'Wriggling' during the period of full-fledged national establishment
The origin and evolution of Vietnamese Buddhism
A look through political, social, and cultural lenses!
The first full-scale work on traditional Vietnamese Buddhism.

How did Buddhism spread to Vietnam? Formed under the influence of India and China, how did Buddhism become established in Vietnam? During the Northern Subjugation period, when Vietnam was under Chinese rule, and then through independence, Buddhism served as the dominant ideology during the Lý Dynasty (1009-1225). Under what circumstances did it emerge and confront the new foreign ideology, Confucianism? Vietnam, which experienced four dynasties during the Goryeo Dynasty, experienced what processes after independence, leading to its golden age?

This book focuses on the origins, growth, and evolution of traditional Vietnamese Buddhism from a historical perspective, and outlines the zeitgeist of the time.
Focusing on Buddhism, another foreign religion whose origins predate Islam, we will examine the historical and regional aspects of Vietnam's diverse historical developments, and approach it from a comparative historical perspective with the history of Buddhism in Northeast Asia, especially Korean Buddhism, to find a basis for understanding the phenomenon of Buddhism that was still "flutter" in Vietnam, the "Confucian country."
It also delves into Vietnamese Buddhism, which has developed in line with the times, exerting political, social, and cultural influence even amid the gradual rise of Confucianism, from the early spread of Buddhism to the Ly Dynasty.

The people who ruled Yanlu County and the surrounding areas, originally from northern China, usually held Confucian and Taoist views, and often disdained local folk beliefs with their hegemonic and racist ideologies.
However, some of these rulers or those who migrated to escape the political situation in China valued the merits of Buddhism, which offered a path to freedom from human misery and Nirvana, more highly than Confucianism and Taoism.
Yeonlu, a meeting point for diverse cultures, was also a complex space where the Buddhist cultures of South Asia and Central Asia came into contact with the Confucian and Taoist cultures of China.
---From "Chapter 1: The Arrival of Buddhism"

New currents of Buddhism entered Vietnam via northern routes, including various Chinese Zen sects.
And through the inscriptions left behind as a legacy of the Sui and Tang Dynasties, we were able to confirm the development of Buddhism in Gujin County and the present-day Ha Tay Province.
Then, what process did the Seon Buddhism of the Vinidadariujipa and the Muteontongpa, which arrived during this process, go through to emerge in a new form as Vietnam achieved independence?
---From "Chapter 2: The Expansion of Buddhism"

During the Dinh and Tien Le dynasties, new Buddhist centers emerged in the capital Hoa Lu, in addition to Bac Ninh and Dai La.
Emperors of both dynasties respected Buddhism and built or sponsored temples.
To lay the foundations of the state and establish social order, Dinbo Lin relied heavily on monks who were trusted by the people of the time.
At that time, monks with outstanding intellectual abilities served as advisors to the emperor and were given the title of monk.
During this period, Yeongneungsa Temple, Amseonsa Temple, Baung O Temple, and Iljusa Temple were founded.
---From "Chapter 3: The Advancement of Buddhism"

Born and raised in a Buddhist environment, Ly Cong Uan experienced Ngoa Trieu's misrule and the atmosphere of the court that ridiculed the monks.
After the fall of the Tien Le Dynasty, Ly Thai To ascended to the throne and moved the capital from Hoa Lu to Thang Long. After resolving the investiture issue with the Song Dynasty, he actively supported Buddhism while focusing on internal affairs.
As various anecdotes show, during his reign he enjoyed the support of two influential Buddhist leaders: the monk Banhain of the Vinidaruji sect and the monk Davao of the Muteontong sect.
---From "Chapter 4: A State Built on Buddhism"

Li Thai Tong, who wanted to claim himself as the leader of Buddhism, also built a kind of monastery (Jasihuibokwon) for nuns in addition to many temples.
Through the Iljusa Temple established during this process and the rituals of this temple, we can confirm the existence of Buddhist events at the time and the state-sponsored Guanyin faith.
After the colorful Buddhist festival, a great amnesty was implemented and a repository for Buddhist scriptures was established.
---From "Chapter 5: The Master of Buddhism"

Ritain Ddong, who excelled in scriptures, music, and strategy, inherited his ancestors' policy of promoting Buddhism.
Buddhism continued to play a dominant role as the ruling ideology and dominated politics, and Buddhist festivals such as the Nahanhoe continued.
It can be seen that not only the emperor but also his wife, Lady Iran, who was called 'Guanyin Girl', had an influence on the continued growth of Buddhism.
Although the first Temple of Literature was built in Vietnam, the spread of Confucianism was still in its infancy, and the country and society remained predominantly Buddhist.
---From “Chapter 6: Succession of Buddhist Policy”

Li Niandong, who ascended to the throne at the age of eight as the son of an Iranian woman, pursued Confucianism policies in more diverse ways than his father, Li Niandong.
However, the legacy of Buddhism continued not only through the Chopil Festival, the Gicheong Festival, and the Jungwon Festival, but also through cases such as the Kodou State Master, which shows that powerful leaders of the Buddhist community supported the emperor.
At this time, there was resistance from Confucian officials such as Levantine, but this only encouraged the acceleration of Buddhist policies.
The monks were still mainly active in the Muteontongpa and Binidaryujipa factions.
---From "Chapter 7: Support and Rebellion"

The 『Daevilsaryak』 and 『Daevilsarya Complete Book』 record that the son of the Marquis of Sơnhơn and his wife, Lady Do, Duong Hoan, was the “incarnation of the monk Dao Ha-in” and the future Ly “Tun Tong [神宗].”
In the royal family of the Li Dynasty, which supported Buddhism and monks, a reincarnation of a monk, Litton, has now appeared.
In the midst of the conflict with Jinrap, a kind of national Buddhism emerged.
The monks' judgment was also an important criterion for elevating the emperor's personal taste to the rank of "sage."
---From "Chapter 8: The Monk Reincarnated as the Emperor"

The Buddhist patriotism of the Return Dung developed into the Inwanghoe of the Riain Dung.
Monk Truong Nguyen of the Muteong sect was of Chinese descent, and Van Thich of the Binh Nieu Tribe sect, like Gieu Nhon, valued both Don-o and Jeom-o.
The Empress Dowager, in accordance with the late Emperor's will, repeatedly bestowed generous rewards on Vientiane Thong and entrusted him with various positions.
---From “Chapter 9: Holding the National Defense Ceremony”

The corruption of the impure monks in the final days of the Li Kao Tong Dynasty foreshadowed the downfall of the Li Dynasty, which had been founded and developed with the support of Buddhist forces.
In fact, in January 1210, an earthquake cracked the ground of Seung Yen Pagoda outside Thang Long Citadel, and in October of the same year, Li Cao Tong passed away.
Then, what was the situation of Buddhism during the Hue Tong and Trieu Hoang periods when the Ly Dynasty was on the verge of collapse?
---From "Chapter 10: The Corruption of the Monks and the Fall of the Li Dynasty"

The civil war situation at the end of the Li Kao-tong period continued until the Li Hue-tong period.
Li Huetong tried to timidly resist power by mentioning the issue of 'seonyang' in front of the Buddha statue.
From 1216, when the Tran clan officially emerged on the political stage of the court, Ly Huang-sang, who had handed over the throne to his youngest daughter in 1224, became a monk and moved to the Jinjiao Temple in Thang Long Province, becoming the ambassador of Hue Quang.
This is the first case of a Vietnamese emperor becoming a monk.

---From "Chapter 11: The Emperor Who Became a Monk"