Relevant bibliographies by topics / Buddhism Vietnam

Academic literature on the topic 'Buddhism Vietnam'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Buddhism Vietnam"

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Van, Vu Hong. "THE BUDDHISM CULTURAL HERITAGE IN THE CULTURAL LIFE OF VIETNAMESE PEOPLE." Humanities & Social Sciences Reviews 8, no. 3 (June 14, 2020): 811–23. http://dx.doi.org/10.18510/hssr.2020.8386.

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Purpose: This research focuses on analyzing how did Buddhism creates heritages, how did that the Buddhism heritage becomes the cultural heritage of the Vietnamese people, how have Buddhist heritage is involved in cultural life, and the contribution of Buddhist cultural heritage to Vietnamese culture. The value of Buddhism’s cultural heritage in the current life of the Vietnamese people. Methodology: It was a qualitative study and data were collected by observation, in-depth interviews; each interview took between 15 – 25 minutes. I have also studied many ancient documents that have valuable, records on the history of Buddhism in Vietnam; the epitaphs are kept in pagodas, temples, communal houses; the books of the history of Vietnam; documents of famous authors studying culture and religion. Main Finding: The results of this study showed, in history and the present, Buddhism holds an important position in the cultural life of Vietnamese people. Today, along with the development of the country, these legacies continue to contribute to the cultural activities of the people through many pagoda festivals and many religious activities, becoming an inseparable part of the cultural life of most Vietnamese people. Implications/Applications: This research can be used as teaching material in universities; in research institutes on religion and culture. It can also serve as a reference for tour guides in the process of introducing visitors to the cultural heritage of Buddhism in Vietnam. Novelty/Originality: This research explores ways to create the cultural heritages of Buddhism, how Buddhism’s cultural heritages become Vietnamese cultural heritages.
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MOYAR, MARK. "Political Monks: The Militant Buddhist Movement during the Vietnam War." Modern Asian Studies 38, no. 4 (October 2004): 749–84. http://dx.doi.org/10.1017/s0026749x04001295.

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From November 1963 to July 1965, the militant Buddhist movement was the primary cause of political instability in South Vietnam. While the militant Buddhists maintained that they represented the Buddhist masses and were fighting merely for religious freedom, they actually constituted a small and unrepresentative minority that was attempting to gain political dominance. Relying extensively on Byzantine intrigue and mob violence to manipulate the government, the militant Buddhists practiced a form of political activism that was inconsistent with traditional Vietnamese Buddhism. The evidence also suggests that some of the militant Buddhist leaders were agents of the Vietnamese Communists.
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Tuladhar, Milan. "Application of Buddhism in the US-Vietnam War: A General Review." Research Nepal Journal of Development Studies 5, no. 1 (June 20, 2022): 112–21. http://dx.doi.org/10.3126/rnjds.v5i1.45961.

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Buddhism was first invented in Kapilvastu, Nepal. Vietnam war is considered the second most devastating war of the 20th century after the second world war. At the same time, Vietnam had always boasted of 2000 years of Buddhist history. The US-Vietnam war, which surpassed the records of the French-Vietnamese War finally ended after long negotiations in Paris and the total withdrawal of the US troops in 1975. In the intermittent period, the Buddhists engaged in non-violent demonstrations against war, which was brutally suppressed then. But it made a long-lasting impact, ultimately resulting in negotiations and the end of the war. Buddhism played a significant role in ending the Vietnam War. Thus the main objective of the study is to analyze and review the roles of Buddhism to end the war. This study is based on available literature on the subject. Thus it is an in-depth literature review of referenced texts and literature. It is also a content analysis of selected literature. The Harris and pentagon analysis have mentioned little but the role of Buddhism, the monks, the unity of Theravada and Mahayana sect, and the self-burn of a monk were the significant internal factors to end the war to reestablish the peace.
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Soucy, Alexander. "A Reappraisal of Vietnamese Buddhism’s Status as “Ethnic”." Journal of Vietnamese Studies 12, no. 2 (2017): 20–48. http://dx.doi.org/10.1525/jvs.2017.12.2.20.

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In writings of Buddhism in the West, Vietnamese Buddhists have often been pigeonholed as bringing their Buddhism with them like baggage and replicating the practices of their native land. This paper problematizes this characterization by looking more closely at the way that Vietnamese Buddhism has been reconstructed in the diasporic context. I argue that many of the leading figures of this process were, in fact, heavily influenced by intra-Asian and Transpacific reformist trends and engaged in activist movements in southern Vietnam, rather than coming from “traditional’ Buddhist backgrounds. Furthermore, the orientations that they brought were the product of dialogues with other reform movements in Asia that started earlier in the nineteenth century and were, in turn, a result of the colonial encounter. Therefore, rather than a single transference from East to West, what actually took place was a multi-nodal and multidimensional conversation between Asian reformers from different countries and traditions, Western scholars, and Western converts to Buddhism. Consequently, what has been established in the West by Vietnamese is not simply an adaptation of Vietnamese traditional Buddhism to a Western context, but the creation of a new, invented tradition that we can call Vietnamese Transnational Buddhism.
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Duc, Tran Minh. "Influence of Buddhism in the cultural life of Vietnamese people." Technium Social Sciences Journal 34 (August 8, 2022): 690–99. http://dx.doi.org/10.47577/tssj.v34i1.7007.

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After over 2000 years of spreading into Vietnam, Buddhism has naturally entered the lives of Vietnamese people and established a firm foothold from urban to rural areas throughout the country. Buddhist ethics have also become vital spiritual ideals for the Vietnamese people, having become profoundly engrained in their way of life and thinking. Throughout its approximately two-hundred-year history, Buddhism has demonstrated its presence in almost every sphere of politics, economy, culture, society, and so on, and has had a good influence on all of these elements in Vietnam.
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Cousin-Thorez, Guilhem. "The General Buddhist Association of Vietnam 1951–1964 (Tổng Hội Phật Giáo Việt Nam): A Forgotten Step Towards the 1964 Buddhist Church." Russian Journal of Vietnamese Studies 5, no. 1S (December 16, 2021): 103–13. http://dx.doi.org/10.54631/vs.2021.s-103-113.

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This paper provides an overview of the Buddhist community in the 50s and 60s, addressing the creation of the first national Buddhist association: the General Buddhist Association of Vietnam (Tổng Hội Phật Gio Việt Nam, GBA). Most academic works sum up the GBA to the date of its foundation by three regional delegations of Buddhists believers in May 1951, and its participation in the political crisis of 1963, the so-called Buddhist Crisis. Its genesis, the internal structures of this first national association, the philosophy and new national narrative of its leaders, their conflictual and distant relationship with secular power and other Buddhists group, remains largely unknown. Providing a new set of contextual elements, this analysis of the GBAs history will contribute to our understanding of Vietnamese Buddhism history in the 20th century, in its continuities and inconsistencies. Essentially a failed first attempt to build a Buddhist church the history of the GBA is highly revealing of the long-standing aspirations of its creators and should be understood as a transitional step between early reform movement and the 1964 UBC. Emphasizing on cultural, social, and political matters, this paper is mainly based on barely used primary sources available in Vietnam.
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Nguyễn, Tô Lan, and Rostislav Berezkin. "The Hanoi Reprint of the Precious Scroll of Incense Mountain (1772) and the Printing of Buddhist Works in Northern Vietnam at the End of the Eighteenth Century." East Asian Publishing and Society 11, no. 1 (May 31, 2021): 1–33. http://dx.doi.org/10.1163/22106286-12341348.

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Abstract The Precious Scroll of Incense Mountain is a popular Buddhist narrative in prosimetric form that was transmitted to Vietnam from China and reprinted in Hanoi with imperial sanction in 1772. The historical background of the Hanoi reprint demonstrates that this text had much higher status in Vietnam than in China. In Vietnam it was regarded as an authoritative Buddhist scripture. The case of the reprint of the Precious Scroll of Incense Mountain reveals the role of Buddhist monasteries as centers of woodblock printing in Vietnam, which still remains understudied in current research. The growth of printing of Buddhist works, which enjoyed the support of the court and officials in the seventeenth and eighteenth centuries, testifies to the popularity of Buddhism among the ruling elite during the Later Lê dynasty, when Confucianism was proclaimed the official ideology of the state.
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Dang, Thi Dong. "The educational achievements of Vietnam under the Ly - Tran dynasties: Perspective from Buddhism as the state religion on basis of education of three teachings harmonious." Ministry of Science and Technology, Vietnam 63, no. 10 (October 25, 2021): 61–64. http://dx.doi.org/10.31276/vjst.63(10).61-64.

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Buddhism in the Ly - Tran dynasties played the role of the national religion in the relationship of the three religions (Buddhism, Confucianism, and Taoism), contributing to the development of Dai Viet education. Zen masters, laypeople, and Buddhists have made great contributions in helping leaders manage and orient appropriate policies for the country. This research affirmed that taking Buddhist education as the national religion is an exact policy of Vietnam’s education in the Ly - Tran dynasties. At the same time, the author analysed the achievements of education in the Ly - Tran dynasties in terms of building the education system, the policy on the selection and use of talents, and other outstanding achievements in social life.
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Duong Thi Kim, Oanh, and Thao Nguyen Thi Phuong. "Soft Skills Education for Monastic students of Vietnam Buddhist Universities." Journal of Science Educational Science 66, no. 4 (September 2021): 27–37. http://dx.doi.org/10.18173/2354-1075.2021-0106.

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The value of Buddhism persists for more than twenty-five centuries and has a strong place in the hearts of the public. Modern Buddhism will continue the achievements that have been achieved when each monastic student cultivates the qualities and competencies to carry out the mission of spreading the Dharma Propagation. The socio-economic changes and the strong development of science, engineering and technology in the current period have brought a new breath of life to the path of religious practice, contributing to overcoming limitations. of traditional propaganda in the direction of one-way message transmission. In addition to acquiring knowledge of Buddhist teachings, scriptures, etc., to fulfill the spread of the Dharma Propagation to meet requirements of the new context, monastic students of Vietnam Buddhist Universities need to be equipped with essential soft skills. Although the meaning and type of soft skills of Buddhist preachers have been studied, the theoretical basis of soft skills education for monastic students in Vietnam Buddhist Universities is still little mentioned. The article focuses on analyzing theoretical issues about soft skills education for monastic students, such as the concept of monastic student, types of soft skills that need to be equipped for monastic students, content and form for soft skills education for monastic students. The analytical results of the article contribute to enriching the scientific basis of soft skills education for monastic students in Vietnam Buddhist Universities.
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Toda, Fernando, and Carmen Dragonetti. "The Literature of Personalists (Pudgalavadins) of early Buddhism. Bhikshu Thích Thien Châu (English translation by Sara Boin-Webb)." Buddhist Studies Review 16, no. 2 (June 16, 1999): 238–39. http://dx.doi.org/10.1558/bsrv.v16i2.14643.

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The Literature of Personalists (Pudgalavadins) of early Buddhism. Bhikshu Thích Thien Châu (English translation by Sara Boin-Webb). Vietnam Buddhist Research Institute, Ho Chí Minh City 1996. xii, 241 pp. Motilal Banarsidass, Delhi 1999. xiv, 242 pp. Rs 295. ISBN 81-208-1622-6.
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Dissertations / Theses on the topic "Buddhism Vietnam"

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Dao, The Duc. "Buddhist pilgrimage and religious resurgence in contemporary Vietnam /." Thesis, Connect to this title online; UW restricted, 2008. http://hdl.handle.net/1773/6512.

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Van, Minh Pham. "Socio-political philosophy of Vietnamese Buddhism : a case study of the Buddhist movement of 1963 and 1966 /." View thesis View thesis, 2001. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030409.091316/index.html.

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Thesis (M. Sc. (Hons.))--University of Western Sydney, 2001.
"Research thesis submitted in fulfillment of the requirements for the degree of Master of Science (Honours) Social Ecology, School of Social Ecology and Lifelong Learning, University of Western Sydney, August 2001." Includes bibliographical references (leaves 398-400).
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Pham, Van Minh, University of Western Sydney, of Arts Education and Social Sciences College, and School of Social Ecology and Lifelong Learning. "Socio-political philosophy of Vietnamese Buddhism : a case study of the Buddhist movement of 1963 and 1966." THESIS_CAESS_SELL_Pham_V.xml, 2001. http://handle.uws.edu.au:8081/1959.7/382.

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This thesis examines the political activism of Vietnamese Engaged Buddhism in the 1960s, particularly the Struggle Movement for social justice and democracy of 1963 and the Peace Movement of 1966. It explores the Buddhist leaders' motives and their political means to deal with Saigon military government and senior advisors to the White House. The thesis sets out to prove that socially and politically Engaged Buddhism is inherent in the Buddhist tradition and not alien to Buddha's teachings. It also proves that Vietnamese Buddhism has always been engaged since the dawn of Vietnamese history. The Buddhism Peace Movement is assessed in accordance with Buddhist principles such as non-violence and non-attachment to temporal power. Except a few minor incidents, it was found that the Buddhist leaders strictly adhered to the non-violent principle and Vietnamese Engaged Buddhism could have provided a political alternative, the Politics of Enlightenment, which could avert the unnecessary destruction of the Vietnam War
Master of Science (Hons) Social Ecology
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Ninh, Thi Sinh. "Le mouvement de rénovation bouddhique au Tonkin : le cas de l’Association bouddhique du Tonkin (1934-1945)." Thesis, Aix-Marseille, 2016. http://www.theses.fr/2016AIXM3077.

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Dans le contexte colonial, le bouddhisme était dans une situation critique. Du sud au nord, les appels des moines et des laïcs se font entendre en faveur d'une réforme en profondeur, comme le montre la voie de la rénovation bouddhique dans d'autres pays asiatiques, notamment en Chine. Fondée le 6 novembre 1934 par décision du Résident supérieur du Tonkin, l’Association bouddhique du Tonkin réunit autour de son projet un grand nombre de personnes, issues de classes sociales très différentes, afin d’œuvrer à la rénovation bouddhique. Ceci à destinations des fidèles comme des religieux avec l'objectif de rendre le bouddhisme conforme à sa doctrine, et en même temps adapté à la société dans laquelle ils vivent. En bénéficiant de nouveaux facteurs dans la vie culturelle et intellectuelle, l’Association bouddhique possède des outils modernes pour une meilleure compréhension et une diffusion plus large vers le public. Elle édite des livres et une revue, Đuốc Tuệ considérée comme son moyen privilégié pour guider les fidèles dans leur pratique quotidienne du bouddhisme dans un monde moderne. Le bouddhisme d’engagement social promu par l'association, démontre que la pratique du bouddhisme ne signifie pas seulement de prières, d’aller à la pagode et faire des offrandes. Le bouddhiste moderne c’est celui qui s’engage dans la société de son temps à travers des actions concrètes en respectant les valeurs morales bouddhiques. Par son influence dans la société, l’Association bouddhique est une version moderniste dans le domaine religieux, ce qui contribue à construire le bouddhisme moderne au Vietnam avec un nouveau visage et un nouvel esprit, l’esprit d’engagement social
In the colonial context, Buddhism was in a critical situation. From north to south, under the influence of the movement to revive Buddhism in other Asian countries, especially in China, monks and lay people called for an extensive reformation. Founded on November 6 1934 by the decision of the governor of the Tonkin, the Tonkin Buddhist Association brought together a large number of members, from many different social classes to carry out the Buddhist revival and to address to two subjects, believers and monks, with the aim of bringing Buddhism as a religious consistent with its doctrine and the society in which they live. Inheriting the new factors in the cultural and intellectual lives, including the adoption of quốc ngữ, and the development of the press and publishing, Buddhist Association had the modern tools to explain and spread widely Buddhist teachings for better understanding to the public. It published books and magazine, Đuốc Tuệ (Flambeau de la Spiritualité), in the national language, considered as its preferred way to guide buddhism believers in their daily practice in the modern world. Social engagement of Buddhism promoted by the association, meant that the practice of Buddhism was that the modern Buddhists not only prayed, went to the temples, and offered, but also had to engage to their living society, through practical actions in accordance with the Buddhist moral values. Thanks to its influence of the society, the Tonkin Buddhist Association was a unique symbol of the innovation in the religious field, which contributed to building of the modern Buddhism in Vietnam with a new face and a new spirit, the spirit of social engagement
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Tran, Daniel Dao. "Basic biblical teachings in the context of three major religious worldviews in Viet Nam." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Nguyen, Thi Luyen. "Thich Nhat Hanh : sociologie de la trajectoire d’un maître zen (parcours religieux, trajets politiques, arrêts littéraires, correspondances sociales et destinations spirituelles)." Thesis, Bourgogne Franche-Comté, 2020. http://www.theses.fr/2020UBFCC006.

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Le vénérable Thích Nhất Hạnh est reconnu actuellement comme à la fois un maître zen, un grand théoricien du bouddhisme moderne, un professeur, un écrivain, un poète, et un visionnaire dans la vie politique, d’abord au Vietnam puis sur d’autres continents. Depuis plus d’un demi-siècle, Thích Nhất Hạnh est également réputé comme un rénovateur des pratiques méditatives raisonnées en rapport avec les argumentations d’ordre scientifique, et enfin comme constructeur d’un bouddhisme mondialisant. Cela lui apporte une carrure intellectuelle dans la sphère académique, une envergure spirituelle dans les milieux croyants, avec de grands impacts sociaux, culturels, religieux à travers le monde entier, avec plusieurs millions de fidèles, soutenus par un grand nombre d’implantations de temples de son école. Cette contribution utilise une combinaison de méthodes ethnographiques et sociographiques telles que l’analyse documentaire, la monographie des lieux et l’ethnographie des pratiques, les données statistiques et l’enquête quantitative par questionnaire, les entretiens non directifs sur la diversité des parcours des croyants et semi-directifs sur les impacts de Thích Nhất Hạnh sur l’univers des méditants, les récits et les dialogues entre disciples
The venerable Thich Nhat Hanh is currently recognized as a Zen master, a great theorist of modern Buddhism, a professor, a writer, a poet, and a visionary in political life, first in Vietnam and then in others continents. For more than half a century, Thich Nhat Hanh has also been known as a renovator of reasoned meditative practices related to scientific arguments, and finally as a builder of globalizing Buddhism. This brings him an intellectual stature in the academic sphere, a spiritual caliber in the religious domain, with great social, cultural, religious impacts around the world, with several millions of followers, and the supports of a large number of Buddhist establishments. This study uses a combination of ethnographic and sociographic methods such as documentary analysis, monograph of places and ethnography of practices, statistical data and quantitative survey with questionnaire, non-directive interview on the diversity of paths of believers and the semi-structured interview on the impacts of Thích Nhất Hạnh on the world of meditators, the stories, the dialogues between disciples
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Nguyen, Dat Manh. "Crafting a Buddhist public: urban Buddhism and youth aspirations in late-socialist Vietnam." Thesis, 2020. https://hdl.handle.net/2144/42024.

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This dissertation examines the recent proliferation of Buddhist youth programs and of youth participation in Buddhism in contemporary Ho Chi Minh City, Vietnam. Drawing on twenty months of ethnographic fieldwork from 2016 to 2019, as well as in-depth interviews with Buddhist monastics, lay Buddhist youth, and educators, the dissertation investigates the collaborative endeavors between monastics and youth to develop a new modernist and youth-oriented Buddhism in response to young people’s social and emotional needs under the influence of urbanization, late-socialist economic growth, and cultural globalization. The dissertation provides a case study of the Temple of Wisdom (a pseudonym), one of the most prominent Buddhist temples that has pioneered the creation of Buddhist youth programs. The dissertation is divided into three key ethnographic chapters that examine the central components of the youth-oriented Buddhism: the creation of a new lay Buddhist educational curriculum with the incorporation of innovative media technology and pedagogies; the popularization of mindfulness meditation; and the construction of ethical citizenship through Buddhist volunteering activities. In developing these programs, monastics and lay youth are constructing an emerging, middle-class Vietnamese Buddhist public. The study shows that participants in this Buddhist public reformulate what constitutes “Vietnamese” Buddhist piety and community by fashioning a new generation of self-reflexive, (aspirational) middle-class lay Buddhists who actively contribute to the growing influence of Buddhist practices and discourses in Vietnam’s emergent public ethics. In approaching the crafting of the Buddhist public as a collaboration between monastics and youth, my dissertation reconsiders the dichotomy between modernist/institutional and devotional/popular Buddhism in Vietnam. It contributes to scholarly conversations on public religion and secularism in late-socialist contexts by illuminating how Buddhist actors navigate the complex entanglements between Buddhist ethics and market socialism. The dissertation shows that such processes of ethical coordination not only reshape the role of Buddhism in public ideals of social well-being and national culture, but also impact Buddhist youth’s endeavors at ethical self-cultivation. By highlighting youth experiences, it demonstrates that religion is playing an increasingly important role in the lives of Vietnamese youth, as young Vietnamese draw on religious ethics in their striving towards socio-economic mobility and well-being.
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Nguyen, Thanh Cong. "Recommendations and guidelines for designing Vietnamese Buddhist temples in Australia." Thesis, 1995. http://hdl.handle.net/2440/115702.

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This thesis examines the design of Buddhist temples in traditional Vietnamese style and characteristics within the context of the Australian environment. The legends of the Buddha and his teaching are described with regard to the symbolism in temple components and the meaning of temple form. Buddhist temple architecture in Asia is examined. The study also compares Vietnamese pagodas with temples in China.
Thesis (M.Arch.) -- University of Adelaide, Dept. of Architecture, 1995
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陳芳枝. "Buddhism and Communism: The Case for Synergy in Modern Vietnam." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/b2h944.

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碩士
國立政治大學
國際傳播英語碩士學位學程(IMICS)
104
The ideal of religious mobilization in those who adopt Marxism ideology seems to be skeptical; however, in a collective community, within the particular circumstance, the two contradict beliefs find their resolution to survive, work and develop together. The study on Vietnamese Communist and Buddhism indicates a possibility of a synergetic relationship between philanthropic organizations and authoritarian regime. The process that the two powers had to search for the mutual goal in different periods will be explored through the country’s history, under the allure of traditional culture.
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Van-TuanPham and 范文俊. "Interaction between Vietnam Buddhism and Minnan in the 17th century." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/99706357178774519132.

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博士
國立成功大學
中國文學系
103
China and Vietnam both have thousands of years of historical and cultural relations, among which the history of Buddhism in the two countries. When studying the history of Buddhism within regard to Vietnam and China’s share history, the author finds out that there are a lot of southern Fujian missionary monks went to Vietnam to preach. They moved to Vietnam by road or on mercenary vessels, and then they stayed and preached, becoming Vietnamese Zen ancestors. Thus, this dissertation, titled “Interaction between Vietnam Buddhism and Minnan in the 17th century”, focuses on how Chinese Minnanese Buddhist missionary monk to Vietnam as the subject. Firstly, this dissertation briefly presents an introduction regarding Chinese immigrants in Vietnam. The data on Minnanese Buddhist monk of seventeenth century are quite rare. The only two record exists were Zhuo zhuo and Minghai Fabao. Zhuo zhuo first came to South, after that he moved to the North and create his own branch-Linji Zen branch in the first half of 17th century. During the latter half of the 17th, Minnanese Buddhist monk Minghai Fabao immigrated from Quanzhou to Hoian and created his branch there. Later, it spared to the other South Vietnamese provinces and cities. This dissertation is aim to studies how the monk come and preached, hoping it will add to the studies on Chinese Buddhist influences in Vietnam, particularly the relation between Chinese and Vietnamese Buddhism, culture and history. INTRODUCTION This is basically a research on Minnan Buddhist tradition and influence in Vietnam in 17th century. In this paper, I will focus on two Minnanese monk-Zhuo zhuo and Minghai Fabao and study the way they practice preaching and their contributions to their branches, followers and their adopted land regarding printing, preaching the Buddhist texts and even in architecture. MATERIALS AND METHODS Methods adopted in this article include: Document Analysis, verification of historical article review and field visit. RESULTS AND DISCUSSION In the study, the author introduces a lot of new data of new historical data, because Vietnam has suffered so much from natural and man-made disasters, many things have become regrettably lost, among which many records of Minghai. Thus, having tried very hard to present a complete picture, the author still hopes that later it will be possible to find more historical data, in order to have a glimpse on the history of Buddhism in Vietnam in every era, particularly China and Vietnam’s Buddhist, cultural, historical relationship. CONCLUSION This paper is the first step (preliminary) study the history of south China's relations with Vietnam. Our study has mastered the origin and purposes of this Chinese Minnanese Buddhist missionary monk of Vietnam in 17th century as well as the contents and source of their religious preaching. Our investigations will benefit us to better identify their significant impact on the history of Buddhism in Vietnam. However, more investigations are needed to further determine the value of the cultural relations among the Buddhism in China and Vietnam.
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Books on the topic "Buddhism Vietnam"

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Hanoi, Vietnam) International Conference on the Buddhist Links Between India and Vietnam (2011. The Buddhist linkages between India and Vietnam. New Delhi: Indian Council for Cultural Relations, 2014.

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The Buddha side: Gender, power, and Buddhist practice in Vietnam. Honolulu: University of Hawaiʻi Press, 2012.

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Chi, Minh. Le Bouddhisme au Vietnam: Des origines au XIXe siècle. Hanoi: The Gioi, 1993.

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Chi, Minh. Buddhism in Vietnam: From its origins to the 19th century. Hanoi: The Gioi Publishers, 1993.

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Thục, Nguyẽ̂n Đăng. Thiè̂n học Việt Nam. [Thuận Hóa]: Nhà xuá̂t bản Thuận Hóa, 1997.

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Zen in medieval Vietnam: A study and translation of the Thiè̂n uyẻ̂n tập anh. Honolulu: University of Hawaii Press, 1997.

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Kanji bunkaken e no hirogari: Korean Peninsula and Vietnam, the spread of Buddhism throughout the world of Chinese script. Tōkyō: Kōsei Shuppansha, 2010.

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Thích, Nhất Hạnh, ed. Learning true love: Practicing Buddhism in a time of war : a nun's journey from Vietnam to France and the history of Thich Nhat Hanh's Buddhist community. Berkeley: Parallax Press, 2007.

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Hanh, Nhat. My master's robe: Memories of a novice monk. Berkeley, Calif: Parallax Press, 2002.

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The lotus unleashed: The Buddhist peace movement in South Vietnam, 1964-1966. Lexington, KY: University Press of Kentucky, 2002.

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Book chapters on the topic "Buddhism Vietnam"

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Hoang, Chung Van. "Seeking Reconfiguration of Buddhism: The Great Mother’s Field of ESP." In New Religions and State's Response to Religious Diversification in Contemporary Vietnam, 109–32. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-58500-0_5.

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Smith, R. B. "Vietnam: the ‘Buddhist Crisis’." In An International History of the Vietnam War, 147–62. London: Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-06451-9_9.

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Smith, R. B. "Vietnam: the ‘Buddhist Crisis’." In An International History of the Vietnam War, 147–62. London: Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-09637-4_9.

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Goodman, John. "The Muslim Interface with the Buddhist World (and the Complex of Religions in Vietnam)." In The Minority Muslim Experience in Mainland Southeast Asia, 135–54. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003177227-8.

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"Buddhism in Vietnam." In Proceedings of the XXII World Congress of Philosophy, 77–84. Philosophy Documentation Center, 2008. http://dx.doi.org/10.5840/wcp22200861106.

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Bui, Ngoc Son. "Governing Buddhism in Vietnam." In Buddhism and Comparative Constitutional Law, 272–84. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781009286022.018.

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Ford, Eugene. "Enforcing the Code." In Cold War Monks. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300218565.003.0007.

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This chapter explains how the World Fellowship of Buddhists's (WFB) embrace of a socially engaged role for Buddhist monks corresponded to initiatives already in progress in Thailand, where the ecclesiastical establishment, under government auspices, had begun to increase clerical involvement in secular affairs. For American observers at the conference, the resolution bore implications for continuing U.S. efforts to exert a constructive influence on Buddhism in South Vietnam. The chapter shows how Thai Buddhist leaders would secretly become involved in these efforts. What emerged during 1964–66 was a pattern of triangular Buddhist diplomacy between Thailand, South Vietnam, and the United States that quietly mirrored the secular and more visible military strategic ties.
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"Chapter Three. Rereading the Thiến Uyến Tập Anh: Buddhism in Medieval Vietnam." In Zen in Medieval Vietnam, 56–100. University of Hawaii Press, 1997. http://dx.doi.org/10.1515/9780824841447-005.

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Różycka-Tran, Joanna, and Trần Anh Quân. "Historia i specyfika buddyzmu wietnamskiego: zen trúc lâm." In Buddyzm: Tradycje i idee, 307–40. Ksiegarnia Akademicka Publishing, 2022. http://dx.doi.org/10.12797/9788381385220.07.

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The history of Vietnamese Buddhism is strongly related to the history of the formation of an independent Vietnamese state. The most specific Zen school in Vietnam, the Trúc Lâm Zen sect, was founded in 1299 by King Trần Nhân Tông. It inherited and combined the ideas of different previous Zen schools: Tì Ni Đa Lưu Chi (Vinītaruci), Vô Ngôn Thông (Wu Yantong), and Thảo Đường. The coexistence of nationalism and Buddhism was part of the ideology of the Trần dynasty in response to the increased threat of invasions, and this tradition is continued by the current Zen masters Thích Thanh Từ and Thích Nhất Hạnh, who undertook the difficult work of rebuilding and restoring the Vietnamese Zen tradition. The current Zen school Trúc Lâm is considered “Vietnamese Zen” or nationalist Buddhism, which relies on Buddhist practices through involvement in the secular everyday life of the entire society. The basic tenets are the Mahāyāna soteriological principle (the process of realizing potential Buddhahood), non-duality (the principle of emptiness), and the four paths of meditation practice. These features constitute the specificity and uniqueness of Vietnamese Buddhism, as well as its independence and distinctiveness from other forms of Buddhism, especially Chinese.
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Ford, Eugene. "The Buddhist World and the United States at the Onset of the Cold War, 1941–1954." In Cold War Monks. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300218565.003.0002.

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This chapter talks about how the Buddhism of mainland Southeast Asia, the Theravada form of that religion, which is predominant everywhere in the region but Vietnam, interacted in significant ways with Japan's strategy in the Second World War. Most Japanese themselves were nominally Buddhists, though of the Mahayana school (like most Vietnamese). They appealed to sentiments of religious fraternity as part of their crusade to “liberate” the region from European colonialism and replace it with their own colonial system: a Greater East Asian “co-prosperity sphere” dedicated primarily to benefiting Japan. The chapter shows how Thailand had quickly yielded to the superior strength of the Japanese forces and entered into a strategic alliance.
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Conference papers on the topic "Buddhism Vietnam"

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Nguyen, Phuong Lien. "Conceptualizing Religions (Confucianism and Buddhism): From Poetic-Stories to Reality in Indochina." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.14-1.

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Influenced by being situated between China and India, two historical giants, the people of the three nations of Viet, Lao and Khome exhibit strong histories of imported cultures. The religions of these regions, which closely connect to people’s lives, offer strong symbolisms of lifeworlds and enculturations. People in Indochina assign great significance to living and to interpersonal relationships, more so than toward deities and spiritual agents, as well as to the creation of the cosmos. Here, folk stories frequently include the ‘first man,’ the messages from which serve to educate society. This study aims to present that Indochinese poetic stories exhibit imported theories, the moral messages within which have reached levels of mastery in the literary genre, that is, the poetic story. These moral lessons emerge in texts such as Luc Van Tien (Vietnam), Thao Hung Thao Chuong (Lao) and Tum Tieu (Cambodia). Based on historical facts, these texts expose people’s attention to humanity’s opinions of Confucianism (China) and Buddhism (India). The stories also present differences and similarities, the descriptions of which can offer pathways to explaining social dynamics in modernity. As such, locating markers within figurative talk in this literary genre may inform theories in larger narratives and philosophical texts.
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Nguyen Thi, Dung. "The World Miraculous Characters in Vietnamese Fairy Tales Aspect of Languages – Ethnic in Scene South East Asia Region." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.13-1.

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Like other genres of folk literature, fairy tales of Vietnamese ethnicity with miraculous character systems become strongly influenced by Southeast Asia’s historical-cultural region. Apart from being influenced by farming, Buddhism, Confucianism, urbanism, Vietnamese fairy tales are deeply influenced by ethno-linguistic elements. Consequently, fairy tales do not preserve their root identities, but shift and emerge over time. The study investigates and classifies the miraculous tales of peoples of Vietnam with strange characters (fairies, gods, Buddha, devils) in linguistic and ethnographic groups, and in high-to-low ratios. Here the study expands on, evaluates, correlates, and differentiates global miraculous characters, and describes influences of creation of miraculous characters in these fairy tales. The author affirms the value of this character system within the fairy tales, and develops conceptions of global aesthetic views. To conduct the research, the author applies statistical methods, documentary surveys, type comparison methods, systematic approaches, synthetic analysis methods, and interdisciplinary methods (cultural studies, ethnography, psychoanalysis). The author conducted a reading of and referring to the miraculous fairy tales of the peoples of Vietnam with strange characters. 250 fairy tales were selected from 32 ethnic groups of Vietnam, which have the most types of miraculous characters, classifying these according to respective language groups, through an ethnography. The author compares sources to determine characteristics of each miraculous character, and employs system methods to understand the components of characters. The author analyzes and evaluates the results based on the results of the survey and classification. Within the framework of the article, the author focuses on the following two issues; some general features of the geographical conditions and history of Vietnam in the context of Southeast Asia’s ancient and medieval periods were observed; a survey was conducted of results of virtual characters in the fairy tales of Vietnam from the perspective of language, yet accomplished through an ethnography. The results of the study indicate a calculation and quantification of magical characters in the fairy tales of Vietnamese. This study contributes to the field of Linguistic Anthropology in that it presents the first work to address the system of virtual characters in the fairy tales of Vietnam in terms of language, while it surveys different types of material, origins formed, and so forth.
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