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98-516: Vương or Vuong ( Chữ Nôm : 王 ) is a Vietnamese surname , meaning King. In the United States, Vuong was the 7,635th most common surname during the 1990 census and the 4,556th most common during the 2000 census . Ch%E1%BB%AF N%C3%B4m Although all formal writing in Vietnam was done in classical Chinese until the early 20th century (except for two brief interludes), chữ Nôm

196-403: 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

294-548: 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

392-474: A diacritic at the upper right corner. Other alternate reading diacritical marks include tháu đấm ( 草𢶸 ) where a character is represented by a simplified variant with two points on either side of the character. In contrast to the few hundred Japanese kokuji ( 国字 ) and handful of Korean gukja ( 국자 , 國字 ), which are mostly rarely used characters for indigenous natural phenomena, Vietnamese scribes created thousands of new characters, used throughout

490-475: 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

588-686: A form of Yue Chinese and Vietnamese, but their priests use songbooks and scriptures written in chữ Nôm in their ceremonies. Here is a line in Tam tự kinh lục bát diễn âm ( 三字經六八演音 ), a Vietnamese translation of the Three Character Classic . It features the original text on the top of the page and the Vietnamese translation on the bottom. 人不𭓇不知理 (Nhân bất học bất tri lý) 𠊚空𭓇別𨤰夷麻推 (Người không học biết nhẽ gì mà suy) Without learning, one does not understand reason. Vietnamese

686-525: 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

784-643: 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

882-614: 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

980-608: 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

1078-467: A phonetic transcription, via their Middle Chinese pronunciations bu kaj , of a Vietnamese phrase, either vua cái 'great king', or bố cái 'father and mother' (of the people). After Vietnam established its independence from China in the 10th century, Đinh Bộ Lĩnh (r. 968–979), the founder of the Đinh dynasty , named the country Đại Cồ Việt 大 瞿 越 . The first and third Chinese characters mean 'great' and 'Viet'. The second character

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1176-425: 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

1274-519: 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

1372-678: 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

1470-496: 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,

1568-415: A section entitled Xin khoan dung quốc âm ('Please tolerate the national voice'). He proposed to replace classical Chinese with Vietnamese written using a script based on Chinese characters that he called Quốc âm Hán tự ( 國音漢字 'Han characters with national pronunciations'), though he described this as a new creation, and did not mention chữ Nôm. From the latter half of the 19th century onwards,

1666-426: A semantic-phonetic structure, the difference being the phonetic indicator ( 守 vs. 字 ). Another example of a Vietnamese word that is represented by several Nôm characters is the word for moon, trăng . It can be represented by a Chinese character that is phonetically similar to trăng, 菱 (lăng), a chữ Nôm character, 𢁋 ( ⿱巴陵 ) which is composed of two phonetic components 巴 (ba) and 陵 (lăng) for

1764-710: 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

1862-806: 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

1960-486: 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

2058-555: 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

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2156-581: 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

2254-523: Is a tonal language , like Chinese, and has nearly 5,000 distinct syllables. In chữ Nôm, each monosyllabic word of Vietnamese was represented by a character, either borrowed from Chinese or locally created. The resulting system was even more difficult to use than the Chinese script. As an analytic language , Vietnamese was a better fit for a character-based script than Japanese and Korean, with their agglutinative morphology. Partly for this reason, there

2352-620: 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

2450-591: Is a copy of an earlier original, perhaps as early as the 12th century. During the seven years of the Hồ dynasty (1400–07) Classical Chinese was discouraged in favor of vernacular Vietnamese written in Nôm, which became the official script. The emperor Hồ Quý Ly even ordered the translation of the Book of Documents into Nôm and pushed for reinterpretation of Confucian thoughts in his book Minh đạo . These efforts were reversed with

2548-646: 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

2646-534: 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

2744-717: Is composed of 天 ('sky') and 上 ('upper'). A few characters were obtained by modifying Chinese characters related either semantically or phonetically to the word to be represented. For example, As an example of the way chữ Nôm was used to record Vietnamese, the first two lines of the Tale of Kiều (1871 edition), written in the traditional six-eight form of Vietnamese verse, consist of 14 characters: 𤾓 Trăm hundred 𢆥 năm year 𥪞 Buddhism in Vietnam Buddhism in Vietnam ( Vietnamese : Đạo Phật , 道佛 or Phật Giáo, 佛教), as practiced by

2842-529: Is derived from the Middle Chinese word dzi 字 , meaning '[Chinese] character'. The word Nôm 'Southern' is derived from the Middle Chinese word nom 南 , meaning 'south'. It could also be based on the dialectal pronunciation from the South Central dialects (most notably in the name of province of Quảng Nam , known locally as Quảng Nôm ). There are many ways to write

2940-430: 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

3038-792: 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

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3136-405: 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

3234-473: Is 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

3332-648: 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

3430-521: 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

3528-508: 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

3626-553: The French colonial authorities discouraged or simply banned the use of classical Chinese, and promoted the use of the Vietnamese alphabet, which they viewed as a stepping stone toward learning French. Language reform movements in other Asian nations stimulated Vietnamese interest in the subject. Following the Russo-Japanese War of 1905, Japan was increasingly cited as a model for modernization. The Confucian education system

3724-580: The Hồ dynasty (1400–1407) and under the Tây Sơn (1778–1802), but in both cases this was swiftly reversed. The use of Chinese characters to transcribe the Vietnamese language can be traced to an inscription with the two characters " 布 蓋 ", as part of the posthumous title of Phùng Hưng , a national hero who succeeded in briefly expelling the Chinese in the late 8th century. The two characters have literal Chinese meanings 'cloth' and 'cover', which make no sense in this context. They have thus been interpreted as

3822-488: 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

3920-457: The Man'yōgana script that became the origin of hiragana and katakana . When a character would have two readings, a diacritic may be added to the character to indicate the "indigenous" reading. The two most common alternate reading diacritical marks are cá ( 𖿰 ), (a variant form of 个 ) and nháy ( 𖿱 ). Thus when 本 is meant to be read as vốn , it is written as 本 , with

4018-454: 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

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4116-567: 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

4214-588: The Vietnamese alphabet in current use, but was used to refer to chữ Nôm before the Vietnamese alphabet was widely used. Chinese characters were introduced to Vietnam after the Han dynasty conquered Nanyue in 111 BC. Independence was achieved after the Battle of Bạch Đằng in 938, but Literary Chinese was adopted for official purposes in 1010. For most of the period up to the early 20th century, formal writing

4312-492: 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 the 3rd or 2nd century BCE from

4410-571: 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,

4508-505: The 15th and 18th centuries, most likely in 1641 or 1761. While almost all official writings and documents continued to be written in classical Chinese until the early 20th century, Nôm was the preferred script for literary compositions of the cultural elites. Nôm reached its golden period with the Nguyễn dynasty in the 19th century as it became a vehicle for diverse genres, from novels to theatrical pieces, and instructional manuals. Although it

4606-546: 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

4704-672: The Buddha on the Great Repayment of the Heavy Debt to Parents') was printed around 1730, but conspicuously avoids the character 利 lợi , suggesting that it was written (or copied) during the reign of Lê Lợi (1428–1433). Based on archaic features of the text compared with the Tran dynasty poems, including an exceptional number of words with initial consonant clusters written with pairs of characters, some scholars suggest that it

4802-426: 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

4900-508: 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

4998-1701: 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

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5096-524: 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

5194-516: The Middle Vietnamese blăng , or a chữ Nôm character, 𦝄 ( ⿰月夌 ) composed of a phonetic component 夌 (lăng) and a semantic component meaning 月 ('moon'). Unmodified Chinese characters were used in chữ Nôm in three different ways. The first two categories are similar to the on and kun readings of Japanese kanji respectively. The third is similar to ateji , in which characters are used only for their sound value, or

5292-707: 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

5390-453: 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

5488-666: 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

5586-1557: 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

5684-838: 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

5782-764: 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

5880-509: The Vietnamese alphabet grew more and popular. In an article published in 1935 (based on a lecture given in 1925), Georges Cordier estimated that 70% of literate persons knew the alphabet, 20% knew chữ Nôm and 10% knew Chinese characters. However, estimates of the rate of literacy in the late 1930s range from 5% to 20%. By 1953, literacy (using the alphabet) had risen to 70%. The Gin people , descendants of 16th-century migrants from Vietnam to islands off Dongxing in southern China , now speak

5978-618: 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

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6076-496: The connection with Confucianism ) and uncommonly as Hán tự ( 漢字 'Han characters'). Hán văn ( 漢文 ) refers literature written in Literary Chinese. The term Hán Nôm ( 漢 喃 'Han and chữ Nôm characters') in Vietnamese designates the whole body of premodern written materials from Vietnam, either written in Chinese ( chữ Hán ) or in Vietnamese ( chữ Nôm ). Hán and Nôm could also be found in

6174-409: 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

6272-579: 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

6370-728: 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

6468-407: The fall of the Hồ and Chinese conquest of 1407 , lasting twenty years, during which use of the vernacular language and demotic script were suppressed. During the Ming dynasty occupation of Vietnam , chữ Nôm printing blocks, texts and inscriptions were thoroughly destroyed; as a result the earliest surviving texts of chữ Nôm post-date the occupation. Among the earlier works in Nôm of this era are

6566-472: The language. As in the Chinese writing system, the most common kind of invented character in Nôm is the phono-semantic compound, made by combining two characters or components, one suggesting the word's meaning and the other its approximate sound. For example, A smaller group consists of semantic compound characters, which are composed of two Chinese characters representing words of similar meaning. For example, 𡗶 ( giời or trời 'sky', 'heaven')

6664-407: 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

6762-495: 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

6860-688: The name chữ Nôm in chữ Nôm characters. The word chữ may be written as 字 , 𫳘(⿰字宁) , 𡨸 , 𫿰(⿰字文) , 𡦂(⿰字字) , 𲂯(⿰貝字) , 𱚂(⿱字渚) , or 宁 , while Nôm is written as 喃 . Chữ Nôm is the logographic writing system of the Vietnamese language. It is based on the Chinese writing system but adds a large number of new characters to make it fit the Vietnamese language. Common historical terms for chữ Nôm were Quốc Âm ( 國音 , 'national sound') and Quốc ngữ ( 國語 , 'national language'). In Vietnamese, Chinese characters are called chữ Hán ( 𡨸 漢 'Han characters'), chữ Nho ( 𡨸儒 'Confucian characters', due to

6958-766: 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

7056-400: 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

7154-631: The people. The first literary writing in Vietnamese is said to have been an incantation in verse composed in 1282 by the Minister of Justice Nguyễn Thuyên and thrown into the Red River to expel a menacing crocodile . Four poems written in Nom from the Tran dynasty, two by Trần Nhân Tông and one each by Huyền Quang and Mạc Đĩnh Chi , were collected and published in 1805. The Nôm text Phật thuyết Đại báo phụ mẫu ân trọng kinh ('Sūtra explained by

7252-529: 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

7350-577: The preferred way to record Vietnamese literature from the 1920s. While Chinese characters are still used for decorative, historic and ceremonial value, chữ Nôm has fallen out of mainstream use in modern Vietnam. In the 21st century, chữ Nôm is being used in Vietnam for historical and liturgical purposes. The Institute of Hán-Nôm Studies at Hanoi is the main research centre for pre-modern texts from Vietnam, both Chinese-language texts written in Chinese characters ( chữ Hán ) and Vietnamese-language texts in chữ Nôm. The Vietnamese word chữ 'character'

7448-602: 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

7546-496: The same document side by side, for example, in the case of translations of books on Chinese medicine . The Buddhist history Cổ Châu Pháp Vân phật bản hạnh ngữ lục (1752) gives the story of early Buddhism in Vietnam both in Hán script and in a parallel Nôm translation. The Jesuit Girolamo Maiorica (1605–1656) had also used parallel Hán and Nôm texts. The term chữ Quốc ngữ ( 𡨸 國 語 'national language script') refers to

7644-457: 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,

7742-525: 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

7840-584: 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

7938-525: 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

8036-413: The very word chữ ('character', 'script'), a Chinese loanword, can be written as either 字 (Chinese character), 𡦂 (Vietnamese-only compound-semantic character) or 𡨸 (Vietnamese-only semantic-phonetic character). For another example, the word giữa ('middle'; 'in between') can be written either as 𡨌 ( ⿰守中 ) or 𫡉 ( ⿰字中 ). Both characters were invented for Vietnamese and have

8134-752: The villages, making it accessible even to the illiterates. Chữ Nôm was the dominant script in Vietnamese Catholic literature until the late 19th century. In 1838, Jean-Louis Taberd compiled a Nôm dictionary, helping with the standardization of the script. The reformist Catholic scholar Nguyễn Trường Tộ presented the Emperor Tự Đức with a series of unsuccessful petitions (written in classical Chinese, like all court documents) proposing reforms in several areas of government and society. His petition Tế cấp bát điều ( 濟急八條 'Eight urgent matters', 1867), includes proposals on education, including

8232-702: 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

8330-464: 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

8428-447: The writings of Nguyễn Trãi (1380–1442). The corpus of Nôm writings grew over time as did more scholarly compilations of the script itself. Trịnh Thị Ngọc Trúc  [ vi ] , consort of King Lê Thần Tông , is generally given credit for Chỉ nam ngọc âm giải nghĩa  [ vi ] (指南玉音解義; 'guide to Southern Jade sounds: explanations and meanings'), a 24,000-character bilingual Hán-to-Nôm dictionary compiled between

8526-530: Was compared unfavourably to the Japanese system of public education. According to a polemic by writer Phan Châu Trinh , "so-called Confucian scholars" lacked knowledge of the modern world, as well as real understanding of Han literature. Their degrees showed only that they had learned how to write characters, he claimed. The popularity of Hanoi's short-lived Tonkin Free School suggested that broad reform

8624-538: Was dismantled in 1915 in Tonkin and was given for the last time at the imperial capital of Huế on January 4, 1919. The examination system, and the education system based on it, had been in effect for almost 900 years. The decline of the Chinese script also led to the decline of chữ Nôm given that Nôm and Chinese characters are so intimately connected. After the First World War, chữ Nôm gradually died out as

8722-534: 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,

8820-530: Was indistinguishable from contemporaneous classical Chinese works produced in China, Korea, and Japan. Vietnamese scholars were thus intimately familiar with Chinese writing. In order to record their native language, they applied the structural principles of Chinese characters to develop chữ Nôm . The new script was mostly used to record folk songs and for other popular literature. Vietnamese written in chữ Nôm briefly replaced Chinese for official purposes under

8918-518: Was no development of a phonetic system that could be taught to the general public, like Japanese kana syllabary or the Korean hangul alphabet. Moreover, most Vietnamese literati viewed Chinese as the proper medium of civilized writing, and had no interest in turning Nôm into a form of writing suitable for mass communication. Chữ Nôm has never been standardized. As a result, a Vietnamese word could be represented by several Nôm characters. For example,

9016-532: 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

9114-676: Was often used to transcribe non-Chinese terms and names phonetically. In this context, cồ is an obsolete Vietnamese word for 'big'. The oldest surviving Nom inscription, dating from 1210, is a list naming 21 people and villages on a stele at the Tự Già Báo Ân pagoda in Tháp Miếu village ( Mê Linh District , Hanoi). Another stele at Hộ Thành Sơn in Ninh Bình Province (1343) lists 20 villages. Trần Nhân Tông (r. 1278–1293) ordered that Nôm be used to communicate his proclamations to

9212-417: Was possible. In 1910, the colonial school system adopted a "Franco-Vietnamese curriculum", which emphasized French and alphabetic Vietnamese. The teaching of Chinese characters was discontinued in 1917. On December 28, 1918, Emperor Khải Định declared that the traditional writing system no longer had official status. The traditional Civil Service Examination, which emphasized the command of classical Chinese,

9310-403: Was prohibited during the reign of Minh Mạng (1820–1840), apogees of Vietnamese literature emerged with Nguyễn Du 's The Tale of Kiều and Hồ Xuân Hương 's poetry. Although literacy in premodern Vietnam was limited to just 3 to 5 percent of the population, nearly every village had someone who could read Nôm aloud for the benefit of other villagers. Thus these Nôm works circulated orally in

9408-591: 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

9506-427: 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

9604-408: Was widely used between the 15th and 19th centuries by the Vietnamese cultured elite for popular works in the vernacular, many in verse. One of the best-known pieces of Vietnamese literature , The Tale of Kiều , was written in chữ Nôm by Nguyễn Du . The Vietnamese alphabet created by Portuguese Jesuit missionaries, with the earliest known usage occurring in the 17th century, replaced chữ Nôm as

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