Misplaced Pages

#421578

162-712: Buddhism in Vietnam ( Vietnamese : Đạo Phật , 道佛 or Phật Giáo, 佛教), as practiced by the Vietnamese people , is a form of East Asian Mahayana Buddhism . It is the main religion in Vietnam . Vietnamese Buddhism is generally inclusive and syncretic, drawing on the main Chinese Buddhist traditions , such as Tiantai (Vietnamese: Thiên Thai) and Huayan (Hoa Nghiêm), Zen ( Thiền ), and Pure Land (Tịnh Độ). Buddhism may have first come to Vietnam as early as

324-636: A minor syllable occurred). These fricatives were not present in Proto-Viet–Muong, as indicated by their absence in Mường , but were evidently present in the later Proto-Vietnamese stage. Subsequent loss of the minor-syllable prefixes phonemicized the fricatives. Ferlus 1992 proposes that originally there were both voiced and voiceless fricatives, corresponding to original voiced or voiceless stops, but Ferlus 2009 appears to have abandoned that hypothesis, suggesting that stops were softened and voiced at approximately

486-403: A → Kính lạy và sùng bái chư Thánh Thiên (Homage and adoration to ārya) -11. Bà lô cát đế thất phật ra lăng đà bà → Avalokisteśvara (Avalokisteśvara) -12. Nam mô Na ra cẩn trì → Kính lạy Nīlakaṇṭha (tên= Cổ Xanh ) (Homage to Nīlakaṇṭha (name= Blue throat) -13. Ha rị Ma ha Bàn đà sa mế → Con sẽ tụng lên bài Tâm Chú (I shall enunciate the heart ( dharani ) -14. ' Tát bà

648-556: A 'sense of right and wrong' ( 耻 ; chǐ ), 'gentleness' ( 温 ; wēn ), 'kindheartenedness' ( 良 ; liáng ), 'respect' ( 恭 ; gōng ), 'frugality' ( 俭 ; jiǎn ), and 让 ; ràng ; 'modesty'). Ren (仁 ) is the Confucian virtue denoting the good feeling a virtuous human experiences when being altruistic . Internally ren can mean "to look up" meaning "to aspire to higher Heavenly principles or ideals", It

810-428: A conversation between Confucius and his disciple Zeng Shen , is about how to set up a good society using the principle of xiao . In more general terms, filial piety means to be good to one's parents; to take care of one's parents; to engage in good conduct not just towards parents but also outside the home so as to bring a good name to one's parents and ancestors; to perform the duties of one's job well so as to obtain

972-399: A counterweight to subservience to authority. The famous thinker Huang Zongxi also strongly criticised the autocratic nature of the imperial system and wanted to keep imperial power in check. Many Confucians also realised that loyalty and filial piety have the potential of coming into conflict with one another. This may be true especially in times of social chaos, such as during the period of

1134-541: A country where surveys of the religious composition estimated the Buddhist majority to be approximately 70 to 80 percent, 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. In May 1963, in the central city of Huế , where Diệm's elder brother Ngô Đình Thục

1296-460: A disciple who asked whether it is better to sacrifice to the god of the stove or to the god of the family (a popular saying), in 3.13 Confucius says that in order to appropriately pray to gods, one should first know and respect Heaven. In 3.12, he explains that religious rituals produce meaningful experiences, and one has to offer sacrifices in person, acting in presence, otherwise "it is the same as not having sacrificed at all". Rites and sacrifices to

1458-417: A distinctive Vietnamese Thiền flavor. 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. Followers in Vietnam practice differing traditions without any problem or sense of contradiction. Few Vietnamese Buddhists would identify themselves as

1620-525: 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

1782-447: A main vowel component followed by a shorter semivowel offglide /j/ or /w/ . There are restrictions on the high offglides: /j/ cannot occur after a front vowel (i, ê, e) nucleus and /w/ cannot occur after a back vowel (u, ô, o) nucleus. The correspondence between the orthography and pronunciation is complicated. For example, the offglide /j/ is usually written as i ; however, it may also be represented with y . In addition, in

SECTION 10

#1732781178422

1944-545: A national Confucian Church ( 孔圣会 ; 孔聖會 ; Kǒngshènghuì ) in China to unify the many Confucian congregations and civil society organisations. Strictly speaking, there is no term in Chinese which directly corresponds to "Confucianism". The closest catch-all term for things related to Confucianism is the word ru ( 儒 ; rú ). Its literal meanings in modern Chinese include 'scholar', 'learned', or 'refined man'. In Old Chinese

2106-643: 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

2268-448: A paper published in 1856. Later, in 1920, French-Polish linguist Jean Przyluski found that Mường is more closely related to Vietnamese than other Mon–Khmer languages, and a Viet–Muong subgrouping was established, also including Thavung , Chut , Cuoi , etc. The term "Vietic" was proposed by Hayes (1992), who proposed to redefine Viet–Muong as referring to a subbranch of Vietic containing only Vietnamese and Mường . The term " Vietic "

2430-614: 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

2592-608: 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

2754-540: A person may know the movements of tian , and this provides with the sense of having a special place in the universe. In 17.19 Confucius says that tian spoke to him, though not in words. The scholar Ronnie Littlejohn warns that tian was not to be interpreted as a personal God comparable to that of the Abrahamic faiths, in the sense of an otherworldly or transcendent creator. Rather it is similar to what Taoists meant by Dao : "the way things are" or "the regularities of

2916-546: A process of tonogenesis , in which distinctions formerly expressed by final consonants became phonemic tonal distinctions when those consonants disappeared. These characteristics have become part of many of the genetically unrelated languages of Southeast Asia; for example, Tsat (a member of the Malayo-Polynesian group within Austronesian ), and Vietnamese each developed tones as a phonemic feature. After

3078-425: A ra sâm Phật ra xá lợi, phạt sa phạt sâm, Phật ra xá da, hô lô hô lô ma ra, hô lô hô lô hê rị, ta ra ta ra, tất rị tất rị, tô rô tô rô bồ đề dạ, bồ đề dạ, bồ đà dạ, bồ đà dạ, di đế rị dạ, na ra cẩn trì địa rị sắc ni na, ba dạ ma na ta bà ha. Tất đà dạ ta bà ha. Ma ha tất đà dạ ta bà ha. Tất đà du nghệ thất bàn ra dạ ta bà ha. Na ra cẩn trì. Ta bà ha. Ma ra na ra. Ta bà ha. Tất ra tăng a mục khê da, ta bà ha. Ta bà ma ha

3240-642: A representative on the Government Council for Nationalities, an advisory body of the Czech Government for matters of policy towards national minorities and their members. It also grants the community the right to use Vietnamese with public authorities and in courts anywhere in the country. Vietnamese is taught in schools and institutions outside of Vietnam, a large part contributed by its diaspora . In countries with Vietnamese-speaking communities Vietnamese language education largely serves as

3402-518: 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 . Meanwhile, in 875 new Cham king Indravarman II who was a devout Mahayana Buddhist, established Mahayana as Champa's state religion, and built the large monastery complex of Đồng Dương . His dynasty continued to rule Champa until

SECTION 20

#1732781178422

3564-677: A rise in Buddhist adherent with about 3,000 adherents coming from ethnic minority such as the E De people group. 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

3726-540: A role to link descendants of Vietnamese immigrants to their ancestral culture. In neighboring countries and vicinities near Vietnam such as Southern China, Cambodia, Laos, and Thailand, Vietnamese as a foreign language is largely due to trade, as well as recovery and growth of the Vietnamese economy. Since the 1980s, Vietnamese language schools ( trường Việt ngữ/ trường ngôn ngữ Tiếng Việt ) have been established for youth in many Vietnamese-speaking communities around

3888-496: A rị da bà lô kiết đế, thất phật ra lăng đà bà. Nam mô na ra cẩn trì hế rị, ma ha bàn đá sa mế, tát bà a tha đậu du bằng a thể dựng, tát bà tát đa, na ma bà gìa ma phạt đạt đậu, đát thiệt tha. Án, a bà lô hê, lô ca đế, ca ra đế, di hê rị, ma ha bồ đề tát đỏa, tát bà tát bà, ma ra ma ra, ma hê ma hê, rị đàn dựng cu lô cu lô kiết mông độ lô độ lô, phạt xà da đế, ma ha phạt xà da đế, đà ra đà ra, địa rị ni, thất Phật ra da, dá ra dá ra. Mạ mạ phạt ma ra, mục đế lệ, y hê y hê, thất na thất na,

4050-519: A stage commonly termed Middle Vietnamese ( tiếng Việt trung đại ). The pronunciation of the "rime" of the syllable, i.e. all parts other than the initial consonant (optional /w/ glide, vowel nucleus, tone and final consonant), appears nearly identical between Middle Vietnamese and modern Hanoi pronunciation. On the other hand, the Middle Vietnamese pronunciation of the initial consonant differs greatly from all modern dialects, and in fact

4212-710: A tha đậu thâu bằng → Làm cho tất cả chúng sinh chiến thắng (Make all beings victorious) -15. A thệ dựng → Bất khả chiến bại (Invincible) -16. Tát bá tát đá ( Na ma bà tát đá) → Loại bỏ những ảo tưởng thanh lọc tất cả chúng sinh (Which removes illusions and purifies all beings) -17. Ma phạt đặc đậu → Trên những con đường của sự tồn tại (On the path of existence') -18. Đát điệt tha. Án → Là như sau (Thus. Om) -19. A bà lô hê → Ánh huy hoàng (Glorious Light) -20. Lô ca đế → Siêu việt (Transcendence) -21. Ca la đế (hoặc) Ca ra đế) → Chiếu sáng (Radiance) -22. Di Hê rị (hoặc : Ha ri) → Ôi Harị (là 1 trong các tên của Vishnu) (O Hari (one of

4374-552: A third of the Vietnamese lexicon in all realms, and may account for as much as 60% of the vocabulary used in formal texts. Vietic languages were confined to the northern third of modern Vietnam until the "southward advance" ( Nam tiến ) from the late 15th century. The conquest of the ancient nation of Champa and the conquest of the Mekong Delta led to an expansion of the Vietnamese people and language, with distinctive local variations emerging. After France invaded Vietnam in

4536-562: A transmitter of cultural values inherited from the Xia (c. 2070–1600 BCE), Shang (c. 1600–1046 BCE) and Western Zhou (c. 1046–771 BCE) dynasties. Confucianism was suppressed during the Legalist and autocratic Qin dynasty (221–206 BCE), but survived. During the Han dynasty (206 BCE – 220 CE), Confucian approaches edged out the "proto-Taoist" Huang–Lao as

4698-806: A tất đà dạ → Người cầm trên tay chiếc bánh xe (To the One with a discus in the hand) -69. Ta bà ha → Con xin đón mừng Ngài (I welcome you) -70. Ba đà ma yết tất đà dạ → Người mang trên tay hoa sen (To the One with a lotus in the hand) -71. Ta bà ha → Con xin đón mừng Ngài (I welcome you) -72. Na ra cẩn trì Bàn dà ra da → Nīlakaṇṭha , Đấng linh thiêng nhất (Nīlakaṇṭha , The most sacred) -73. Ta bà ha → Con xin đón mừng Ngài (I welcome you) -74. Ma bà lị thắng yết ra dạ → Để được mạnh mẽ, để được tốt lành (In order to be strong, in order to be good) -75. Ta bà ha → Con xin đón mừng Ngài (I welcome you) -76. Nam mô hát (hoặc: hắc) ra đát na đá ra dạ da → Kính lạy Tam Bảo (Homage to

4860-486: A tất đà dạ ta bà ha. Gỉa kiết ra a tất đà dạ ta bà ha. Ba đà ma yết tất đà dạ, ta bà ha. Na ra cẩn trì bàn dà ra dạ ta bà ha. Ma bà lị thắng yết ra dạ ta bà ha. Nam mô hắc ra đát na đá ra mạ da, Nam mô a rị da bà lô yết đế, thước bàn ra dạ, ta bà ha. Án tất điện đô, mạn đa ra, bạt đà dạ, ta bà ha. -01. Nam mô hát (hoặc: hắc) ra đát na đá ra dạ da → Kính lạy Tam Bảo (Homage to the Three Jewels ) -02. Nam mô A rị

5022-555: A → Kính lạy Chư Thánh hiền (Homage to ārya ) -03. Bà lô yết đế thước bát ra da → Avalokiteśvara ( Avalokiteśvara ) -04. Bồ đề Tát đá bà da → Bồ Đề Tát ( Boddhisatva ) -05. Ma ha Tát đá bà da → Sự vị đại ( Mahāsattva ) -06. Ma ha ca lô ni ca da → Lòng Từ Bi vĩ đại (The Great Compassionate One) -07. Án → Án ( Oṃ ) -08. Tát bàn ra phạt duệ → Người bảo vệ khỏi mọi nguy hiểm (Protector from all dangers) -09. Số đát na đát tả → Vượt qua nỗi sợ hãi (Overcoming fear) -10. Nam mô tất cát lị đóa y mông A rị

Buddhism in Vietnam - Misplaced Pages Continue

5184-579: Is inclusive and syncretic , adopting doctrines from Chinese Buddhist schools like Tiantai ( Thiên Thai ) and Huayan ( Vietnamese : Hoa Nghiêm ). Likewise, modern Vietnamese Buddhist practice can be very eclectic, including elements from Thiền ( Chan Buddhism ), Thiên Thai , and Tịnh độ (Pure Land ). 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

5346-619: 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. Thiền is the Sino-Xenic pronunciation of Chan (Japanese: Zen ) and

5508-536: Is a system of thought and behavior originating in ancient China , and is variously described as a tradition, philosophy ( humanistic or rationalistic ), religion , theory of government, or way of life. Confucianism developed from teachings of the Chinese philosopher Confucius (551–479 BCE), during a time that was later referred to as the Hundred Schools of Thought era. Confucius considered himself

5670-527: Is also spoken by the Jing people traditionally residing on three islands (now joined to the mainland) off Dongxing in southern Guangxi Province , China . A large number of Vietnamese speakers also reside in neighboring countries of Cambodia and Laos . In the United States, Vietnamese is the sixth most spoken language , with over 1.5 million speakers, who are concentrated in a handful of states. It

5832-644: Is associated with the long and deep history of Vietnam. Also, there have rarely been disputes between Buddhists and the Government; the Communist Government also sees Buddhism as a symbol of Vietnamese patriotism. Buddhist festivals are officially promoted by the Government and restrictions are few, in contrast to its Christian, Muslim and other religious counterparts. Recently, the Communist regime in Vietnam allowed major Buddhist figures to enter

5994-532: 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. 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 . All of the emperors during the Lý dynasty professed and sanctioned Buddhism as

6156-430: 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

6318-515: Is exemplified by a normal adult's protective feelings for children. It is considered the essence of the human being, endowed by Heaven, and at the same time the means by which someone may act according to the principle of Heaven and become one with it. Yan Hui , Confucius's most outstanding student, once asked his master to describe the rules of ren and Confucius replied, "one should see nothing improper, hear nothing improper, say nothing improper, do nothing improper." Confucius also defined ren in

6480-486: Is identified as patriarchy, which is expressed in the worship of ancestors and deified progenitors in the male line, at ancestral shrines . Confucian ethical codes are described as humanistic. They may be practiced by all the members of a society. Confucian ethics is characterised by the promotion of virtues, encompassed by the Five Constants, elaborated by Confucian scholars out of the inherited tradition during

6642-569: Is minister; when the father is father, and the son is son." Particular duties arise from one's particular situation in relation to others. The individual stands simultaneously in several different relationships with different people: as a junior in relation to parents and elders, and as a senior in relation to younger siblings, students, and others. While juniors are considered in Confucianism to owe their seniors reverence, seniors also have duties of benevolence and concern toward juniors. The same

Buddhism in Vietnam - Misplaced Pages Continue

6804-791: 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", and according to Alexander Soucy (2007), his style of Zen Buddhism

6966-399: Is not merely Confucian but shared by many Chinese religions , "the universe creates itself out of a primary chaos of material energy" ( hundun and qi ), and is organized through the polarity of yin and yang that characterises any thing and life. Creation is therefore a continuous ordering; it is not creation ex nihilo . "Yin and yang are the invisible and visible, the receptive and

7128-404: 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. 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

7290-415: Is notated i or y (with the difference between the two often indicating differences in the quality or length of the preceding vowel), and after /ð/ and /β/ , where it is notated ĕ . This ĕ , and the /j/ it notated, have disappeared from the modern language. Note that b [ɓ] and p [p] never contrast in any position, suggesting that they are allophones. The language also has three clusters at

7452-479: Is often mistaken for a tilde in modern reproductions of early Vietnamese writing. As a result of emigration , Vietnamese speakers are also found in other parts of Southeast Asia , East Asia , North America , Europe , and Australia . Vietnamese has also been officially recognized as a minority language in the Czech Republic . As the national language, Vietnamese is the lingua franca in Vietnam. It

7614-582: Is often mistakenly thought as being an monosyllabic language, Vietnamese words typically consist of from one to many as eight individual morphemes or syllables; the majority of Vietnamese vocabulary are disyllabic and trisyllabic words. Vietnamese is written using the Vietnamese alphabet ( chữ Quốc ngữ ). The alphabet is based on the Latin script and was officially adopted in the early 20th century during French rule of Vietnam . It uses digraphs and diacritics to mark tones and some phonemes . Vietnamese

7776-490: Is pronounced with one of six inherent tones , centered on the main vowel or group of vowels. Tones differ in: Tone is indicated by diacritics written above or below the vowel (most of the tone diacritics appear above the vowel; except the nặng tone dot diacritic goes below the vowel). The six tones in the northern varieties (including Hanoi), with their self-referential Vietnamese names, are: Confucianism Confucianism , also known as Ruism or Ru classicism ,

7938-410: Is significantly closer to the modern Saigon dialect than the modern Hanoi dialect. The following diagram shows the orthography and pronunciation of Middle Vietnamese: ^1 [p] occurs only at the end of a syllable. ^2 This letter, ⟨ ꞗ ⟩ , is no longer used. ^3 [j] does not occur at the beginning of a syllable, but can occur at the end of a syllable, where it

8100-408: Is the first language of the majority of the Vietnamese population, as well as a first or second language for the country's ethnic minority groups . In the Czech Republic , Vietnamese has been recognized as one of 14 minority languages, on the basis of communities that have resided in the country either traditionally or on a long-term basis. This status grants the Vietnamese community in the country

8262-653: Is the third-most spoken language in Texas and Washington; fourth-most in Georgia, Louisiana, and Virginia; and fifth-most in Arkansas and California. Vietnamese is the third most spoken language in Australia other than English, after Mandarin and Arabic. In France, it is the most spoken Asian language and the eighth most spoken immigrant language at home. Vietnamese is the sole official and national language of Vietnam. It

SECTION 50

#1732781178422

8424-474: Is to say self-cultivation and world redemption—synthesised in the ideal of "sageliness within and kingliness without". Ren , translated as "humaneness" or the essence proper of a human being, is the character of compassionate mind; it is the virtue endowed by Heaven and at the same time the means by which man may achieve oneness with Heaven comprehending his own origin in Heaven and therefore divine essence. In

8586-462: Is true with the husband and wife relationship where the husband needs to show benevolence towards his wife and the wife needs to respect the husband in return. This theme of mutuality still exists in East Asian cultures even to this day. The Five Bonds are: ruler to ruled, father to son, husband to wife, elder brother to younger brother, friend to friend. Specific duties were prescribed to each of

8748-413: Is used, among others, by Gérard Diffloth , with a slightly different proposal on subclassification, within which the term "Viet–Muong" refers to a lower subgrouping (within an eastern Vietic branch) consisting of Vietnamese dialects, Mường dialects, and Nguồn (of Quảng Bình Province ). Austroasiatic is believed to have dispersed around 2000 BC. The arrival of the agricultural Phùng Nguyên culture in

8910-478: Is variously translated as ' rite ' or ' reason ', 'ratio' in the pure sense of Vedic ṛta ('right', 'order') when referring to the cosmic law, but when referring to its realisation in the context of human social behaviour it has also been translated as ' customs ', 'measures' and 'rules', among other terms. Li also means religious rites which establish relations between humanity and the gods. According to Stephan Feuchtwang, rites are conceived as "what makes

9072-446: Is written with two Chinese characters or in a composite character made of two different characters. This conveys the transformation of the Vietnamese lexicon from sesquisyllabic to fully monosyllabic under the pressure of Chinese linguistic influence, characterized by linguistic phenomena such as the reduction of minor syllables; loss of affixal morphology drifting towards analytical grammar; simplification of major syllable segments, and

9234-479: The Datong Shu  [ zh ] , it is defined as "to form one body with all things" and "when the self and others are not separated   ... compassion is aroused". "Lord Heaven" and " Jade Emperor " were terms for a Confucianist supreme deity who was an anthropromorphized tian , and some conceptions of it thought of the two names as synonymous. Tian , a key concept in Chinese thought, refers to

9396-406: The tao , and/or gods from Chinese folk religion . These movements are not a part of mainstream Confucianism, although the boundary between Chinese folk religion and Confucianism can be blurred. Other movements, such as Mohism which was later absorbed by Taoism, developed a more theistic idea of Heaven. Feuchtwang explains that the difference between Confucianism and Taoism primarily lies in

9558-647: 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. Dismayed by the public outrage, the U.S. government withdrew support for

9720-520: The Central Highlands region of Vietnam. For example, Buddhists adherent in the Kon Tum province, a traditionally non-Buddhist region has grown to host 30,000 Buddhists since arriving in the 1930s, with 4,000 of them being of ethnic minority. There are 27 Pagodas and 6 Viharas in the region with 90 active Buddhist monastics today. Separately, Dak Lak province of Vietnam has also seen

9882-508: 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 . The Chú Đại Bi (Vietnamese translation of

SECTION 60

#1732781178422

10044-499: The Five Classics which were the basic texts of Confucianism, all edited into their received versions around 500 years later by Imperial Librarian Liu Xin . The scholar Yao Xinzhong allows that there are good reasons to believe that Confucian classics took shape in the hands of Confucius, but that "nothing can be taken for granted in the matter of the early versions of the classics". Yao suggests that most modern scholars hold

10206-512: The Han dynasty . The Five Constants are: These are accompanied by the classical four virtues ( 四字 ; sìzì ), one of which ( Yi ) is also included among the Five Constants: There are many other traditionally Confucian values, such as 'honesty' ( 诚 ; chéng ), 'bravery' ( 勇 ; yǒng ), 'incorruptibility' ( 廉 ; lián ), 'kindness', 'forgiveness' ( 恕 ; shù ),

10368-543: The Ming-Qing transition . In Confucian philosophy, "filial piety" ( 孝 ; xiào ) is a virtue of respect for one's parents and ancestors, and of the hierarchies within society: father–son, elder–junior and male–female. The Confucian classic Xiaojing ("Book of Piety"), thought to be written during the Qin or Han dynasties, has historically been the authoritative source on the Confucian tenet of xiao . The book,

10530-988: The Mon–Khmer branch of the Austroasiatic language family (which also includes the Khmer language spoken in Cambodia , as well as various smaller and/or regional languages , such as the Munda and Khasi languages spoken in eastern India, and others in Laos , southern China and parts of Thailand). In 1850, British lawyer James Richardson Logan detected striking similarities between the Korku language in Central India and Vietnamese. He suggested that Korku , Mon , and Vietnamese were part of what he termed "Mon–Annam languages" in

10692-452: The Nguyễn dynasty , which accorded royal support. 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. From 1954 to 1975, Vietnam was split into North and South Vietnam . In

10854-605: The Red River Delta at that time may correspond to the Vietic branch. This ancestral Vietic was typologically very different from later Vietnamese. It was polysyllabic, or rather sesquisyllabic , with roots consisting of a reduced syllable followed by a full syllable, and featured many consonant clusters. Both of these features are found elsewhere in Austroasiatic and in modern conservative Vietic languages south of

11016-566: The Three Jewels ) -77. Nam mô A rị a → Kính lạy Chư Thánh hiền (Homage to ārya ) -78. Bà lô yết đế → Avalokite …( phần đầu của tên) (Avalokite … (beginning of name) -79. thước bát ra da → … svaraya (phần cuối của tên = Avalokiteśvara) ( … svaraya (end of name= Avalokiteśvara ) -80. Ta bà ha → Con xin đón mừng Ngài (I welcome you) -81. Án. Tất điện đô ... → (xem mục 83) (see verse 83) -82. ... Mạn đá ra ... → (xem mục 83 ) (see verse 83) -83. ... Bạt đà da → Cầu xin những lời trì chú trở thành hiện thực (May

11178-597: The Vietnamese orthography with the phonetic pronunciation to the right. Some consonant sounds are written with only one letter (like "p"), other consonant sounds are written with a digraph (like "ph"), and others are written with more than one letter or digraph (the velar stop is written variously as "c", "k", or "q"). In some cases, they are based on their Middle Vietnamese pronunciation; since that period, ph and kh (but not th ) have evolved from aspirated stops into fricatives (like Greek phi and chi ), while d and gi have collapsed and converged together (into /z/ in

11340-625: The " Three Principles of the People " with the establishment of the Republic of China , and then Maoism under the People's Republic of China . In the late twentieth century, the Confucian work ethic has been credited with the rise of the East Asian economy . With particular emphasis on the importance of the family and social harmony , rather than on an otherworldly source of spiritual values,

11502-419: The "pragmatic" view that Confucius and his followers did not intend to create a system of classics, but nonetheless "contributed to their formation". The scholar Tu Weiming explains these classics as embodying "five visions" which underlie the development of Confucianism: Confucianism revolves around the pursuit of the unity of the individual self and tian ("heaven"). To put it another way, it focuses on

11664-510: 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. 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,

11826-518: The 3rd or 2nd century BCE from the Indian subcontinent or from China in the 1st or 2nd century CE. Vietnamese Buddhism has had a syncretic relationship with certain elements of Taoism , Chinese spirituality , and Vietnamese folk religion . Theravada Buddhism also exists, as well as indigenous forms of Vietnamese Buddhism such as Bửu Sơn Kỳ Hương and Hòa Hảo . There are conflicting theories regarding whether Buddhism first reached Vietnam during

11988-545: The 3rd or 2nd century BCE via delegations from India, or during the 1st or 2nd century from China. 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

12150-426: 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

12312-508: 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

12474-1697: The Earth) -33. Da ra Da ra (hoặc : Giá ra Gia rá) → Tiến lên Tiến lên (Go ahead Go ahead) -34. Ma ma phạt ma ra → Thần tượng … (God …) -35. Mục đế lệ → … không tì vết ... (… flawless ...) -36. Di hê di hê → ... hãy đến, hãy đến ... (...come, come ...) -37. Thất na Thất na → ...với con rắn màu đen … (...with a black snake …) -38. A ra sấm Phật ra xá lị → … phá hủy … ( …that destroys …) -39. Phạt sa phạt sấm → …chất độc ... ( …poisons) -40. Phật ra xá da → ... Đấng Tối cao (O Supreme Being) -41. Hô lô Hô lô ma ra → Xin nhanh lên, xin nhanh lên, hỡi Ngài Dũng Mãnh (Quick, Quick O Strong Being) -42. Hô lô Hô lô hê rị → Xin nhanh lên , Xin nhanh lên , hỡi Ngài Hari (Quick, Quick O Hari ) -43. Ta ra Ta ra (hoặc : Sa ra, Sa ra) → Hãy xuống, Hãy xuống (Come down Come down) -44. Tất lị Tất lị → Đến, Đến (Come, Come) -45. Tô lô Tô lô → Hạ cố Hạ cố (Condescend, Condescend) -46. Bồ đề dạ Bồ đề dạ → Bậc đã giác ngộ Bậc đã giác ngộ (Being enlightened , Being enlightened) -47. Bồ đà dạ Bồ đà dạ → Xin ngài hãy giác ngộ con, Xin ngài hãy giác ngộ con (Please enlighten me, Please enlighten me -48. Di đế rị dạ → Nhân từ (Benevolent) -49. Na ra cẩn trì → Nīlakaṇṭha (Nīlakaṇṭha ) -50. Địa rị sắt ni na → Xin ngài hãy làm cho tim con an lạc … (Please gladden my heart …) -51. Ba dạ ma na → … bằng cách hiện ra trong tim con (… by appearing unto me) -52. Ta bà ha (hoặc : Sa bà ha) → Con xin đón mừng Ngài (I welcome you) -53. Tất đà dạ → Sư phụ đã hoàn thành (To

12636-565: The French colonial era. The following diagram shows the phonology of Proto–Viet–Muong (the nearest ancestor of Vietnamese and the closely related Mường language ), along with the outcomes in the modern language: ^1 According to Ferlus, * /tʃ/ and * /ʄ/ are not accepted by all researchers. Ferlus 1992 also had additional phonemes * /dʒ/ and * /ɕ/ . ^2 The fricatives indicated above in parentheses developed as allophones of stop consonants occurring between vowels (i.e. when

12798-623: The God of Heaven, the northern culmen of the skies and its spinning stars, earthly nature and its laws which come from Heaven, to 'Heaven and Earth' (that is, "all things"), and to the awe-inspiring forces beyond human control. There are so many uses in Chinese thought that it is impossible to give a single English translation. Confucius used the term in a mystical way. He wrote in the Analects (7.23) that tian gave him life, and that tian watched and judged (6.28; 9.12). In 9.5 Confucius says that

12960-523: The Liễu Quán school, was founded in the 18th century and has since been the predominant branch of Vietnamese Zen. 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. The Thiền uyển tập anh ( chữ Hán : 禪苑集英 , "Collection of Outstanding Figures of the Zen Garden") has been

13122-707: 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

13284-453: The One with a face of a Wild Boar ) -63. Ta bà ha → Con xin đón mừng Ngài (I welcome you) -64. Tất ra tăng a Mục da da → Người có gương mặt Sư tử (To the One with a face of a Lion ) -65. Ta bà ha → Con xin đón mừng Ngài (I welcome you) -66. Sa bà ma ha a tất đà dạ → Người mang trong tay cái chùy (To the One with a gada in the hand) -67. Ta bà ha → Con xin đón mừng Ngài (I welcome you) -68. Giả cát ra

13446-664: The Pure Land. The Lotus Sutra and the Amitabha Sutra are the most commonly used sutras. 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

13608-727: The Red River Delta and into the adjacent uplands, possibly to escape Chinese encroachment. The oldest layer of loans from Chinese into northern Vietic (which would become the Viet–Muong subbranch) date from this period. The northern Vietic varieties thus became part of the Mainland Southeast Asia linguistic area , in which languages from genetically unrelated families converged toward characteristics such as isolating morphology and similar syllable structure. Many languages in this area, including Viet–Muong, underwent

13770-479: The Red River area. The language was non-tonal, but featured glottal stop and voiceless fricative codas. Borrowed vocabulary indicates early contact with speakers of Tai languages in the last millennium BC, which is consistent with genetic evidence from Dong Son culture sites. Extensive contact with Chinese began from the Han dynasty (2nd century BC). At this time, Vietic groups began to expand south from

13932-1557: The Righteous Quán Tự Tại (One of the Names of Avalokiteśvara in Old Vietnamese ) -03. Oṃ sarva-bhayeṣu trāṇa-karāya tasya namaskṛtvā imam Āryāvalokiteśvara-stavanaṃ Nīlakaṇṭha-nāma III. Sự tụng lên câu kệ về Công đức của bài Tâm Chú ( Benefits of reciting the mantra ) -04. hṛdayaṃ vartayisyāmi sarvārtha-sādhanaṃ śubham -05. ajeyam sarva-bhūtānām bhava-mārga-viśodhakam IV. Dhāraṇī (Các câu chú) ( Dhāraṇī (all verses) -06. Tadyathā: Om Ālokapate lokātikrānta -07. Ehi Hare mahā-bodhisattva sarpa-sarpa smara- smara mama hṛdayam -08. Kuru-kuru karma dhuru-dhuru vijayate mahā-vijayate -09. Dhara-dhara dharaṇī-rāja cala-cala mama vimala-mūrte -10. ehi ehi kṛṣṇa-sarpopavīta viṣa- viṣaṃ praṇāśaya -11. Hulu-hulu Malla hulu-hulu Hare sara-sara siri-siri suru-suru -12. Bodhiya-bodhiya bodhaya-bodhaya maitreya Nīlakaṇṭha darśanena prahlādaya manaḥ svāhā -13. siddhāya svāhā mahā-siddhāya svāhā siddhayogīśvarāya svāhā -14. Nīlakaṇṭhāya svāhā varāha-mukhāya svāhā narasiṃha-mukhāya svāhā -15. Gada-hastāya svāhā cakra-hastāya svāhā padma-hastāya svāhā -16. Nīlakaṇṭha-vyāghrāya svāhā Mahābali-Śaṅkarāya svāhā V. Lời chào kết thúc ( Final greeting ) -17. Namo ratna-trayāya Nama āryāvalokiteśvarāya bodhisattvāya svāhā -18. Oṃ sidhyantu me mantra padāni svāhā. The overall doctrinal position of Vietnamese Buddhism

14094-838: 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

14256-711: The Thiền focus on meditation. Nonetheless, Vietnam is seeing a steady growth in Zen today. 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 . 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

14418-593: The ability to cultivate and centre natural forces. Li embodies the entire web of interaction between humanity, human objects, and nature. Confucius includes in his discussions of li such diverse topics as learning, tea drinking, titles, mourning, and governance. Xunzi cites "songs and laughter, weeping and lamentation   ... rice and millet, fish and meat   ... the wearing of ceremonial caps, embroidered robes, and patterned silks, or of fasting clothes and mourning clothes   ... spacious rooms and secluded halls, soft mats, couches and benches" as vital parts of

14580-617: The accomplished Master) -54. Ta bà ha → Con xin đón mừng Ngài (I welcome you) -55. Ma ha Tất đà dạ → Người Thầy vĩ đại đã hoàn thành (The Great accomplished Master) -56. Ta bà ha → Con xin đón mừng Ngài (I welcome you) -57. Tất bà dụ nghệ Tâm trí hoàn toàn … (Perfect mind …) -58. Thất phàn ra da → … giác ngộ ( … fully enlightened) -59. Ta bà ha → Con xin đón mừng Ngài (I welcome you) -60. Na ra cẩn trì → Nīlakaṇṭha (Nīlakaṇṭha ) -61. Ta bà ha → Con xin đón mừng Ngài (I welcome you) -62. Ma ra na ra → Người có gương mặt Heo rừng đực (To

14742-425: The active, the unshaped and the shaped; they characterise the yearly cycle (winter and summer), the landscape (shady and bright), the sexes (female and male), and even sociopolitical history (disorder and order). Confucianism is concerned with finding "middle ways" between yin and yang at every new configuration of the world." Confucianism conciliates both the inner and outer polarities of spiritual cultivation—that

14904-407: The basic Confucian ethical concepts and practices include ren , yi , li , and zhi . Ren is the essence of the human being which manifests as compassion. It is the virtue-form of Heaven. Yi is the upholding of righteousness and the moral disposition to do good. Li is a system of ritual norms and propriety that determines how a person should properly act in everyday life in harmony with

15066-475: The beginning of syllables, which have since disappeared: Most of the unusual correspondences between spelling and modern pronunciation are explained by Middle Vietnamese. Note in particular: De Rhodes's orthography also made use of an apex diacritic, as in o᷄ and u᷄ , to indicate a final labial-velar nasal /ŋ͡m/ , an allophone of /ŋ/ that is peculiar to the Hanoi dialect to the present day. This diacritic

15228-498: The change of suprasegment instruments. For example, the modern Vietnamese word "trời" (heaven) was read as *plời in Old/Ancient Vietnamese and as blời in Middle Vietnamese. The writing system used for Vietnamese is based closely on the system developed by Alexandre de Rhodes for his 1651 Dictionarium Annamiticum Lusitanum et Latinum . It reflects the pronunciation of the Vietnamese of Hanoi at that time,

15390-409: The core of Confucianism is humanistic . According to American philosopher Herbert Fingarette 's conceptualisation of Confucianism as a philosophical system which regards "the secular as sacred ", Confucianism transcends the dichotomy between religion and humanism, considering the ordinary activities of human life—and especially human relationships—as a manifestation of the sacred, because they are

15552-407: The country. Thích Nhất Hạnh , an influential Buddhist figure revered both in Vietnam and worldwide, is among these. Distancing 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 , which

15714-466: The daughter languages from distinctions in the initial and final consonants. Vietnamese tones developed as follows: Glottal-ending syllables ended with a glottal stop /ʔ/ , while fricative-ending syllables ended with /s/ or /h/ . Both types of syllables could co-occur with a resonant (e.g. /m/ or /n/ ). At some point, a tone split occurred, as in many other mainland Southeast Asian languages . Essentially, an allophonic distinction developed in

15876-442: The diphthongs [āj] and [āːj] the letters y and i also indicate the pronunciation of the main vowel: ay = ă + /j/ , ai = a + /j/ . Thus, tay "hand" is [tāj] while tai "ear" is [tāːj] . Similarly, u and o indicate different pronunciations of the main vowel: au = ă + /w/ , ao = a + /w/ . Thus, thau "brass" is [tʰāw] while thao "raw silk" is [tʰāːw] . The consonants that occur in Vietnamese are listed below in

16038-579: 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

16200-674: The dominant Đại Việt (Vietnamese) followed the Mahayana tradition while the Khmer people continued to practice Theravada Buddhism. 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

16362-401: The entire network of social relations, even the respect for rulers. This is shown in the story where Duke Jing of Qi asks Confucius about government, by which he meant proper administration so as to bring social harmony: 齊景公問政於孔子。孔子對曰：君君，臣臣，父父，子子。 The duke Jing, of Qi , asked Confucius about government. Confucius replied, "There is government, when the prince is prince, and the minister

16524-555: The expression of humanity's moral nature ( 性 ; xìng ), which has a transcendent anchorage in tian ( 天 ; tiān ; 'heaven'). While the Confucian concept of tian shares some similarities with the concept of a deity, it is primarily an impersonal absolute principle like the tao or the Brahman . Most scholars and practitioners do not think of tian as a god, and the deities that many Confucians worship do not originate from orthodox Confucianism. Confucianism focuses on

16686-468: The fabric of li . Confucius envisioned proper government being guided by the principles of li . Some Confucians proposed that all human beings may pursue perfection by learning and practising li . Overall, Confucians believe that governments should place more emphasis on li and rely much less on penal punishment when they govern. Loyalty ( 忠 ; zhōng ) is particularly relevant for the social class to which most of Confucius's students belonged, because

16848-578: The fact that the former focuses on the realisation of the starry order of Heaven in human society, while the latter on the contemplation of the Dao which spontaneously arises in nature. However, Confucianism does venerate many aspects of nature and also respects various tao , as well as what Confucius saw as the main tao , the "[Way] of Heaven." The Way of Heaven involves "lifelong and sincere devotion to traditional cultural forms" and wu wei , "a state of spontaneous harmony between individual inclinations and

17010-450: The family and society to create a harmonious community. Joël Thoraval studied Confucianism as a diffused civil religion in contemporary China, finding that it expresses itself in the widespread worship of five cosmological entities: Heaven and Earth ( 地 ; dì ), the sovereign or the government ( 君 ; jūn ), ancestors ( 親 ; qīn ), and masters ( 師 ; shī ). According to the scholar Stephan Feuchtwang , in Chinese cosmology, which

17172-553: The following way: "wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others." Another meaning of ren is "not to do to others as you would not wish done to yourself." Confucius also said, " ren is not far off; he who seeks it has already found it." Ren is close to man and never leaves him. Li ( 礼 ; 禮 ) is a word which finds its most extensive use in Confucian and post-Confucian Chinese philosophy . Li

17334-406: The gods have an ethical importance: they generate good life, because taking part in them leads to the overcoming of the self. Analects 10.11 tells that Confucius always took a small part of his food and placed it on the sacrificial bowls as an offering to his ancestors . Some Confucian movements worship Confucius, although not as a supreme being or anything else approaching the power of tian or

17496-564: The hundred things coming into being. What does Tian say?") as implying that even though Tian is not a "speaking person", it constantly "does" through the rhythms of nature, and communicates "how human beings ought to live and act", at least to those who have learnt to carefully listen to it. Duanmu Ci , a disciple of Confucius, said that Tian had set the master on the path to become a wise man (9.6). In 7.23 Confucius says that he has no doubt left that Tian gave him life, and from it he had developed right virtue ( de ). In 8.19, he says that

17658-644: The increasing influence of Buddhism and Taoism and was reformulated as Neo-Confucianism . This reinvigorated form was adopted as the basis of the imperial exams and the core philosophy of the scholar-official class in the Song dynasty (960–1297). The abolition of the examination system in 1905 marked the end of official Confucianism. The intellectuals of the New Culture Movement of the early twentieth century blamed Confucianism for China's weaknesses . They searched for new doctrines to replace Confucian teachings; some of these new ideologies include

17820-420: The invisible visible", making possible for humans to cultivate the underlying order of nature. Correctly performed rituals move society in alignment with earthly and heavenly (astral) forces, establishing the harmony of the three realms—Heaven, Earth and humanity. This practice is defined as "centering" ( 央 ; yāng or 中 ; zhōng ). Among all things of creation, humans themselves are "central" because they have

17982-554: The large Thích Ca Phật Đài in Vũng Tàu . Vietnamese language Like many languages in Southeast Asia and East Asia , Vietnamese is highly analytic and is tonal . It has head-initial directionality, with subject–verb–object order and modifiers following the words they modify. It also uses noun classifiers . Its vocabulary has had significant influence from Middle Chinese and loanwords from French . Although it

18144-461: The late 10th century. 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. The Early Lê dynasty (980–1009) also afforded the same recognition to the Buddhist sangha. The growth of Buddhism during this time

18306-446: The late 19th century, French gradually replaced Literary Chinese as the official language in education and government. Vietnamese adopted many French terms, such as đầm ('dame', from madame ), ga ('train station', from gare ), sơ mi ('shirt', from chemise ), and búp bê ('doll', from poupée ), resulting in a language that was Austroasiatic but with major Sino-influences and some minor French influences from

18468-758: The law of Heaven. Zhi ( 智 ; zhì ) is the ability to see what is right and fair, or the converse, in the behaviors exhibited by others. Confucianism holds one in contempt, either passively or actively, for failure to uphold the cardinal moral values of ren and yi . Traditionally, cultures and countries in the Chinese cultural sphere are strongly influenced by Confucianism, including China , Taiwan , Korea , Japan , and Vietnam , as well as various territories settled predominantly by Han Chinese people , such as Singapore . Today, it has been credited for shaping East Asian societies and overseas Chinese communities , and to some extent, other parts of Asia. Most Confucianist movements have had significant differences from

18630-496: The lives of the sages are interwoven with Tian . Regarding personal gods ( shen , energies who emanate from and reproduce Tian ) enliving nature, in the Analects Confucius says that it is appropriate ( yi ) for people to worship ( 敬 ; jìng ) them, although only through proper rites ( li ), implying respect of positions and discretion. Confucius himself was a ritual and sacrificial master. Answering to

18792-427: The main syllable). When a minor syllable occurred, the main syllable's initial consonant was intervocalic and as a result suffered lenition , becoming a voiced fricative. The minor syllables were eventually lost, but not until the tone split had occurred. As a result, words in modern Vietnamese with voiced fricatives occur in all six tones, and the tonal register reflects the voicing of the minor-syllable prefix and not

18954-663: 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 Anapanasmrti-sutra . Jiaozhi was the birthplace of Buddhist missionary Kang Senghui , who was of Sogdian origin. Over the next eighteen centuries, Vietnam and China shared many common features of cultural, philosophical and religious heritage as

19116-422: The material means to support parents as well as carry out sacrifices to the ancestors; not be rebellious; show love, respect and support; the wife in filial piety must obey her husband absolutely and take care of the whole family wholeheartedly. display courtesy; ensure male heirs, uphold fraternity among brothers; wisely advise one's parents, including dissuading them from moral unrighteousness, for blindly following

19278-459: The most important way for an ambitious young scholar to become a prominent official was to enter a ruler's civil service. Confucius himself did not propose that "might makes right", but rather that a superior should be obeyed because of his moral rectitude. In addition, loyalty does not mean subservience to authority. This is because reciprocity is demanded from the superior as well. As Confucius stated "a prince should employ his minister according to

19440-765: The names of Vishnu )) -23. Ma ha Bồ đề tát đỏa → Chư Đại Bồ Tát (The Great Bodhisattva) -24. Tát bà Tát bà → Tất cả chúng sinh (All sentient beings) -25. Ma ra Ma ra → Hãy nhớ, hãy nhớ … (Remember, remember…) -26. Ma hê Ma hê rị đà dựng → …bài Tâm Chú của con (… my Heart dhāraṇī) -27. Câu lô câu lô yết mông → Hành động, hãy hành động (Take action, let's act) -28. Độ lô độ lô, Phạt sà da đế → Tiếp tục, hãy tiếp tục, Cho đến khi chiến thắng (Keep going, keep going, Until you win) -29. Ma ha phạt sà da đế → Chiến thắng vẻ vang (A glorious victory ) -30. Đà ra đà 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

19602-400: The newly created Buddhist Sangha of Vietnam , designed as the final union of all Buddhist organizations, now under full state control. 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

19764-497: The north and /j/ in the south). Not all dialects of Vietnamese have the same consonant in a given word (although all dialects use the same spelling in the written language). See the language variation section for further elaboration. Syllable-final orthographic ch and nh in Vietnamese has had different analyses. One analysis has final ch , nh as being phonemes /c/, /ɲ/ contrasting with syllable-final t , c /t/, /k/ and n , ng /n/, /ŋ/ and identifies final ch with

19926-451: The official ideology, while the emperors mixed both with the realist techniques of Legalism. Confucianism regards principles contained in the Five Classics , the key tenets that should be followed to promote the harmony of the family and the society as a whole. A Confucian revival began during the Tang dynasty (618–907 CE). In the late Tang, Confucianism further developed in response to

20088-456: The original Zhou -era teachings, and are typically much more complex because of their reliance on "elaborate doctrine " and other factors such as traditions with long histories. In the past few decades, there have been talks of a "Confucian Revival" in the academic and the scholarly community, and there has been a grassroots proliferation of various types of Confucian churches . In late 2015, many Confucian personalities formally established

20250-419: The parents' wishes is not considered to be xiao ; display sorrow for their sickness and death; and carry out sacrifices after their death. Filial piety is considered a key virtue in Chinese culture, and it is the main concern of a large number of stories. One of the most famous collections of such stories is " The Twenty-four Filial Exemplars ". These stories depict how children exercised their filial piety in

20412-434: The participants in these sets of relationships. Such duties are also extended to the dead, where the living stand as sons to their deceased family. The only relationship where respect for elders is not stressed was the friend to friend relationship, where mutual equal respect is emphasised instead. All these duties take the practical form of prescribed rituals, for instance wedding and death rituals. The junzi ('lord's son')

20574-454: The past. While China has always had a diversity of religious beliefs, filial piety has been common to almost all of them; historian Hugh D.R. Baker calls respect for the family the only element common to almost all Chinese believers. Social harmony results in part from every individual knowing his or her place in the natural order, and playing his or her part well. Reciprocity or responsibility ( renqing ) extends beyond filial piety and involves

20736-476: 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. During that time, he became especially interested in Theravada Buddhist practice. Subsequently, he decided to ordain and took

20898-405: The plain-voiced stops became voiceless and the allotones became new phonemic tones. The implosive stops were unaffected, and in fact developed tonally as if they were unvoiced. (This behavior is common to all East Asian languages with implosive stops.) As noted above, Proto-Viet–Muong had sesquisyllabic words with an initial minor syllable (in addition to, and independent of, initial clusters in

21060-401: The practical order that is given by a this-worldly awareness of tian . The worldly concern of Confucianism rests upon the belief that human beings are fundamentally good, and teachable, improvable, and perfectible through personal and communal endeavor, especially self-cultivation and self-creation. Confucian thought focuses on the cultivation of virtue in a morally organised world. Some of

21222-404: The principles of humaneness and righteousness at its core. In the Western world, the character for water is often used as a symbol for Confucianism, which is not the case in modern China. However, the five phases were used as important symbols representing leadership in Han dynasty thought, including Confucianist works. Traditionally, Confucius was thought to be the author or editor of

21384-600: The regime. President Diệm was deposed and killed in the 1963 coup . 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

21546-414: The relationship between humanity and heaven. The principle or way of Heaven ( tian li or tian tao ) is the order of the world and the source of divine authority. Tian li or tian tao is monistic , meaning that it is singular and indivisible. Individuals may realise their humanity and become one with Heaven through the contemplation of such order. This transformation of the self may be extended to

21708-540: The ruled to the ruler, and less on the ruler's obligations to the ruled. Like filial piety, loyalty was often subverted by the autocratic regimes in China. Nonetheless, throughout the ages, many Confucians continued to fight against unrighteous superiors and rulers. Many of these Confucians suffered and sometimes died because of their conviction and action. During the Ming-Qing era, prominent Confucians such as Wang Yangming promoted individuality and independent thinking as

21870-416: The ruler is incompetent, he should be replaced. If the ruler is evil, then the people have the right to overthrow him. A good Confucian is also expected to remonstrate with his superiors when necessary. At the same time, a proper Confucian ruler should also accept his ministers' advice, as this will help him govern the realm better. In later ages, however, emphasis was often placed more on the obligations of

22032-455: The rules of propriety; ministers should serve their prince with faithfulness (loyalty)." Similarly, Mencius also said that "when the prince regards his ministers as his hands and feet, his ministers regard their prince as their belly and heart; when he regards them as his dogs and horses, they regard him as another man; when he regards them as the ground or as grass, they regard him as a robber and an enemy." Moreover, Mencius indicated that if

22194-483: The sacred Way". Kelly James Clark argued that Confucius himself saw Tian as an anthropomorphic god that Clark hypothetically refers to as "Heavenly Supreme Emperor", although most other scholars on Confucianism disagree with this view. As explained by Stephan Feuchtwang, the order coming from Heaven preserves the world, and has to be followed by humanity finding a "middle way" between yin and yang forces in each new configuration of reality. Social harmony or morality

22356-546: The same except that ơ [əː] is of normal length while â [ə] is short – the same applies to the vowels long a [aː] and short ă [a] . The centering diphthongs are formed with only the three high vowels (i, ư, u). They are generally spelled as ia, ưa, ua when they end a word and are spelled iê, ươ, uô, respectively, when they are followed by a consonant. In addition to single vowels (or monophthongs ) and centering diphthongs, Vietnamese has closing diphthongs and triphthongs . The closing diphthongs and triphthongs consist of

22518-473: The same time, according to the following pattern: ^3 In Middle Vietnamese , the outcome of these sounds was written with a hooked b (ꞗ), representing a /β/ that was still distinct from v (then pronounced /w/ ). See below. ^4 It is unclear what this sound was. According to Ferlus 1992, in the Archaic Vietnamese period (c. 10th century AD, when Sino-Vietnamese vocabulary

22680-456: 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. Buddhist temples also serve a significant role in death rituals and funerals among overseas Vietnamese . At the entrance of many pagodas, especially in tourist places,

22842-468: The single largest organized religion in Vietnam, with somewhere between 45% and 55% of the population identifying themselves as Buddhist. 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

23004-487: The split from Muong around the end of the first millennium AD, the following stages of Vietnamese are commonly identified: After expelling the Chinese at the beginning of the 10th century, the Ngô dynasty adopted Classical Chinese as the formal medium of government, scholarship and literature. With the dominance of Chinese came wholesale importation of Chinese vocabulary. The resulting Sino-Vietnamese vocabulary makes up about

23166-524: 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. It was not until the 19th century that Buddhism regained some stature under

23328-505: The syllable-initial ch /c/ . The other analysis has final ch and nh as predictable allophonic variants of the velar phonemes /k/ and /ŋ/ that occur after the upper front vowels i /i/ and ê /e/ ; although they also occur after a , but in such cases are believed to have resulted from an earlier e /ɛ/ which diphthongized to ai (cf. ach from aic , anh from aing ). (See Vietnamese phonology: Analysis of final ch , nh for further details.) Each Vietnamese syllable

23490-403: The term has been "burdened   ... with the ambiguities and irrelevant traditional associations". Ruism, as he states, is more faithful to the original Chinese name for the school. The term "Traditionalist" has been suggested by David Schaberg to emphasize the connection to the past, its standards, and inherited forms, in which Confucius himself placed so much importance. This translation of

23652-579: The tones, whereby the tones in syllables with voiced initials were pronounced differently from those with voiceless initials. (Approximately speaking, the voiced allotones were pronounced with additional breathy voice or creaky voice and with lowered pitch. The quality difference predominates in today's northern varieties, e.g. in Hanoi , while in the southern varieties the pitch difference predominates, as in Ho Chi Minh City .) Subsequent to this,

23814-583: The variety of doctrines and practices in traditional Vietnamese Buddhism: 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

23976-524: 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 the protection of Buddhas and bodhisattvas . 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

24138-422: The voicing of the main-syllable stop in Proto-Viet–Muong that produced the fricative. For similar reasons, words beginning with /l/ and /ŋ/ occur in both registers. (Thompson 1976 reconstructed voiceless resonants to account for outcomes where resonants occur with a first-register tone, but this is no longer considered necessary, at least by Ferlus.) Old Vietnamese/Ancient Vietnamese was a Vietic language which

24300-697: The wishes of this mantra come true) -84. Ta bà ha → Con xin đón mừng Ngài (I welcome you). The following is a reconstruction of the text in Sanskrit IAST by the vietnamese historian Lê Tự Hỷ who proposes a division into five parts, close to that of Lokesh Chandra . It is divided into 18 grammatically structured sentences (one can notice that the terms " dhāraṇī " and " mantra " are used alternately). I. Lời chào mở đầu ( Opening greeting ) : -01. Namo ratna-trayāya -02. Nama āryāvalokiteśvarāya bodhisattvāya mahā-sattvāya mahā-kāruṇikāya II. Danh hiệu của đức Quán Tự Tại ( Title Announcement of

24462-526: The word ru is followed by e.g. Yuri Pines. According to Zhou Youguang , ru originally referred to shamanic methods of holding rites and existed before Confucius's times, but with Confucius it came to mean devotion to propagating such teachings to bring civilisation to the people. Confucianism was initiated by the disciples of Confucius, developed by Mencius ( c. 372–289 BCE) and inherited by later generations, undergoing constant transformations and restructuring since its establishment, but preserving

24624-525: The word had a distinct set of meanings, including 'to tame', 'to mould', 'to educate', and 'to refine'. Several different terms, some of which with modern origin, are used in different situations to express different facets of Confucianism, including: Three of them use ru . These names do not use the name "Confucius" at all, but instead focus on the ideal of the Confucian man. The use of the term "Confucianism" has been avoided by some modern scholars, who favor "Ruism" and "Ruists" instead. Robert Eno argues that

24786-462: The work of Vietnamese historian Lê Tự Hỷ and Indian historian Lokesh Chandra . A reconstruction in Sanskrit IAST from the original text, by Lê Tự Hỷ, is also proposed. Nam mô hắc ra đát na đa ra dạ da. Nam mô a rị da, bà lô yết đế, thước bác ra da, bồ đề tát đỏa bà da, ma ha tát đỏa bà da, ma ha ca lô ni ca da. Án tát bàn ra phạt duệ, số đát na đá tỏa. Nam mô tất kiết lật đỏa, y mông

24948-452: The world such as in the United States , Germany and France . Vietnamese has a large number of vowels . Below is a vowel diagram of Vietnamese from Hanoi (including centering diphthongs ): Front and central vowels (i, ê, e, ư, â, ơ, ă, a) are unrounded , whereas the back vowels (u, ô, o) are rounded. The vowels â [ə] and ă [a] are pronounced very short, much shorter than the other vowels. Thus, ơ and â are basically pronounced

25110-410: The world", which Stephan Feuchtwang equates with the ancient Greek concept of physis , "nature" as the generation and regenerations of things and of the moral order. Tian may also be compared to the Brahman of Hindu and Vedic traditions. The scholar Promise Hsu, in the wake of Robert B. Louden, explained 17:19 ("What does Tian ever say? Yet there are four seasons going round and there are

25272-494: Was borrowed) it was * r̝ , distinct at that time from * r . The following initial clusters occurred, with outcomes indicated: A large number of words were borrowed from Middle Chinese , forming part of the Sino-Vietnamese vocabulary . These caused the original introduction of the retroflex sounds /ʂ/ and /ʈ/ (modern s , tr ) into the language. Proto-Viet–Muong did not have tones. Tones developed later in some of

25434-534: Was founded by Emperor 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,

25596-484: Was historically written using chữ Nôm , a logographic script using Chinese characters ( chữ Hán ) to represent Sino-Vietnamese vocabulary and some native Vietnamese words, together with many locally invented characters representing other words. Early linguistic work in the late 19th and early 20th centuries ( Logan 1852, Forbes 1881, Müller 1888, Kuhn 1889, Schmidt 1905, Przyluski 1924, and Benedict 1942) classified Vietnamese as belonging to

25758-534: 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. 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

25920-591: 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. The Vietnam Buddhist Sangha has placed much emphasis on promoting Buddhism to remote areas and ethnic minorities beyond the native Kinh people group, in contrary to other Buddhist governing body in the region. These efforts has given rise to more ethnic minorities embracing Buddhism in remote areas, especially in

26082-837: Was separated from Viet–Muong around the 9th century, and evolved into Middle Vietnamese by 16th century. The sources for the reconstruction of Old Vietnamese are Nom texts, such as the 12th-century/1486 Buddhist scripture Phật thuyết Đại báo phụ mẫu ân trọng kinh ("Sūtra explained by the Buddha on the Great Repayment of the Heavy Debt to Parents"), old inscriptions, and a late 13th-century (possibly 1293) Annan Jishi glossary by Chinese diplomat Chen Fu (c. 1259 – 1309). Old Vietnamese used Chinese characters phonetically where each word, monosyllabic in Modern Vietnamese,

26244-426: Was the archbishop, Buddhists were prohibited from displaying Buddhist flags during Vesak celebrations. 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

#421578