marks a milestone in the history of literature written in Vietnamese starting from the 13th century. Thus, Vietnamese writing must have appeared a long time ago, at least it was used in everyday conversation. This is the objective process of formation and development of any language, not just Vietnamese. Obviously, the poets and writers of the Zen sect were the pioneers in implementing the socialization of Vietnamese into literary life in order to express the sense of autonomy in development with a national cultural vision.
A valuable element of artistic expression through Zen literary works is the use of artistic techniques as a way of creating Buddhist literature in the Tran Dynasty. It not only works as a rhetorical device but also opens up the possibility of creativity in the direction of spiritual intuitive thinking and the perception of aesthetic beauty. Here, the conciseness, conciseness, and suggestiveness of Zen language and artistic images are effectively promoted in Zen literary works. Along with the use of different sources of allusions according to each content of the topic, Zen authors also express the assimilation of the characteristics of Buddhist language and literary techniques such as examples, metaphors, symbols, and paradoxes into the work as elements of artistic expression, creating a very unique style of Zen literary authors and also very typical of Buddhist literature in the Tran Dynasty. And so the Zen literature department plays a very important role in the history of literary and cultural development of our country.
4. From the values of ideological and artistic content that have been summarized, we see that Zen literature has a very special position in the process of formation and development of Vietnamese Buddhist literature in particular, and Vietnamese literature in general. Obviously, these are works of high academic literary value, inheriting and promoting the literary and artistic foundation of our entire nation before, as well as absorbing the quintessence of other literatures in the region. When commenting on the literature of the Ly - Tran dynasties in the Thien chapter section of Kien van tieu luc 4, page 2a5-6, Le Quy Don wrote : "The literature of the Ly dynasty was in parallel, colorful and splendid, like the literature of the Tang dynasty, and by the Tran dynasty, it was fluent and graceful, resembling the tone of the Song dynasty". Phan Huy Chu also made a similar assessment in the Literature of the Lich trieu hien chuong loai chi 2, page 1a5-7 "Our country, Vietnam, has been called a country of etiquette for more than a thousand years, and the classics have been around for a long time. From Dinh to Le dynasty, the country was founded and the Chinese army resisted the enemy. The command from the chapter gradually became clear.
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Literary values in the works of Truc Lam Zen sect - 33 -
Literary values in the works of Truc Lam Zen sect - 48 -
Artistic Techniques in the Works of Truc Lam Zen Sect -
Literary Theory 2 (Literary Works and Genres) - Tay Do University - 6 -
Truc Lam sect's pure teachings in Vietnamese Buddhist literature of the medieval period - 1
During the Ly - Tran dynasty, the culture expanded and became clear. For the royal court, there were books of charters and laws, for the royal court, there were documents, edicts, and poetry. During the prosperous and peaceful period, the literary style became even more brilliant.
Such an assessment is well-founded, because by the Tran Dynasty, Zen literature had reached its peak, not only representing the literature of this period but also representing Vietnamese literature from its ideological content to its artistic expression. For the first time, Khoa hu luc was written by Tran Thai Tong in a realistic style, talking about human appearance and nature with a "sad meaning" [333, 19], initially escaping the conventionality and cliché of Chinese literature, creating a foundation for later Zen authors to inherit, later there was On Nhu Hau with Cung oan ngam khuc ... more or less influenced by Khoa hu luc, Nguyen Gia Thieu only exploited the tragic element when discussing human life. Tue Tung , recognized as "a strange face in the Zen poetry village of the Ly - Tran Dynasty" [34, 116], had a strong impact on both this period of literature and the following. Tran Thanh Tong was a poet who “interspersed the triple rhythm of national poetry with the familiar quadruplet rhythm of Tang poetry, creating a new rhythm and a new poetic description of nature. This was the first experiment, opening the way for the innovations of Vietnamese poetry.” [333, 399] as we have mentioned. As for Tran Nhan Tong’s poetry, “there is a smooth combination of philosophical and worldly senses, with the optimistic spirit, love of life, the altruistic heart of a great personality and the subtle vibrations, the love of freedom and leisure of an artist. There is also a difficult-to-separate harmony between a pen that is both royal and simple, rustic, with both profound book knowledge and refined experience.” [333, 452] making readers always have a new perception of the eternal problems of people and life. Phap Loa is a Zen writer who is “concise, concise, but has tight arguments and generalization power” [333, 646] as if conveying to the reader a message approaching the truth of life. Huyen Quang was praised by previous critics such as Le Quy Don and Phan Huy Chu for his “subtle, sublime ideas”, “flowing, liberal words” [333, 680] to inspire people to create values of love and reason for living. This proves that Zen literature and poetry are the typical peak of a part of literature in the Ly - Tran period. At the same time, it is also the driving force for the development of the medieval literature period, following the literary works of national artistic and ideological value of great authors such as Nguyen Trai, Le Thanh Tong, Nguyen Binh Khiem, Nguyen Gia Thieu, Nguyen Du, Ngo Thi Nham…, later Ho Chi Minh.
Ho Chi Minh of modern times. If not evaluated like that, then why over the past 800 years, despite going through a brutal war, especially the fire that burned our country's books, led by the Ming Dynasty during nearly 20 years of occupation, the poetic and literary works of the Zen sect have still been preserved by our people and their ideological and artistic values have been exploited until today. This is also an issue that this thesis hopes to open up a research direction for future works to continue to exploit the elements of ideological content and forms of artistic expression of Buddhist literature.
5. This is a relatively difficult and broad topic, but the scientific results that the thesis has initially collected have provided a relatively complete and comprehensive view of the ideological content value and artistic value in the works of the Truc Lam Zen sect during its peak period, that is, the Tran Dynasty. This topic not only has Buddhist value but also practical value because it has a direct impact on the research, teaching and reception of Buddhist and Zen literary works at the current university level in Literature, as well as the teaching of Vietnamese Buddhist literature at Buddhist schools at all levels.
The study of literary values in the works of the Truc Lam Zen sect can, in fact, be developed in many directions. In addition to pointing out the two values as mentioned in the thesis, it is also possible to compare the works of the Truc Lam Zen sect with the works of previous Zen sects (such as the works of the Thien Ty Ni Da Luu Chi sect, Vo Ngon Thong sect, Thao Duong sect), and also to compare Buddhist literary works of the Tran dynasty with Buddhist literary works in countries with the same culture in the region (Chinese Buddhist literature, Japanese Buddhist literature, Korean Buddhist literature in a certain historical period, a certain dynasty). It is also possible to study and compare the works of the Truc Lam Zen sect with Buddhist literary works in the period after the Ly - Tran dynasty. It is also possible to study the origin of allusions in Ly - Tran literature in general, and in Ly - Tran Buddhist literature in particular; or compile a Dictionary of Buddhist Literary Anecdotes... If this can be done, it is hoped that there will be new, scientifically meaningful and interesting contributions, contributing to decoding a profound and profound body of literature such as the Buddhist literature of our country.
LIST OF AUTHOR'S PUBLISHED WORKS RELATED TO THE THESIS
1. Thich Phuoc Dat (Tran Ly Trai) (1996), "Buddhism and the Vietnamese people", Vesak Collection, No. 35, Central Committee of the Vietnam Buddhist Sangha.
2. Thich Phuoc Dat (Tran Ly Trai) (1996), “Ly Cong Uan – The first “Dharma Protector” King of the Ly Dynasty”, Vu Lan Collection, No. 36, Central Committee of the Vietnam Buddhist Sangha.
3. Thich Phuoc Dat (Tran Ly Trai) (2000), “Meditation in daily life”,
Enlightenment Monthly , No. 57, Ho Chi Minh City.
4. Thich Phuoc Dat (Tran Ly Trai) (2003), “Reflections on human fate and love”, Giac Ngo Monthly , issue 86, Ho Chi Minh City.
5. Thich Phuoc Dat (Tran Ly Trai) (2004), "Tran Thai Tong's thoughts are the first step in the birth of the Truc Lam Yen Tu Zen sect", Giac Ngo Monthly , issue 104, Ho Chi Minh City.
6. Tran Ly Trai (2005), Tran Thai Tong and Khoa hu luc, Master's thesis, University of Social Sciences and Humanities, Ho Chi Minh City.
7. Tran Ly Trai (2006), “Spiritual characteristics of Tran Thai Tong’s Zen”, Journal of Social Sciences & Humanities, VNU-HCM, issue 34.
8. Thich Phuoc Dat (Tran Ly Trai) (2006), “Random thoughts on the smiles of Zen masters”, Buddhist Culture Magazine, issue 15, Ho Chi Minh City.
9. Thich Phuoc Dat (Tran Ly Trai) (2006) “ Some thoughts on the stele of the fourth reigning emperor of Dai Viet, Sung Thien Dien Linh Thap Bi”, in the book Han Nom Studies Bulletin 2005, Social Sciences Publishing House, Hanoi.
10. Thich Phuoc Dat (Tran Ly Trai) (2006), “The dynamism of Buddhism in the integration process”, proceedings of the International Conference on Buddhism in the new era: Opportunities and challenges , Institute of Buddhist Studies, held on July 15-16, 2006.
11. Thich Phuoc Dat (Tran Ly Trai) (2006), “Some thoughts on the history of Zen transmission
Truc Lam sect", Journal of Buddhist Studies, No. 5 (85), GHPGVN.
12. Thich Phuoc Dat (Tran Ly Trai) (2006), "Buddhist Spring", Special issue of Huong Pagoda Construction Board, Ha Tay Department of Culture and Information.
13. Tran Ly Trai (Thich Phuoc Dat) (2006), “Human images in the Khoa hu luc of Tran Thai Tong” in the book Literary Commentary – Yearbook 2006, Ho Chi Minh City Literature Research and Teaching Association, Saigon Culture Publishing House.
14. Thich Phuoc Dat (Tran Ly Trai) (2007), “Studying the Tham do hien quyet of Zen master Vien Chieu”, Journal of Literary Studies, No. 3, Hanoi.
15. Thich Phuoc Dat (Tran Ly Trai) (2007), “Spring Dream”, Giac Ngo Monthly , issue 131, Ho Chi Minh City.
16. Tran Ly Trai (2007), “Learning the value of Tran Nhan Tong's poem "Living in the world and enjoying the religion "
Journal of Social Sciences and Humanities, VNU-HCM, No. 38.
17. Tran Ly Trai (Thich Phuoc Dat) (2007), “The adaptation of Buddhist classic language in the works of Truc Lam Zen sect”, Collection of papers of the Conference on Vietnamese Literature and Southeast Asian Literature, Faculty of Literature and Language, University of Social Sciences and Humanities, VNU-HCM, held in October 2007.
18. Tran Ly Trai (Thich Phuoc Dat) (2008) “The ideological value of Zen in the Buddha's heart song” by Tue Trung Thuong Si, Han Nom Magazine, No. 1 (86), Hanoi.
REFERENCES I - VIETNAMESE DOCUMENTS
1. Thich Phuoc An (1990), “Tran Thai Tong and the journey to find the eternal homeland”, Collection of writings on Attainment of Enlightenment , No. 16, Central Committee of the Vietnam Buddhist Sangha, pp. 60 - 63.
2. Thich Phuoc An (1992), “Zen Master Huyen Quang and the silent path of autumn”,
Literature Magazine, No. 4, Hanoi, pp. 48-52.
3. Dao Duy Anh (1979), “Nom script in the Ly - Tran period”, Literature Magazine, No. 6, Hanoi, pp. 44 - 48.
4. Lai Nguyen An (1997), “Functional genres in Vietnamese medieval literature”,
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8. Bhadantacariya Buddhagosa, The Treatise on the Path of Purity, translated by Thich Nu Tri Hai (2001), volume 1, Religion Publishing House, Hanoi.
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21. Huyen Chan (1989), “Tran Thai Tong's Buddhism or trying to find additional causes for the victory over the Yuan-Mongol army” , Vu Lan Collection, No. 15 , Central Committee of the Buddhist Sangha of Vietnam, pp. 49 - 52.
22. Thich Minh Chau, Comparison of the Chinese Agama Sutra and the Middle Length Discourses, translated by Thich Nu Tri Hai (1998), Ho Chi Minh City Publishing House.
23. Thich Minh Chau (2002), Buddhist Ethics , Religion Publishing House, Hanoi.
24. Thich Minh Chau (2002), Meditation, Religion Publishing House, Hanoi.
25. Thich Thien Chau (1985), “Tran Thai Tong (1218 - 1277)” , Collection of writings on Filial Piety and Gratitude, No. 3 , Central Committee of the Vietnam Buddhist Sangha, pp. 11-12.
26. Chang Chen Chi, Zen Practice, translated by Nhu Hanh (1972), Kinh Thi Publishing House, SG.
27. Minh Chi (1991), “Buddhism and the Ly-Tran Dynasties” , Collection of Buddhist Literature, No. 2 , Central Vietnam Buddhist Sangha
- GHPGVN, pp. 43 - 47.
28. Minh Chi (1991), “Some ideas contributing to the summary of Buddhism in the Tran Dynasty ”, Vu Lan Collection, No. 21 , Central Committee of the Vietnam Buddhist Sangha, pp. 57 - 60.
29. Minh Chi (1998), “What can Vietnamese Buddhism learn and absorb today from Buddhism during the Tran Dynasty” , Vu Lan Collection, No. 42, Central Committee of the Vietnam Buddhist Sangha, pp. 30 - 33 and 48.
30. Minh Chi, (2001), Religious Studies , Part 1, Religious Studies Theory, Vietnam Buddhist Academy (Internal circulation).
31. Minh Chi (2002), “Buddhism in the life of Vietnamese people”, Collection of Thanh Dao Literature, No. 52 , Central Committee of the Vietnam Buddhist Sangha, pp. 25 - 27 and 35.
32. Minh Chi (2002), “Relationship between Confucianism and Buddhism in Vietnam”, Giac Ngo Monthly, No. 72 , Ho Chi Minh City, pp. 31 - 44.
33. Minh Chi (2003), Vietnamese Buddhist Cultural Traditions, Religion Publishing House, Hanoi.
34. Nguyen Hue Chi (1977), “Tran Tung – A strange face in the Zen poetry village of the Ly - Tran period”, Literature Magazine, No. 4, Hanoi, pp. 116 – 135.
35. Nguyen Hue Chi (1978), “How were Confucianism – Buddhism – Taoism elements absorbed and transformed in the ideological life and literature of the Ly – Tran dynasties”, Literature Magazine, No. 6, Hanoi, pp. 67-72.
36. Nguyen Hue Chi (1981), “Dynamic” and “Static” of the country through the poetry of the poet kings of the Tran Dynasty” in the book Vietnamese Literature on the journey of fighting against Chinese invasion, Social Sciences Publishing House, Hanoi, pp. 162 - 182.
37. Nguyen Hue Chi (1987), “Man Giac and his famous poem”, Literature Magazine,
No. 5, Hanoi, pp. 67-72.
38. Nguyen Hue Chi (1990), “Innovation of historical awareness in social science research in general, and ancient literature research in particular”, Literature Magazine, No. 6, Hanoi, pp. 1 - 9.
39. Nguyen Hue Chi (1992), “The communication path of ancient and medieval Vietnamese literature viewed in regional relations”, Literature Magazine, No. 1, Hanoi, pp. 13 - 23.
40. Nguyen Hue Chi (1992), “The phenomenon of cultural integration under the Ly-Tran dynasties”, Literature Magazine, No. 4, Hanoi, pp. 13 - 21.
41. Nguyen Hue Chi (2004), “The phenomenon of cultural integration under the Ly - Tran dynasties seen from a typical Buddhist center, Quynh Lam”, Giac Ngo Monthly, issue 97, Ho Chi Minh City, pp. 24 - 42.
42. Nguyen Phuong Chi (1982), “Huyen Quang, monk - poet”, Literature Magazine, No. 3, Hanoi, pp. 75 - 78.