Vietnamese Buddhism under the
Trần Dynasty
By the beginning of the XIIIth century, the three Thiền (Zen) schools Tỳ-ni-đa-lưu-chi, Vô Ngôn Thông, Thảo Đường had been gradually intermingled, which led to the emergence of the Yên tử Thiền School (on Mt. Yên tử). Later on this school developed into the Trúc Lâm Yên tử School under the Trần kings. The Founding Patriarch of this school was Thiền Master Hiện Quang, who demised in 1220. The Second Patriarch, Master Đạo Viên (Viên Chứng), was King Trần Thái tông's master, and was honored by the King as Trúc Lâm the National Master.
The Trúc Lâm Yên tử School lasted with 23 masters. The Sixth Master was King Trần Nhân tông, or
Trúc Lâm the Ascetic (Trúc Lâm Đầu đà). A layperson but also a famous Thiền master who came from the royal family was Tuệ Trung Thượng sĩ. His name at birth was Trần
Quốc Tung, and he was given the title Hưng ninh vương. The eldest son of An sinh vương Trần Liễu, Trần
Quốc Tung was Hưng đạo vương Trần Quốc Tuấn's brother. Khóa hư lục by King
Trần Thái tông and Ngữ lục by Tuệ Trung Thượng sĩ were two Thiền masterpieces during the Trần Dynasty. Like the Lý kings, the Trần counterparts had examinations about the Three Religions (Confucianism, Taoism, and Buddhism) to select good and talented people to serve the country. The examination was held in 1195 under the Lý, and in 1247 under the Trần.
From the XVth Century to the End of the XIXth Century
After the Hồ
(1400-1407), and the descendants of the Trần Dynasty (1407-1413) were defeated, the Ming occupied Việt
Nam (1413-1427). The nation was in chaos, and Buddhism declined. When King Lê Thái tổ (1428-1433) had defeated the aggressors from the North, he ordered a national qualification examination which all monks and laypeople had to take. Those who were not qualified were encouraged to return to the secular life.
Vietnam Buddhism declined during the later period of the weak Hậu Lê Dynasty, when Lord Trịnh grasped power in the North and Lord Nguyễn dominated the South. Early in the XVIIIth century, having reunited the whole country, King Quang Trung
(1788-1792) followed the examples of previous great predecessors, consolidated Buddhism, and ordered his subjects to supervise the building of temples, in order to make sure the building of new and big ones follow rules appropriately. Monks and nuns were also tested; the purpose was to force those who were not qualified to return to the secular life.
From the XVth century on, even though Vietnam Buddhism was no longer so brilliantly thriving and popular as in the Lý and Trần Dynasties, there were often some well-known and well-respected monks. Some new Thiền schools appeared, such as
Sōtō School (Tào động) from China, under King Lê Thế tông (1573-1599), and the Nichiren (Liên
tông) under King Lê Hy tông (1676-1705) in the North. In the Central, there were Liễu Quán School, and Nguyên Thiều School. The latter came from the Linchi School (Lâm
Tế) from China, and had existed before, under King Lê
Huyền tông (1663-1671).
On September 1, 1858, the French colonialists attacked Đà Nẵng, marking the beginning of their aggression and domination. The whole country was in chaos again with wars against foreign aggressors. Vietnamese people were divided and suffering. Vietnam Buddhism lost its popularity and influence.
Early in the XXth century a movement of Buddhist reforms was spread in many parts of the nation. During this period in Vietnam new religions came into existence, one of which was Cao
đài. There were Buddhist Studies Associations with many classes to disseminate Buddhism. Well-respected Buddhist monks who had been hermits before began to participate in the dissemination of Buddhism to the people. New Buddhist journals appeared and gained popularity. Buddhist lay people and intellectuals made huge contributions to the reform of old traditional methods of bringing Buddhism to the people. Among them were Thiều Chửu Nguyễn Hữu Kha (Quán
sứ Temple, and the Buddhist Studies Association of Northern Vietnam ), and Chánh Trí Mai Thọ Truyền (Xá lợi Temple,and the Buddhist Studies Association of Southern Vietnam ). Gradually, thanks to these early XXth-century reforms, more and more monks and nuns received better Buddhist training through a formal educational system from the beginning level to intermediate and higher levels.
Sources:
Lê Anh Dũng (1999). The Path of the Three Religions in Việt Nam (Con Đường Tam Giáo Việt Nam), (Ho Chi Minh City: Ho Chi Minh City Publishing Co.), pp.8-10.
http://thuvienhoasen.org/D_1-2_2-84_4-19764_5-50_6-2_17-97_14-1_15-1/tu-tuong-phat-hoc-va-su-heban-dia-hoa-tai-viet-nam.html
