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РЕЛИГИОВЕДЕНИЕ
УДК 294.3
GENERAL ISSUE OF VIETNAM AND SOUTHEAST ASIAN COUNTRIES FROM THE PERSPECTIVE OF BUDDHISM
Le Thi Cuc
Hanoi University of Culture, Vietnam е-mail: [email protected]
Southeast Asia is an area having "diversity in unity" culture which is created from many unique and separate elements of each country but there are many similar cultural elements between them. From the perspective of religion, the strong presence of Buddhism is a noticeable similarity between Vietnam and Southeast Asian countries. It can be confirmed that Buddhism is lively existing and plays an important role for many Southeast Asian countries as Vietnam, Thailand, Cambodia, Myanmar and Laos. Throughout the long history since be adapted, Buddhism has big effects on many aspects such as politics, ideology, ethics, lifestyle, literature and art, etc. In the current integration trends, Buddhism still plays the role of preserving the traditional cultural values and contributing to the promotion of unity, peace and sustainable development of Vietnam and Southeast Asian countries.
Keywords: Buddhism, Southeast Asia, Vietnam.
Foreword
In terms of geography, it can be seen in the map of Southeast Asia that there are many different desultory territories, particularly, there are temporarily divided into two regions as mainland and island. In terms of history, politics, society, etc., Southeast Asian peoples have difference. However, there are close and interlacing relationship between Southeast Asian countries, which creates the most basic similarities as position, climate and cultural aspect.
In terms of religion, Southeast Asia has diversity of different religions. However, the strong presence of Buddhism is a noticeable similarity between Vietnam and Southeast Asian countries. So that what is similarity in process of adaptation and development of Buddhism between Vietnam and Southeast Asian countries? The position and role of Buddhism in Vietnamese history are whether similar to those of Southeast Asian countries or not? Nowadays, Buddhism in Vietnam and Southeast Asian countries whether still plays
the role of promotion of unity, peace and sustainable development of regional countries or not? They are questions discussed to deploy into topic in order to have basis to assess similarity between Vietnam and Southeast Asian countries from the perspective of Buddhism.
1. The process of Buddhism adaptation and development in Vietnam and Southeast Asian countries
Southeast Asia is located in the middle of Pacific Ocean and Indian Ocean, which is considered as crossroads of international maritime trade, especially, traffic link between two civilized centers India and China. Southeast Asia is in a favorable position which helps this region be easy to exchange with different cultures in the world including India and China. In process of history development, there are the presences of world's big religions in this region.
As Vietnam, religions in Southeast Asian countries are usually mixed and harmonized to each other. However, there are one or two main religions having more important role and position in each country. In Southeast Asia currently, Islam is the main religion in Malaysia peninsula and Indonesia archipelago (expect Bali peninsula belonging to Indonesia archipelago has Hinduism to be main religion). Brunei has a large population considering Islam to be main religion. In Philippines, Catholicism has greater advantage than other religions. In Singapore, there are many communities of believers adoring different religions with no large difference rate but basically, Buddhism is outnumbered by believers of Catholicism, Islam, Hinduism, etc. Meanwhile, Buddhism is the main religion in many Southeast Asian mainland countries as Vietnam, Thailand, Myanmar, Cambodia and Laos. Therefore, when researching on Buddhism in Southeast Asia, we are going to focus on discussion of Buddhism in Southeast Asian mainland countries to have general view of Buddhism in the whole region.
* Adaptation time
Buddhism is adapted in Vietnam and Southeast Asian countries fairly soon about in last centuries AD or the first centuries AD. Nowadays, researchers could still have opposite opinions about the time of appearing Buddhism in Southeast Asia. Legend has it that there were two Buddhist nuns coming to disseminate dharma in Burma from the 3rd century BC. In ancient Kingdom of Phu Nam in the 2nd century, Hinduism coexisted with Buddhism. In some archipelagoes as Indonesia and Malaysia archipelago, archaeologists have founded many statue of Buddha having date of from the 2nd century to the 4th century in Sumatra, Java, Cilibes.
As in Vietnam, according to historical documents, in the 2nd century, Mau Bac was the first bonze communicating Buddhism into Giao Chau region. From the 3rd century, Vietnam had other three bonzes as Khuong Tang Hoi (early the 3rd century), Ma - Ha - Ky-Vuc and Chi Cuong Luong (middle and end of the 3r century). In other words, Buddhism adapted to Vietnam in the first time is about from end of the 2nd century to the 3rd century.
* The presence of Buddhism branches in Southeast Asia
According to history of Buddhism in India, in four times of Buddhist Council Congress, there were mainly used method of reading and recanting in order to understand the meaning of Buddha's teaching properly with Dharma in the first two times; however, Buddhists used document to note down in the last two times. In this note taking, all the monks were divided into two groups: the Southern group noted down by Pail word, the Northern group noted down by Sanskrit word. This is the datum point related to dissemination of Buddhism afterwards. Regions considering Pail as main language such as the northern territory of Indian peninsula and a list of such countries as Sri Lanca, Burma, Thailand, Laos, and Cambodia (where Pail language is popular) are disseminated by prayer
in Pail word. Buddhism in these regions is called Theravada to distinguish from Mahayana. This is Buddhism branch disseminated to regions using Sanskrit as center and northern of Indian peninsula and a list of such countries as Nepal, China, Vietnam, Japan, Korea, etc.
In the first five or six centuries, when Buddhism appeared in India, although both the Southern branch and the Northern branch worshiped head of religion Gautama Buddha and complied with the most essential teachings of Buddha but there were differences, which lead to establishment of Theravada Buddhism in Southern region and Mahayana Buddhism in Northern region. At this time in India, two these branches had different divisions. For Theravada branch, this branch was divided into two schools: Mahasanghikas and Theravada in the first time. Afterwards, two groups were continued to subdivide into different services (22 services in total). For Mahayana branch, in centuries in early AD, the development of Mahayana Buddhism was stronger than Theravada Buddhism and the most focused on the Northern India. Then, Mahayana Buddhism was gradually adapted to countries in the north of India.
Back to Southeast Asian region, in the process of adaptation and development, there are the presence of both two Mahayana Buddhism and Theravada Buddhism. In terms of adaptation manner, Buddhism is adapted into Southeast Asia by two different ways (go up from the South by seaway; go down from the North by road). In other words, Buddhism in Southeast Asia is divided into two branches namely Theravada Buddhism in Southern region and Mahayana Buddhism in Northern region. In India, in the first five or six centuries since the Buddhism is established, the branch of Mahayana Buddhism is developed stronger than Theravada Buddhism. By the 3rd century BC, Mahayana Buddhism is firstly disseminated in Southeast Asia from the North. Mahayana Buddhism imprints in Southeast Asian countries are preserved in the structure of well-known temples in Sumatra, Java va Angko. The best expression is that in the 2nd century and the 3rd century, Indian bonzes brought Mahayana Buddhism to Vietnam in the way of the North from China.
A little bit later, from the first century to the 7th century in India, Theravada Buddhism was developed and had greater advantage than Mahayana Buddhism. From Indian mainland, Theravada Buddhism was disseminated to Sri Lanca Island. This is the center of Theravada Buddhism and also a bridge disseminating this Buddhism branch to Southeast Asian countries. Afterwards, the Theravada Buddhism becomes the most developed Buddhism in Southeast Asian countries and replaces for Mahayana Buddhism and Hinduism.
Vietnam is an exception. Because of close relationship and cultural exchange with China (where Mahayana Buddhism is popular), the Mahayana Buddhism branch basically strong exists in the North of country. Meanwhile, Theravada Buddhism is developed in the South of Vietnam, especially, provinces belonging to Mekong Delta, a branch of Mekong river ("Buddhism river" flows through Southeast Asian mainland countries worshiping Buddhism such as Thailand, Myanmar, Laos and Cambodia). In Mekong Delta - Southwest provinces nowadays, Buddhism popularly focuses on two schools as Mendicant bonze and Khmer Buddhist Theravada. The feature of Buddhism in Mekong Delta has most many similarities with Theravada Buddhism of countries belonging to Greater Mekong Subregion in Southeast Asian mainland.
2. Position and role of Buddhism in history of Vietnam and some Southeast Asian countries
* Buddhism plays an important role in Vietnamese history
In the first three centuries (from Buddhism introduced in Vietnam in end of the 2nd century to Anterior Ly Nam De Dynasty), Buddhism was basically undeveloped in Vietnam. In four centuries later, (from The Later Ly Nam De Dynasty (571-602) to the end
of Chinese domination), Vietnamese Buddhism was entered developing period and divided into three periods. The first period relates to Zen Buddhism school of two monks Ty Ni Da Luu and Phap Hien (Zen Buddhism of China was disseminated in 580); the second period, Chinese and Vietnamese evangelists had many chances to disseminate Buddhism because of encouragement of Tuy - Duong kings; the third period, faction of Ngo Ngon Thong in China continued to disseminate Zen Buddhism to Vietnam (in 820). In the period of independent feudal dynasty, Vietnamese Buddhism had developing turning point. Buddhism had advantage and played an important role in the period of Dinh - Tien Le. Sangha was respected by court and people. Most of Sangha are Confucianism having profound knowledge, ethical understanding and good merit so that they are important factors promoting the development of Buddhism.
Ly dynasty is one of dynasties in Vietnam in which Buddhism is popular. In over two hundred existing years of Ly dynasty (1010 - 1225), Buddhism keeps unique position in all aspects: ethics, literatures, politics, and foreign affairs. All of eight kings of Ly dynasty worshiped Buddhism and some of them became Buddhist monks and reached the peak of the Way in Thao Duong School as King Anh Tong, King Cao Ton. Some enlightened monks of Ly dynasty as Buddhist priest Van Hanh, Thien lao, Vien Chieu, Khong Lo kept many important positions in court because of their intelligence, talent and virtue. Moreover, they are also skillful diplomas, brilliant poets and learned teachers.
Next to Ly dynasty, Buddhism is also developed in Tran dynasty, especially, in the first 100 years of governing. All of the first four kings of Tran dynasty understand and worship Buddhism. King Tran Nhan Tong is also the founder of Truc Lam School which is the most developed Buddhism school in Tran dynasty in Vietnam.
It can be confirmed that Buddhism in period of Ly - Tran was extremely developed. Buddhism was considered as state religion having wide and deep position and effect. From the period of Ly - Tran to modern period, Vietnamese Buddhism entered to rise and fall period, decadence and prosperity connecting closely to the change of feudal dynasty and impacts of world situation. In contemporary period, this was Buddhist Revival Movement in the 20th century in Vietnam along with such movement in the world. This is the premise helping Buddhism continue to be religion having the largest proportion of believers in Vietnam nowadays.
In summary, in over 2000 years of adaptation and development, although Buddhism had go through many rises and falls, it has penetrated in ideology, lifestyle, ethics, literatures, arts and become religion go together with Vietnamese national culture.
* Buddhism plays an important role in some Southeast Asian countries
Similar to Vietnam, in Southeast Asian countries like Myanmar, Thailand, Laos, Cambodia, Buddhism is strongly and deeply influential in all aspects. Presently, in Southeast Asia, Buddhism is still considered as the national region in some countries as Myanmar, Thailand, Laos, etc. In these countries, Buddhism has an important role in their political, social and cultural life.
Myanmar is one of countries mainly following the Theravada Buddhism. Buddhist followers make up about 85% of the total population. According to the tradition, a man in his life must live once hidden in the temples. As a rule, boys aged 12, 13 will be eligible to become monks. Among them, there are persons being monks for life, some left home for a while and then return to the secular life. Therefore, the clergy in Myanmar is very crowded with two different parts. One part is lifelong monks in temples and the other at home. In the community, the clergy is highly respected. At home, the mother must also appreciate and respect their child going to temple as a monk. In society, the prestige of the clergy is extremely high, even military elites cannot dare to disregard. Buddhism has also had ups
and downs in the history of Myanmar, but this religion has always played an important role. Typically, "In the age of the kingdom, Myanmar is a unified state of politics and religion. The supreme leader of the Buddhist clergy is the monarch, who holds religious affairs nationwide but at the same time has a great influence on the monarch and political affairs." 1
In the modern period, Buddhism still had prominent status in the Federation of Myanmar. In 1961, when the Myanmar's parliament passed the constitutional amendment, Buddhism won the title of the national religion. The Constitution of Myanmar officially recognized "Buddhism - the religion that the majority of citizens in the federal believe - is the national religion".
Like Myanmar, Thailand is also considered a Buddhist nation. As early as the 13th century, under the reign of Sukhothai, Buddhism was recognized as the national religion. To the modern period, after the transition to constitutional institution, the Constitution of Thailand still prescribes Buddhism as the national religion and regulates the freedom of religion and belief. Thailand's population accounts for more than 95% of the total population believe in Buddhism. In this country, Buddhism greatly influences the ideology, morality, lifestyle of the people and all social, political and economic activities.
Religious activities are always an important part of the Thai people's life. The most important events of human life from the birth, maturity to death (as birthday of a year-old baby, marriage, funeral, etc.) are related to the temples and monks. For example, when a child is born, according to custom, people will ask the monks in the padoda to name the child beautifully in semantics. In the way of life, it is very special for all Thai youths (including the kings) when they come to the maturation stage from 18 to 20 years old, they all go to the temples for practicing and learning in 3 months, 1 year or 3 years depending on their hobbies and wishes. This is considered as a prerequisite before a young man wants to get married or start a formal career.
It is clearly to state that the temple holds an important place in the lives of the people of Thailand. Furthermore, it is also the place preserving valuable cultural heritage such as Tripitaka, historical records of Thai dynasties, rare and precious statues of Buddha in gold or jade. Even if Thai people feel insecure about keeping precious things in their homes, they will ask for permission of the abbot of the temple to keep those precious things in the temple. The Thailand's temple is the cultural center where valuable and traditional songs, dances and plays are preserved. Temple is also the place reserved for traditional art forms such as architecture, painting, sculpture of Thailand from past to present. The most typical one of Thailand's temple system is Phat Ngoc Temple (Temple of Emerald Buddha - wat Phra Kaew) located in the east of the Chao Phraya River in the magnificent royal palace. Near the end of the eighteenth century, this temple was built with the Thailand's own architecture by the first Rama king to worship the Buddha and also the practice place of worship of the king and the courtiers.
In short, Buddhism has made an active contribution to the cultural life of the Thai people and is an important component of the culture of this nation.
In Laos, Buddhism was introduced at the end of the fourteenth century under the reign of King Fa Ngum. The King invited the monks from Cambodia to preach and build temples for the Sangha. Since then, with the support of King Fa Ngum and the Queen, the Sangha began to spread Buddhism. Lao people started believing in Buddhism. In the later dynasties, Buddhism began to flourish due to the imperial policy of the court. Even the Lao kings have the custom that before their throne, they must have a period of study at the
1 Social Science Information Institute, Religion and Modern Life, Social Science Information Publishing House, H, 2001. P. 35.
temple. The most prosperous development of Lao Buddhism was at the seventeenth -century period of King Xulinha Vongxa. At that time, Laos became the center of Buddhism in Southeast Asia. Many people left home to be monks in countries like Siam and Khmer had to go to Vientiane for study. Undergoing many changes of history, up to modern times, Buddhism in Laos continues to develop due to the imperial policy of the Government. Buddhism has become the national religion of Laos. Some provisions in the Constitution of 1961, as Article 7 of the Constitution states that "Buddhism is the national religion, the King is the highest protector".
During the course of development and integration, as well as other Buddhist countries in Southeast Asia, the Buddhist cultural mark has spread and permeated the cultural, economic and political life of this country. Currently, with a population of about 7 million and 1400 large and small temples, Laos is considered as the country with the highest proportion of temples to the world's population. Temples and pagodas are closely linked to the lives of the Lao people and are also the glue that links the Lao tribes together. Most of Laos's famous cultural and historical buildings are associated with Buddhism such as Luang Prabang ancient capital, Vatxixun pagoda, mysterious plain of jars (Xieng Khuang); especially That Luang in Vientiane is the symbol of Buddhist culture and the cultural symbol of Laos.
Another country in which Buddhism is developed in Mainland Southeast Asia is Cambodia. In Cambodia, Buddhism appeared quite early (from the beginning of the Christian Era to the sixth century) when Cambodia was affected by India. At that time, many Indian merchants went to Cambodia to trade along with Theravada Buddhism monks. However, in the early stage, the Buddhism imprint in Cambodia was not clear. The period from the seventh century to the thirteenth century was the period of Buddhism development in Cambodia. Historically, in this period, Mahayana branch was more developed than Hinayana branch of Cambodian Buddhism. From Cambodia, Buddhism was also spread and developed in Laos. From the thirteenth to the nineteenth century, the Theravada Buddhism was spread and flourished in Cambodia. The Cambodian Royalists directly supported the development of Buddhism. The King of Cambodia as That Ly Nhan Da La Bat Ma had become a monk. Cambodia has been considered as the center of Buddhism, gathering the Buddhist Sanghas of countries such as Myanmar, Srilanka, Thailand. In 1890, the Cambodian Royal family also propagated Buddhism to Vietnam. This was the basis for the formation of the Khmer Theravada Buddhism branch in the South Vietnam (currently, this branch of Buddhism is the most developed in An Giang province). Cambodian Buddhism was weakened during the Khmer Rouge administration. At present, Cambodian Buddhism is entering a stage of restoration and development.
Therefore, Buddhism was associated with the prosperity and decadence of the Kingdom of Cambodia. When the country was prosperous, Buddhism developed to its peak, whereas Buddhism fell into recession when the Cambodian sovereignty was lost. Historically from the very beginning until now, Buddhism in Cambodia has held a dominant position with over 90% of the total population of Buddhists. With that role, Buddhism has made important contributions to the consolidation of the united nation and fostering of internal unity of the ruling class. Simultaneously, Buddhism has also left many imprints in cultural and social fields such as literature, art, architecture, law, etc. The presence of Buddhism has significantly contributed to the identity of. Cambodian culture. The pagoda, in addition to being the cultural center of the village, is also place to protect the country's longstanding culture.
3. The effects of Buddhism to the development of Vietnam and other Southeast Asian countries today
In the context of globalization and integration nowadays, nations around the world and Southeast Asia tend to be closer. This encounter could create harmony, penetration of each other, but also create conflicts. Many armed conflicts at the regional and national levels had taken place under the guise of religion. As an important constituent of cultures, religion is seen as a kind of soft power involved in international political life. Therefore, Buddhism in Vietnam and Southeast Asian countries has a common role of orientation in helping countries cope with these challenges.
* The effects of Buddhism to establishing sustainable relations in Vietnam and other Southeast Asian countries
Facing the current situation of war and conflict that are rampant, Buddhism in Southeast Asian countries continues to hold important position. The peaceful thought of Buddhism, typically the "the six points of harmony" theory, is a red thread that directs the establishment of sustainable relations of Southeast Asian countries.
The thought of "the six points of harmony" comes from an anecdote recorded in Buddhist scripture. At that time, the Buddha had two groups of monks who discord with each other. They always "compete, fight and injure each other by weapon of language; are no self-understanding and not accepting sympathy; no self - reconciliation and not accepting reconciliation". The Buddha gathered the two groups of monks and analyzed the cause of the discord that led them to be unfortunate and anguish. Later, the Buddha gave the six principles of living to help all people harmonize, love and help each other.
The six principles of living were concluded in "The six points of harmony" theory of Buddhism: Physical unity by living together; Economic unity through sharing; Verbal unity by not criticizing others; Mental unity through shared joy; Moral unity through upholding the same precepts; Doctrinal unity in views. 2 Although these six principles of life were taught by the Buddha to his disciples more than 25 centuries ago, currently they are still retained their values. From the Buddhist doctrine formed the basic principles to establish harmonious living conditions of the Sangha so that applied to the whole society. It is a living style that share and love each other, constantly learn and practice the dharma helping the Buddhist community and society towards harmonious and effective life.
In addition, Vietnam and Southeast Asian countries are Buddhist countries. From the past to the present, the thought of unity and peace of Buddhism has permeated each country and nation. This has promoted the friendship, long-term commitment and sustainable development between Vietnam and countries in Southeast Asia.
* The impact of Buddhism on solving challenges in Vietnam and Southeast Asia
today
At present, countries in the world, including South East Asian countries are facing many challenges such as economic, socio-political crisis, especially environmental pollution and climate change. These challenges will inevitably directly affect the survival and development of each country.
For example, a specific case in which it is necessary to get the contributions of Southeast Asian countries is the pollution of water resources and ecological pollution in the Mekong River. It is one of the major rivers in the world, originating in Tibet, flowing through China, Myanmar, Thailand, Laos, Cambodia and Vietnam. The Mekong River has long been described as a "Buddhist river" because from its upstream to downstream flows through countries where Buddhism is as important as the state religion.
Over time, the flow of the Mekong river has changed and is now facing environmental challenges. This river is facing pollution at the alarming level. One of the
2 URL: http://pgvn.vn/fe'wA - luat - luan/201402/Luc - hoa -Minh - duc - Trieu - Tam - anh - 30736.
reasons for the ecological imbalance and environmental pollution of the Mekong River is that some countries are building a network of interlaced hydropower dams at its upstream and downstream. The stone filling, rapids breaking, flow changing to serve the process of hydropower construction and exploitation affect to the beauty of the environment, the life of river creatures and even the life of the inhabitants living along the Mekong river drainage basin.
Once again, the role of Buddhism is appreciated. Buddhism contributes indirectly to settling these general challenges faced by Southeast Asian countries. Buddhist outlook on life is characterized by the Buddha's mercifulness toward life of all beings; the Buddha's point of view of ecological environment protection; prohibitions observed by Buddhists, etc... These contents will orient the settlement of challenges faced by Vietnam and other Southeast Asian countries in terms of pollution in general and Mekong River pollution in particular.
In the past, Gautama Buddha (the Head of Buddhism) was very close to nature. He always loved and respected the natural growth environment of all living beings. According to Paticcasamuppada or the law of cause and effect, "if this exists, that exists; if this ceases
3
to exist, that also ceases to exist." The Buddha specified the natural existence law. All living beings in the world are organically related to one another. The existence of this species is a basis for the existence of that species, and vice versa the extinction of a species will have an impact on the life of other species.
In other words, man cannot live alone; man must live with nature. For this reason, man and nature must interact with each other to develop together. If this rule is violated, imbalance or unsustainability will occur.
According to the Code of monastic discipline translated from Pali4, the Buddha defined that Bhikkhus were not allowed to spit and make a mess on the grass and in water. They mustn't cut down trees and pull grass. The should avoid activities that damage other living beings. Obviously, the Buddha greatly loved, respected and protected nature. He taught his disciples how to be merciful toward life of all living beings. One of the five commandments is slaughter prohibition. This helps protect the natural environment of all living beings and helps assure ecological balance.
With regard to the existing ecological environment pollution caused to the Mekong River, Buddhist monks and nuns in Vietnam and other Southeast Asian countries cooperate with one another to learn Dharma, observe Dharma and propagation of faith. "Learning Dharma" means learning the Buddha's teachings of environmental protection. "Observing Dharma" means complying strictly with the commandment on slaughter prohibition. "Propagation of faith" means that the Buddha's disciples use their knowledge and virtue to express mercifulness and to popularize their knowledge of ecological environment to all levels of society.
Countries exploit the Mekong River for various purposes, including hydropower plant construction, for sustainable development, but consequences of such exploitation are considerable. Upstream flow prevention will prevent sediment movement, which causes damage to agriculture in the downstream area. The exploitation of the natural water source for hydropower plant operation will increase the river natural temperature, adversely affecting the growth of aquatic creatures. In addition, the change in artesian waters results in more unusual floods and droughts. Because of their joint ownership of the Mekong River,
3 Superior Buddhist monk Thich Vien Tri, History of Indian Buddhism, Phuong Dong Publishing House, 2006 P. 84.
4 Vietnam Buddhist Sangha (1993), Regulation on leaving one's home to become a Buddhist monk or nun, translated by Ho Tong.
Southeast Asian countries must take responsibility for the protection and preservation of the River. From the Buddhist perspective, Buddhist sanghas in Vietnam and other Southeast Asian countries play an important role in offering expert advice for the promulgation of policies on rehabilitation and exploitation of the River by governments of the countries.
Conclusion and Recommendation
In summary, reviewing the picture of Buddhism in Southeast Asia, we realize many similarities between Buddhism in Vietnam and Buddhism in other countries (mainly in Southeast Asia). This religion was introduced in the first centuries of Christian history by road and water. Both the branches Northern Mahayana and Southern Theravada exist in these countries. The branch Early Buddhism is also known as Theravada Buddhism (often called Hinayana Buddhism) and is the main religion in countries in Southeast Asia. In Vietnam, Early Buddhism is not a main branch. It is only common in the Mekong Delta. In this Delta, Early Buddhism is very important, especially to the Khmer ethnic minority. Therefore, Vietnam can be still considered as an Early Buddhist country like Thailand, Myanmar, Laos, and Cambodia.
Although Vietnam and other Southeast Asian countries differ in regime and Buddhism aspect, their citizens love peace and follow Buddha's teachings on loving kindness and compassion, wisdom, joy and equanimity, and generosity. For this reason, when introduced into Vietnam and other Southeast Asian countries, Buddhism fell in line with the native cultures. Buddhism has a great impact in terms of various aspects.
At present, Buddhism still plays an important role in the development trend of Vietnam and other Southeast Asian countries. In Southeast Asian countries, Buddha's teachings are followed in life activities, and Buddha Dharma is exchanged on the basis of integration without assimilation.
Similarities between Buddhism in Vietnam and Buddhism in other Southeast Asian countries will contribute to strengthening friendship, solidarity, and cooperation among them. This will facilitate stability and sustainable development of Vietnam and other Southest Asian countries in the present and in the future.
To achieve such result, Buddhist Sanghas of Vietnam and other Southeast Asian countries should share a guideline with a view to associating Buddhism in political, cultural and social life and contributing to facilitating the peace process and development integration among countries. To do this, in addition to close cooperation among governments of Southeast Asian countries, Buddhist Sanghas and communities in the region should closely cooperate and undertake to raise global awareness of peace, security, environment, and sustainable development.
Buddhism cooperation among Southeast Asian countries can be facilitated through political, cultural and social activities such as strengthening cultural exchanges, exchanges among Buddhist Sanghas, and exchanges among Buddhists. Besides, Southeast Asian countries should enhance Buddhism connection in the region and in the world for the purpose of intensifying friendship, solidarity, and cooperation among countries in Southeast Asian and in the world.
References
1. Vietnam Buddhist Sangha, Basic Buddhology, volume 2, Religious Publishing House, H, 2015.
2. Vietnam Buddhist Sangha, Regulation on leaving one's home to become a Buddhist monk or nun, translated by Ho Tong, 1993.
3. Vietnam Buddhist Sangha, Majjhima Nikaya, volume 1, (translated by Thich Minh Chau), Vietnam Buddhist Research Institute, 1992.
4. Vietnam Buddhist Sangha, Majjhima Nikaya, volumes 2 and 3 (translated by Thich Minh Chau), Vietnam Buddhist Research Institute, 1992.
5. Bui Dang Khoa, History of Buddhism in Southeast Asia and South Asia, Buddhology Research Magazine, issue 3/year 2008, pp. 52-56.
6. Mary Somers Heidhues, History of Southeast Asia Development, Culture and Information Publishing House, H, 2007.
7. Nguyen Lang, History of Vietnamese Buddhism, Literature Publishing House, H, edition 2008.
8. Nguyen Tran Que, Cooperation and Development of the Great Mekong Delta Subregion - present and future, Social Science Publishing House, 2007.
9. Tran Quang Thuan, Theravada in Southeast Asia, Religious Publishing House, H, 2008.
10. Superior Buddhist Monk Thich Vien Tri, History of Indian Buddhism, Phuong Dong Publishing House, 2006.
11. Bui Thi Anh Van, Learning about the cause of introduction and development of Therwada Buddhism in Southeast Asia, Southeast Asia Study Magazine, issue 5/year 2002, pp. 60-64.
12. Social Science Information Institute, Religion and Modern Life, Social Science Information Publishing House, H, 2001.
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БУДДИЗМ ВО ВЬЕТНАМЕ И СТРАНАХ ЮГО-ВОСТОЧНОЙ АЗИИ
Ле Тхи Кук
Ханойский университет культуры, Ханой, Вьетнам e-mail: [email protected]
Статья посвящена вопросам сходства становления буддизма во Вьетнаме и странах Юго-Восточной Азии, его специфики, его культурно-генетических особенностей. Описывается позиция и роль буддизма в истории стран Юго-Восточной Азии и Вьетнама. Культура стран Юго-Восточной Азии отличается «разнообразием в единстве», она состоит из уникальных отдельных культурных элементов каждой страны, но есть среди них много схожих. С точки зрения религии, мощное присутствие буддизма является достойным внимания сходством между Вьетнамом и странами Юго-Восточной Азии. Поэтому можно утверждать, что буддизм полон жизни, он существует и играет важную роль для многих стран Юго-Восточной Азии, таких как Вьетнам, Таиланд, Камбоджа, Мьянма и Лаос. Буддизм на протяжении многих лет имеет колоссальное воздействие на многие аспекты жизни, такие как политика, идеология, мораль, литература и искусство и т. д. Современные интеграционные процессы невозможны без учета роли буддизма в сохранении традиционных культурных ценностей и способствует укреплению единого, мирного и устойчивого развития во Вьетнаме и странах Юго-Восточной Азии. Автор указывает на необходимость изучения общего в буддийских традициях стран Юго-Восточной Азии и Вьетнама, что может повлиять на определение тенденций дальнейшего духовного, культурного, политического и экономического развития Восточной Азии.
Ключевые слова: Буддизм, Юго-Восточная Азия, Вьетнам.
