A Study Of Cao Dong Chan School In Northern Vietnam

This paper is a comprehensive study of the CaoDong Chan school in the North of Vietnam,which mainly includes five aspects,so it is divided into five chapters:In the first chapter,the author introduces the main ideas of CaoDongzong of China and its influence on the northern Vietnam.This chapter mainly traces back to the context of CaoDongzong’s spreading to CaoDongchan school in Vietnam,according to the record of Chanyuanjidenglu printed in 1734.Then it introduces in detail the Liangjie Chan master and Yijujijiao Chan master(the master of kaipai founder of CaoDong Chan School in northern Vietnam).From the dialogue quotations of the teachers and disciples,it shows their Chan thoughts.Through the research,we can confirm that the ancestral court of CaoDong Chan School in the north of Vietnam is the Ren Wang Huguo temple in Renhuang mountain scenic spot of Huzhou City,Zhejiang Province.Finally,this chapter also introduces the main ideas of CaoDongzong,especially the thought of "five monarchs and ministers"."Monarch" stands for "noumenon" and "minister" stands for"phenomenon".CaoDongzong advocates the practice of "combination of monarch and minister" and advocates "combination of both" namely "unity of noumenon and phenomenon".This is one of the most unique Buddhist philosophies in China.Chapter two mainly introduces the process of studying in China by Shuiyue Tongjue Chan Master(1637-1704),the ancestor of CaoDong Chan School in Northern Vietnam,and its status in the history of Vietnamese Buddhism.Chan Master Zishuiyue,Tongjue Road South,Vietnam’s Li Dynasty monk.Common name:Deng Jia,born in 1637.Origin:Annan Country,Shannan Road,Xianxing Prefecture,Yutian County,Qingchao Community(now Vietnam,Taiping Province,Xinghe County,Xinli Society,Qing Dynasty Village).As a child,he studied Confucianism.At the age of 18,he participated in the fourth rural exam,Denggong Ju.At the age of 20,he became a monk at Ruiliang Tiger Team Village Temple in Tairui County,Taiping Province.At the age of 28(1664),he came to China to attend school.He returned to Huzhou after Beijing.He worshiped a Chan master of wisdom as a teacher.At the age of 30,he received the precept of Biqiu and inherited the lineage of Cao Dong clan in China.After three years of study(1664-1667),he returned to Vietnam with Xinyin and Cao DongZong ChuanDengJi Within 37 years after returning to China,Chan and Law thoughts were vigorously promoted in such places as Xialong Temple,Qionglin Temple,Hongfu Temple and Anzishan.Among the 42 disciples,Zong Yan,the best disciple,was chosen as a Dharma heir.He gave his heart seal in 1704,and then he was silent in ShengQuang Temple.After his death,the disciples raised stone pagodas in Xialong Temple and ShengQuang Temple.Chapter three mainly introduces the legal tradition of CaoDong Chan School in Northern Vietnam.Shuiyue Tongjue Chan Master returned from China to Vietnam to spread CaoDong Chan School.From 1667 to 352 years in 2019,CaoDong Chan School inherited from Vietnam.From Tong to Liang,it went through four Vietnamese dynasties:Hou Li,Xishan,Ruan and socialism.Whether it is war or peace,prosperity or decline of the country,development or silence of Buddhism and Dharma,CaoDong Chan School always advances in time and strives to promote Dharma.Hongfu Temple has played an important role in the development of CaoDong Chan School because of its advantage in the center of a big city.With the passage of time,Cao Dong Men spread the patriarchal custom to the Northern provinces of Vietnam,such as Hanoi,ocean,coastal defense,Hexi,Taiping,Nanding and so on,and gradually spread to the south of Vietnam,such as Ho Chi Minh City,and even to the United States.On November 1,2015,the Vietnamese Cao Dong Monk Regiment returned to Huzhou City,China,to search for the ancestral courtyard of the Renwang Monastery in Phoenix Mountain,where a ceremony of shaving the family was held.Because the ancestral court law vein has been lost,when it was learned that a 28-character lamp passed by a wise ancestor,the abbot of the King of Benevolence Protecting the Kingdom Monastery,Master CiMan,immediately named the two disciples who had just shaved the family as "Mi Xu and Mi Chun"-the word "Mi" is the 17th generation of lamp passing.Therefore,Cao Dong Fa Mai is like a river in Vietnam,which has a long history and has not been extinguished for more than 300 years Moreover,it returns to China as its source of nourishment.This is just like Shuiyue to Zong Yin:"Water comes out of the world,dust and clean water return to its original state." This is also an irrefutable evidence of Buddhist exchanges between China and Vietnam.The fourth chapter introduces the main thoughts of CaoDong Chan school in the north of Vietnam.After 352 years of dissemination,CaoDongmen not only accepted the thought of CaoDongzong in China,but also developed a wealth of localization ideas in combination with the social and cultural characteristics of Vietnam,the most obvious of which are:law thought,pure land thought,Chan thought.CaoDong people take commandments as their lifelong practice and establish a good teacher as a monk.They take the recitation of Amitabha and the pursuit of Western bliss as their ultimate goal They take the reception of CaoDong Chan Schools chuandeng ket to determine the number of teachers and apprentices.They give full play to the thoughts of Buddha nature,Prajna,five monarchs and ministers and take them as the norms of practice in daily life.The fifth chapter introduces the CaoDong Chan school and the cause of spreading Dharma.In the process of cultivation,the people of CaoDong sect,who are highly respected among the Chan masters,have held the highest positions of Buddhism in Vietnam,such as national teacher,Sangtong,sanggang and Dharma Master.In the modern and contemporary socialist period,Cao Dongmen,as monks,also actively participated in political activities,such as acting as representatives of the National Congress,provincial people’s Congress,etc.,and the highest status also included serving as vice chairman of the Vietnamese National Congress.Through these positions,we can play the spirit of "worshiping the Tao and patriotism".CaoDong people not only applied the Buddhist doctrine and the thought of CaoDong Chan to the field of political participation,but also actively engaged in the construction of temples,the printing of Buddhist classics,the Enlightenment of believers and other important Dharma promotion undertakings,so that CaoDong Buddhism in the history of Buddhism in Vietnam highlighted its unique influenceAlthough there are still many shortcomings,the author hopes that this paper can introduce a Chan sect of Vietnamese Buddhism to China,which is the influence of Chinese Buddhism on foreign countries,can serve as a bridge to promote Buddhist exchanges between China and Vietnam,and also provide Vietnamese readers with an understanding of the past and present of Cao Dong Chan sect in North Vietnam,especially to Cao in North Vietnam.The people of Dongmen know the method of inheritance and practice of Dharma pulse.