Dissertations / Theses on the topic 'Buddhism Vietnam'

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).

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

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

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

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.

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

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.

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.

The subject of this thesis is self-immolation in Buddhist countries. The author shows examples from both history and the present and interprets them as a ritualised pattern passed on from the fourth century until the present time, the continuity of which was based on literary tradition as well as on historical occurrences. She demonstrates that self-immolations in Vietnam and Tibet also follow the centuries long tradition and prove to have the same components. The author intends to answer the question of the origin of the tradition in Buddhism and its broad popularity compared to other forms of self-sacrifice. Reasons for self-immolations among the Buddhists might have been manyfold: to demonstrate their loyalty to the buddhist doctrine and the Buddha, to use it as means of attaining enlightment immediately or as a form of a political protest. All of the above can be understood as a sacrifice to the Three Jewels of Buddhism, i.e. the Buddha, the Drarma and the Sangha. The author also handles self-immolation in Buddhism as a question of ethics in order to present the problem in its completeness. In doing so, she concentrates on the point of view of the followers of Buddhism themselves. The phenomenon proves to have many forms and therefore even the Buddhists are nor united in their opinions....

On the fourteenth day of the lunar month, a few minutes before eight o'clock, Quán Sử Pagoda - the most important pagoda in Hanoi - is crowded. Middle-aged and old women are everywhere, wearing the brown robes and the Buddhist rosaries that mark them as dệ tử- laydevotees of the Buddha. In the large, main hall there are nearly two hundred devotees, sitting on grass mats that flow out the doors and onto the balcony that surrounds the pagoda. They are waiting for the sutra recital to begin, and some of them have been waiting for as long as an hour in order to get a good place, close to the altar. Gently waving their purple fans, they chat to their neighbours, or quietly count on their prayer beads: Nam-mô A-Di-Dà Phật... Nam-mô A-DiDà Phật... Nam-mo A-Di-Dà Phật. Women make up the vast majority of people who consider themselves devout Buddhists in Hanoi.

Author: Bc. Šárka Čechová Department: Civic Education and Philosophy Title: Buddhism in Vietnam Supervisor: Mgr. David Rybák, Ph.D., Department of Civics and Philosophy Faculty of Education of Charles University in Prague Abstract: The main theme of this work is Buddhism as the primary religion in Vietnam. Work is focused on providing the image of Buddhism as a whole and then to its entrance into the Vietnamese culture through periods of Chinese domination. Marginally also mention about other religions in Vietnam, and Vietnamese traditions and customs. In conclusion, I will dedicate the image of Vietnamese living in the Czech Republic, which is affected by the collision of two cultures. We will monitor historically conditioned cultural and religious assumptions that have contributed to easier integration of Vietnamese immigrants.

This doctoral thesis discusses the manifestations of animism among Khmers in Cambodia and in south Vietnam. The subject is viewed from the culturally-anthropological perspective and attention is paid primarily to the specifics that are present in the everyday life of Khmers. The paper characterizes the manifestations of animism within the scope of the selected hypotheses and perceives this topic through various ethnological paradigms. The doctoral thesis marginally introduces animism as a phenomenon, the Khmer as a people, animistic rituals, and traditional Khmer feasts. Furthermore, the paper focuses on the importance of the shaman and other spiritual figures in the Khmer religious conception, the topic of healing, rites of passage, specific Khmer supernatural entities, and places where they are worshipped. The entire thesis includes the comparison of theoretical knowledge with the results of empirical research in selected areas. Using specific examples, it is demonstrated that animism is a part of syncretism, which is still an important component of the Khmer culture and significantly influences important life decisions. Rather than a unified discourse that would strictly subscribe to linear composition, the doctoral thesis is a prolegomenon to the phenomenon of animism in the Khmer culture and...

碩士
南華大學
企業管理學系管理科學碩博士班
105
This research concentrates on explore what the students expected in daily living of students who are studying in Ho Chi Minh Buddhist boarding school (Le Minh Xuan campus) and propose the solutions for Buddhist university. The research was undertaken based on using Buddhist Systems Methodology (BSM) theory, which was developed by Chao-Ying Shen, combined both Buddhist philosophy and related ideas from systems thinking. The research methods to be used are Observational, Deeply Interviews, Analytical and Synthetic methods. This research displays the difficulties in Vietnam Buddhist University ( Le Minh Xuan campus) is the “whispering and grumbles” were communicated between the member to hunt harmony and peace, the complaints would imply dissonance. The resulting conclusion of this research is built the communication channel between the hierarchy structures.

This thesis investigates the Hoa Hao Buddhist charitable movement in the Mekong delta of Vietnam. The Hoa Hao Buddhist sect is heir to a syncretic millenarian tradition originating in the mid nineteenth century Mekong delta. Hoa Hao followers undertake charity in keeping with a prophetic injunction to repay existential debts, be meritorious, and thus save their world from the apocalypse. As a seemingly parochial religious movement with a history of conflict with various outgroups, it could be assumed, in line with secularisation theses, that such a sect would not thrive in a modern Vietnam transformed by communist nation-building, modernisation and globalisation. One might reasonably predict that in such conditions, the Hoa Hao would become obsolete, or at best survive as a marginal vestige. However, the powerful resurgence of Hoa Hao charitable practices throughout the Mekong delta that has occurred in the context of Vietnam's integration into the global market system confounds such expectations. This thesis investigates the beliefs that drive Hoa Hao charity and how Hoa Hao charitable practice has responded to the demands of modernity. It shows that the religious-inspired giving of the Hoa Hao sect has been remarkably adaptive to changing conditions and standards while remaining faithful to its traditional values. The thesis draws upon a year's ethnographic research in a network of Hoa Hao localities in the Mekong delta undertaken in 2016 and 2018. I conducted participant observation with charitable practitioners in a variety of rural and urban settings, such as herbal clinics, processing facilities and farms; house, road and bridge construction sites; and charitable kitchens in state hospitals, markets and schools. I found that, informed by a distinctive belief system, Hoa Hao charity addresses a diverse and changing set of circumstances and needs. In a context of anomie, incertitude and rapid social change, Hoa Hao charitable workers have helped to build social cohesion, secure communities and overcome mistrust between antagonistic groups. Their activities have had a transformative effect in lives and localities, providing an infrastructure for individuals to build social capital and engage in self-cultivation. The findings also show how responsive and flexible Hoa Hao charity groups have been in meeting needs in diverse settings and their ability to offer large-scale, rational and effective services that are compliant with state standards. Hoa Hao charitable actors are able to co-opt local authorities in development projects, despite these actors' divergent visions, methods and rationales. Today Hoa Hao Buddhists are highly visible in social service provision, healthcare and rural infrastructure initiatives, where they are renowned for their high standards, efficiency and transparency. While demonstrating an adaptation to modernity and relevance in rapidly changing conditions, they still act in accordance with the values of their local religious tradition. Indeed, they have stepped up to fill various gaps in social service provision in fulfilment of a religiously-informed conception of social responsibility. The Hoa Hao charitable movement thus could be seen as an example of vernacular development. Acting in keeping with a unique indigenous worldview, the sect's practitioners have managed to adapt to and influence changes in their social environment and in doing so embody an autonomous path of development.