Buddhism in Vietnam
Buddhism in Vietnam, as practiced by the Vietnamese people, is a form of East Asian Mahayana Buddhism. It is the second largest religion in Vietnam. According to the Vietnamese government's 2019 National Population and Housing Census, approximately 4.6 million individuals identified as Buddhists, representing about 4.8% of the total population at that time. Roman Catholics represent 6.1% of the total population and the vast majority stated that they had no religion or practice folk religion. However, the U.S. Department of State's 2023 Report on International Religious Freedom cites Vietnam's "White Book", stating that the Buddhist population increased from nearly 10 million in 2008 to approximately 14 million in 2021, which accounts for 13.3% of the overall population of Vietnam.
Buddhism may have first come to Vietnam as early as the 3rd or 2nd century BCE from the Indian subcontinent or from China in the 1st or 2nd century CE. 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.
Vietnamese Buddhism is generally inclusive and syncretic, drawing on the main Chinese Buddhist traditions, such as Tiantai and Huayan, Zen, and Pure Land.
File:Amitābha_statue_on_Fansipan_1.jpg|thumb|Statue of Amitābha Buddha on Fansipan Mountain, Lào Cai Province.
History
Buddhism has a long history in Vietnam. The religion's history in the country spans various periods, from its initial entry during the early centuries of the first millennium CE to the modern era. Vietnamese research teams have gathered previously unknown data from archaeological finds and ancient archival records to provide historical analysis and cultural interpretation.Early history
There are conflicting theories regarding whether Buddhism first reached Vietnam during the 3rd or 2nd century BCE via delegations from India, or during the 1st or 2nd century from China. In either case, by the end of the 2nd century CE, Vietnam had developed into a major regional Mahayana Buddhist hub, centering on Luy Lâu in modern Bắc Ninh Province, northeast of the present-day capital city of Hanoi. Luy Lâu was the capital of the Han region of Jiaozhi and was a popular destination visited by many Indian Buddhist missionary monks en route to China. The monks followed the maritime trade route from the Indian subcontinent to China used by Indian traders. A number of Mahayana sutras and the āgamas were translated into Classical Chinese there, including the Sutra of Forty-two Chapters and the Anapanasmrti-sutra. Jiaozhi was the birthplace of Buddhist missionary Kang Senghui, who was of Sogdian origin.Early Buddhist missionaries included the Indian monks Mahajivaka and Kalacarya. Mahajivaka and Kalacarya arrived together in Luy Lâu, the headquarters of Governor Shishee, towards the end of the Han dynasty Emperor Lingdi's reign. While Kalacarya stayed in Giao Châu, Mahajivaka continued to China. Kalacarya's name, possibly transliterated from Sanskrit meaning "black sage," suggests he might have been a Dravidian from Southern India. The presence of numerous Indian monks in Giao Chau accompanying Si Nhiep is noted in a letter from Vien Huy to Tuan Huc in 207 A.D.
The Li Huo Lun, a Buddhist primer, was written by Mouzi, a Chinese scholar who became a Buddhist in Giao Chau and later returned to China. Mouzi sought asylum in Giao Chau due to the turmoil in China after Emperor Lingdi's death. Despite being invited to a high-ranking post by Governor Shishee, Mouzi refused, preferring to study. After his mother's death, he dedicated himself to Buddhism and Taoism, using writings to defend Buddhism against those who saw it as a betrayal of the Classics.
The 3rd to 5th Centuries saw further figures like Kararuci and Dao Thanh who spread "lotus-meditation". This era also saw the writing of the Bach Hac Luan by the monk Hue Lam. Hue Lam rejected the Pure Land school, possibly seeking to reconcile Confucianism and Buddhism. The self-immolation of the monk Dam Hoang, and his visible ascent to the Pure Land, is interpreted as a monastic defense of Pure Land teaching and a refutation of Hue Lam. An exchange of letters between Chinese official Li Miao and two Vietnamese monks, Dao Cao and Phap Minh, reveals the impact of doctrinal controversy. Dao Cao was identified as a Vietnamese monk from Giao Chau. Hue Lam's criticisms in Bach Hac Luan, published in 435 under Song Emperor Wendi, coincided with official efforts to restrict pagoda construction and statue casting due to waste, adding context to the debates.
The first Ch'an sect in Vietnam was founded by Vinitaruci and Phap Hien. Vinitaruci, an Indian monk tonsured in China, transmitted Chinese Ch'an to Vietnam around 580 A.D. He arrived at Phap Van Pagoda in March 580 and trained people there until his death in 591. His teachings emphasized the Prajña tradition and 'direct transmission' of bodhi from Master to disciple. He also translated prayers. Phap Hien succeeded Vinitaruci as the second Patriarch of this sect. The second Ch'an sect in Vietnam was named after its founder, Wu Yantong. Wu Yantong was a Chinese monk ordained by Bai Zhang. He arrived in Vietnam in 820 A.D. and transmitted his 'Buddha-heart seal' to Cam Thanh before his death in 826 A.D.. The sect emphasized Bai Zhang's doctrine of 'no-thinking'. Thien Hoi was the third Patriarch. The transmission lineage is traced through Chinese masters like Hui Neng and Ma Daoyi to Bai Zhang. Prominent monks from the Vinitaruci sect included Phap Thuan and Ma Ha, Thien Ong and Sung Pham, and Van Hanh.
Over the next eighteen centuries, Vietnam and China shared many common features of cultural, philosophical and religious heritage as a result of geographical proximity and northern parts of 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 the late 10th century.
Dynastic period
During the Đinh dynasty, Mahayana Buddhism was recognized by the state as an official religion, reflecting the high esteem of Buddhist faith held by the Vietnamese monarchs, included some influences from the Vajrayana section. The Early Lê dynasty also afforded the same recognition to the Buddhist sangha. The growth of Buddhism during this time is attributed to the recruitment of erudite monks to the court as the newly independent state needed an ideological basis on which to build a country. Subsequently, this role was ceded to Confucianism.Vietnamese Buddhism reached its zenith during the Lý dynasty, 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 the state religion. This endured with the Trần dynasty, but Buddhism had to share the stage with the emerging growth of Confucianism. During the Ly Buddhism saw significant development as Vietnamese society became more stable and the centralized state consolidated. The Buddhist belief in benevolence influenced royal policies. Buddhist activities and celebrations created unique cultural characteristics, with numerous festivals for the inauguration of pagodas and towers built by the state. Local pagodas were also built. This period saw the continued presence of the Vinitaruci and Wu Yantong sects. Some monks in the Wu Yantong sect are believed to have practiced Tantrism, including Khong Lo and Giac Hai, and possibly Bat Nha from the Thao Duong sect. The Pure Land sect and the cults of Avalokitesvara and Amitabha were also widespread and influenced Chan sects. Thien Uyen Tap Anh, compiled during the later Tran period, is a valuable document for studying Buddhism under the Ly dynasty.
File:Vietnam 15th 16th C - Monk portrait unknown, gilding on paper.jpg|thumb|Portrait of Zen master Nguyễn Minh Không
A major development under the Trần dynasty was the establishment of the Trúc Lâm school of Zen. Emperor Trần Nhân Tông founded this sect after leaving his family in 1299, becoming its first ancestor. Monk Phap Loa and Monk Huyen Quang were the second and third ancestors, respectively. Existing historical documents on the origin of the Truc Lam sect are not fully clear. Emperor Trần Thái Tông was a significant figure, writing several Buddhist articles and texts collected in Khoa Hu Luc ''''. His works included discussions on repentance and observing precepts. Thai Tong's views on meditation differed from Huineng's concept of simultaneous enlightenment, favoring a graduated path.
In the 15th century, the Later Lê dynasty, imitating Chinese emperors, privileged Neo-Confucianism and integrated Buddhism further into the state system, leading to state controls on Buddhism. During the later dynastic era Buddhism was increasingly critiqued by Neo-Confucian officials, such as Lê Quát, though it remained popular with the masses. Buddhism also influenced the thought of certain intellectuals, such as Nguyễn Bỉnh Khiêm, an influential poet and philosopher who drew from Daoism, Buddhism and Neoconfucianism. His thought saw the three teachings as different ways of cultivating the Way. Other elite scholars like Nguyễn Trãi, Lương Thế Vinh, and Emperor Le Thanh Ton also wrote Buddhist works. Emperor Lê Thánh Tông is known for his descriptions of hon trapped in 'aimless wandering' due to having suffered an injustice in their past life. His work, Thap Gioi Co Hon Quoc Ngu Van, on forsaken spirits, was inspired by the Buddhist work Khoa Mong Son Thi Thuc. While both works deal with the same topic and source, Le Thanh Ton excluded monarchs, lords, and warriors from the categories of forsaken spirits in his work. These works demonstrate that even while Buddhism lost political influence, it still significantly affected popular thought and appeared in scholarly and popular writings.
The late period of Vietnamese dynastic history is marked by the fragmentation of centralized authority and constant conflict between the weakened Lê dynasty, and numerous other Vietnamese dynastic powers, including the Mạc dynasty, the Trịnh lords, and the Nguyễn lords. This era is characterized by nominal imperial legitimacy under the Lê emperors, while real power was exercised by regional warlords. During this time, Buddhism continued to be promoted by some regional lords and intellectuals and continued to be widely practiced at the local level.