The Influence of Buddhist Thought on Politics

Historian Ngo Si Lien commented: Dao Thanh was a high-ranking official of the same family. While mourning the Saint, he had to go out to defend the country because of his faults. He felt sorry for the late emperor and sincerely used the excuse of worshipping Buddha to worship the king. This was only a temporary act. Later, those who guarded Nghe An province used it as a place to worship the Saint. Throughout the Ly dynasty, no one considered this to be wrong. The king could not be worshiped at the house of a servant, nor could the father be worshiped at the house of his second son, let alone in the Man Di region. This was due to the fault of the Ly dynasty in worshipping Buddha [12; 301-302].

According to Ngo Si Lien's comments, worshiping Buddha along with worshiping the king probably started during the Ly Dynasty. During the Tran Dynasty, Tran Anh Tong's concubine Tinh Hue, daughter of Pham Ngu Lao, later asked to become a nun. When she returned, Tinh Hue repaired the temple her father had built to worship Buddha and the king. Now, she has built an additional temple on the east side of the temple to worship her ancestors. Buddhism and indigenous beliefs during the Ly and Tran dynasties blended together, even more deeply than before.

Buddhist ideology in general has many views that are consistent with the national spirit such as equality, love for people, democracy, respect for the word " harmony " , respect for the word " homogeneity "... consistent with the attitude of living with compassion, solidarity and Buddhism. The Vietnamese concept of good, evil, fortune, peace ... is explained by Buddhism with the philosophy of cause and effect very appropriately.

The process of integration also takes place in internal development, compromise and

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Mutual influence of Vietnamese Zen sects and other religions.

Thien Tu-Ni-Da-Lu-Chi was influenced by Indian Buddhism and through its transmission process, it selectively combined the Yi Dharma with Buddhism to create a new style for Vietnamese Thien Buddhism. The Vo Ngon Thong sect was influenced by Chinese Zen Buddhism, and combined with indigenous Buddhism in Vietnam to create the Vo Ngon Thong sect. Although the Vo Ngon Thong sect still respected the light of the moon, during the Ly dynasty, it did not accept the light of the moon. Distinguishing between the two sexes at this stage is also difficult, because both sexes influence each other.

Thien Thao is a product of the Vietnamese people during the Ly Dynasty. Thien Thao

The Way was also influenced by the Zen sects of Tu-Ni-Da-Lu-Chi, Vo Ngon Thong and Chinese Zen. On the contrary, the intellectual and philosophical beliefs of Thao Duong influenced the two sects of Tu-Ni-Da-Lu-Chi and Vo Ngon Thong of the Ly Dynasty and also greatly influenced the Troc Lam sect of the Tran Dynasty. The Thao Dao Zen sect advocates the harmony of the three religions. During the reigns of Ly Anh Tong and Ly Cao Tong, Confucian knowledge was applied in the spirit of Buddhism. There were many Thao Dao Zen masters who had a deep understanding of the three religions.

Even in the internal development of Buddhism during the Ly and Tran dynasties, there was also a manifestation of the use of harmony between different sects. In Buddhism during the Ly and Tran dynasties, although Thien Tong was the main sect, Tantric and Pure Land sects did not exist as independent sects, but elements of Tantric and Pure Land sects were present in Thien sects.

In the policy of most of the Ly and Tran kings, although they worshipped Buddhism, they practiced the unity of the three religions. For example, in 1070, Ly Thai Tong established Van Mieu The Khong Tu and a number of other Confucian scholars. In 1076, Ly Nhan Tong established Quoc To Giam as a school to organize teaching and examinations. The Ly and Tran dynasties often held examinations for the three religions. This is the condition for Buddhism, Confucianism, and Taoism to be close to each other and influenced by each other. In Buddhist thought, there are Confucian elements.

§¹o. Typical examples are the monks Tran Thai Tong, Tue Trung, Nhan Tong, Huyen Quang ... In Thien Uyen Tap he also recorded the monks who were very knowledgeable about the three religions.

Zen Troc Lam Yen To is a multi-ethnic Zen, developed from the Van Ngon Thong sect but influenced by Lam To sect (China) with koans, initials, endings ... Troc Lam is also a smooth combination of Zen philosophy with Taoism and Tinh De Tong.

Buddhism has always been a peaceful religion. When entering and developing in our country, Buddhism also conveyed the peaceful nature by integrating with elements suitable for many ethnic cultures. Ly Tran Buddhism represents that nature. Ly Tran Buddhism also represents Vietnamese Buddhism.

Chapter 3

INFLUENCE OF BUDDHIST THOUGHT ON

SOME ASPECTS OF SOCIAL LIFE DURING THE LY AND TRAN DYNASTIES

3.1. INFLUENCE OF BUDDHIST THOUGHT ON POLITICS

Since its introduction to Vietnam, Buddhism has quickly become a part of the national spirit. Buddhism has many views that are close to Vietnamese thought and has been accepted openly by the Vietnamese. Through that, Buddhist thought has had a positive impact on the life of contemporary society. Under the Ly and Tran dynasties, Buddhism had a significant influence on all fields, most notably: politics, culture, art and ethics.

The influence of Buddhism on politics began with the ruling class with kings who were very devout Buddhists.

Ly Thai To was the first king of the Ly dynasty. He studied at Luc To pagoda, and was predicted by the monk Van Hanh who presided over the pagoda about his accession to the throne. Coming from a Buddhist background, Ly Thai To implemented policies to expand Buddhism throughout the country. The second king of the Ly dynasty, Thai Tong, was also prophesied before he ascended the throne. Following his father, he was also a Buddhist and continued to patronize Buddhism. The third king, Thanh Tong, also worshiped Buddhism. During Ly Thanh Tong's reign, many pagodas and towers were built, the most famous being Bao Thien pagoda built in 1057. He was also the one who personally wrote a large "Buddha" character, 1 truong 6 thuoc long. After defeating the Cham, Ly Thanh Tong "reported the victory at Thai Mieu".

During the reign of Ly Nhan Tong, the fourth king of the Ly Dynasty, Buddhism was especially revered. After Nhan Tong ascended the throne, there was a solemn procession to welcome the Buddha statue from Phap Van Pagoda to the capital for worship. Nhan Tong, like the previous emperors, sent envoys to China to ask for Buddhist scriptures. This was a common practice.

The frequent requests for Buddhist scriptures to bring back to the country also prove that Buddhist scriptures were also used in the training of future monks and mandarins. AB Poliacop exploited in Viet Su Luoc : in 1072, "An edict was issued to select monks who had poems to present and people who knew letters in the Buddhist clergy to be included in the scribe category to fill those vacant positions" [38; 135-136].

Buddhist education trained excellent kings who loved their people and trained intellectuals in the early Ly dynasty.

The first king of the Ly dynasty was educated in Buddhism. From him, he influenced those around him and his descendants. The first kings of the Ly dynasty such as Thai To, Thai Tong, Thanh Tong, Nhan Tong, Than Tong were strongly influenced by Buddhist teachings in their conduct, from national affairs to daily routines. They showed themselves to be humane kings, loving their people, and devoting themselves to the prosperity of the nation. As followers of the religion, they practiced the Buddhist spirit of “compassion, forgiveness” even towards those who made mistakes such as Nung Tri Cao, Le Van Thinh…

The intellectual class in the early days of Dai Viet society was mainly monks. Because Confucian education at that time had not yet developed, the main source of intellectual human resources was still from the temples. The famous monks at that time were often well-versed in Buddhism, and were all those who had studied Confucianism. The Thien Uyen Tap Anh recorded: “Zen Master Cuu Chi was studious from a young age, reading all the Confucian and Buddhist classics” [50; 77]. National Master Thong Bien “was originally from a Buddhist lineage, intelligent by nature, well-versed in the three religions” [50; 86]; Zen Master Bao Giam “studied Confucianism from a young age, had the talent for beautiful calligraphy, and studied all the books of Poetry, History, Rites, and Changes with great care” [50; 102]… There was a very talented Zen master like Vien Chieu, “who once composed the book Medicine Master's Twelve Vows . King Ly Nhan Tong took the manuscript of that book to present to King Triet Tong of the Song Dynasty. The Song King gave it to the high-ranking monk at Tuong Quoc Pagoda to read. After reading it, the monk clasped his hands and said to the Song king: "In the Southern country, there is a living bodhisattva who has been born, explaining the meaning of the sutras very subtly. We dare not add or remove any words" [50; 75].

Along with that resource was the court's policy of recruiting talented monks who contributed to the country. Dai Viet Su Ky Toan Thu recorded that monk Kho Dau was appointed as national teacher. Nhan Tong used this monk to advise him on national affairs, just like Le Dai Hanh used Khuong Viet. Immediately after that, Nhan Tong issued an edict to supplement the position of scribe from monks who had poems and those who knew literature in the Buddhist clergy. Next, the court issued an edict to classify Buddhist temples into three classes, depending on their merits and reputation, for high-ranking civil servants who also nominated and took care of the land, slaves and treasury of the temples. According to AB Poliacop, "In the case mentioned here, it can also be assumed that this measure aimed to put the assets of monks and nuns under the control of the state. Monks and nuns essentially became a second feudal lord, after the state" [38; 143]. That shows the rather important position of Buddhist monks and nuns in the state during the Ly and Tran dynasties.

The kings sought in Buddhism an ideological support, a principle, a platform to help build and defend the country.

Buddhism was considered the national religion under the Ly and Tran dynasties. The Ly and Tran kings used Buddhism to pacify the people and govern the country. Under the Ly dynasty, Buddhism was the main social spirit. Monk Da Buu was invited by Ly Cong Uan to the court to participate in "deciding political affairs". Monk Vien Thong held the position of national teacher under Ly Than Tong, and whenever he came to court, he stood next to the crown prince. Van Hanh, Dao Hanh, Minh Khong, and Giac Hai were all trusted by the court. The kings of the Ly dynasty praised the merits of the monks. Ly Nhan Tong praised national teacher Van Hanh "Van Hanh has the idea of unifying three horns into one comprehensive humanity. Very consistent with the ancient prophetic poem. The homeland is named after the ancient Buddhist teachings. Building and protecting the king's (national) territory." Ly Nhan Tong also praised Giac Hai and Thong Huyen: "One Buddha, one god and one fairy" [62; 60].

And vice versa, Buddhism also supported the long-term sustainability of the Ly dynasty.

The Ly Dynasty steles praise the achievements of Ly Thuong Kiet and the Ly Dynasty:

On the throne, there was silence, the surrounding water caressed. Suddenly, the border guards acted rashly, to the point that Bac Thuy had a change. Rushing around to fight the enemy, thunder rumbled and roared, showing off their power. Ung Chau citadel was filled with thousands of enemy soldiers, and was destroyed like a storm of wind sweeping away clouds; Nhu Nguyet river, with hundreds of thousands of soldiers, was broken like the burning sun. Although the army tried hard outside the walls, inside the palace the king plotted. From then on, the throne was at ease, and the people supported him. The wind from home blew, making the people ignorant, and the cleverness permeated the strange whistle. King Chiem Sa abandoned his palace and asked to become a commoner, the lord of La Vu left his country to submit, and the people all respected him, and followed him with all their hearts [62; 61].

Zen master Tri Thien praised To Hien Thanh and Ngo Hoa Nghia: “Having embraced the desire to leave the world and nurture it in the soul; Hearing the wonderful words, one is happy to follow, Erasing all greed and desire thousands of miles away, The metaphysical principles are daily within.” Zen master Vien Thong told the king: “The king’s virtue of loving life permeates the people, so the people love people like parents, respect people like the sun and the moon” [62; 61].

Thus, Buddhist ideology at times became a political ideology that contributed to the governance of the country.

Buddhist thought influenced court policy.

From the devotion of the kings and nobles of the Ly and Tran dynasties, from the respect for talented monks in the court or in daily life, the court had policies that were oriented towards Buddhism. On the other hand, Buddhism itself was a peaceful religion, easily calming the people. After the continuous wars, since the Khuc family started their career, then the succession of the Ngo-Dinh-Tien Le dynasties, the social situation was not stable, the aggressive customs of the chaotic period were deeply ingrained in the feudal class, and even in a part of the people.

Meanwhile, Buddhism has a system of pagodas and a large network of monks throughout the country. Buddhism has the ability to limit social frustrations, creating stability and harmony. Dynasties before the Ly dynasty valued Buddhism and used Buddhism to realize that ability. During the Ly dynasty, Buddhism showed a strong and clear influence. The proverb: "King's land, village pagoda, Buddha's landscape" reflects the social situation during the Ly dynasty. People believed that public fields and public lands belonged to the king, pagodas belonged to the village and the whole world belonged to Buddha. Since it was a world of Buddha, everything had to follow Buddhist teachings. The feudal state, as a social manager, wanted to control the people, so it had to rely on Buddhism. Moreover, the newly established national feudal state, wanting to have independence in all aspects, not depending on the feudalism of the North, had to build its own culture, imbued with the spirit of Buddhism.

The humanistic ideology of Buddhism permeated the head of the country. King Ly Thai Tong handled Tri Cao's case according to the spirit of Buddhism, which is to use compassion to destroy hatred. If hatred is used to repay hatred, hatred will only pile up. Le Van Huu did not understand the spirit of Buddhism and criticized:

Last year, Nung Ton Phuc rebelled, usurped the title, established the country, and appointed officials. Thai Ton had already punished Ton Phuc and pardoned his son Tri Cao. Now Tri Cao followed his father's example, so his crime was too great, so it was right to kill him, take back his title and seal, and demote him to a commoner. Thai Ton had pardoned Tri Cao, and also added several more prefectures and districts, granted him a seal, and appointed him as Thai Bao. This was a reward and punishment without any rules. When Tri Cao rebelled in Quang Nguyen, he sent troops to attack under the pretext of assisting his neighbors. Wasn't this like releasing a tiger and leopard cub to bite someone and then slowly coming to the rescue? It was because Thai Ton was infatuated with the petty benevolence of Buddhism, and forgot the great meaning of being a king [12; 282-283].

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