Vietnam is a country founded in legends. Millennia of invasions & conflicts have shaped Vietnamese culture into what you see today. Lớn help you fully appreciate the attractions & culture you’ll encounter in Vietnam, here’s a brief overview of the notable time periods & figures in the nation’s history, as well as specific suggestions for deeper exploration during your trip.
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Dynastic Rules (2nd lớn 15th centuries)
Throughout its history, many dynasties ruled over Vietnam in between periods of Chinese occupation. There are four main dynasties to lớn note: the Ly, the Tran, the Le, và the Nguyen. First, the Ly Dynasty drove out the Chinese, ending a thousand year-long rule, & set up a centralized the government in Hanoi. Then came the Tran Dynasty, which repelled a Mongol attack in the Red River Delta under the command of general Tran Hung Dao. These two dynasties helped build the foundation of Vietnam, as people with long-standing love for their land.
Thang Long Citadel (Hanoi) - to lớn unearth more about the dynastic history of Vietnam, explore the ruins of this royal enclosure, originally built during the Ly Dynasty.
Temple of Literature (Hanoi) - Take a stroll through the city’s first university, established in 1070. This serene và historic structure is located just west of the Old Quarter.
One Pillar Pagoda (Hanoi) - This sacred monument was erected by an emperor in gratitude for the birth of his son.
The Le Dynasty Pushes South (15th to 17th centuries)
China invaded Vietnam again at the turn of the 15th century, but this period did not last nearly as long as the previous occupation. Le Loi, a wealthy landowner, managed khổng lồ lead a resistance & reclaim Vietnam. This established the Le Dynasty, which succeeded in expanding southward, gaining control over the former Champa Kingdom. The Cham were an ethnic group from the Indian sub-continent, that lived in central and southern Vietnam from the 2nd century. A strong kingdom with mercantile skills, they were eventually defeated & driven into the depths of the Mekong Delta.
Cham towers và complexes (Central Vietnam) - Discover the vast và fascinating ruins of My Son sanctuary a few kilometres outside of Hoi An. Visit the Po Nagar towers in central Nha Trang or the Po Shanu towers a short drive from Mui Ne town.
Museum of Cham Sculpture (Da Nang) - Founded during the French colonial rule, this charming building hosts incredible displays of Cham relics và sculptures.
The Last Dynasty (19th Century)
The Nguyens came into power during a divisive civil conflict that had left Vietnam fractured. Under the leadership of Emperor Gia Long, the country was reunited & in 1802, Gia Long constructed a new feudal capital in the thành phố of Hue in Central Vietnam. During the reign of the Nguyen Emperors, French influence in Vietnam grew under the pretext of religious reform và evangelicalism. Eventually, the French established control over the whole of Vietnam, adding the central và northern regions to lớn the rest of their conquests (neighbouring Laos & Cambodia). The last Nguyen emperor, Bao Dai, formally abdicated his throne.
Imperial thành phố (Hue) - Explore the legacy of the Nguyen Dynasty with a walk around the Hue Citadel & Imperial City, one of Vietnam’s đứng top historical attractions.
Royal Tombs (Hue) - Make time khổng lồ visit the grandiose tombs of the Nguyen Emperors, each one different from the others, và designed by the Nguyen emperors before their deaths.
French Colonisation (late 19th lớn early 20th century)
During the French colonisation of Vietnam, the country was divided into three protectorates: Tonkin, Annam and Cochinchine. Throughout French rule, resistance brewed among the Vietnamese. At the turn of the century many notable Vietnamese writers published works calling for solidarity and freedom from colonial rule. These ideas weretemporarily silenced but not forgotten. Despite mass arrests by the French, many Vietnamese nationalists used imprisonment khổng lồ spread their cause & mobilize for the future.
Con Dao Prison Complex (Con Dao Island) - While enjoying the beaches of con Dao Island, visit the prison complex to lớn unearth stories about its tragic past.
Hoa Lo Prison (Hanoi) - This urban prison, a short walk from Hoan Kiem lake, was dubbed the ‘fiery furnace’ by locals.
French Quarter (Hanoi) - Take a stroll around Hoan Kiem District to lớn encounter many well-preserved French villas, as well as other architectural relics from the French colonisation, including Long Bien Bridge and the Metropole Hotel.
Invasion to Independence (early to lớn mid-20th century)
When France was occupied by Germany, nhật bản seized the opportunity lớn invade Vietnam. This strategic move resulted in Japanese forces taking control of Hanoi in 1940. A year later they moved further south, along the way awakening remaining elements of the Vietnamese resistance và spurring communists và nationalists khổng lồ band together to form the Viet Minh under Ho bỏ ra Minh. The Viet Minh destabilized the Japanese, & by 1945, japan surrendered khổng lồ Allied forces on the same day Ho đưa ra Minh declared Vietnam an independent nation in Hanoi’s cha Dinh Square.
Cannon Fort (Cat Ba) - This hilltop fort was built by the Japanese after their invasion of mèo Ba. Discover more about this event and enjoy the views of the port and jungle below.
Ba Dinh Square (Hanoi) - Visit this iconic square in front of the Ho đưa ra Minh Mausoleum, before checking out the Presidential Palace & Ho bỏ ra Minh’s stilt house.
The Indochina Wars và Reunification (mid-20th century)
Resistance to French colonial rule came lớn a head when the First Indochina War began in 1946. The war lasted until a stark defeat at the Battle of Dien Bien Phu. After a ceasefire was signed, Vietnam was divided at the 17th parallel, setting the stage for a war that would capture worldwide attention. American involvement in South Vietnam had begun well beforehand, & as the United States committed more và more forces lớn the war effort, so did North Vietnam. The Tet Offensive marked a turning point for north, và ultimately American forces retreated from Saigon as the city was taken by North Vietnamese troops on April 30, 1975.
War Remnants Museum (Ho chi Minh City) - This museum showcases the harsh reality of the war through the lenses of renowned photographers on both sides of the conflict.
Reunification Palace (Ho chi Minh City) - Take a stroll around this former seat of nguồn for the Republic of Vietnam. The day the Viet Cong tanks crashed through the gates of the palace marked the over of the war.
Cu đưa ra Tunnels - These underground tunnels outside Ho đưa ra Minh đô thị reveal how the Viet Cong guerrilla forces survived và waged war under remarkable conditions.
Doi Moi và Vietnam Now (late 20th century to lớn the present)
After the Second Indochina War, the country went through a period of adjustment and reunification. In 1986, the Vietnamese government introduced its ‘Doi Moi’ (renewal) policy nationwide. These reforms resulted in gradual economic growth, as more and more Vietnamese began to open businesses. Recently, Vietnam has seen a boom in development, và is one of the region’s fastest-growing economies. The country offers is a fascinating phối of old và new, with compelling historical attractions và a deeply rooted sense of appreciation for its past.
The Bach Dang victory of Ngo Quyen in 938 against Southern Han invaders ended the thousand-year Chinese domination, and Vietnam entered a new age of independence, sovereignty, and development. However, after Ngo Quyen’s death, the chaos of Twelve Warlords afflicted the country (946-968).
Vietnamese History under Dinh và Le Dynasty
Dinh Dynasty
In 968 Dinh Bo Linh from Hoa Lu, Ninh Binh, rose up in arms to defeat various warlords và assume the throne. He proclaimed himself Emperor dai Thang Minh, taking the nickname Dinh Tien Hoang (968-979), the reign name of bầu Binh. He named the country Dai teo Viet, establishing the capital in Hoa Lu.
Early Le Dynasty
After Dinh Tien Hoang was assassinated by eunuch vày Thich, there was a division within the Dinh family, & the song Dynasty invaded the country. For the sake of the country, Queen Mother Duong Van Nga handed over the throne khổng lồ the Commander-in-chief Le Hoan (941-1005) to lớn lead a resistance against the invaders. Le Hoan proclaimed himself King Le dai Hanh. After defeating the tuy vậy invaders, Le Dai khô giòn consolidated the army to lớn defend the country & at the same time speeding up agricultural & handicraft production khổng lồ help the country to prosper. The Le Dynasty had three rulers: Le Dai khô giòn (980- 1005), with the reign names of Thien Phuc, Hung Thong or Ung Thien; Le Trung Tong (1005); Le Long Dinh (1005-1009), with the reign names of Ung Thien or Canh Thuy.
Vietnamese History under Ly Dynasty
Le Long Dinh (1005-1009) usurped the throne. Idle, wicked, and lustful, he was detested by everyone. In 1010, after the death of Le Long Dinh, the court supported the ascension of Ly Cong Uan from Tu Son, Bac Ninh, khổng lồ the throne. Before becoming king, he was the Commander of the Royal Troops. He proclaimed himself Ly bầu To, marking the beginning of the Ly Dynasty. He renamed the country dai Viet. The Ly Dynasty had nine kings: Ly Thai lớn (1010-1028) with the reign name of Thuan Thien; Ly thai Tong (1028-1054) with the reign names of Thien Thanh, Thong Thuy, Can Phu Huu Dao, Minh Dao, or Thien Cam Thanh Vo; Ly Thanh Tong (1054-1072) with the reign names of Long Thuy thai Binh, Chuong Thanh Gia Khanh, Long Chuong Thien Tu, Thien Chuc Bao Tuong or Than Vo; Ly Nhan Tong (1072-1127) with the reign names of bầu Ninh, quang Huu, Hoi Phong or Thien Phu Khanh Tho; Ly Than Tong (1128-1138) with the reign names of Thien Thuan or Thien Chuong Bao Tu; Ly Anh Tong (1138-1175) with the reign names of Thieu Minh, dai Dinh or Thien Cam bỏ ra Bao; Ly Cao Tong (1176-1210) with the reign names of Trinh Phu, Thien Tu Gia Thuy or Tri Binh Long Ung; Ly Hue Tong (1211-1224) with the reign name of Kien Gia; and Ly Chieu Hoang (1224-1225) with the reign name of Thien Chuong Huu Dao. The Ly dynasty helped make dai Viet a prosperous and powerful country for over two centuries. The centralized feudal regime was well-organized. Hinh thu, the first written law code, was announced. Internal policy focused on stabilization and development. Policy on external affairs aimed at defeating the tuy vậy and the Chiem. By moving the capital from Hoa Lu lớn Thang Long (1010), the Ly dynasty opened a new cultural age for Vietnam, the age of Thang Long Culture.
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Vietnamese History under Tran Dynasty
However, under the reign of Ly Cao Tong and Ly Hue Tong, due khổng lồ their indulgence in dissipation và neglect of court affairs, the court was reigned by dishonesty and deceit. Starvation was a constant problem. As a consequence, the Ly Dynasty fell into decline, leading to the establishment of the Tran Dynasty in 1225 on the merits of Tran Thu Do. The Tran Dynasty lasted for 175 years, from 1225 lớn 1400 with twelve kings: Tran bầu Tong (1225-1258) with the reign names of Kien Trung, Thien ung Chinh Binh or Nguyen Phong; Tran Thanh Tong (1258-1278) with the reign names of Thieu Long or Bao Phu; Tran Nhan Tong (1279 – 1293) with the reign names of Thieu Bao or Trung Hung; Tran Anh Tong (1293-1341) with the reign name of Hung Long; Tran Minh Tong (1314-1329) with the reign names of dai Khanh or Khai Thai; Tran Hien Tong (1329-1341) with the reign name of Khai Huu; Tran Du Tong (1341-1369) with the reign names of Thieu Phong or dai Tri; Tran Nghe Tong (1370-1372) with the reign name of Thieu Khanh; Tran Due Tong (1373-1377) with the reign name of Long Khanh; Tran Phe De (1377-1388) with the reign name of Xuong Phu; Tran Thuan Tong (1388-1398) with the reign name of quang quẻ Thai; và Tran Thieu De (1398-1400) With the reign name of Kien Tan
Under the Tran Dynasty (1226-1400), the centralized feudal regime was restored and strengthened. Thong đậy was compiled lớn define state regulations & rites. Agricultural production developed under a policy on farms and fiefs. Arts và literature III the Thang Long Culture flourished. National spirit was enhanced by three great victories against Yuan-Mongol invasions, under the leadership of national heroes lượt thích Tran bầu Tong, Tran Thanh Tong, Tran Nhan Tong, & General Tran Hung Dao.
Buddhism in Dinh, Le, Ly, Tran Dynasty
Thus, from the tenth century on, Vietnam entered an age of independence & self-determination after one thousand years under Chinese domination, also creating favorable conditions for Buddhism to lớn gain a new impetus for development. Under the Dinh và Le Dynasties, there was a policy to support Buddhism and although it was not officially declared the national religion, it was nevertheless recognized as the country’s principal religion. Kings of the Dinh & Le Dynasties paid high respect to lớn Buddhism và rewarded monks who contributed lớn court affairs. After ascending the throne, Dinh Tien Hoang defined ranks for court officials, & in 971 convened a council of eminent monks to lớn define ranks for the clergy in categories lượt thích Quoc su (Imperial Buddhist Preceptor), Tang thong, Tang luc, Tang chinh, & so on. These ranks continued to be used by later administrations. During the Dinh và Le Dynasties, there were a number of eminent monks who made contributions lớn national independence such as the four Ch’an Buddhist monks Khuong Viet, Phap Thuan, Ma Ni, và Dang Huyen Quang. Their names và deeds are recorded in Vietnam’s official history.
Ch’an Master Khuong Viet (933-1011), whose given name was Ngo Chan Luu, was a descendant of Ngo Quyen. He studied Confucianism. When he grew up, he became a monk under the instruction of Ch’an Master Van Phong at the Khai Quoc Pagoda. By the time he had reached the age of forty, his knowledge of Buddhism và his piety had become widely known. He was honored by King Dinh Tien Hoang, who often invited him to lớn the court to lớn discuss religious & national affairs. Khuong Viet was given the title bầu su, or “Paragon of the Nation,” a distinction equal lớn Tam cong (the three highest ranks in the court). Subsequently, he was nominated as Tang thong, the highest-ranking Buddhist in the country. He participated in administering court affairs lượt thích a prime minister and often discussed important Court affairs with the King, also acting as the Royal Representative khổng lồ receive visitors on behalf of the King. In 986, Li Jue, an envoy from the Chinese tuy nhiên Court, came to Vietnam & met with Khuong Viet. Admiring his brilliance, Li Jue composed a poem praising him as representative of Vietnamese talents:
Now, you act as an advisor khổng lồ a clear-sighted king. I have twice been khổng lồ your Southern country as envoy How much I reminisce over our get-togethers và your immense country will never fade away in my eyes.
The native village of Ch’an Master Phap Thuan (family name Do) is uncertain. He was born in 915 AD và left home at an early age lớn become a monk. He spent his religious life in the Long Tho Pagoda and lived khổng lồ the age of seventy-five. He is the tenth descendant of the Vinitaruci Ch’an school. He was well-versed in literature & became so knowledgeable about the internal & external affairs of the kingdom that he became a trusted advisor to lớn King Le dai Hanh. In 986, when Li Jue arrived in Vietnam, Phap Thuan disguised himself as a boatman khổng lồ ferry the envoy across the river, an occasion on which he exchanged a famous four-line poem with the visitor. When boating, Li Jue saw a couple of geese on the river. He improvised two lines of verses:
A couple of wild geese Stretch their necks và gaze at the horizon Phap Thuan then uttered two more lines to lớn complete the poem: Their white feathers stand out against xanh water Their pink legs paddle in azure waves.
At one time, King Le Dai khô giòn asked Phap Thuan about the country’s fate and how lớn govern his people. The monk provided a verse that not only addressed the policy of governing the country and dealing with its citizens but also sounds like a declaration of independence
Our nation is now solid as twisted rattans Peace will rein under this Southern sky Inactivity prevails in the Palaces & war will stop everywhere. The Dinh and Le Dynasties not only paid high honor khổng lồ bonzes but also encouraged the development of Buddhism. The Kings, especially King Dinh Tien Hoang và King Le dai Hanh, ordered the construction and renovation of many pagodas, including famous pagodas lượt thích Kien So, Kien Duong, Thien Chung, Luc To, song Lam, Cam ung, mèo Tuong, và Khai Quoc. In the Imperial thành phố of Hoa Lu (present-day Ninh Binh), the Kings committed substantial funds khổng lồ build many large- scale Buddhist monuments, making it one of the major Buddhist centers of the country that can be compared lớn the center of Luy lau (present-day Bac Ninh) built in the early centuries. The pagodas of tía Ngo, Thap, & Nhat Tru are recorded in historical documents as imposing constructions. Of cảnh báo is the Nhat Tru Pagoda built-in 995 with an octagonal three-meter-high stone pillar. Unfortunately, over the course of time, they have been ruined, leaving only vestiges behind. The Dinh Kings also ordered the erection of stone pillars inscribed with Buddhist scriptures & incantations for posterity.
Thus, it can be seen that the emergence of a strong soci-political interface between Buddhism and the state was one of the distinctive features of the period to lớn the benefit of government và people. A good example can be drawn from the beginning of the eleventh century, during the political & social chaos precipitated by Le Long Dinh, which resulted in a situation that threatened khổng lồ weaken Vietnamese independence.
Buddhist monks of the time played a role in shaping public opinion và choosing the king. They helped khổng lồ bring about non-violent political change which successfully stabilized the situation & ‘prepared the ground’ for a strong ruler to step in & create favorable conditions for the consolidation of the forces that would help safeguard national independence and security. There was also strong coordination between Buddhist organizations & the army, one of the distinctive characteristics of the first period of national independence.
The Ly Dynasty (1009-1225) is considered khổng lồ be the first Buddhist reign in Vietnam. King Ly bầu To, the founder of the Ly Dynasty, was the pupil of Ly Khanh Van và was initiated into monkhood with monk Van khô hanh and fully supported Buddhism. Later, after his enthronement, Ly Thai khổng lồ instituted titles for the clergy. In 1010, after moving the capital to Thang Long, he ordered the construction of many pagodas throughout the country while developing the new capital. He also reserved a large fund for the rebuilding & restoration of large pagodas in Thang Long lượt thích Hung Thien, Van Tue, Thang Nghiem, Thien Vuong, Cam Y, Thanh Tho, and Thien Quang. He also ordered the construction of eight pagodas in Thien Duc prefecture (his native land). In 1019, Ly Thai khổng lồ assigned two envoys, Pham Hac & Nguyen Dao Thanh, khổng lồ go to trung quốc to ask for copies of the Buddhist scriptures (Tripitaka). This contributed khổng lồ the propagation of Buddhist tenets. Then the King entrusted Ch’an Master Phi Tri lớn organize a ceremonious reception of the sutras và to build a house for storing them. In addition, he issued a decree encouraging people khổng lồ become monks. In 1024, the King had the Chan Giao Pagoda built inside the royal citadel for Buddhist worship & to serve monks who came lớn teach. Then in 1026, he issued a decree making bells for Hung Thien, dai Giao, and Thang Nghiem pagodas. It can be said that under the reign of King Ly thai To, with the support of Buddhism và the instruction and help of eminent monks lượt thích Ch’an Masters da Bao và Sung Pham và especially through the role of Imperial Buddhist Preceptor Van Hanh, Vietnamese society became stabilized; the country was prosperous and peaceful with independence fully protected. The Northern feudal army did not intervene in local affairs and indeed, good relations were maintained & improved. Also, Southern countries like Champa (Chiem Thanh in Vietnamese) and Chenla (Chan Lap in Vietnamese) agreed to lớn pay tribute khổng lồ Vietnam.
The next king in the succession, Ly thai Tong (1028-1054) followed his father in supporting the development of Buddhism. Ly thai Tong is the seventh descendant of the Wu Yan Tong Ch’an school. He often consulted renowned Ch’an Master Thien Lao. In 1031, after defeating Chiem Thanh in Chau Hoan (present-day Nghe An Province), as a manifestation of his gratitude to lớn Buddhism, Ly thai Tong ordered the construction of ninety-five pagodas & granted a one-year tax exemption khổng lồ the people. He also assigned people to travel to trung quốc to ask for copies of the Tripitaka khổng lồ help strengthen and broaden Buddhism in Vietnam. Between 1036 & 1041, according lớn King Ly bầu Tong’s edict, thousands of Buddhist statues were produced (noteworthy among these was the statue of Amitabbha, which was 7,560 kilograms in weight và placed at the Thien Phuc Institute), thousands of Buddhist pennons made, & Buddha statues in pagodas gilded or vermillion-lacquered again. When all the projects were completed, the King decided to grant a one-year tax exemption. In 1049, after the King dreamed that the Avalokitesvara guided him into the Buddha’s throne, he ordered the construction of Thien Huu Pagoda, nowadays known as (Mot Cot) One Pillar Pagoda.
King Ly Thanh Tong (1054-1072) & Queen Y Lan were both devout Buddhists. There are many historical records that speak of Ly Thanh Tong’s compassion for those suffering misfortune, the poor, và prisoners. Ly Thanh Tong also ordered the construction & restoration of a great number of pagodas và the creation of Buddhist statues. In 1056, by his edict, a bronze bell 12,000 kilograms in weight was cast with inscribed text composed by the King himself. In 1055, the Bao Thien Tower was built & listed as one of the “four great cult objects” of An phái mạnh (Vietnam) under the Ly Dynasty (also including the Quy Dien Bell, Pho Minh Urn, and Quynh Lam statue). In 1058, the King ordered the carving of a stone statue of Amitabha for the pagoda in Tien Du District (Bac Ninh). In 1071, he himself traced a large ideogram reading Buddha for engraving on the stone stele placed at that pagoda. Although he had never been a monk, Ly Thanh Tong was honored as the twelfth patriarch of the Vinitaruci Ch’an school & the second patriarch of the Cao Tang sect. In 1069, Ly Thanh Tong defeated I lie invasion of the Champa Kingdom. On his return khổng lồ the capital đô thị of Thang Long, he brought back many prisoners of war who were assigned khổng lồ work as servants khổng lồ the King’s military mandarins, including a Buddha dignitary called Tang luc. One time when this Buddha dignitary was not at home, the prisoner who had been accepted lớn work as a servant for him saw the hand-written book gàn luc (An Essay on Buddhism) on the table and took it upon himself to lớn correct errors in the text. When his master returned, he found out what the servant had done & reported it to lớn the King. On investigation, it was revealed that the servant was Ch’an Master Cao Tang who had come from trung quốc to the Champa Kingdom lớn teach Buddhism và had been captured in the chaos of war. Ly Thanh Tong invited Cao Tang lớn stay in the Khai Quoc Pagoda & granted him the title of the Imperial Buddhist Preceptor. The monk became the founding patriarch of a new Ch’an school which lasted for more than a hundred years, from 1069 to 1205, with five generations & nearly twenty patriarchs as follows:
First succession: Cao Tang & Ly Thanh Tong;Second succession: Ngo Ich, Thieu Minh, Khong Lo & Dinh Giac;The third succession: bởi Vu, Pham Am, Ly Anh Tong, và Do Do;Fourth succession: Truong Tam Tang, Chan Huyen, và Do Thuong;Fifth succession: nhì Tinh, Ly Cao Tong, Nguyen Thuc, and Pham Phung Ngu.The next in succession, King Ly Nhan Tong (1072-1127), was an intelligent & heroic king, and an admirer of Confucianism. He was the founder of Quoc Tu Giam, Vietnam’s first university, and introduced exams on three doctrines (Confucianism, Buddhism, và Taoism). He respected Buddhism & contributed much to lớn its development. In the wake of his forbears, Ly Nhan Tong not only retained the designated Buddhist ranks but also assigned a number of high-ranking mandarins to lớn take care of pagodas throughout the country. He promoted Ch’an Master Kho Dau khổng lồ the rank of Grand Master or advisor khổng lồ the Court. In 1105, Ly Nhan Tong had the Dien Huu Pagoda repaired, a lotus pond dug & a high stupa built in front of the pagoda. He twice sent envoys to china to ask for Buddhist sutras (in 1081 and 1098).
However, towards the kết thúc of the period, for a number of reasons, Buddhism was not as prosperous as before, although it still retained its influence on the Royal Court and the people.
During the Ly Dynasty, many monks became famous for their religious life and contribution to lớn the country. For instance, Ch’an Master Van hanh (?-1018) whose native village was co Phap (in present-day Dinh Bang, Tu Son, Bac Ninh). At the age of twenty, he left trang chủ to become a monk (the tenth Ch’an Master of the Vinitaruci Ch’an school). Legend has it that he was able to lớn predict future events. Already under the previous dynasty, he was held in high esteem. King Le Dai hanh paid him great honor và often invited him to lớn the Palace for discussion. At the time of dynastic change, Van hanh khô recognized his responsibility lớn contribute lớn a peaceful Ly Dynasty. He was named Imperial Buddhist Preceptor by Ly bầu To. Later, during the reign of King Ly Nhan Tong, a prayer was composed praising Ch’an Master Van Hanh:
He was an enlightened Ch’an Master Exactly as stated in a prophecy He came from Co’Phap Village & served as a mainstay for the royal dynasty.
Ch’an Master Hue Sinh (7-1063), whose real name was Lam quần thể from An Vu Village (in present-day Thanh Tri District, Hanoi), was handsome & a skilled orator. He is famous for his excellent literary compositions & handwriting. He left trang chủ at the age of nineteen and joined the Vinitaruci Ch’an school. He was highly regarded for his knowledge of Buddhism. Hearing of his fame, King Ly Thanh Tong invited him to lớn the Palace to teach. After refusing several times, Hue Sinh agreed lớn pay honor to the King. He received the King’s compliments as well as a big reward & the title Tang thong. Hue Sinh complied with the King’s order khổng lồ compose epitaphs for many pagodas lượt thích Thien Phuc, Thien Khanh, Khai Quoc, Dieu Nghiem, và Bao Duc. He also wrote many books on how to practice Zen & worship. Hue Sinh once famously answered a question of King Ly bầu Tong about Buddhist philosophy by stating:
“Dharma” is not different from “non-dharma” No existence; no non-existence If you grasp this truth, You can see the Buddha & sentient beings have no difference. The Lanka moon is serene The Prajna (sea-crossing) boat is empty Knowing that “absence of nothingness” is “existence” You will understand Samadhi.
Ch’an Master Vien Chieu (999-1090), whose real name was Mai Truc, was the son of Queen Mother Linh Cam’s brother. Linh Cam was King Ly bầu Tong’s wife. Vien Chieu was intelligent, studied hard, and became a monk at a very young age due to lớn the opinion of a senior monk at the Mat Nghiem Pagoda that he would be a Bodhisattva if he became a monk. Following the Vo Ngon Thong Ch’an school, Vien Chieu wrote many books interpreting Buddhism: Duc su thap nhi nguyen van, tung Vien giac kinh, Thap nhi Bo Tat khô cứng tu thông thường dao trang, và Tham bởi hien quyet. King Ly Nhan Tong sent Van Chieu’s book, Duoc su thap nhi nguyen van (Twelve Wishes of Bhaisajyaguru-vaidurya-prabhasa), to đài loan trung quốc for revision by eminent monks. After reading it, the eminent Chinese monks reported lớn King Tong Tiet Ton that, “these comments on the Buddhist sutras compiled by the Mahasattvas incarnate in the Southern country are very profound. We, ordinary monks, dare not make any corrections.”
Ch’an Master Thong Bien (?-1134), whose family name was Ngo, came from Dan Phuong (in present-day Ha Dong). From his childhood, he studied very hard & understood well the Three Doctrines (Confucianism, Buddhism, and Taoism). He became a disciple of Vien Chieu và spent his religious life in the Quoc Tu Pagoda under the official name of Tri Khong. Thong Bien was often invited khổng lồ the Palace khổng lồ give lectures on Buddhism and Buddhist history. Paying respect to lớn his talent, the Royal Court bestowed on him the title Tang luc and promoted him khổng lồ the position of Imperial Buddhist Preceptor.
C’h’an Master Vien Thong (1080-1151), whose real name was Nguyen Nguyen Uc, came from co Phap Village, Thang Long. He was very intelligent. He became a monk at a very early age, adopting the Vinitaruci Ch’an school. He became the first laureate of the exam on Three Doctrines in 1097 and the Hoang Tai exam in 1098, but he refused to lớn accept any title conferred by the King. He focused on teaching Buddhism in the Palace & attained the rank of Imperial Buddhist Preceptor. In 1130, asked by King Ly Than Tong about the philosophy of governance, he answered: “Commoners are lượt thích things that may be kept either untroubled or turbulent, depending on where they are installed. If the king’s actions & virtues show compassion for the people, the latter will venerate him as their parent, the sun or the moon. And this means that society is kept in peace.”
Under Ly thai Tong’s reign, there were many famous Ch’an masters from the Vinitaruci Ch’an school, the Wu Yan Tong school, and the Cao Tang school, who was very highly respected by the King & often took part in court affairs. Among them were Cuu Chi, da Bao, Bao Tinh, Minh Tam, Dinh Huong (?-1051), Thien Lao (?-?), Sung Pham (1004-1087), Man Giac (1052-1096), Ngo An (1019-1088), Khong Lo (7-1119), quan tiền Nghiem (1121-1190) & Dinh Giac.
According lớn some researchers, Tantrism appeared in Vietnam at the same time as Ch’an ideologies of Indian monks like Mahajivaka, K’ang Seng Houei, & K’sudara. Although it was not considered an official religion, Tantrism had a great influence on Buddhism in Vietnam, Ch’an sect & Pure Land sect. In the tenth and eleventh centuries, Buddhism in Vietnam tended khổng lồ center around Tantrism, especially in terms of leading a religious life and practicing Tong try Tam muoi (Dharanisamadhi), which focused on keeping the body toàn thân mystic và reading incantations. Famous Ch’an masters like Ma Ha, Khong Lo, Nguyen Hoc, Giac Hai, Van Hanh, và Khuong Viet were deeply influenced by Tantrism. Buddhist scripture pillars built by the Dinh Kings in Hoa Lu also had incantations in the style of Tantrism. During this period, Buddhism was influenced by both Tantrism & Daoism. The friendship between Giac Hai & Daoist Thong Huyen is one example of this. King Ly Nhan Tong composed verses in praise of this relationship as follows:
Giac Hai’s heart is as immense as the sea Thong Huyen’s way is so miraculous Performing miracles và magic One is a Buddhist and the other — an immortal.
Under the Tran Dynasty, Buddhism in Vietnam became the national religion. The Tran Kings, together with the nobility, whole-heartedly supported Buddhism. The first king of the Tran Dynasty was Tran bầu Tong. With the interests of the Tran Dynasty in mind, Prime Minister Tran Thu Do, who was the mainstay of the Dynasty, advised him khổng lồ divorce his wife, Chieu Thanh, and marry his sister-in-law, Thuan Thien. Unable to lớn follow the advice, he went lớn Yen Tu lớn become a monk. There, he was encouraged by the Hoa Yen monks lớn go back to lớn the Royal Court: “The mountain itself does not have Buddha. The Buddha is in our minds. If our mind is serene, wisdom will come to it-that is Buddha. If Your Majesty can be enlightened, you can become Buddha at once. There’s no need to lớn look somewhere else. Buddha is the mind, the mind is Buddha.” During his 33- year reign, from 1225 khổng lồ 1258, Tran bầu Tong governed the country while studying Buddhism, becoming well-versed in it. The King often discussed Buddhism with famous Vietnamese and Chinese monks such as Ung Thuan, Tuc Luc, dai Dang, and Thien Phong. Tran bầu Tong himself composed six works including essays on Buddhism & literary books imbued with Buddhist thought, such as Thien Tong đưa ra nam, Luc thoi sam hoi khoa nghi, Kim cuong tam muoi chu giai, Binh dang le sam van, bầu Tong thi tap, and Khoa hu luc. Tran thai Tong’s books on Buddhism were influenced by the Ch’an sect, the Pure Land sect, (Confucianism, and Taoism, especially the Wu Yan Tong Ch’an sect through the Imperial Buddhist Preceptor Truc Lam, và the Lin Ji sect through the layman Thanh Phong from China.
The Buddhist thoughts of Tran bầu Tong focused on human suffering, birth, aging, disease, & death, & on anatman and impermanence. He wrote that humans should be enlightened, do charitable deeds, avoid wicked behavior, cultivate virtue & morality, sit in meditation, & practice Ch’an. He wrote about rupakaya and the enlightenment, saying:
Under the Tran Dynasty, many other kings made very important contributions khổng lồ the development of Buddhism at that time. Tue Trung, whose real name was Tran Tung (1230-1291), was a son of Tran Lieu and a brother of Tran Quoc Tuan. He was a student of layman Ung Thuan, who proved his great merit in the resistance war against the Yuan invaders. He was promoted lớn Governor of thai Binh. He later resigned and practiced Ch’an at home. Tue Trung was a great Ch’an scholar of the Tran Dynasty. He studied Buddhism from Ch’an Master Tieu Dieu, who himself had been a student of Ch’an Master dai Dang & layman Ung Thuan. Because of his prestige và knowledge of Ch’an, King Tran Thanh Tong gave him the title Thuong sy (Superior Disciple of Ch’an). Tue Trung wrote the work Tue Trung Thuong sy ngốc luc which was full of his profound Ch’an thoughts, which focused on emptiness, impermanence, and enlightenment:
From “non-existence” emerges “existence” “Existence” và “non-existence” are no different The same are “affliction” và “Bodhi” (perfect wisdom) and no “suchness of existence” and no “misleading thoughts.” Or In the illusion, one distinguishes “emptiness” và “outward appearance” When enlightened, one stops such distinction “Emptiness” và “outward appearance” are no different Such are “illusion” & “enlightenment.” Although he was a famous Ch’an scholar, Tue Trung maintained a close link to reality & understood the lives of ordinary people. He was not conservative or intolerant but was light-hearted và attached khổng lồ nature. How spacious is Phuc Duong (name of his hermitage) and well-ventilated with Ch’an winds The thin fence is adorned with slim bamboo sprouts The courtyard shrouded in wild pine trees The time is not ripe for talents lớn emerge Yet deep forests are a good shelter for valuable animals Sooner or later, old Heaven will expose Buddha’s sun và then peaches và apricots at the gate will enjoy spring sunlight.
Tran Nhan Tong (1258-1308), whose real name was Tran Kham, was the first son born lớn King Tran Thanh Tong and Queen Mother Nguyen Thanh Thien Cam. Tran Nhan Tong was the fourth king of the Tran Dynasty. He took the throne at the age of twenty. Fostering great unity among the people, King
Tran Nhan Tong won two glorious resistance wars against the Yuan invaders in 1258 và 1285. After holding power for fifteen years, Tran Nhan Tong handed down the throne to lớn his son Anh Tong in 1293 and became the King Father. In 1299, he went khổng lồ Yen Tu Mountain khổng lồ become a monk and took the name Huong Van dẻo Dau Da, or Truc Lam Dau domain authority (patriarch of Bamboo Forest Buddhist sect). Tran Nhan Tong traveled far and wide khổng lồ teach Buddhism and practice Ch’an, lớn such places as the Pho Minh Pagoda in Thien Truong, the Sung Nghiem Pagoda in đưa ra Linh, the Bao An Pagoda in Sieu Loai, & the Vinh Nghiem Pagoda in Lang Giang. In 1301, Tran Nhan Tong went lớn Chiem Thanh to lớn learn more about Buddhism and build a peaceful relationship with the people there. While there he promised to lớn give Princess Huyen Tran in marriage khổng lồ the King of Chiem Thanh, bịt Man. In his life, Tran Nhan Tong was a king, a Ch’an scholar, and a great poet. He wrote many works. Tran Nhan Tong’s prose was deeply influenced by Buddhist philosophies which upheld consistency between religion & everyday life, between monkhood and normal human life. He wrote the following gatha:
Nothing is born Nothing dies If you understand this The Buddha will show up khổng lồ your eyes “Appearance” and “disappearance” are no more a question. Tran Nhan Tong felt light-hearted about human life: Life is as short as a breath Human sentiments are lượt thích the moon & the sea The royal palace is worthless. Nobless is greater than in the Buddha’s land.
Tran Nhan Tong was a Ch’an scholar, but he did not seek lớn escape from worldly life with worldly affairs. He described one peaceful afternoon in Thien Truong Prefecture (present-day phái mạnh Dinh) as follows: At sunset, hamlets are shrouded in a pink mist và in the twilit gloom Buffaloes walk home leisurely to lớn the buffalo boy’s horn white storks, in flocks, swoop down on the rice field. Tran Nhan Tong was a great Buddhist scholar who contributed much to lớn make Buddhism in Vietnam prosper. Tran Nhan Tong’s writings also contributed to lớn the toàn thân of original Buddhist literature created under the Ly and Tran Dynasties.
Under the Tran Dynasty, the Truc Lam Yen Tu Ch’an sect emerged. It was in reality the fourth success of the Yen Tu tradition belonging to lớn the Wu Yan Tong Ch’an sect. However, in the time of King Tran Nhan Tong, it became an independent sect with three main patriarchs: Tran Nhan Tong, Phap Loa (1284 – 1330), and Huyen quang quẻ (1254-1334). The Truc Lam Yen Tu Ch’an sect brought together all of the Ch’an sects in Vietnam, including Vinitaruci, Wu Yan Tong, & Cao Tang. With such a prominent role, the Truc Lam Yen Tu Ch’an sect was considered the first foundation for unifying Buddhist sects in Vietnam. So It was also called the United Buddhism (Phat giao Nhat tong) or Vietnam Buddhist Congregation (Giao hoi Phat giao Vietnam). However, the Truc Lam Yen Tu Ch’an sect was short-lived. When the Tran Dynasty collapsed, it was no longer considered a sect.
Under the Tran Dynasty, there were many renowned monks. Huyen Quang & Phap Loa should be mentioned. Phap Loa’s real name was Dong Kien Cuong. He was born in 1284 in Dong Hoa Village (Nam Sach, hai Duong). From an early age, Phap Loa showed intelligence & admiration for Buddhism. He became a monk in 1304 when Tran Nhan Tong traveled khổng lồ the nam giới Sach legion khổng lồ teach Buddhism. In 1308, Phap Loa underwent the “mind-to-mind transmission” of Buddhist truth & became the second succession of the Truc Lam Ch’an sect. Under the leadership of Phap Loa and others; the Truc Lam sect – Vietnam Buddhist Congregation – became stronger & stronger. It printed copies of Tripitaka, convened Buddhist assemblies for sermons and ordaining monks, built pagodas & cast statues, & carried out social welfare projects. Phap Loa also composed many works; yet unfortunately, most of them have not survived, except for fragments of his work titled Tham thien yeu chi. Phap Loa’s works not only concern the study và practice of Ch’an but also bear literary value. He wrote:
The autumn river floats in solitude High mountains mirror themselves in serene water In front of me, the way thousands of miles far away It leads my look to lớn eternity (Nostalgia for the Thanh Son landscape)
Huyen Quang, whose real name was Ly Dao Tai, was born in 1254 in Van Ta Village, Lang Giang. Huyen Quang’s appearance was unusual, but he was very intelligent và knowledgeable. At the age of twenty, Huyen quang đãng scored the highest mark on a court examination and was recruited as a mandarin. Because of his talent and broad knowledge, he was often assigned by the king lớn receive envoys from China. In 1305 when he was fifty- one year old, after twenty years serving as a mandarin, Huyen quang đãng resigned và adopted a monastic life. This happened after he had joined Tran Anh Tong at the Vinh Nghiem Pagoda khổng lồ hear Phap Loa’s sermon. In 1306, he was initiated into monkhood by Bao Phac at the Vu Ninh Pagoda. Although he adopted monkhood when he was quite old, Ch’an Master Huyen quang quẻ became the third succession of the Truc Lam Ch’an sect. After the deaths of Phap Loa và Tran Nhan Tong, Huyen quang led the Truc Lam sect. Huyen quang đãng wrote many books about Buddhism. Unfortunately, only twenty poems have survived, including one in praise of the Van Yen Pagoda. The writings are very simple but philosophical. For instance, he wrote about Dien Huu Pagoda:
The wall prevents worldly dust và troubles The windows mở cửa for carefree eyes khổng lồ broaden their vision khổng lồ see ‘the right” and “the wrong” as two sides of the same coin và the Maras’ realm and the Buddha’s realm are no different. Under the Tran Dynasty, with the tư vấn and encouragement of powerful kings & mandarins và the emergence of the Truc Lam Ch’an sect, Buddhism developed strongly in the capital and rural areas. The kings had pagodas constructed in the royal citadel, others renovated và repaired, and new pagodas built in many places. Almost every village had a pagoda, which together with a communal house came lớn typify the Vietnamese village.
Dien Huu Pagoda
In his time, Phap Loa had five stupas & two large Buddhist centers built at Quynh Lam and Bao An, more than 200 cloisters, và 1,300 Buddhist statues cast. In 1322, after hearing Phap Loa’s sermon, court mandarins donated thousands of Buddhist statues. In 1324, Prime Minister Van Hue Vuong & Princess Thuong Tran donated 900 kilograms of gold lớn cast a statue of Matreya. Truc Lam patriarchs put much effort into the printing of Buddhist sutras, & in 1331 Phap Loa assigned Bao Sat khổng lồ organize the printing of Tripitaka, which was brought from đài loan trung quốc under the Ly Dynasty & preserved in Thien Truong Prefecture. In 1319, the clergy & laypeople donated blood to lớn printing 5,000 copies of Tripitaka lớn be stored at the Quynh Lam Pagoda. Ten years later, in 1329, Phap Loa ordered 5,000 books printed, including the works of Tran thai Tong, Tue Trung, & his own. Importance was attached to lớn the training of the clergy and ordination. As the leader of the Shangha, Phap Loa organized many Buddhist assemblies khổng lồ initiate kings, royal members, & people into Bodhisattvasila. Thanks khổng lồ his leadership, over a period of twenty years, the number of monks and nuns in the country grew to lớn 15,000. Buddhism in Vietnam also benefited from the wide support of the court at this time. In 1308, King Tran Anh Tong donated 100 mau of rice fields owned by the Tran family lớn Bao An pagoda. In addition, he gave Phap Loa 500 mau of rice fields and 50,000 piastres in support of Triratna and as alms to lớn the poor. Queen Mother Bao Tu donated 300 mau of rice fields lớn the Sieu Loai Pagoda. Prime Minister Hue Vuong donated 7,000 piastres and 75 mau of rice fields lớn the Quynh Lam Pagoda.
The Ly & Tran were the two strongest và most stable dynasties in Vietnamese history. They both made brilliant achievements in civil administration & military affairs. Under the Ly and Tran Dynasties, Buddhism prospered, making positive và active contributions to lớn the country. However, at the end of the Tran Dynasty, especially from the time of King Tran Hien Tong onwards, the Dynasty began khổng lồ decline & Buddhism was no longer as influential as it once was.
