The story of the miracle has been used around the fact that Khong Le created many of these works of art. For example, the story of Khong Le going to the Song Dynasty to ask for copper to read and write. With a single stroke of his tongue, he was able to gain access to almost all of the copper treasures of the Song Dynasty.
Zen master Dai Xa (1120 - 1180) was a master of the Avatamsaka Sutra and the dog god Pho Hien. He was sought out by a famous monk from the Song Dynasty and came to visit him. Zen master Tinh Gioi (? - 1207), a student of Bao Giac, had the ability to subdue dragons and animals and to gain supernatural powers. In 1177, no famous monks in the country prayed for anything, but when King Ly Cao Tong invited Tinh Gioi, he prayed and the sky cleared. In 1179, it rained heavily, he prayed again and it cleared. He could still raise his staff, his eyes looking up at the sky, and the black clouds disappeared. Zen master Nguyen Hac (? - 1181) recited the mantra of the great compassion dog Huong Hai La Ni , who could pray for good luck, cure illnesses, and perform many other miraculous spells.
Giac Hai and Huyen Thong, one of them jumped up, the other chanted a dog name, and a pair of them fell down at the same time. King Ly Nhan Tong praised both of them:
The supernatural power of transformation into One Buddha, One God and One Immortal
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[50; 139]
However, according to Nguyen Lang, at the end of the Ly Dynasty, the Tantric element in Buddhism in general had changed. The change was that Buddhism was covered with a layer of superstition and superstition. By the beginning of the Tran Dynasty, Buddhist leaders "purified Buddhism and removed all superstitious and superstitious forms" [32; 54].
The Zen sect of the Ly dynasty was also influenced by the Pure Land sect . The Pure Land sect advocated the practice of reciting Buddha's name to attain "single-minded concentration" and to be reborn in the Pure Land of Amitabha Buddha. Reciting Buddha's name means thinking of Buddha and reciting his name. The content determines the form, then the form determines the form.
The content and order are repeated. If the mouth and mind are directed towards the Buddha, He will certainly be seen.
The origin of the Niem Phat theory appeared in the early period of Buddhism in India . In the early 5th century, in China, Hui Yuan was the first person to
established a group of believers according to the theory of Buddha Recitation. He has spread the method of Buddha Recitation everywhere in China. Zen Master Vinh Minh Dien Tha (died in 975) was the first person to bring the idea of Buddha Recitation to Thien Buddhism. He believed that the best way to practice is to meditate and to recite Buddha's name. Yongming is considered one of the great syncretic religious leaders in Chinese history, having attempted to incorporate all Buddhist sects into the Zen system.
During the Ly Dynasty, the monks had not yet realized Amitabha Buddha. The story of the story of the Buddha Khong Le, which is related to the creation of the Amitabha Buddha statue at Quynh Lam Pagoda, shows the presence of the Pure Land sect. Zen master Tinh Luc (1112 - 1175) when he returned to the monastery, spoke of the Pure Land sect in the morning and evening, and attained the method of reciting the Buddha's name three times. Zen master Truong Nguyen (1110 - 1165) as mentioned above, spent all day practicing Buddhism, reciting Buddhist scriptures and chanting Buddha's name. However, the element of Tinh De in the Vo Ngon Thong sect of the Ly dynasty was not as much as the element of Mat Tong.
In the Ly Dynasty, the Zen sect of Vo Ngon Thong was different from the path of enlightenment, but did not accept the gradual path. Vo Ngon Thong Zen valued "emptiness of mind", influenced by the elements of Tantra and Tinh De. In addition to the Eightfold Path, the Zen monks of Vo Ngon Thong also used the Avatamsaka Sutra and the Lotus Sutra. This Zen sect is more deeply influenced by Chinese Buddhism than the Zen of Tu-Ni-Da-Lu-Chi.
2.2.3. Thao Duong Zen sect
Origin of Zen
Zen master Thao Duong was a Chinese who went to Champa to practice Buddhism. In 1069, King Ly Thanh Tong led his army to conquer Champa, conquered several provinces, and captured prisoners, including Zen master Thao Duong. No one knew he was a Zen master. When he returned to the capital, the king divided the prisoners he captured among the officials to make them servants. The monk Thao Dang was assigned to a monk. One day, the monk went to the temple. Thao Dang looked at the Thien Hoc's books, clasped his hands on the table, and saw that there were many mistakes. He took them and corrected them. The story reached the king's ears. When he learned about it,
Thao Duong was a learned and virtuous person, so the king immediately appointed Thien Su Thao Duong as the national monk. Thao Duong supported the Khai Quoc Temple (Tran Quoc) right in the capital. Originally, the Thien Su had many students and because he had new insights compared to other Thien sects, he established a separate sect, called Thien Phai Thao Duong.
According to Thien Uyen Tap Anh , Zen master Thao Duong was a student of Zen master Tuyet Dau Minh Giac in China (died in 1052). In 1069, Zen master Thao Duong was awarded the title of national master in Dai Viet. Zen master Tuyet Dau belonged to the Van Mon sect. Tuyet Dau was awarded the title of Minh Giac Dai Su by King Tong. The Zen master "poured the essence of 1,700 ancient works into one," and the Great Compassionate One composed 100 ancient poems, in which there were "harmony", "dharma teachings", "dharma words", "incense", "origins of the Dharma" and profound sentences quoted from the classics" [31; 207]. Over many generations, the works of the Great Compassionate One have been
The book was developed by students into the following works: Dong Dinh Ngu Loc, Tuyet
The First Lineage, The Collection of the Northern Lineage, The Collection of the Imperial Household, The Collection of the Zonggu Clan, The Collection of the Nianxiang Clan, The Collection of the Great Empress.
The majority of the Thao family was divided into 6 generations. (See Pho Loc). Of the 19 people, only 10 were monks, 9 were monks. The monks were mainly kings and mandarins: Ly Thanh Tong, Ly Anh Tong, Ly Cao Tong, Ngo Ich (administrative official), De Vo (minister of state), Nguyen Thuc (minister of state). The above characters show that the Thao sect tends to respect intellectuals and the upper class of society. That is why this Thien sect did not influence the general public quickly.
Some notes on the content
The Thao Duong sect of Zen is not mentioned much in the Thien Uyen Tap Anh , only the list of Zen masters belonging to the sect is given. However, through the origin of the Thao Duong sect and through contact with many Zen masters, we can point out a few characteristics of the sect's ideology:
The Met is a person with a tendency towards intellectualism and literature. The influence of the two schools of Zen, Tu-Ni-Da-Lu-Chi and Vo Ngon Thong, was mainly on the academic side. Zen master Minh Tri (? - 1190) and Zen master Quang Nghiem (? - 1190) of the Vo Ngon Thong school were very fond of Tuyet Dau Ngu Loc . Zen master Vien Chieu (? - 1090) and Zen master Tri Bao (? - 1190) were all disciples of Vo Ngon Thong and Zen master Chan Khong (? - 1100) were all disciples of Tu Ni-
§a - Na - Luu - Chi were people who were greatly influenced by the intellectual and poetic tendencies of the Tuyet Dau school of Zen. Later, the Zen sect of Troc Lam Yen Tu was also influenced by this school.
Second , the Thao Duong sect belongs to the Tuyet Dau sect, which has a policy of synthesis between Buddhism and Confucianism. Van Mon and Tuyet Dau were both scholarly Zen monks with literary tendencies. Both of them aimed to bring Confucianism closer to Buddhism. The books listed above show the erudition of the sect. Therefore, the Thao sect usually consisted of intellectuals who were well-versed in Confucianism.
In summary , Buddhism during the Ly Dynasty was distinguished by three Zen sects: Tu-Ni-Da-Lu-Chi, Vo Ngon Thong and Thao Dang. Buddhism during the Ly Dynasty was conscious of recording the sects to pass on the lineage to future generations, especially the Vo Ngon Thong Zen sect. Therefore, we can see that the Zen masters during the Ly Dynasty had many famous and talented people.
Virtue, great contribution to the cause of building and protecting the country. The idea of many foreign monks exchanging academic knowledge in Buddhism is profound and closely related to the idea of the present era. Therefore, the Buddhist idea of the Ly Dynasty had a great influence on many areas of social life: politics, culture, morality...
2.3. Some features of Buddhist thought in the Tran Dynasty
At the end of the Ly Dynasty, Buddhism in Dai Viet declined. At the beginning of the Tran Dynasty, the Tran kings valued Buddhism, and Buddhism flourished again. The change of dynasties
The rise and fall of many dynasties greatly influenced the development of Buddhism in general.
In general. When the Ly dynasty ended the rice harvest, it was the time when the rice harvest had to be combined with the Thao Duong and Tu Ni Da Luu Chi sects. However, Buddhism in the Tran dynasty had a connection with Buddhism in the Ly dynasty. The most prominent sect and the one that had the greatest influence on society in the Tran dynasty was the Troc Lam sect. Troc Lam Zen was the development of the Vo Ngon Thong sect combined with Thang Long Buddhism. Thien Troc Lam is influenced by Lam To (China). The founder of Thien Troc Lam is King Tran Nhan Tong. But before that, in the "pre-" Troc Lam period, there were Buddhist scholars such as Tran Thai Tong, Tue Trung Thuong Su, whose thoughts directly influenced
The first Troc Lam temple. Therefore, to understand the concept of Troc Lam temple, we need to consider
People who have a great impact on the system.
However, Buddhism during the Tran Dynasty did not have only one sect, Troc Lam. According to the Introduction to Zen Buddhism, at the beginning of the book Tue Trung Thuong Su Ngu Loc, there were several other sects mentioned during the early Tran Dynasty. For example, the sect that the Zen master Vuong Chi Nhan transmitted to Nham Tang, then transmitted to Nham Toc. The Thien Phong (Song Dynasty) mission was passed on to Dai Dang, Huyen Sach and then passed on.
Pha Trac sect. The above sects show the increasingly diverse and rich development of Buddhism. However, in terms of Buddhist ideology, Troc Lam sect is a typical example of contemporary national ideology.
2.3.1. The "pre-party" delegates Troc Lam and his representatives
Direct impact on Troc Lam sect
2.3.1.1. Some characteristics of Tran Thai Tong
Tran Thai Tong (1218-1277) also known as Tran Canh - the first king of the Tran dynasty. At the age of 18, because he was dissatisfied with the idea of marrying a princess, Tran Thai Tong forced Yen Tu to become a monk. Tran The De then returned to the court. For 10 years, Thai Tong ruled the country and studied Buddhism. Only 10 years later, he had his first Buddhist work, Thien Tong Chi Nam . In addition, Tran Thai Tong also had other works such as: Loc Thoi Sam Hoi Khoa Nghi, Kim Cuong Tam Muoi Kinh Cho Giai, Binh Dang Lo Sam Van, Khoa Hoc. Of the above works, only some of the content recorded in Khoa Hoc remains today.
Thien Tong Chi Nam and Binh Dang Lo Sam Van only have the essays left and are kept in Khoa Hoc. Kim Cuong Tam Muoi Kinh has been explained and only has the essays left. Khoa Hoc today is a collection of writings by Tran Thai Tong in different periods. Through this work, we can also see some aspects of Tran Thai Tong's Buddhist philosophy.
This book discusses Buddhism with the aim of explaining to Buddhists the basic teachings and activities of the Buddha. The work discusses the following contents :
The concept of "nothing" and "being": Tran Thai Tong said that everything is nothing. In his lecture on the Great Treatise , he wrote: "The first thing is "nothing", "nothing" is not "being". From nothing comes "echo", from "echo" comes "color". "Color" comes from emptiness. So "echo" follows "nothing", "nothing" manifests "color", "color" gives birth to "colors""[48; p.218]. Here , Tran Thai Tong used concepts to describe the existence of many external worlds: "nothing" is nothing, "something" is existence, "emptiness" is emptiness, "emptiness" is the apparent phenomenal world, "emptiness" is confusion, falsehood, error, falsehood, are attributes of many phenomenal worlds. The meaning of Tran Thai Tong in the above quote is: the four elements (water, air, time, and wind) do not exist; "color, texture, image, action, and consciousness" also do not exist, because they are only born from the sky, but "color" also does not exist.
Concept of " thought " : The Chinese often use the concept of "thought" to mean thinking about good, evil, right, wrong... "Thought" is also understood as a person who is born with a physical body: before the physical body enters the womb, it must be "thought" that causes "cause and effect". This is also the concept of birth of Tran Thai Tong. Reciting Buddha's name is also a method of practicing to gain merits of Buddha. This is the method of reciting Buddha's name of Mahayana Buddhism.
Respect the form of reciting sutras, Buddha recitation, and meditation : Tran Thai Tong explained that we must recite Buddha because when we recite Buddha, our body is calm and does not do evil deeds, so we can escape from our karma. When we recite sutras, we do not say anything bad.
seven, avoid bad karma. think of Buddha, do not create bad thoughts to avoid
®•to be mindful. Tran Thai Tong believes that a practitioner who does not meditate will
If concentration is not born, the nature of the dharma cannot be seen. Buddhist scriptures do not distinguish between forms of meditation (walking, standing, lying down, sitting), they only focus on the mind (mental concentration). Tran Thai Tong also did not specify the form of meditation, but he affirmed that sitting meditation is the best.
Buddhism believes that " renunciation " includes: First, because of boredom, one becomes a monk to seek happiness; second, because of the common people's desire to repay the karma of karma, one becomes a monk; third, because of understanding the nature of life but not yet reaching the level of enlightenment, still clinging to "existence" and "non-existence"; fourth, because of realizing that there is no person and no dharma. Tran Thai Tong did not consider "self-cultivation" as a successive step on the path of meditation.
To define and gradually overcome any afflictions to escape the concept of "sex". He considered each species to belong to a type of people with different levels of perception. This concept is different from that of Chinese Zen and En De . Originally, Tran Thai Tong divided the cultivators into 3 groups:
+ A wise person is a person with a Buddha mind, no need to cultivate further. Tran Thai Tong put forward a rather new concept: A wise person is rare, but still exists, they are "living Buddha". The concept of "living Buddha" does not exist in Chinese Zen, only in Tibetan and Mongol Buddhism. "Living Buddha" in the concept of Tran Thai Tong is a real person, living and reaching the state of nirvana. This is something new in the concept of Tran Thai Tong and Vietnamese Buddhism.
+ A wise person is someone who must focus on Buddha's thoughts, always think of Buddha, and cultivate goodness from within. When good thoughts arise, evil thoughts disappear, leaving only good thoughts, and then even evil thoughts no longer exist, because only good thoughts remain, then
The mind is pure. After death, one will enter nirvana, ending the cycle of karma and reincarnation.
+ A wise person must always recite Buddha's name with his mouth, wish to see Buddha in his heart, and pray to be born in Buddha's land. After death, he will be born in Buddha's land, and then again must be guided by Buddha before he can enter nirvana. After death, if he comes to Buddha's land, if there is a predestined relationship, Buddha will come again to escape the cycle of reincarnation.
Accepting both ignorance and enlightenment: In the Lu Thii Sam Hoi Khoa Nghi Tu , Thai Thai Tong wrote: "If we are ignorant and have different intelligences, it will be difficult to enter the place of enlightenment. Therefore, the Buddha opened up great wisdom, wished to open the door of expedient means, showed the way back with words, and prescribed medicine according to the illness" [48; 226]. Tran Thai Tong pointed out that there are many ways to enlightenment, depending on different levels of understanding.
The first way, according to Thai Tong, is to keep a calm mind, a natural mind, no different from normal: "when cold, speak cold, when hot, speak hot" is to be able to realize one's own nature. Tran Thai Tong has many times said that " the path of return" is the path to reach the nature of the Dharma. The human mind is willing to return because it still has a mother.
In the dark, in the clear. If you want to be at peace, even if you are far away, you don't need to go, you can still return home.
Second, Tran Thai Tong led everyone on the path.
The path of monasticism. He entered the realm of high meditation and high wisdom. He taught "precepts", "concentration", and "wisdom", that is, the three studies, as the path to liberation. "Precepts" means:
dignified, upright. "Dinh" is the mind, not confused. "Tue" is understanding, is awareness. Thai Thai Tong arranged: "gioi" is initial goodness, "Đanh" is intermediate goodness, "tue" is final goodness. Thus, "gioi" must come first, "Đanh" later, then "tue". Practice "Đanh" first, "tue" later, like cleaning a mirror, after the dirt, the bright light will shine. The explanation of Tran Thai Tong is very unique. Chinese Zen master Hue Nang advocated "concentration" and "wisdom" at the same time, in "concentration" there is "wisdom", in "wisdom" there is "concentration", like a lamp and a light.
Tran Thai Tong's argument also comes from the Buddhist perspective. Buddha believes that there are two types of wisdom. Wisdom learned from teachers, friends, and books is natural wisdom. This wisdom mostly comes from the outside, it is not one's own. Wisdom that comes from a peaceful mind is natural wisdom, meaning it does not need to learn and spread knowledge. This intelligence is in everyone, but it is latent. When the mind is free from worries,
go, when the mind is empty, it will appear. According to Buddhist language, a practitioner must use meditation to control all factors (concentration and discipline), concentrate thoughts,