạnh Archived from the original on 2019 12 22 Retrieved 2019 05 01 Comments on Tibet 27 March 2008 Archived from the original on 1 May 2019 Retrieved 1 May 2019 Cuong Tu Nguyen amp A W Barber 1998 p 131 Elise Anne DeVido BuddhaDharma Magazine May 2019 a b Alexander Soucy 2007 a b Cuong Tu Nguyen amp A W Barber 1998 pg 135 a b Cuong Tu Nguyen amp A W Barber 1998 pg 134 a b c Le Tự Hỷ a b Chandra 1988 p 130 133 Kinh Dược Sư Rộng Mở Tam Hồn pp 9 11 Retrieved 20 January 2022 Chu Đại Bi chudaibi com Archived from the original on 19 November 2021 Retrieved 20 January 2022 Verses 25 26 form a single sentence Verses 31 32 form a single sentence Verses 34 40 form a single sentence Verses 50 51 form a single sentence In sanskrit the word used is Svaha translated by Con xin đon mừng Ngai I welcome you by vietnamese historien Le Tự Hỷ see details in section References Verses 57 58 form a single sentence Verses 78 and 79 These two verses are a repeat of verse 3 split into two parts Verses 81 82 83 The four words ten syllables of these three verses constitute one sentence An Tất điện đo Mạn đa ra Bạt đa da Om May the wishes of this mantra come true According to the Vietnamese Buddhist ritual it must be repeated three times as indicated in the Kinh Dược Sư Sutras Healers and in the numbered version of the Chu Dai Bi Chandra 1979 p 13 14 Chandra 1988 p 93 94 During the religious service the vietnamese monks and nuns and the lay followers as well recite the text divided into 84 verses according to the Chinese version and not the division of the Sanskrit text Prebish Charles Tanaka Kenneth The Faces of Buddhism in America 1998 p 135 Cuong Tu Nguyen 1997 p 94 Alexander Soucy Nationalism Globalism and the Re establishment of the Truc Lam Thien Sect in Northern Vietnam in Philip Taylor ed Modernity and Re enchantment Religion in Post Revolutionary Vietnam Institute of Southeast Asian Studies Singapore 2007 Cuong Tu Nguyen 1997 pg 342 3 1 Archived 2023 01 16 at the Wayback Machine Alexander Soucy 2007 Cuong Tu Nguyen amp A W Barber 1998 Harris Ian 2008 Cambodian Buddhism History and Practice University of Hawaii Press pp 35 36 Ven Phra Palad Raphin Buddhisaro 2017 Theravada Buddhism Identity Ethnic Retention of Khmer s Krom in Vietnam Journal of Bodhi Research Bodhi Vijjalai Collage Srinakharinwiwot University http gps mcu ac th wp content uploads 2013 02 11004 32450 1 SM 1 pdf Archived 2020 07 11 at the Wayback Machine Mae Chee Huynh Kim Lan 2553 2010 A STUDY OF THERAVADA BUDDHISM IN VIETNAM Thesis of Master of Arts Buddhist Studies Graduate School Mahachulalongkornrajavidyalaya University http dr lib sjp ac lk bitstream 123456789 1677 1 Therav C4 81da 20Buddhism 20in 20Vietnam pdf bare URL PDF References EditNguyen Cuong Tu amp A W Barber Vietnamese Buddhism in North America Tradition and Acculturation in Charles S Prebish and Kenneth K Tanaka eds The Faces of Buddhism in America Berkeley University of California Press 1998 Nguyen Cuong Tu Zen in Medieval Vietnam A Study of the Thiền Uyển Tập Anh Honolulu University of Hawaii Press 1997 Nguyễn Tai Thư 2008 History of Buddhism in Vietnam Cultural heritage and contemporary change South East Asia CRVP ISBN 978 1565180987 Soucy Alexander Nationalism Globalism and the Re establishment of the Truc Lam Thien Sect in Northern Vietnam Philip Taylor ed Modernity and Re enchantment Religion in Post revolutionary Vietnam Institute of Southeast Asian Studies Singapore 2007 Ven Phra Palad Raphin Buddhisaro 2017 Theravada Buddhism Identity Ethnic Retention of Khmer s Krom in Vietnam Journal of Bodhi Research Bodhi Vijjalai Collage Srinakharinwiwot University http gps mcu ac th wp content uploads 2013 02 11004 32450 1 SM 1 pdf Ven Phra Palad Raphin Buddhisaro 2018 Annam Nikaya Buddhism on Vietnamese Style in Thailand History and Development International Conference Thu Dau Mot University Trường Đại Học Thủ Dầu Một Thu Dau Mot City Binh Duong Province Vietnam 7 8 December 2561 http gps mcu ac th wp content uploads 2016 09 Paper Annam Chaiyaphum Journal pdf Mae Chee Huynh Kim Lan 2553 2010 A STUDY OF THERAVADA BUDDHISM IN VIETNAM Thesis of Master of Arts Buddhist Studies Graduate School Mahachulalongkornrajavidyalaya University References related to the Chu Đại Bi Kinh Dược Sư Rộng Mở Tam Hồn pp 9 11 Retrieved 22 January 2022 Chu Đại Bi chudaibi com Retrieved 22 January 2022 Chandra Lokesh 1979 Origin of the Avalokitesvara of Potala PDF Kailash A Journal of Himalayan Studies Ratna Pustak Bhandar 7 1 6 25 Retrieved 22 January 2022 Chandra Lokesh 1988 The Thousand armed Avalokitesvara New Delhi Abhinav Publications Indira Gandhi National Centre for the Arts ISBN 81 7017 247 0 Retrieved 22 January 2022 Le Tự Hỷ Chu Đại Bi Về Bản Phạn Văn Va Y Nghĩa Của Chu Đại Bi Chu Đại Bi about the meaning of mantra in Sanskrit tamduc net vn 2013 Retrieved 22 January 2022 Further reading EditDeVido Elise A 2009 The Influence of Chinese Master Taixu on Buddhism in Vietnam Journal of Global Buddhism 10 413 458 Buswell Robert E ed 2004 Vietnam in Encyclopedia of Buddhism Macmillan Reference USA pp 879 883 ISBN 0 02 865718 7 External links Edit Media related to Buddhism in Vietnam at Wikimedia Commons Phật Học Online phattuvn org Retrieved from https en wikipedia org w index php title Buddhism in Vietnam amp oldid 1151774401, wikipedia, wiki, book, books, library,

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