Вьетнамдағы буддизм

Buddhism in Vietnam

Buddhism in Vietnam (Vietnamese: Đạo Phật, 道佛 or Phật Giáo, 佛教), as practiced by the Vietnamese people, is a form of East Asian Mahayana Buddhism. It is the main religion in Vietnam. Vietnamese Buddhism is generally inclusive and syncretic, drawing on the main Chinese Buddhist traditions, such as Tiantai (Vietnamese: Thiên Thai) and Huayan (Hoa Nghiêm), Zen (Thiền), and Pure Land (Tịnh Độ). Vietnamese Buddhism has had a syncretic relationship with certain elements of Taoism, Chinese spirituality, and Vietnamese folk religion. Theravada Buddhism also exists, as well as indigenous forms of Vietnamese Buddhism such as Bửu Sơn Kỳ Hương and Hòa Hảo.

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. 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 āgamas were translated into Classical Chinese there, including the Sutra of Forty two Chapters and the Anapanasmrti sutra. Jiaozhi was the birthplace of Buddhist missionary Kang Senghui, who was of Sogdian origin. 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. Meanwhile, in 875 new Cham king Indravarman II who was a devout Mahayana Buddhist, established Mahayana as Champa's state religion, and built the large monastery complex of Đồng Dương. His dynasty continued to rule Champa until the late 10th century. 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. 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. 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. 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. 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. It was not until the 19th century that Buddhism regained some stature under the Nguyễn dynasty, which accorded royal support. 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.

From 1954 to 1975, Vietnam was split into North and South Vietnam. In a country where surveys of the religious composition estimated the Buddhist majority to be approximately 70 to 80 percent, 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. 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. 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. Dismayed by the public outrage, the U. S. government withdrew support for the regime. President Diệm was deposed and killed in the 1963 coup. 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.

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. 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. 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; the Communist Government also sees Buddhism as a symbol of Vietnamese patriotism. Buddhist festivals are officially promoted by the Government and restrictions are few, 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. 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, 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 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 region of Vietnam. For example, Buddhists adherent in the 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. Separately, 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 E De people group.