View source for Buddhism in Vietnam

{{Short description|none}} <!-- This short description is INTENTIONALLY "none" - please see WP:SDNONE before you consider changing it! -->
[[File:Amitābha statue on Fansipan 1.jpg|thumb|Statue of [[Amitābha]] Buddha (A Di Đà Phật) on [[Fansipan]] (Phan Xi Păng) Mountain, [[Lào Cai province|Lào Cai Province]].]]
'''Buddhism in Vietnam''' ([[Vietnamese language|Vietnamese]]: ''Đạo Phật'', 道佛 or ''Phật Giáo,'' 佛教), as practiced by the [[Vietnamese people]], is a form of [[East Asian Buddhism|East Asian]] [[Mahayana|Mahayana Buddhism]]. It is the main religion in [[Vietnam]]. Vietnamese Buddhism is generally inclusive and syncretic, drawing on the main [[Chinese Buddhism#Traditions|Chinese Buddhist traditions]], such as [[Tiantai]] (Vietnamese: Thiên Thai) and [[Huayan school|Huayan]] (Hoa Nghiêm), [[Zen]] ([[Thiền]]), and [[Pure Land Buddhism|Pure Land]] (Tịnh Độ).<ref>Cuong Tu Nguyen & A.W. Barber. "Vietnamese Buddhism in North America: Tradition and Acculturation". in Charles S. Prebish and [[Kenneth K. Tanaka]] (eds). The Faces of Buddhism in America. Berkeley: University of California Press, 1998, pg 130.</ref><ref>{{Cite web |title=Buddhist Studies: Mahayana Buddhism: Vietnam |url=https://www.buddhanet.net/e-learning/buddhistworld/vietnam-txt.htm |access-date=2023-05-14 |website=www.buddhanet.net}}</ref><ref name="Prebish, Charles 1998. p. 134" /> 

[[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.<ref>Cuong Tu Nguyen. ''Zen in Medieval Vietnam: A Study of the Thiền Uyển Tập Anh''. Honolulu: University of Hawaii Press, 1997, pg 9.</ref> Vietnamese Buddhism has had a [[Religious syncretism|syncretic]] relationship with certain elements of [[Taoism]], [[Chinese folk religion|Chinese spirituality]], and [[Vietnamese folk religion]].<ref name="Nguyen 1998, pg 132">Cuong Tu Nguyen & A.W. Barber 1998, pg 132.</ref>  [[Theravada Buddhism]] also exists, as well as indigenous forms of Vietnamese Buddhism such as [[Bửu Sơn Kỳ Hương]] and [[Hòa Hảo]].

==History==
[[File:18Arhat Ninh Binh(1).jpg|thumb|Buddhist Arhat mural in Liên Hoa cave, Ninh Bình province, dated 10-11th century]]
[[File:La statue de Quan Am dans la pagode But Thap 2.jpg|alt=Statue of Avalokiteśvara|thumb|Statue of [[Avalokiteśvara]] ([[Quan Âm]]), lacquered and gilded wood at the [[Bút Tháp Temple]], dating from the [[Revival Lê dynasty|Revival Lê era]] with inscription "autumn of the year Bính Thân" (1656).]]
{{Buddhism}}
===Dynastic period===
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.<ref>Nguyen Tai Thu. ''The History of Buddhism in Vietnam''. 2008.</ref> 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 [[Āgama (Buddhism)|āgamas]] were translated into [[Classical Chinese]] there, including the ''[[Sutra of Forty-two Chapters]]'' and the ''[[Ānāpānasati Sutta|Anapanasmrti-sutra]]''.

[[Jiaozhi]] was the birthplace of Buddhist missionary [[Kang Senghui]], who was of [[Sogdia|Sogdian]] origin.<ref name="Nguyen2008">{{cite book|author=Tai Thu Nguyen|title=The History of Buddhism in Vietnam|url=https://books.google.com/books?id=tUN8tC0ftJcC&pg=PA36|year=2008|publisher=CRVP|isbn=978-1-56518-098-7|pages=36–|access-date=2016-08-29|archive-date=2023-01-16|archive-url=https://web.archive.org/web/20230116002820/https://books.google.com/books?id=tUN8tC0ftJcC&pg=PA36|url-status=live}}</ref><ref name="Nguyen">{{cite book|author=Tai Thu Nguyen|title=The History of Buddhism in Vietnam|url=https://www.academia.edu/10344614|year=2008|publisher=CRVP|isbn=978-1-56518-098-7|pages=36–|access-date=2017-12-04|archive-url=https://archive.today/20150131221525/http://www.academia.edu/10344614/Buddhism_in_Vietnam|archive-date=2015-01-31|url-status=dead}}</ref>

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 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]].<ref name="Prebish, Charles 1998. p. 134">Prebish, Charles. Tanaka, Kenneth. ''The Faces of Buddhism in America.'' 1998. p. 134</ref> Meanwhile, in 875 new Cham king [[Indravarman II (Champa)|Indravarman II]] who was a devout Mahayana Buddhist, established Mahayana as [[Champa|Champa's]] state religion, and built the large monastery complex of [[Art of Champa#Dong Duong Style|Đồng Dương]]. His dynasty continued to rule Champa until the late 10th century.<ref>{{citation|last=Hall|first=Daniel George Edward|title=History of South East Asia|year= 1981|publisher=Macmillan Education, Limited|location=|isbn=978-1-349-16521-6|pages=201–202}}</ref>

During the [[Đinh dynasty]] (968–980), Mahayana Buddhism was recognized by the state as an official religion (~971), reflecting the high esteem of Buddhist faith held by the Vietnamese monarchs, included some influences from the [[Vajrayana]] section.<ref>Nguyen Tai Thu 2008, pg 77.</ref> The [[Early Lê dynasty]] (980–1009) 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.<ref>Nguyen Tai Thu 2008, pg 75.</ref> 

[[File:Vietnam 15th 16th C - Monk portrait unknown, gilding on paper.jpg|thumb|Portrait of [[Zen master]] [[Nguyễn Minh Không]] (1065 – 1141)]]
Vietnamese Buddhism reached its zenith during the [[Lý dynasty]] (1009–1225), beginning with the founder [[Lý Thái Tổ]], who was raised in a [[Buddhist temple]].<ref>Nguyen Tai Tu Nguyen 2008, pg 89.</ref> All of the emperors during the Lý dynasty professed and sanctioned Buddhism as the state religion. This endured with the [[Trần dynasty]] (1225–1400), but Buddhism had to share the stage with the emerging growth of [[Confucianism]].

[[File:Funerary portrait of Tuyen Anh Guimet EDAV.jpg|thumb|[[Zen master]] Tuyên Anh, founder of a Buddhist monastery in Hanoi, Lê or Nguyễn dynasty]]
By the 15th century, Buddhism fell out of favor with the court during the Later Lê dynasty, although still popular with the masses. Officials like [[Lê Quát]] attacked it as heretical and wasteful.<ref>''Việt Nam: Borderless Histories'' – Page 67 Nhung Tuyet Tran, Anthony Reid – 2006 "In this first formal attack in 1370, a Confucian official named Lê Quát attempted, without much success, to brand Buddhism as heretical and to promote Confucianism. Times had drastically changed by Ngô Sĩ Liên's Lê dynasty."</ref> It was not until the 19th century that Buddhism regained some stature under the [[Nguyễn dynasty]], which accorded royal support.<ref>''The Vietnam Review'': Volume 3 1997 "Buddhism The close association between kingship and Buddhism established by the Ly founder prevailed until the end of the Trân. That Buddhism was the people's predominant faith is seen in this complaint by the Confucian scholar Lê Quát ."</ref>
{{multiple image
|perrow=2
|total_width=400
|caption_align=center
| align    = left
| direction =horizontal
| header= 
| image1   = A LA PAGODE - NGUYEN TUONG LAN (1906-1946).jpg
| caption1 = [[Nguyễn Tường Lân]], ''A La Pagode'', 1935
| image2   = La Tonkinoise Et La Vieille Sage.jpg
| caption2 = [[Nhất Linh]],''La Tonkinoise Et La Vieille Sage'', 1926
| footer_align = center
| footer= 
}}
A Buddhist revival movement (Chấn hưng Phật giáo) emerged in the 1920s in an effort to reform and strengthen institutional Buddhism, which had lost grounds to the spread of Christianity and the growth of other faiths under French rule. The movement continued into the 1950s.<ref>Elise Anne DeVido. "Buddhism for This World: The Buddhist Revival in Vietnam, 1920 to 1951, and Its Legacy." in Philip Taylor (ed), ''Modernity and Re-enchantment: Religion in Post-revolutionary Vietnam''. Institute of Southeast Asian Studies: Singapore, 2007, p. 251.</ref>

===Republican period===
{{see also|Buddhist crisis|Ngô Đình Diệm|Huế Phật Đản shootings|Huế chemical attacks|Xá Lợi Pagoda raids}}
From 1954 to 1975, Vietnam was split into [[North Vietnam|North]] and [[South Vietnam]]. In a country where surveys of the religious composition estimated the Buddhist majority to be approximately 70 to 80 percent,<ref>[http://www.historynet.com/wars_conflicts/vietnam_war/3033916.html The 1966 Buddhist Crisis in South Vietnam] {{Webarchive|url=https://web.archive.org/web/20080304102006/http://www.historynet.com/wars_conflicts/vietnam_war/3033916.html |date=2008-03-04 }} HistoryNet</ref><ref>Gettleman, pp. 275–76, 366.</ref><ref>Moyar, pp. 215–216.</ref><ref>{{cite news| url=http://www.time.com/time/magazine/article/0,9171,874816-2,00.html | archive-url=https://web.archive.org/web/20070930041419/http://www.time.com/time/magazine/article/0,9171,874816-2,00.html | url-status=dead | archive-date=September 30, 2007 | magazine=Time | title=South Viet Nam: The Religious Crisis | date=1963-06-14}}</ref><ref>Tucker, pp. 49, 291, 293.</ref><ref>Maclear, p. 63.</ref><ref>{{Cite web|url=http://www.mtholyoke.edu/acad/intrel/pentagon2/doc125.htm|archiveurl=https://web.archive.org/web/20100401093545/http://www.mtholyoke.edu/acad/intrel/pentagon2/doc125.htm|url-status=dead|title=SNIE 53-2-63, "The Situation in South Vietnam, 10 July 1963<!-- Bot generated title -->|archivedate=April 1, 2010}}</ref> South Vietnamese President [[Ngô Đình Diệm]]'s policies generated claims of religious bias. As a member of the Catholic Vietnamese minority, he pursued pro-Catholic policies that antagonized many Buddhists.
{{further|Roman Catholicism in Vietnam#Roman Catholicism in South Vietnam (1954–1975)}}
[[File:Venerable Thích Quảng Đức Monument where he performed his self-immolation.JPG|thumb|Monument to [[Thích Quảng Đức]], who burned himself to death in 1963 in protest against the persecution of Buddhists by South Vietnam's [[Ngô Đình Diệm]] administration]]
In May 1963, in the central city of [[Huế]], where Diệm's elder brother [[Ngô Đình Thục]] was the archbishop, Buddhists were prohibited from displaying Buddhist flags during [[Vesak]] celebrations.<ref>Topmiller, p. 2.</ref> Yet few days earlier, Catholics were allowed to fly religious flags at a celebration in honour of the newly seated [[archbishop]]. This led to widespread protest against the government; troops were sent in, and nine civilians were killed in the confrontations. This led to mass rallies against Diệm's government, termed as the [[Buddhist crisis]]. The conflicts culminated in [[Thích Quảng Đức]]'s self-immolation by lighting himself on fire in protest of the persecution of Buddhists. President Diệm's younger brother [[Ngô Đình Nhu]] favored strong-armed tactics, and [[Army of the Republic of Vietnam Special Forces]] engaged in the [[Xá Lợi Pagoda raids]], killing estimated hundreds.{{citation needed|date=October 2014}} Dismayed by the public outrage, the U.S. government withdrew support for the regime. President Diệm was [[Arrest and assassination of Ngo Dinh Diem|deposed and killed in the 1963 coup]].<ref>Karnow, pp. 295–325.</ref><ref>Moyar, pp. 212–250.</ref>

Political strength of the Buddhists grew in the 1960s as different schools and orders convene to form the [[Unified Buddhist Sangha of Vietnam]]. Leaders of the [[Sangha]] like [[Thích Trí Quang]] had considerable sway in national politics, at times challenging the government.

With the [[fall of Saigon]] in 1975, the whole nation came under [[Communist]] rule; many religious practices including Buddhism were discouraged. In the North, the government had created the [[United Buddhist Sangha of Vietnam]], co-opting the clergy to function under government auspices, but in the South, the [[Unified Buddhist Sangha of Vietnam]] still held sway and openly challenged the communist government.  The Sangha leadership was thus arrested and imprisoned; Sangha properties were seized and the Sangha itself was outlawed. In its place was the newly created [[Buddhist Sangha of Vietnam]], designed as the final union of all Buddhist organizations, now under full state control.

===Modern period===
[[File:Pháp sư Minh Tâm.jpg|thumb|A young Buddhist monk in Vietnam]]
The treatment of Buddhists started to ease since [[Đổi mới]] in 1986.

Since [[Đổi Mới]] in 1986, many reforms have allowed Buddhists to practice their religion relatively unhindered. However, no organized sangha is allowed to function independent of the state. It was not until 2007 that [[Pure Land Buddhism]], the most widespread type of Buddhism practiced in Vietnam, was officially recognized as a religion by the government.<ref name="vietnamnews.vnagency.com.vn">[https://archive.today/20070704170230/http://vietnamnews.vnagency.com.vn/showarticle.php?num=01REL271207 "Pure Land Buddhism recognised by Gov’t."] ''Viet Nam News''. December 27, 2007.  Accessed: April 7, 2009.</ref> [[Thích Quảng Độ]], the Patriarch of the Unified Buddhist Sangha, once imprisoned, remained under surveillance and restricted in his travels until his death.

Today, Buddhists are found throughout Vietnam, from North to South. Buddhism is the single largest organized religion in Vietnam, with somewhere between 45% and 55% of the population identifying themselves as Buddhist.<ref>''[http://www.pewforum.org/global-religious-landscape.aspx The Global Religious Landscape 2010] {{Webarchive|url=https://web.archive.org/web/20130719060225/http://www.pewforum.org/global-religious-landscape.aspx |date=2013-07-19 }}''. The Pew Forum.</ref><ref name="2014data">Home Office: ''[https://www.gov.uk/government/uploads/system/uploads/attachment_data/file/389940/CIG.Vietnam.Religious_Minority_Groups.v1.0.pdf Country Information and Guidance — Vietnam: Religious minority groups] {{Webarchive|url=https://web.archive.org/web/20150518091914/https://www.gov.uk/government/uploads/system/uploads/attachment_data/file/389940/CIG.Vietnam.Religious_Minority_Groups.v1.0.pdf |date=2015-05-18 }}''. December 2014. Quoting United Nations' [http://www.ohchr.org/EN/NewsEvents/Pages/DisplayNews.aspx?NewsID=14914&LangID=E "Press Statement on the visit to the Socialist Republic of Viet Nam by the Special Rapporteur on freedom of religion or belief"] {{Webarchive|url=https://web.archive.org/web/20171010192220/http://www.ohchr.org/EN/NewsEvents/Pages/DisplayNews.aspx?NewsID=14914&LangID=E |date=2017-10-10 }}. Hanoi, Viet Nam 31 July 2014. [http://www.ohchr.org/Documents/Issues/Religion/StatementVietnameseVersion31July2014.pdf Vietnamese] {{Webarchive|url=https://web.archive.org/web/20171010192227/http://www.ohchr.org/Documents/Issues/Religion/StatementVietnameseVersion31July2014.pdf |date=2017-10-10 }}. Quote, p. 8: "[...] According to the official statistics presented by the Government, the overall number of followers of recognized religions is about 24 million out of a population of almost 90 million. Formally recognized religious communities include 11 million Buddhists [...]"</ref> Some argued that the number is higher than reported, as many declared themselves as atheists but still participate in Buddhist activities.

Though the [[Communist Party of Vietnam]] officially promotes atheism, it has usually leaned in favor of Buddhism, as Buddhism is associated with the long and deep history of Vietnam. Also, there have rarely been disputes between Buddhists and the Government;<ref>{{Cite web|url = https://kyotoreview.org/issue-19/buddhist-studies-vietnam/|title = Buddhist Studies Vietnam: Current and Future Directions &#124; Kyoto Review of Southeast Asia|date = 26 February 2016|access-date = 1 May 2019|archive-date = 17 May 2020|archive-url = https://web.archive.org/web/20200517035601/https://kyotoreview.org/issue-19/buddhist-studies-vietnam/|url-status = live}}</ref> the Communist Government also sees Buddhism as a symbol of Vietnamese patriotism. Buddhist festivals are officially promoted by the Government and restrictions are few,<ref>{{Cite web|url = http://www.vietnam-culture.com/vietnam-religion-buddhism.aspx|title = Buddhism in Vietnam|date = 2 October 2013|access-date = 1 May 2019|archive-date = 23 December 2019|archive-url = https://web.archive.org/web/20191223125358/http://www.vietnam-culture.com/vietnam-religion-buddhism.aspx|url-status = live}}</ref> in contrast to its Christian, Muslim and other religious counterparts.

Recently, the Communist regime in Vietnam allowed major Buddhist figures to enter the country. [[Thích Nhất Hạnh]], an influential Buddhist figure revered both in Vietnam and worldwide, is among these.<ref>{{Cite web|url=https://charterforcompassion.org/practicing-peace/inner-peace-quotes-from-zen-buddhist-master-thich-nh-t-h-nh|title=Inner Peace: Quotes from Zen Buddhist Master Thích Nhất Hạnh|access-date=2019-05-01|archive-date=2019-12-22|archive-url=https://web.archive.org/web/20191222014009/https://charterforcompassion.org/practicing-peace/inner-peace-quotes-from-zen-buddhist-master-thich-nh-t-h-nh|url-status=live}}</ref> Distancing itself from the fellow communist neighbor China, the Government of Vietnam allows the publishing of books and stories of [[14th Dalai Lama]], who has a personal friendship with Thích Nhất Hạnh and were commonly critical of the Chinese regime after the [[2008 Tibetan unrest]],<ref>{{Cite web|url=https://plumvillage.org/letters-from-thay/thich-nhat-hanh-on-tibet-27-march-2008/|title=Comments on Tibet|date=27 March 2008|access-date=1 May 2019|archive-date=1 May 2019|archive-url=https://web.archive.org/web/20190501163216/https://plumvillage.org/letters-from-thay/thich-nhat-hanh-on-tibet-27-march-2008/|url-status=live}}</ref> which was seen as an attempt to antagonize the Chinese Government and China as a whole, as Beijing still considers the Dalai Lama to be a terrorist.

The [[Vietnam Buddhist Sangha]] has placed much emphasis on promoting Buddhism to remote areas and ethnic minorities beyond the native [[Vietnamese people|Kinh]] people group, in contrary to other Buddhist governing body in the region. These efforts has given rise to more ethnic minorities embracing Buddhism in remote areas, especially in the [[Central Highlands (Vietnam)|Central Highlands]] region of Vietnam. 

For example, Buddhists adherent in the [[Kon Tum province|Kon Tum]] province, a traditionally non-Buddhist region has grown to host 30,000 Buddhists since arriving in the 1930s, with 4,000 of them being of ethnic minority. There are 27 Pagodas and 6 Viharas in the region with 90 active Buddhist monastics today. <ref>{{Cite web |date=2022-12-14 |title=Phật giáo trong cộng đồng dân tộc thiểu số ở tỉnh Kon Tum hiện nay |url=https://phatgiao.org.vn/phat-giao-trong-cong-dong-dan-toc-thieu-so-o-tinh-kon-tum-hien-nay-d70171.html |access-date=2024-01-13 |website=phatgiao.org.vn |language=vi}}</ref> 

Separately, [[Đắk Lắk province|Dak Lak]] province of Vietnam has also seen a rise in Buddhist adherent with about 3,000 adherents coming from ethnic minority such as the [[Rade people|E De]] people group. <ref>{{Cite web |date=2022-12-01 |title=Vài suy nghĩ về công tác hoằng pháp cho đồng bào dân tộc thiểu số tại Đắk Lắk trong bối cảnh mới |url=https://phatgiao.org.vn/vai-suy-nghi-ve-cong-tac-hoang-phap-cho-dong-bao-dan-toc-thieu-so-tai-dak-lak-trong-boi-canh-moi-d70225.html |access-date=2024-01-13 |website=phatgiao.org.vn |language=vi}}</ref>

===Overseas===
[[File:Linh_Quang_Buddhist_Center,_Lincoln,_Nebraska,_USA.jpg|thumb|Linh Quang Buddhist Center, [[Nebraska]], USA]]
[[File:QC Harrington4 tango7174.jpg|thumb|upright=1|Buddhist Monastery of Tam Bao Son, [[Harrington, Quebec]], Canada]]
After the fall of South Vietnam to the Communist North in 1975 at the end of the [[Vietnam War]], the first major Buddhist community appeared in North America. Since this time, the North American Vietnamese Buddhist community has grown to some 160 temples and centers. Proselytizing is not a priority.

The most famous practitioner of synchronized [[Vietnamese Thiền]] in the West is [[Thích Nhất Hạnh]], who has authored dozens of books and founded the [[Plum Village Monastery]] in France together with his colleague, [[bhikkhuni|bhikṣuṇī]] and Zen Master [[Chân Không]]. According to Nguyen and Barber, Thích Nhất Hạnh's fame in the Western world as a proponent of engaged Buddhism and a new Thiền style has "no affinity with or any foundation in traditional Vietnamese Buddhist practices",<ref>Cuong Tu Nguyen & A. W. Barber 1998, p. 131.</ref> and according to Alexander Soucy (2007), his style of Zen Buddhism is not reflective of actual Vietnamese Buddhism. These claims are contradicted by Elise Anne DeVido, who examined the life and legacy of Thích Nhất Hạnh and how we can understand his teachings in terms of its Vietnamese origins.<ref>Elise Anne DeVido BuddhaDharma Magazine, May 2019</ref> Thích Nhất Hạnh also often recounts about his early Thiền practices in Vietnam in his Dharma talks, saying that he continued and developed this practice in the West, which has a distinctive Vietnamese Thiền flavor.{{citation needed|date=June 2015}}

Thích Nhất Hạnh's Buddhist teachings have started to return to Vietnam, where the Buddhist landscape is now being shaped by the combined Vietnamese and Westernized Buddhism that is focused more on the meditative practices.<ref name="Alexander Soucy 2007" />

==Practice==
[[file:Son-Tra-Peninsula Da-Nang Vietnam Linh-Ung-Pagoda-03.jpg|thumb|Buddha hall in a temple at [[Da Nang]].]]
[[Image:Ksitigarbha Statue Mural Vietnam.jpeg|thumb|right|Vietnamese art of the [[pure land]] of [[Ksitigarbha|Kṣitigarbha]].]]

Followers in Vietnam practice differing traditions without any problem or sense of contradiction.<ref name="Nguyen 1998, pg 135">Cuong Tu Nguyen & A. W. Barber 1998, pg 135.</ref> Few Vietnamese Buddhists would identify themselves as a particular kind of Buddhism, as a Christian might identify themself by a denomination, for example. Although Vietnamese Buddhism does not have a strong centralized structure, the practice is similar throughout the country at almost any temple.

Gaining merit is the most common and essential practice in Vietnamese Buddhism with a belief that liberation takes place with the help of Buddhas and bodhisattvas. Buddhist monks commonly chant sutras, recite Buddhas' names (particularly [[Amitābha]]), doing repentance, and praying for rebirth in the Pure Land.<ref name=":0">Cuong Tu Nguyen & A. W. Barber 1998, pg 134.</ref>

The ''[[Lotus Sutra]]'' and the ''[[Amitabha Sutra]]'' are the most commonly used sutras.<ref name=":0"/> Most sutras and texts are in [[Văn ngôn]] and are merely recited with [[Sino-Xenic pronunciations]], making them incomprehensible to most practitioners.

Three services are practiced regularly at dawn, noon, and dusk. They include sutra reading with [[nianfo|niệm Phật]] and [[dhāraṇī]], including the [[Chú Đại Bi]] (the [[Nīlakaṇṭha Dhāraṇī]]), recitation and [[kinhin|kinh hành]] (walking meditation). Laypeople at times join the services at the temple, and some devout Buddhist practice the services at home. Special services such as ''sám nguyện/sám hối'' (confession/repentance) takes place on the [[full moon]] and [[new moon]] each month. The niệm Phật practice is one way of repenting and purifying bad karma.<ref name="Nguyen 1998, pg 135"/>

Buddhist temples also serve a significant role in death rituals and funerals among [[overseas Vietnamese]].

===The Chú Đại Bi===
At the entrance of many pagodas, especially in tourist places, the [[Chú Đại Bi]] (Vietnamese version of the Chinese 大悲咒 ''Dàbēi zhòu'', the [[Nīlakaṇṭha Dhāraṇī]] or Great Compassion Dharani or Mantra), is made available to visitors, either printed on a single sheet in black and white, or as a color booklet on glossy paper. They are printed on the initiative of Buddhist practitioners who make an offering to the [[sangha]].
 
{{multiple image
|align = center
|background color =
|width =300
|image1 = Chu Dai Bi (Maha Karuna Dharani) 5.Viêt Nam. Dépliant-noir et blanc (Format 21x14,5 cm).jpg
|alt1 =
|image2 = Chu Dai Bi (Maha Karuna Dharani) 2.Viêt Nam. Livrets 1+2-Couvertures (Format 21x14,5 cm).jpg
|alt2 =
|image3 = Chu Dai Bi (Maha Karuna Dharani) 3.Viêt Nam. Livret ouvert (Format 21x14,5 cm).jpg
|alt3 =
|footer_background =
|footer = '''Description of illustrations:'''<br />• '''Left:''' Sheet of plain paper (21x29.7 cm). Complete text of ''Chú Đại Bi'', ie 84 verses, printed in black and white. At the top of the page, on both sides, are the representations of Buddha A Di Đà ([[Amitābha]]) and Bodhisattva Quán Âm ([[Guanyin]]).<br />• '''Center:''' Two booklets, first covers, flexible cardboard (21x14.5 cm). - '' Green colored copy '', 32 p. : [[Quan Âm]] (or Quán Thế Âm Bồ Tát) is standing on a lotus. She is represented in her form with twenty-four arms and eleven faces:  hers, the others symbolizing the ten directions of space (the four [[cardinal direction]]s, the four [[Cardinal direction#Additional points|intercardinal directions]], the [[nadir]] and the [[zenith]], that the Boddhisattva can observe simultaneously.)<br />The meaning (and not the literal translation) of the words "'' Nghi Thức Trì Tụng ''" is: "'' Instructions for reciting well '' the ''Chú Đại Bi''".<br />• '''Right:''' An open booklet. We can read the numbered verses 1-42 of the "Chú Đại Bi", that is to say half of the full text.<br />'' Note '': one of the booklets has more pages (32) than the other (12) because it is more illustrated and contains ritual instructions (as indicated on the front cover).
{{gallery message}}}}

*'''Text'''

The '' Chú Đại Bi'' (Vietnamese translation of the Chinese title 大悲咒 ''Dàbēi zhòu''), is divided into 84 verses and available in either unnumbered or numbered versions. The text recited in religious services is a [[Transcription (linguistics)|transcription]] into modern Vietnamese (''[[Chữ Quốc ngữ]]'') from the ancient Vietnamese (''[[Chữ Nôm]]'' and ''[[Chữ Hán]]'') text, which was itself a transcription from Chinese (not a traduction). The following translations into modern Vietnamese and English are based on the work of Vietnamese historian Lê Tự Hỷ {{sfn| Lê Tự Hỷ }} and Indian historian [[Lokesh Chandra]].{{sfn|Chandra|1988|p=130-133}}  A reconstruction in [[Sanskrit]] [[IAST]] from the original text, by Lê Tự Hỷ, is also proposed.
 
{|role= "presentation" class="wikitable mw-collapsible mw-collapsed" scope=col style="width: 1050px;"
|-
|style="text-align:center;"| <strong><span style="color:#8601AF;">'''Chú Đại Bi'''</span><br />1 & 2. Transcription and traduction from ancient Vietnamese (''Chữ Nôm'' and ''Chữ Hán'') to modern Vietnamese (''Chữ Quốc ngữ'') and translation in English.<br />3. Reconstructed text in Sanskrit IAST.</strong>
|-
|-style="background: #FFFFFF; color: black"
|<br /> * '''1. Text without the numbering of the verses'''<ref>{{cite book|title=Kinh Dược Sư|publisher=Rộng Mở Tâm Hồn|pages=9–11|url=https://books.google.com/books?id=tbALiaMpTiEC&pg=PA9|access-date=20 January 2022}}</ref>'''.'''<br />The following text is the [[Transcription (linguistics)|transcription]] into modern Vietnamese ([[chữ Quốc ngữ]]) from Old Vietnamese ([[Chữ Nôm]] and [[Chữ Hán]]) version, itself a transliteration from the Chinese 大悲咒 ''Dàbēi zhòu'' :
<blockquote>Nam mô hắc ra đát na đa ra dạ da. Nam mô a rị da, bà lô yết đế, thước bác ra da, bồ đề tát đỏa bà da, ma ha tát đỏa bà da, ma ha ca lô ni ca da. Án tát bàn ra phạt duệ, số đát na đá tỏa.<br />
Nam mô tất kiết lật đỏa, y mông a rị da bà lô kiết đế, thất phật ra lăng đà bà.<br />
Nam mô na ra cẩn trì hế rị, ma ha bàn đá sa mế, tát bà a tha đậu du bằng a thể dựng, tát bà tát đa, na ma bà gìa ma phạt đạt đậu, đát thiệt tha. Án, a bà lô hê, lô ca đế, ca ra đế, di hê rị, ma ha bồ đề tát đỏa, tát bà tát bà, ma ra ma ra, ma hê ma hê, rị đàn dựng cu lô cu lô kiết mông độ lô độ lô, phạt xà da đế, ma ha phạt xà da đế, đà ra đà ra, địa rị ni, thất Phật ra da, dá ra dá ra. Mạ mạ phạt ma ra, mục đế lệ, y hê y hê, thất na thất na, a ra sâm Phật ra xá lợi, phạt sa phạt sâm, Phật ra xá da, hô lô hô lô ma ra, hô lô hô lô hê rị, ta ra ta ra, tất rị tất rị, tô rô tô rô bồ đề dạ, bồ đề dạ, bồ đà dạ, bồ đà dạ, di đế rị dạ, na ra cẩn trì địa rị sắc ni na, ba dạ ma na ta bà ha. Tất đà dạ ta bà ha. Ma ha tất đà dạ ta bà ha. Tất đà du nghệ thất bàn ra dạ ta bà ha. Na ra cẩn trì. Ta bà ha. Ma ra na ra. Ta bà ha.  Tất ra tăng a mục khê da, ta bà ha. Ta bà ma ha a tất đà dạ ta bà ha. Gỉa kiết ra a tất đà dạ ta bà ha. Ba đà ma yết tất đà dạ, ta bà ha. Na ra cẩn trì bàn dà ra dạ ta bà ha. Ma bà lị thắng yết ra dạ ta bà ha.<br />
Nam mô hắc ra đát na đá ra mạ da, Nam mô a rị da bà lô yết đế, thước bàn ra dạ, ta bà ha. Án tất điện đô, mạn đa ra, bạt đà dạ, ta bà ha.</blockquote>
 
* '''2. Text with the verses numbered from 1 to 84''',<ref>{{cite web |title=Chú Đại Bi |url=https://chudaibi.vn |url-status=live |archive-url=https://web.archive.org/web/20211119090210/https://chudaibi.vn/ |archive-date=19 November 2021 |access-date=20 January 2022 |website=chudaibi.vn}}.</ref> then translated into modern Vietnamese{{sfn| Lê Tự Hỷ }}  and English:{{sfn|Chandra|1988|p=130-133}}
<blockquote>
-01. Nam mô hát (hoặc: hắc) ra đát na đá ra dạ da → ''Kính lạy Tam Bảo'' (Homage to the [[Three Jewels]])<br />
-02. Nam mô A rị a → ''Kính lạy Chư Thánh hiền'' (Homage to [[Aryan#Moderne religious use|ārya]])<br />
-03. Bà lô yết đế thước bát ra da → ''Avalokiteśvara ''  ([[Avalokiteśvara]]) <br />
-04. ''Bồ đề Tát đá bà da''→ ''Bồ Đề Tát'' ([[Boddhisatva]])<br />
-05. ''Ma ha Tát đá bà da'' → ''Sự vị đại''  ([[Mahāsattva]])<br />
-06. ''Ma ha ca lô ni ca da'' → ''Lòng Từ Bi vĩ đại''  (The Great Compassionate One)<br />
-07. ''Án'' → ''Án'' ([[Oṃ]])<br />
-08. ''Tát bàn ra phạt duệ'' → ''Người bảo vệ khỏi mọi nguy hiểm''  (Protector from all dangers)<br />
-09. ''Số đát na đát tả'' → ''Vượt qua nỗi sợ hãi''  (Overcoming fear)<br />
-10. ''Nam mô tất cát lị đóa y mông A rị a'' → ''Kính lạy và sùng bái chư Thánh Thiên''  (Homage and adoration to ārya)<br />
-11. ''Bà lô cát đế thất phật ra lăng đà bà'' → '' Avalokisteśvara '' (Avalokisteśvara)<br />
-12. ''Nam mô Na ra cẩn trì'' →  ''Kính lạy Nīlakaṇṭha   (tên= Cổ Xanh )''  (Homage to [[Nīlakaṇṭha Dhāraṇī|Nīlakaṇṭha (name= Blue throat)]]<br />
-13. ''Ha rị Ma ha Bàn đà sa mế'' → ''Con sẽ tụng lên bài Tâm Chú''  (I shall enunciate the heart ([[dharani]])<br />
-14. '''Tát bà a tha đậu thâu bằng'' → ''Làm cho tất cả chúng sinh chiến thắng''  (Make all beings victorious)<br />
-15. ''A thệ dựng'' → ''Bất khả chiến bại''  (Invincible)<br />
-16. ''Tát bá tát đá ( Na ma bà tát đá)'' → ''Loại bỏ những ảo tưởng thanh lọc tất cả chúng sinh'' (Which removes illusions and purifies all beings)<br />
-17. ''Ma phạt đặc đậu'' → ''Trên những con đường của sự tồn tại''  (On the path of existence')<br />
-18. ''Đát điệt tha. Án'' → ''Là như sau''  (Thus. Om)<br />
-19. ''A bà lô hê'' →''Ánh huy hoàng''  (Glorious Light)<br />
-20. ''Lô ca đế'' → ''Siêu việt''  (Transcendence)<br />
-21. ''Ca la đế (hoặc) Ca ra đế) '' → ''Chiếu sáng''  (Radiance)<br />
-22. ''Di Hê rị (hoặc : Ha ri)'' → ''Ôi Harị (là 1 trong các tên của Vishnu)''  (O [[Hari]] (one of the names of [[Vishnu]]))<br />
-23. ''Ma ha Bồ đề tát đỏa'' → ''Chư Đại Bồ Tát''  (The Great Bodhisattva)<br />
-24. ''Tát bà Tát bà'' → ''Tất cả chúng sinh''  (All sentient beings)<br />
-25. ''Ma ra Ma ra'' → ''Hãy nhớ, hãy nhớ …''  (Remember, remember…)<br />
-26. ''Ma hê Ma hê rị đà dựng'' → '' …bài Tâm Chú của con''  (… my Heart dhāraṇī)<ref>Verses 25-26 form a single sentence.</ref><br />
-27. ''Câu lô câu lô yết mông'' → ''Hành động, hãy hành động''  (Take action, let's act)<br />
-28. ''Độ lô độ lô, Phạt sà da đế'' → ''Tiếp tục, hãy tiếp tục, Cho đến khi chiến thắng''  (Keep going, keep going, Until you win)<br />
-29. ''Ma ha phạt sà da đế'' → ''Chiến thắng vẻ vang''  (A glorious victory )<br />
-30. ''Đà ra đà ra'' → ''Giữ chặt ''  (Hold tight , hold tight)<br />
-31. ''Địa rị ni'' → ''Hỡi Đức Vua … ''  (O King …)<br />
-32. ''Thất Phật ra da'' → ''… Của Địa Cầu—'' (… of the Earth)<ref>Verses 31-32 form a single sentence.</ref><br />
-33. ''Da ra Da ra (hoặc : Giá ra Gia rá)'' → '' Tiến lên Tiến lên'' (Go ahead Go ahead)<br />
-34. ''Ma ma phạt ma ra'' → '' Thần tượng …''  (God …)<br />
-35. ''Mục đế lệ'' → ''… không tì vết ...''   (… flawless ...)<br />
-36. ''Di hê di hê'' → ''... hãy đến, hãy đến ...''  (...come, come ...)<br />
-37. ''Thất na Thất na'' → ''...với con rắn màu đen …'' (...with a [[Nāga|black snake]] …)<br />
-38. ''A ra sấm Phật ra xá lị'' → ''… phá hủy …''  ( …that destroys …)<br />
-39. ''Phạt sa phạt sấm'' → '' …chất độc ...''  ( …poisons)<br />
-40. ''Phật ra xá da'' → ''... Đấng Tối cao ''  (O Supreme Being)<ref>Verses 34-40 form a single sentence.</ref><br />
-41. ''Hô lô Hô lô ma ra'' → ''Xin nhanh lên, xin nhanh lên, hỡi Ngài Dũng Mãnh ''  (Quick, Quick O Strong Being) <br />
-42. ''Hô lô Hô lô hê rị'' → ''Xin nhanh lên , Xin nhanh lên , hỡi Ngài Hari ''  (Quick, Quick O [[Hari]])<br />
-43. ''Ta ra Ta ra (hoặc : Sa ra, Sa ra)'' → '' Hãy xuống,  Hãy xuống '' (Come down Come down)<br />
-44. ''Tất lị Tất lị'' → '' Đến, Đến ''  (Come, Come)<br />
-45. ''Tô lô Tô lô'' → '' Hạ cố Hạ cố '' (Condescend, Condescend)<br />
-46. ''Bồ đề dạ Bồ đề dạ'' → ''Bậc đã giác ngộ Bậc đã giác ngộ ''  (Being enlightened , Being enlightened)<br />
-47. ''Bồ đà dạ Bồ đà dạ'' → ''Xin ngài hãy giác ngộ con, Xin ngài hãy giác ngộ con ''  (Please enlighten me, Please enlighten me<br />
-48. ''Di đế rị dạ'' → ''Nhân từ''  (Benevolent)<br />
-49. ''Na ra cẩn trì'' → '' Nīlakaṇṭha ''  (Nīlakaṇṭha )<br />
-50. ''Địa rị sắt ni na'' → '' Xin ngài hãy làm cho tim con an lạc …''  (Please gladden my heart …)<br />
-51. ''Ba dạ ma na'' → '' … bằng cách hiện ra trong tim con''  (… by appearing unto me)<ref>Verses 50-51 form a single sentence.</ref><br />
-52. '' Ta bà ha (hoặc : Sa bà ha) '' → ''Con xin đón mừng Ngài''   (I welcome you<ref>In [[sanskrit]] the word used is [[Svāhā]], translated by  ''Con xin đón mừng Ngài'' (''I welcome you'') by vietnamese historien Lê Tự Hỷ  (see details in section « References »).</ref>)<br />
-53. ''Tất đà dạ'' → ''Sư phụ đã hoàn thành''  (To the accomplished Master)<br />
-54. ''Ta bà ha '' → ''Con xin đón mừng Ngài''   (I welcome you)<br />
-55. ''Ma ha Tất đà dạ'' → ''Người Thầy vĩ đại đã hoàn thành''  (The Great accomplished Master)<br />
-56. ''Ta bà ha '' → ''Con xin đón mừng Ngài''   (I welcome you)<br />
-57. ''Tất bà dụ nghệ''  ''Tâm trí hoàn toàn … ''  (Perfect mind …)<br />
-58. ''Thất phàn ra da'' → '' …  giác ngộ'' ( … fully enlightened)<ref>Verses 57-58 form a single sentence.</ref><br />
-59. ''Ta bà ha'' → ''Con xin đón mừng Ngài''   (I welcome you)<br />
-60. ''Na ra cẩn trì'' → '' Nīlakaṇṭha  ''  (Nīlakaṇṭha )<br />
-61. ''Ta bà ha'' → ''Con xin đón mừng Ngài''   (I welcome you)<br />
-62. ''Ma ra na ra'' → ''Người có gương mặt Heo rừng đực''  (To the One with a face of a [[Varaha|Wild Boar]] )<br />
-63. ''Ta bà ha '' → ''Con xin đón mừng Ngài''   (I welcome you)<br />
-64. ''Tất ra tăng a Mục da da'' → ''Người có gương mặt Sư tử''  (To the One with a face of a [[Narasimha|Lion]] )<br />
-65. ''Ta bà ha'' → ''Con xin đón mừng Ngài''   (I welcome you)<br />
-66. ''Sa bà ma ha a tất đà dạ'' → ''Người mang trong tay cái chùy''  (To the One with a [[Gada (mace)|gada]] in the hand)<br />
-67. ''Ta bà ha '' → ''Con xin đón mừng Ngài''   (I welcome you)<br />
-68. ''Giả cát ra a tất đà dạ'' → ''Người cầm trên tay chiếc bánh xe''  (To the One with a [[Sudarshana Chakra|discus]] in the hand)<br />
-69. ''Ta bà ha'' → ''Con xin đón mừng Ngài''   (I welcome you)<br />
-70. ''Ba đà ma yết tất đà dạ''→ ''Người mang trên tay hoa sen''  (To the One with a [[Nelumbo nucifera|lotus]] in the hand)<br />
-71. ''Ta bà ha'' → ''Con xin đón mừng Ngài''   (I welcome you)<br />
-72. ''Na ra cẩn trì Bàn dà ra da'' → '' Nīlakaṇṭha , Đấng linh thiêng nhất''  (Nīlakaṇṭha , The most sacred)<br />
-73. ''Ta bà ha '' → ''Con xin đón mừng Ngài''   (I welcome you)<br />
-74. ''Ma bà lị thắng yết ra dạ'' → ''Để được mạnh mẽ, để được tốt lành''  (In order to be strong, in order to be good)<br />
-75. ''Ta bà ha'' → ''Con xin đón mừng Ngài''   (I welcome you)<br />
-76. ''Nam mô hát (hoặc: hắc) ra đát na đá ra dạ da'' → ''Kính lạy Tam Bảo''  (Homage to the [[Three Jewels]])<br />
-77. ''Nam mô A rị a'' → ''Kính lạy Chư Thánh hiền''  (Homage to [[Aryan#Moderne religious use|ārya]])<br />
-78. ''Bà lô yết đế'' → ''Avalokite …( phần đầu của tên)''  (Avalokite … (beginning of name)<br />
-79. ''thước bát ra da'' → ''… svaraya (phần cuối của tên = Avalokiteśvara)''  ( … svaraya (end of name= [[Avalokiteśvara]])<ref>Verses 78 and 79: These two verses are a repeat of verse 3, split into two parts.</ref><br />
-80. ''Ta bà ha'' → ''Con xin đón mừng Ngài''   (I welcome you)<br />
-81. ''Án. Tất điện đô ...'' → ''(xem mục 83)''  (see verse 83)<br /> 
-82. ''... Mạn đá ra ...'' → ''(xem mục 83 )'' (see verse 83)<br /> 
-83. ''... Bạt đà da '' → ''Cầu xin những lời trì chú trở thành hiện thực''  (May the wishes of this mantra come true)<ref>Verses 81-82-83: The four words (ten syllables) of these three verses constitute one sentence: « '' Án. Tất điện đô Mạn đá ra Bạt đà da'' (Om. May the wishes of this mantra come true».  According to the Vietnamese Buddhist ritual, it must be repeated three times (as indicated in the '' Kinh Dược Sư '' ('' Sutras Healers ''),  and in the numbered version of the Chú Dai Bi.</ref><br />
-84. ''Ta bà ha'' → ''Con xin đón mừng Ngài''   (I welcome you).<br />
</blockquote>
*'''3. Reconstructed text in Sanskrit [[IAST]]:'''
The following is a reconstruction of the text in Sanskrit [[IAST]] by the vietnamese historian Lê Tự Hỷ{{sfn|Lê Tự Hỷ}} who proposes a division into five parts, close to that of [[Lokesh Chandra]].{{sfn|Chandra|1979|p=13-14}}{{sfn|Chandra|1988|p=93-94}} It is divided into 18 grammatically structured sentences<ref>During the religious service, the vietnamese [[Bhikkhu|monks]] and [[bhikkhunī|nuns]] (and the [[Upāsaka|lay followers]] as well) recite the text divided into 84 verses (according to the Chinese version) and not the division of the Sanskrit text.</ref> (one can notice that the terms "[[dhāraṇī]]" and "[[mantra]]" are used alternately).
<blockquote>
'''I. Lời chào mở đầu''' (''Opening greeting'') :<br />
-01. Namo ratna-trayāya<br /> 
-02. Nama āryāvalokiteśvarāya bodhisattvāya mahā-sattvāya mahā-kāruṇikāya<br />
'''II. Danh hiệu của đức Quán Tự Tại''' (''Title Announcement of the Righteous Quán Tự Tại (One of the Names of Avalokiteśvara in Old Vietnamese '')<br /> 
-03. Oṃ sarva-bhayeṣu trāṇa-karāya tasya namaskṛtvā imam Āryāvalokiteśvara-stavanaṃ Nīlakaṇṭha-nāma <br />
'''III. Sự tụng lên câu kệ về Công đức của bài Tâm Chú''' (''Benefits of reciting the mantra'')<br />
-04. hṛdayaṃ vartayisyāmi sarvārtha-sādhanaṃ śubham  <br />
-05. ajeyam sarva-bhūtānām bhava-mārga-viśodhakam <br />
'''IV. Dhāraṇī (Các câu chú)''' ('' Dhāraṇī (all verses)''<br />
-06. Tadyathā: Om Ālokapate lokātikrānta <br />
-07. Ehi Hare mahā-bodhisattva sarpa-sarpa smara- smara mama hṛdayam <br />
-08. Kuru-kuru karma dhuru-dhuru vijayate mahā-vijayate <br />
-09. Dhara-dhara dharaṇī-rāja cala-cala mama vimala-mūrte <br />
-10. ehi ehi kṛṣṇa-sarpopavīta viṣa- viṣaṃ praṇāśaya <br />
-11. Hulu-hulu Malla hulu-hulu Hare sara-sara siri-siri suru-suru <br /> 
-12. Bodhiya-bodhiya bodhaya-bodhaya maitreya Nīlakaṇṭha darśanena prahlādaya manaḥ svāhā <br />
-13. siddhāya svāhā mahā-siddhāya svāhā siddhayogīśvarāya svāhā <br />
-14. Nīlakaṇṭhāya svāhā varāha-mukhāya svāhā narasiṃha-mukhāya svāhā <br />
-15. Gada-hastāya svāhā cakra-hastāya svāhā padma-hastāya svāhā<br />
-16. Nīlakaṇṭha-vyāghrāya svāhā Mahābali-Śaṅkarāya svāhā<br /> 
'''V. Lời chào kết thúc''' (''Final greeting '')<br /> 
-17. Namo ratna-trayāya Nama āryāvalokiteśvarāya bodhisattvāya svāhā<br />
-18. Oṃ sidhyantu me mantra padāni svāhā.<br />
</blockquote>
|}

==Branches==
===Mahāyāna traditions===
[[Image:Ninh Binh vue d'en haut.jpg|thumb|[[Bái Đính Temple]] in Ninh Bình Province]]
[[Image:Buddhist Monk Service Hue Vietnam.jpeg|thumb|Monks holding a service in [[Huế]]]]

The overall doctrinal position of Vietnamese Buddhism is [[Inclusivism|inclusive]] and [[Syncretism|syncretic]], adopting doctrines from Chinese Buddhist schools like [[Tiantai]] (''Thiên Thai'') and [[Huayan school|Huayan]] ({{lang-vi|Hoa Nghiêm}}).<ref name="Prebish, Charles 1998. p. 134"/> Likewise, modern Vietnamese Buddhist practice can be very eclectic, including elements from ''[[Vietnamese Thiền|Thiền]]'' ([[Chan Buddhism]]), ''Thiên Thai'', and ''Tịnh độ'' [[Pure Land Buddhism|(Pure Land]]).<ref name="Prebish, Charles 1998. p. 134"/> Vietnamese Buddhist are often separated not by sects but by the style in how they perform and recite texts, which monks of different regions of Vietnam are known for. According to Charles Prebish, many English language sources contain misconceptions regarding the variety of doctrines and practices in traditional Vietnamese Buddhism:<ref>Prebish, Charles. Tanaka, Kenneth. ''The Faces of Buddhism in America.'' 1998. p. 135</ref>
{{blockquote|We will not consider here the misconceptions presented in most English-language materials regarding the distinctness of these schools, and the strong inclination for "syncretism" found in Chinese and Vietnamese Buddhism. Much has been said about the incompatibility of different schools and their difficulty in successfully communicating with each other and combining their doctrines. None of these theories reflects realities in Vietnam (or China) past or present. The followers have no problem practicing the various teachings at the same time.}}
The methods of Pure Land Buddhism are perhaps the most widespread within Vietnam. It is common for practitioners to recite [[sutra]]s, chants and [[dhāraṇī]]s looking to gain the protection of [[Buddhahood|Buddhas]] and [[bodhisattva]]s.<ref>Cuong Tu Nguyen 1997, p. 94.</ref> It is a [[Buddhist devotion|devotional practice]] where those practicing put their [[faith in Buddhism|faith]] in [[Amitābha]] ({{lang-vi|A-di-đà}}). Followers believe they will gain rebirth in his [[pure land]] by chanting Amitabha's name. A pure land is a Buddha-realm where one can more easily attain enlightenment since suffering does not exist there.

Many religious organizations have not been recognized by the government. However, in 2007, with 1.5 million followers, the Vietnamese Pure Land Buddhism Association (Tịnh Độ Cư Sĩ Phật Hội Việt Nam) received official recognition as an independent and legal religious organization.<ref name="vietnamnews.vnagency.com.vn" />

Thiền is the [[Sino-Xenic pronunciations|Sino-Xenic pronunciation]] of ''Chan'' (Japanese: ''[[Zen]]'') and is derived ultimately from [[Sanskrit]] "[[Dhyāna in Buddhism|dhyāna]]". The traditional account is that in 580, an Indian monk named [[Vinītaruci|Vinitaruci]] ({{lang-vi|Tì-ni-đa-lưu-chi}}) traveled to Vietnam after completing his studies with [[Sengcan]], the third patriarch of Chan Buddhism. This would be the first appearance of Thiền. The sect that Vinitaruci and his lone Vietnamese disciple founded would become known as the oldest branch of Thiền. After a period of obscurity, the Vinitaruci School became one of the most influential Buddhist groups in Vietnam by the 10th century, particularly under the patriarch [[Vạn Hạnh]] (died 1018). Other early Vietnamese Zen schools included the [[Vô Ngôn Thông]], which was associated with the teaching of [[Mazu Daoyi]], and the Thảo Đường, which incorporated [[nianfo]] chanting techniques; both were founded by Chinese monks.

A new Thiền school was founded by Emperor [[Trần Nhân Tông]] (1258–1308); called the [[Trúc Lâm]] "Bamboo Grove" school, it evinced a deep influence from [[Confucianism|Confucian]] and [[Taoism|Taoist]] philosophy. Nevertheless, Trúc Lâm's prestige waned over the following centuries as Confucianism became dominant in the royal court. In the 17th century, a group of Chinese monks led by Nguyên Thiều introduced the [[Linji school]] (Lâm Tế). A more native offshoot of Lâm Tế, the Liễu Quán school, was founded in the 18th century and has since been the predominant branch of Vietnamese Zen.

[[File:Vietnamese Buddhist temple main altar.jpg|thumb|This is the main altar of a Vietnamese Buddhist temple near [[Seattle]]. In the front is a statue of [[Shakyamuni]] Buddha, the historical founder, while in the back is the "trinity" of [[Amitabha]] Buddha. On one side of Amitabha is [[Avalokitesvara]] Bodhisattva while on the other is [[Mahasthamaprapta]] Bodhisattva.]]
Some scholars argue that the importance and prevalence of Thiền in Vietnam has been greatly overstated and that it has played more of an elite rhetorical role than a role of practice.<ref>Alexander Soucy. "Nationalism, Globalism and the Re-establishment of the Trúc Lâm Thien Sect in Northern Vietnam." in Philip Taylor (ed), ''Modernity and Re-enchantment: Religion in Post Revolutionary Vietnam''. Institute of Southeast Asian Studies: Singapore, 2007; Cuong Tu Nguyen 1997, pg 342-3 [https://books.google.com/books?id=hxgoF9d80fUC&dq=Nationalism%2C+Globalism+and+the+Re-establishment+of+the+Truc+Lam+Thien+Sect+in+Northern+Vietnam&pg=PA342] {{Webarchive|url=https://web.archive.org/web/20230116002729/https://books.google.com/books?id=hxgoF9d80fUC&pg=PA342&lpg=PA342&dq=Nationalism,+Globalism+and+the+Re-establishment+of+the+Truc+Lam+Thien+Sect+in+Northern+Vietnam&source=bl&ots=8g_AC_dat5&sig=GVLK7I6aWDCaf-OhGUN6f_1n0k4&hl=en&ei=gitsS8mDPdWztgec8_mYBg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CAcQ6AEwAA#v=onepage&q=Nationalism%2C%20Globalism%20and%20the%20Re-establishment%20of%20the%20Truc%20Lam%20Thien%20Sect%20in%20Northern%20Vietnam&f=false|date=2023-01-16}}</ref> The ''[[Thiền uyển tập anh]]'' ({{lang-vi-hantu|禪苑集英}}, "Collection of Outstanding Figures of the Zen Garden") has been the dominant text used to legitimize Thiền lineages and history within Vietnam. However, Cuong Tu Nguyen's ''Zen in Medieval Vietnam: A Study and Translation of the Thien Tap Anh'' (1997) gives a critical review of how the text has been used to create a history of Zen Buddhism that is "fraught with discontinuity". Modern Buddhist practices are not reflective of a Thiền past; in Vietnam, common practices are more focused on ritual and devotion than the Thiền focus on meditation.<ref>Alexander Soucy 2007;  Cuong Tu Nguyen & A. W. Barber 1998.</ref> Nonetheless, Vietnam is seeing a steady growth in Zen today.<ref name="Alexander Soucy 2007">Alexander Soucy 2007.</ref> Two figures who have been responsible for this increased interest in Thiền are [[Thích Nhất Hạnh]], and [[Thích Thanh Từ]], who lives in [[Da Lat]].

===Theravada Buddhism===
[[Image:VietnamChampa1.gif|thumb|South East Asia circa 1010 CE, [[Đại Việt]] (Vietnamese) lands in yellow]]

The central and southern part of present-day Vietnam were originally inhabited by the [[Chams]] and the [[Khmer people]], respectively, who followed both a syncretic [[Shaivism|Śaiva]]-[[Mahayana]] (see [[History of Buddhism in Cambodia]]). [[Theravāda]] spread from Sri Lanka to Cambodia during the 15th and 16th centuries, became established as the state religion in Cambodia and also spread to Cambodians living in the [[Mekong Delta]], replaced Mahayana.<ref>{{cite book|last=Harris|first=Ian|year=2008|title=Cambodian Buddhism: History and Practice|publisher=University of Hawaii Press|pages=35–36}}</ref> [[Đại Việt]] annexed the land occupied by the Cham during conquests in the 15th century and by the 18th century had also annexed the southern portion of the [[Khmer Empire]], resulting in the current borders of Vietnam. From that time onward, the dominant Đại Việt (Vietnamese) followed the Mahayana tradition while the Khmer people continued to practice Theravada Buddhism.<ref>Ven.Phra Palad Raphin Buddhisaro. (2017). Theravada Buddhism: Identity, Ethnic, Retention of “Khmer’s Krom” in Vietnam. Journal of Bodhi Research [Bodhi Vijjalai Collage] Srinakharinwiwot University http://gps.mcu.ac.th/wp-content/uploads/2013/02/11004-32450-1-SM-1.pdf {{Webarchive|url=https://web.archive.org/web/20200711222403/http://gps.mcu.ac.th/wp-content/uploads/2013/02/11004-32450-1-SM-1.pdf |date=2020-07-11 }}</ref>

[[File:Viet Theravada.jpg|thumb|Khmer Nam Bộ girl in a traditional costume at Theravada temple in [[Trà Vinh]] province]]

In the 1920s and 1930s, there were a number of movements in Vietnam for the revival and modernization of Buddhist activities. Together with the re-organization of Mahayana establishments, there developed a growing interest in Theravadin [[Buddhist meditation|meditation]] as well as the [[Pāli Canon]]. These were then available in French. Among the pioneers who brought Theravada Buddhism to the ethnic Đại Việt was a young veterinary doctor named Lê Văn Giảng. He was born in the Southern region, received higher education in Hanoi, and after graduation, was sent to Phnom Penh, Cambodia, to work for the French government.<ref>Mae Chee Huynh Kim Lan.(2553/2010) A STUDY OF THERAVĀDA BUDDHISM IN VIETNAM.Thesis of Master of Arts (Buddhist Studies).Graduate School : Mahachulalongkornrajavidyalaya University.</ref>

During that time, he became especially interested in Theravada Buddhist practice. Subsequently, he decided to ordain and took the Dhamma name of Hộ-Tông (Vansarakkhita). In 1940, upon an invitation from a group of lay Buddhists led by Nguyễn Văn Hiểu, he went back to Vietnam in order to help establish the first Theravadin temple for Vietnamese Buddhists at Gò Dưa, Thủ Đức (now a district of Hồ Chí Minh City). The temple was named Bửu Quang (Ratana Ramsyarama). The temple was destroyed by French troops in 1947, and was later rebuilt in 1951. At Bửu Quang temple, together with a group of Vietnamese [[bhikkhu]]s who had received training in Cambodia such as Thiện Luật, Bửu Chơn, Kim Quang and Giới Nghiêm, Hộ Tông began teaching Buddhism in their native Vietnamese. He also translated many Buddhist materials from the [[Pali Canon]], and Theravada Buddhism became part of Vietnamese Buddhist activity in the country.

In 1949–1950, Hộ Tông together with Nguyễn Văn Hiểu and supporters built a new temple in Saigon (now Hồ Chí Minh City), named Kỳ Viên Tự (''Jetavana Vihara''). This temple became the centre of Theravadin Buddhist activities in Vietnam, which continued to attract increasing interest among the Vietnamese Buddhists. In 1957, the '''Vietnamese Theravada Buddhist Sangha Congregation''' (Giáo hội Tăng-già Nguyên thủy Việt Nam) was formally established and recognised by the government, and the Theravada Sangha elected Venerable Hộ Tông as its first President, or [[Sangharaja]].

From Saigon, the Theravadin Buddhist movement spread to other provinces, and soon, a number of Theravadin temples for ethnic Viet Buddhists were established in many areas in the Southern and Central parts of Vietnam. There are 529 Theravadin Buddhist temples throughout the country, of which 19 were located in Hồ Chí Minh City and its vicinity. Besides Bửu Quang and Kỳ Viên temples, other well known temples are Bửu Long, Giác Quang, Tam Bảo ([[Đà Nẵng]]), Thiền Lâm and Huyền Không ([[Huế]]), and the large [[Thích Ca Phật Đài]] in [[Vũng Tàu]].<ref>{{Cite conference |last=Lan |first=Ven. Huynh Kim |title=Theravāda Buddhism in Vietnam |url=http://dr.lib.sjp.ac.lk/bitstream/handle/123456789/1677/Therav%20da%20Buddhism%20in%20Vietnam.pdf;jsessionid=DB9D7ED9402DF38CFB912D8D3F9C9B2F?sequence=1 |conference=10th National Conference on Buddhist Studies}}</ref>

There is also a branch of Theravada Buddhism that also combines elements from the Mahayana tradition which is called Mendicant Buddhism or in Vietnamese, [[:vi:Đạo_Phật_Khất_sĩ_Việt_Nam|Đạo Phật Khất Sĩ Việt Nam]], it was created by Thích Minh Đăng Quang, who wanted to create the original Buddhist tradition by walking barefoot and begging for alms.

==Organizations==
At the moment, the [[Buddhist Sangha of Vietnam]] is the official Buddhist organization of the whole Vietnam.<ref>{{cite web | url=https://btgcp.gov.vn/gioi-thieu-cac-to-chuc-ton-giao-da-duoc-cong-nhan/Doi_net_ve_dao_Phat_va_Giao_hoi_Phat_giao_Viet_Nam-postQzXnWJXqgb.html | title=Đôi nét về đạo Phật và Giáo hội Phật giáo Việt Nam - Giới thiệu các tổ chức tôn giáo đã được công nhận &#124; Ban Tôn giáo Chính Phủ }}</ref> It was established on 7/11/1981, sponsored and recognized by the [[Government of Vietnam]].<ref>{{cite web | url=https://chutichghpgvn.vn/nhin-lai-chang-duong-42-nam-hinh-thanh-va-phat-trien-giao-hoi-phat-giao-viet-nam/ | title=Nhìn lại chặng đường 42 năm hình thành và phát triển Giáo hội Phật giáo Việt Nam | date=7 November 2023 }}</ref> The headquarter is in [[Hanoi]]. The current Supreme Patriarch is The Most Venerable [[Thích Trí Quảng]].

Another un-recognized Buddhist organization is the [[Unified Buddhist Church of Vietnam]] which has existed in the former [[South Vietnam]] during [[Vietnam War]].<ref>{{cite web | url=https://giacngo.vn/nhung-dau-an-lich-su-giao-hoi-phat-giao-viet-nam-post29724.html | title=Những dấu ấn lịch sử Giáo hội Phật giáo Việt Nam | date=27 April 2015 }}</ref> However many of its followers have joined the newly established Buddhist Sangha of Vietnam,<ref>{{cite web | url=https://giacngo.vn/nhung-dau-an-lich-su-giao-hoi-phat-giao-viet-nam-post29724.html | title=Những dấu ấn lịch sử Giáo hội Phật giáo Việt Nam | date=27 April 2015 }}</ref> some followers resent the socialist government and oppose the new sangha.<ref>{{cite web |last= |first= |date= |title=Lịch Sử Giáo Hội Phật Giáo Việt Nam Thống Nhất |url=https://www.giaohoipgvntn.org/l%E1%BB%8Bch-s%E1%BB%AD |access-date= |website= |publisher= |quote=}}</ref> Hence the Unified Buddhist Church still exists today in Vietnam (but very scattered and outlawed) and exile in overseas.

There are other smaller independent Buddhist sects exist in Vietnam such as:
* [[Đạo Bửu Sơn Kỳ Hương|Dao Buu Son Ky Huong]]<ref>{{cite web | url=https://btgcp.gov.vn/gioi-thieu-cac-to-chuc-ton-giao-da-duoc-cong-nhan/Gioi_thieu_khai_quat_ve_dao_Buu_son_ky_huong-postOrxqeK0R8y.html | title=Giới thiệu khái quát về đạo Bửu sơn kỳ hương - Giới thiệu các tổ chức tôn giáo đã được công nhận &#124; Ban Tôn giáo Chính Phủ }}</ref>
* [[Hoa Hao]]: under the Hoa Hao Buddhist Sangha<ref>{{cite web | url=https://phatgiaohoahao.org.vn/news/?ID=78&CatID=44 | title=Hệ thống tổ chức Giáo hội nhiệm kỳ III }}</ref><ref>{{cite web | url=https://btgcp.gov.vn/gioi-thieu-cac-to-chuc-ton-giao-da-duoc-cong-nhan/Dao_Phat_giao_Hoa_Hao___Hoat_dong_va_phat_trien-postG81nPY3R34.html | title=Đạo Phật giáo Hòa Hảo - Hoạt động và phát triển - Giới thiệu các tổ chức tôn giáo đã được công nhận &#124; Ban Tôn giáo Chính Phủ }}</ref>
* [[Minh Su Dao]]: influenced by Theravada Buddhism, Confucianism and Taoism; under the Theravada Buddhist Sangha of Minh Su Dao<ref>{{Citation |last=Phong |first=NGUYỄN THANH |title=ĐẠO MINH SƯ TRONG ĐỜI SỐNG XÃ HỘI NAM BỘ NỬA CUỐI THẾ KỶ 19 ĐẾN NỬA ĐẦU THẾ KỶ 20 |date=2018 |url=https://hcmussh.edu.vn/static/document/DaoMinhSuNamBo.pdfv |access-date= |publisher= |author-link= }}.</ref>
* [[Minh Ly Dao]]: influenced by Buddhism, Confucianism and Taoism<ref>{{cite web | url=https://nhandan.vn/cong-nhan-to-chuc-ton-giao-minh-ly-dao-tam-tong-mieu-post596767.html | title=Công nhận tổ chức tôn giáo Minh lý đạo – Tam tông miếu | date=17 October 2008 }}</ref>
* [[Tinh Do Cu Si Phat Hoi]] (''Tinh do cu si Buddhism''): under the Buddhist Sangha of Tinh Do Cu Si<ref>{{cite web | url=https://btgcp.gov.vn/gioi-thieu-cac-to-chuc-ton-giao-da-duoc-cong-nhan/gioi-thieu-khai-quat-ve-giao-hoi-tinh-do-cu-sy-phat-hoi-viet-nam-postZQR81lxadA.html | title=Giới thiệu khái quát về Giáo hội Tịnh độ Cư sỹ Phật hội Việt Nam - Giới thiệu các tổ chức tôn giáo đã được công nhận &#124; Ban Tôn giáo Chính Phủ | date=21 December 2021 }}</ref>
* [[Tu An Hieu Nghia Buddhism]]: under the Tu An Hieu Nghia Buddhist Association<ref>{{cite web | url=https://btgcp.gov.vn/gioi-thieu-cac-to-chuc-ton-giao-da-duoc-cong-nhan/Doi_net_ve_dao_Tu_an_hieu_nghia-post5gBa5e3aW4.html | title=Đôi nét về đạo Tứ ân hiếu nghĩa - Giới thiệu các tổ chức tôn giáo đã được công nhận &#124; Ban Tôn giáo Chính Phủ }}</ref>

All of those Buddhist sects are recognized by the current Government of Vietnam.

== Gallery ==
<gallery mode="packed" style="font-size:88%; line-height:130%; border-bottom:1px #aaa solid;" heights="230">
Bodhisattva on Lotus fresco figures, 10th - 13th C Thien Ke Temple, Tuyen Quang.jpg|Bodhisattva on Lotus fresco figures, 10th - 13th century in Thien Ke Temple, Tuyen Quang
18Arhat Ninh Binh(2).jpg|Buddhist Arhat mural in Liên Hoa cave, Ninh Bình province, dated 10-11th century
18Arhat Ninh Binh(3).jpg|Buddhist Arhat mural in Liên Hoa cave, Ninh Bình province, dated 10-11th century
Idol and Painting in a temple of Gautama or Fo at Faifo by John Crawfurd book Published by H Colburn London 1828.jpg|Idol and Painting in a temple of Gautama or Fo at Faifo by John Crawfurd book Published by H Colburn London 1828
Thiền sư Minh Hải - Pháp Bảo.jpg|Zen master Minh Hải
Lascar One Pillar Pagoda (4550966464).jpg|The [[One Pillar Pagoda]] is a historic Mahayana Buddhist temple in [[Hanoi]], the capital of Vietnam.
Temple in Vietnam.jpg|[[Bái Đính Temple]] is a complex of Mahayana Buddhist temples on Bai Dinh Mountain.
Nha Trang-Pagode.JPG|Hải Đức Buddha, the 30&nbsp;ft tall statue built in 1964 at [[Long Sơn Temple]] in [[Nha Trang]].
National Museum Vietnamese History 47 (cropped).jpg|Ceramic pagoda with lotus, bodhi leaf, dancer decoration, Hanoi (Lý dynasty, 11th-13th century).
National Museum Vietnamese History 37 (cropped).jpg|Terracotta Bodhi leaves with dragon motif (Lý-Trần dynasties, 11th-14th century).
</gallery>

==See also==
{{Portal|Vietnam|Religion}}
*[[Trúc Lâm]]
*[[Vietnamese Thiền]]
*[[Wu Yantong|Vô Ngôn Thông]]
*[[Thiền uyển tập anh]]
*[[Thích Ca Phật Đài]]
*[[Mahapanya Vidayalai]]
*[[Buddhist Sangha of Vietnam]]
*[[Vietnamese Buddhist Youth Association]]
*[[Unified Buddhist Sangha of Vietnam]]
*[[Buddhist temples in Huế]]
*[[Buddhist crisis]]

==Notes==
{{reflist|2}}

== References ==
* Nguyen, Cuong Tu & A. W. Barber. "Vietnamese Buddhism in North America: Tradition and Acculturation". in Charles S. Prebish and [[Kenneth K. Tanaka]] (eds) ''The Faces of Buddhism in America''. Berkeley: University of California Press, 1998.
* Nguyen, Cuong Tu. ''Zen in Medieval Vietnam: A Study of the Thiền Uyển Tập Anh''. Honolulu: University of Hawaii Press, 1997.
* {{citation|title=History of Buddhism in Vietnam|url=https://books.google.com/books?id=tUN8tC0ftJcC|series=Cultural heritage and contemporary change: South East Asia|author=Nguyễn Tài Thư|publisher=CRVP|year=2008|isbn=978-1565180987|ref=HistBuddV}}
* Soucy, Alexander. "Nationalism, Globalism and the Re-establishment of the Trúc Lâm Thien Sect in Northern Vietnam." Philip Taylor (ed). ''Modernity and Re-enchantment: Religion in Post-revolutionary Vietnam''. Institute of Southeast Asian Studies: Singapore, 2007
*Ven.Phra Palad Raphin Buddhisaro. (2017).  Theravada Buddhism: Identity, Ethnic, Retention of “Khmer’s Krom” in Vietnam. Journal of Bodhi Research [Bodhi Vijjalai Collage] Srinakharinwiwot University http://gps.mcu.ac.th/wp-content/uploads/2013/02/11004-32450-1-SM-1.pdf
*Ven.Phra Palad Raphin Buddhisaro. (2018). Annam Nikaya Buddhism on Vietnamese Style in Thailand: History and Development. International Conference, Thu Dau Mot University-Trường Đại Học Thủ Dầu Một Thu Dau Mot City, Binh Duong Province, Vietnam. 7–8 December 2561 http://gps.mcu.ac.th/wp-content/uploads/2016/09/Paper_Annam-Chaiyaphum-Journal.pdf
*Mae Chee Huynh Kim Lan.(2553/2010) A STUDY OF THERAVĀDA BUDDHISM IN VIETNAM.Thesis of Master of Arts (Buddhist Studies).Graduate School : Mahachulalongkornrajavidyalaya University.

'''References related to the Chú Đại Bi'''

*{{cite book|title=Kinh Dược Sư|publisher=Rộng Mở Tâm Hồn|pages=9–11|url=https://books.google.com/books?id=tbALiaMpTiEC&pg=PA9|access-date=22 January 2022}}
*{{cite web |title=Chú Đại Bi |url=https://chudaibi.vn |website=chudaibi.vn |access-date=22 January 2022}}
*{{cite journal|last1=Chandra|first1=Lokesh|title=Origin of the Avalokiteśvara of Potala|journal=Kailash: A Journal of Himalayan Studies|date=1979|volume=7|issue=1|pages=6–25|publisher=Ratna Pustak Bhandar|url=http://www.thlib.org/static/reprints/kailash/kailash_07_01_01.pdf|access-date=22 January 2022}}
* {{cite book|url=https://books.google.com/books?id=0kBSFcX-K4wC|title=The Thousand-armed Avalokiteśvara|last=Chandra|first=Lokesh|publisher=Abhinav Publications, Indira Gandhi National Centre for the Arts|year=1988|isbn=81-7017-247-0|location=New Delhi|access-date=22 January 2022}}
*{{cite web|title=Lê Tự Hỷ : "Chú Đại Bi: Về Bản Phạn Văn Và Ý Nghĩa Của Chú Đại Bi" (Chú Đại Bi : about the meaning of mantra in Sanskrit)|url=http://www.tamduc.net.vn/news.php?id=324|website=tamduc.net.vn|date=2013|access-date=22 January 2022|ref={{harvid|Lê Tự Hỷ}}|archive-date=22 January 2022|archive-url=https://web.archive.org/web/20220122102046/https://tamduc.net.vn/news.php?id=324|url-status=dead}}

==Further reading==
* DeVido, Elise A. (2009). [http://www.globalbuddhism.org/jgb/index.php/jgb/article/view/95/108 The Influence of Chinese Master Taixu on Buddhism in Vietnam] {{Webarchive|url=https://web.archive.org/web/20220203040534/http://www.globalbuddhism.org/jgb/index.php/jgb/article/view/95/108 |date=2022-02-03 }}, Journal of Global Buddhism 10, 413–458
* {{cite book|editor-last=Buswell|editor-first=Robert E.|title="Vietnam", in Encyclopedia of Buddhism|publisher=Macmillan Reference USA|year=2004|isbn=0-02-865718-7|pages=879–883}}

==External links==
*{{commons category-inline}}
*[https://web.archive.org/web/20120919101538/http://phathoc.net/en/ Phật Học Online]
*[https://phattuvn.org/ phattuvn.org]
{{Asia in topic|Buddhism in}}
{{Buddhism topics}}
{{authority control}}

{{DEFAULTSORT:Buddhism In Vietnam}}
[[Category:Buddhism in Vietnam| ]]
[[Category:Buddhism by country|Vietnam]]
[[Category:Religion in Vietnam|Buddhism]]
[[Category:Buddhism in Asia|Vietnam ]]