{"id":8728,"date":"2022-05-21T19:26:26","date_gmt":"2022-05-21T12:26:26","guid":{"rendered":"https:\/\/phapnhan.org\/en\/?p=8728"},"modified":"2022-05-21T19:30:43","modified_gmt":"2022-05-21T12:30:43","slug":"buddhist-contribution-to-good-governance-and-development-in-vietnam","status":"publish","type":"post","link":"https:\/\/phapnhan.org\/en\/buddhist-contribution-to-good-governance-and-development-in-vietnam\/","title":{"rendered":"Buddhist Contribution to Good Governance and Development in Vietnam"},"content":{"rendered":"

Prof. Dr. L\u00ea M\u1ea1nh Th\u00e1t<\/strong><\/span><\/a><\/p>\n

\"\"<\/p>\n

Buddhist Contribution to Good Governance and Development in\u00a0Vietnam<\/span><\/a>*<\/a><\/strong><\/span><\/p>\n

Ven. Prof. Le Manh That<\/em>
\nVice Rector<\/em><\/span><\/strong><\/span>
\nVietnam\u00a0Buddhist University<\/em><\/span><\/strong><\/span><\/p>\n

Since the introduction of Buddhism into Vietnam, Buddhist teachings are not only for monks and nuns, but also for the society as a whole including the majority of men and women of every class of life. Actually, the first Buddhist work still extant in Vietnam written by M\u00e2u T\u1eed about the year 198 A.D. under the name L\u00fd ho\u1eb7c lu\u1eadn (Righting the wrong) states clearly what role Buddhism can play in any society, especially the society of Vietnam of M\u00e2u T\u1eed\u2019s time: \u201cThe Buddhist way, when applied to the family is for: serving the parents; when applied to the nation is for: helping the people; when applied to one\u2019s own life is for: perfection of oneself\u201d (\u9053\u4e4b\u70ba\u7269 \u5c45\u5bb6\u53ef\u4ee5\u4e8b\u89aa \u5bb0\u570b\u53ef\u4ee5\u6cbb\u6c11 \u7368\u7acb\u53ef\u4ee5\u6cbb\u8eab \u0110\u1ea1o chi vi v\u1eadt, c\u01b0 gia kh\u1ea3 d\u0129 s\u1ef1 th\u00e2n, t\u1ec3 qu\u1ed1c kh\u1ea3 d\u0129 tr\u1ecb d\u00e2n, \u0111\u1ed9c l\u1eadp kh\u1ea3 d\u0129 tr\u1ecb th\u00e2n).<\/a>[1]<\/sup><\/a>\u00a0So, from a very early period in Vietnam history, Buddhism already put out a theory of good governance and development and showed a strong interest in the application of that theory. In this paper, we wish to present three case studies of this application in the history of Vietnam.<\/span><\/strong><\/span><\/p>\n

Ph\u00e1p Thu\u1eadn\u2019s theory<\/span><\/strong><\/span><\/h3>\n

The first case is the theory of good state governance and development proposed by Zen Master Ph\u00e1p Thu\u1eadn (915-990). In a poem entitledQu\u1ed1c t\u1ed9\u00a0(National destiny \u570b\u795a), in response to the question by Emperor L\u00ea \u0110\u1ea1i H\u00e0nh (reigned 980-1005) about the destiny of the Vietnamese nation, recorded in\u00a0Thi\u1ec1n uy\u1ec3n t\u1eadp anh\u00a0(Collection of Outstanding Figures in Zen Garden \u79aa\u82d1\u96c6\u82f1), Ph\u00e1p Thu\u1eadn said:<\/a>[2]<\/sup><\/a><\/span><\/strong><\/span><\/p>\n

\u201cQu\u1ed1c t\u1ed9 nh\u01b0 \u0111\u1eb1ng l\u1ea1c<\/span><\/strong><\/span>
\nNam\u00a0thi\u00ean l\u00fd th\u00e1i b\u00ecnh<\/span><\/strong><\/span>
\nV\u00f4 vi c\u01b0 \u0111i\u1ec7n c\u00e1c<\/span><\/strong><\/span>
\nX\u1ee9 x\u1ee9 t\u1ee9c \u0111ao binh\u201d<\/span><\/strong><\/span><\/p>\n

\u570b\u795a\u5982\u85e4\u7d61<\/span><\/strong><\/span>
\n\u5357\u5929\u88cf\u592a\u5e73<\/span><\/strong><\/span>
\n\u7121\u70ba\u5c45\u6bbf\u95a3<\/span><\/strong><\/span>
\n\u8655\u8655\u606f\u5200\u5175<\/span><\/strong><\/span><\/p>\n

Nation\u2019s destiny is just like a bunch of intertwined rattan<\/span><\/strong><\/span>
\nPeace reigns over the southern sky<\/span><\/strong><\/span>
\nNo-action stays in the palace<\/span><\/strong><\/span>
\nWar will be stopped everywhere<\/span><\/strong><\/span><\/p>\n

In this poem, Ph\u00e1p Thu\u1eadn discusses war and peace and the method for stopping war, enabling peace to be maintained \u2013 forever in Vietnam. These are the words that the Vietnamese people of Ph\u00e1p Thu\u1eadn\u2019s time aspired towards and fervently desired to be present in their country after the resistance war for national independence in 939 A.D., and during the war between the warlords from 944 to 968. The key issue here is how to stop war and bring peace to the people and the Nation\u2019s destiny depends upon the answer to that question. In Ph\u00e1p Thu\u1eadn\u2019s views, for the war to be stopped, the first and foremost requirement is to have \u201cno-action staying in the palace\u201d. What does the word\u00a0no-action\u00a0in this context mean? In Buddhist terminology, the Chinese word\u00a0no-action\u00a0(wu wei \u7121\u70ba) is used to translate the Sanskrit\u00a0asamk\u1e5bta\u00a0which means \u201cthe absolute\u201d in Buddhist epistemology and ontology and has nothing to do with the term\u00a0no-action\u00a0in that poem.<\/span><\/strong><\/span><\/p>\n

In the\u00a0collection of\u00a0the s\u016btras on Six Paramit\u0101s, there is a definition of\u00a0no-action\u00a0which has some social and ethical bearing, which reads as follows:\u00a0\u201cCareful but not haughty is the character of a learned man, to give away the ideas of dirty love and not to be contaminated with the dust of six sentiments, not to let those dirty loves even small as a strand of hair to be camouflaged in our hearts, then every thought will become extinct, that is no-action\u201d.<\/a>[3]<\/sup><\/a>\u00a0But then, this definition is not fit quite well in the context of the above poem.<\/span><\/strong><\/span><\/p>\n

We have to look another place for the meaning of\u00a0no-action. In the Chinese literature, this term appears quite frequently, especially in the works of Lao Tzu (\u8001\u5b50) and Confucius. In the\u00a0Book of the Way, Lao Tzu is believed to have said:\u00a0\u201cThe sages manage affairs with no-action, carry out teaching without speech\u2026 Act by no-action, then, nothing is not in order\u201d.<\/a>[4]<\/sup><\/a>\u00a0But, what the term\u00a0no-action\u00a0means, Lao Tzu does not state clearly. Therefore, it is very difficult to specify the content of that concept, and there are different explanations of it in the history of Chinese thought.<\/span><\/strong><\/span><\/p>\n

On the contrary, in the\u00a0Book of Sayings,\u00a0Confucius is said to have the following statement:\u00a0\u201cGovernance with no-action, only Emperor Shun did it. How could that be done? It needs only to be serious about himself and facing southwards\u201d<\/a>[5]<\/sup><\/a>\u00a0(\u5b50\u66f0\u7121\u70ba\u800c\u6cbb\u8005\u5176\u821c\u4e5f\u6b5f\u592b\u4f55\u70ba\u54c9\u606d\u5df1\u6b63\u5357\u9762\u800c\u5df2\u77e3 T\u1eed vi\u1ebft: V\u00f4 vi nhi tr\u1ecb gi\u1ea3, k\u1ef3 Thu\u1ea5n gi\u1ea3 d\u01b0? Ph\u00f9 h\u00e0 vi tai? Cung k\u1ef7 ch\u00ednh nam di\u1ec7n nhi d\u0129 h\u0129). Although the concept of\u00a0no-action\u00a0here is used to define the governance and is said to be the way of the governance of Emperor Shun, but the content is not clearly specified, except the property of being serious about himself (\u606d\u5df1). Such a specification evidently is not sufficient to define the way of governance of Emperor Shun. Fortunately, there are two other places where Conficius is reported to describe Emperor Shun\u2019s way of governance.<\/span><\/strong><\/span><\/p>\n

The first place is a statement in the section 31 entitled\u00a0The Middle\u00a0(\u4e2d\u5eb8) of the\u00a0Book of Rites\u00a0(\u79ae\u8a18):\u00a0\u201cIs Emperor Shun a great wise man? Emperor Shun likes to inquire and discuss in order to speak, hide people\u2019s bad sides and show their goodness, maintain two extremes, but use the Middle for the good of people. Is it because of this that he became Emperor Shun?\u201d\u00a0(\u5b50\u66f0\u821c\u5176\u5927\u667a\u8005\u6b5f? \u821c\u597d\u554f\u800c\u597d\u5bdf\u4ee5\u8a00,\u96a0\u60e1\u800c\u63da\u5584\u57f7\u5176\u5169\u7aef,\u7528\u5176\u4e2d\u65bc\u6c11,\u5176\u65af\u4ee5\u70ba\u821c\u4e4e).<\/a>[6]<\/sup><\/a>\u00a0The other place is also in the\u00a0Book of the Middle: \u201cIs Emperor Shun a man of great filial piety? He is morally good to be a saint, aristocratic to be a Son of the Heaven, wealthy spreading to four seas, honored in the Palace, and having children to continue on. Therefore, if the virtue is great, he will get the place, will have the enumeration, will enjoy the fame and will have longevity. So, the Heaven gives birth to all things and treats them depending upon their case. In consequence, if they are good, Heaven will strengthen them and if they are not, It will throw away\u2026 That is why man of great virtue will receive the mandate from Heaven\u201d.\u00a0(\u5b50\u66f0\u821c\u5176\u5927\u5b5d\u8005 \u8207\u5fb7\u70ba\u8056\u4eba \u5c0a\u70ba\u5929\u5b50\u5bcc\u6709\u56db\u6d77\u4e4b\u5167\u5b97\u5edf\u9957\u4e4b\u5b50\u5b6b\u4fdd\u4e4b\u6545\u5927\u5fb7\u5fc5\u5f97\u5176\u540d\u5fc5\u5f97\u5176\u58fd\u6545\u5929\u4e4b\u751f\u7269\u5fc5\u56e0\u5176\u6750\u800c\u7be4\u7109\u6545\u683d\u8005\u57f9\u4e4b\u50be\u8005\u8986\u4e4b\u8a69\u66f0\u5609\u6a02\u541b\u5b50\u61b2\u61b2\u683d\u4ee4\u5fb7\u5b9c\u6c11\u5b9c\u4eba\u53d7\u797f\u4e8e\u5929\u4fdd\u4f51\u547d\u4e4b\u81ea\u5929\u7533\u4e4b\u6545\u5927\u5fb7\u8005\u53d7\u547d).<\/a>[7]<\/sup><\/a><\/span><\/strong><\/span><\/p>\n

Through these two statements by Confucius about Emperor Shun and how he got the mandate from Heaven to be leader during his lifetime, we know now that his way of governance by\u00a0no-action\u00a0requires that the leader should have two necessary qualities in carrying out his mission of leading the people, that is, the wisdom and the virtue. Shun possesses these two qualities, so he becomes the Emperor of China at his time. From this, we presently could understand what the term\u00a0no-action\u00a0in the above poem by Ph\u00e1p Thu\u1eadn means. It means that if the Vietnamese of his time have a leader who possesses the wisdom and virtue, then the country will have a peaceful life.<\/span><\/strong><\/span><\/p>\n

Therefore thus, as a whole, Ph\u00e1p Thu\u1eadn\u2019s poem clearly states his Buddhist view on good governance and development in the vietnam of 10th<\/sup>century. At the junction of history, when Vietnam is facing an imminent war from the rising Sung Dynasty of China, the question of the national existence comes into forefront. So, the answer to that question is that in order to keep peace, the Vietnamese should be in great solidarity, just like a bunch of intertwined rattan, and in order to stop the war, they should have a leader who possesses wisdom and virtue. So, quite early in the history of Buddhism in Vietnam, the Vietnamese Buddhists, through the case of Zen Master Ph\u00e1p Thu\u1eadn, have known how to exploit the Buddhist theory of good governance and development to apply to the Vietnamese political and social reality.<\/span><\/strong><\/span><\/p>\n

Vi\u00ean Th\u00f4ng\u2019s theory<\/span><\/strong><\/span><\/h3>\n

Nearly one century after Ph\u00e1p Thu\u1eadn passing away, Zen Master Vi\u00ean Th\u00f4ng (1080-1151) was born and he became our second case study of Buddhist theory of good governance and development in Vietnam. He grew up in a peaceful Vietnam and the country already became a Great Viet (\u5927\u8d8a). The leadership of the nation started to show signs of separating from the people and the mass began to ask for their rights. In this circumstance, Vi\u00ean Th\u00f4ng, as a royal adviser, has proposed a new theory of good governance and development. Again, in this theory, the question of how to keep peace and stop the war is dealt with, but there already appears a shift in the emphasis from war to peace. I n a conversation with Emperor L\u00fd Th\u1ea7n T\u00f4ng in the year 1130 A.D., which\u00a0Thi\u1ec1n uy\u1ec3n t\u1eadp anh\u00a0recorded, in response to L\u00fd Th\u1ea7n T\u00f4ng\u2019s question about the principles of political order and upheaval, of prosperity and decline in the world, Vi\u00ean Th\u00f4ng said:\u00a0\u201cThe people is like an instrument. Put them in a safe place, they are safe; put them in a perilous place, they are peril. It all depends on how the leader of the people behaves himself. If his benevolence is in harmony with the hearts and minds of the people, then they will love him as a parent and look up to him like the sun and the moon. This is putting people in a safe place.\u201d\u00a0(\u5929\u4e0b\u7336\u5668\u4e5f \u7f6e\u8af8\u5b89\u5247\u5b89\u7f6e\u8af8\u5371\u5247\u5371\u9858\u5728\u4eba\u4e3b\u6240\u884c\u4f55\u5982\u8033\u597d\u751f\u4e4b\u5fb7\u5408\u4e8e\u6c11\u5fc3\u6545\u6c11\u611b\u4e4b\u5982\u7236\u6bcd\u4ef0\u4e4b\u5982\u65e5\u6708\u662f\u7f6e\u5929\u4e0b\u5f97\u4e4b\u5b89\u8005\u4e5f).<\/a>[8]<\/sup><\/a><\/span><\/strong><\/span><\/p>\n

Through this answer, a shift clearly appears in the theory of good governance and development from war to peace. And here, the question of the behavior of the leader becomes a hot spot which must be analyzed to find out what such a behavior should be composed of. Of course, a good leader must possess wisdom and virtue, but how these qualities are put into practice should be inquired. So, Vi\u00ean Th\u00f4ng went on to say:\u201cOrder or chaos rests with the officials. If they can win the people over, then there is political order; if they lose the people\u2019s support, then there is upheaval. I have observed Emperors and Kings of former time, no one succeeded without employing true gentlemen, or failed unless he employed petty men.When we trace how these things come about, it does not happen overnight, but develops gradually. Just as heaven and earth cannot abruptly produce cold and hot weather, but must change gradually through the seasons like spring and autumn, etc., Kings cannot suddenly bring about prosperity or decline, but rather it is a gradual process depending on their good or bad activities. The wise Kings of old knew this principle, so they molded themselves on Earth and never ceased to rely on virtue to cultivate themselves; they molded themselves on Earth and never ceased to rely on virtue to pacify the people. To cultivate oneself means to be cautious within, as cautious as if one were walking on thin ice. To pacify people means to respect those who are below, to be as respectful as one riding a horse holding worn-out-reins. If one can be like that, one cannot but succeed; if otherwise, one cannot but fail. The gradual process of prosperity or decline depends on this.\u201d<\/a>[9]<\/sup><\/a><\/span><\/strong><\/span><\/p>\n

Here, Vi\u00ean Th\u00f4ng expounds a new theory of good governance and development by emphasizing upon what we with our modern science of business management call the question of personnel, the question of employing appropriate men for appropriate works. The leader is now not reserved only for the king or the Emperor, or the head od a state but also for the officials in the governing bureaucracy of a country. In other words, if the working of a state machinery runs smoothly with good officials, then, the country will be in great peace. Otherwise, it will fall into chaotic state. Thus, there is an expansion of the notion of leardership from one man to a group of people who are responsible for the working of a state machinery. This is a new contribution of Vi\u00ean Th\u00f4ng\u2019s theory of good governance and development.<\/span><\/strong><\/span><\/p>\n

Tr\u1ea7n Th\u00e1i T\u00f4ng\u2019s theory<\/span><\/strong><\/span><\/h3>\n

Hundred years after Vi\u00ean Th\u00f4ng\u2019s death, Vietnam underwent many changes. Even with his advice, the leadership of the L\u00fd dynasty could not reverse the course of history and the country fell into a chaotic state. Warring factions fought each other and finally appeared a new dynasty whose leader was a new young man under the name Tr\u1ea7n C\u1ea3nh (1218-1278), later on, widely known under the title Tr\u1ea7n Th\u00e1i T\u00f4ng. In the year 1236 A.D., due to the coercion by Tr\u1ea7n Th\u1ee7 \u0110\u1ed9, the imperial head of government, to accept his brother\u2019s wife, Tr\u1ea7n C\u1ea3nh fled to Y\u00ean T\u1eed mountain from the capital Th\u0103ng Long. There, he met Zen Master Ph\u00f9 V\u00e2n and of course, Tr\u1ea7n Th\u1ee7 \u0110\u1ed9 got after him, asking him to be back to the capital. After many requests and not receiving the asquiescence from Tr\u1ea7n C\u1ea3nh, Tr\u1ea7n Th\u1ee7 \u0110\u1ed9 decided to make the mountain into a new capital. Ph\u00f9 V\u00e2n intervened, saying to Tr\u1ea7n C\u1ea3nh:\u00a0\u201cTo be the leader of the people, one should take the wish of the people to be his wish, the heart of the people to be his heart, now, that the people wish to welcome Your Majesty back to the capital, then how can Your Majesty not come back?\u201d\u00a0(\u51e1\u70ba\u4eba\u541b\u8005 \u4ee5\u5929\u4e0b\u4e4b\u6b32\u70ba\u6b32\u4ee5\u5929\u4e0b\u4e4b\u5fc3\u70ba\u5fc3\u4eca\u5929\u4e0b\u6b32\u8fce\u965b\u4e0b\u6b78\u4e4b\u5247\u965b\u4e0b\u5b89\u5f97\u4e0d\u6b78\u54c9).<\/a>[10]<\/sup><\/a><\/span><\/strong><\/span><\/p>\n

With this statement, Ph\u00f9 V\u00e2n again gives us a new look on the theory of good governance and development in Vietnam of 13th<\/sup>\u00a0Century when the Vietnamese began to deal with the rising power of the Mongolian empire in the north under the leadership of Genghis Khan (1162-1227). Actually, this new theory for the first time discusses about the desire and the will of people in relation to the governance and development of the state in its clearest term and content. The governance and development of a state totally depends upon the desire and the will of people and reflects this desire and will. Thus, a new and most important element is introduced into the theory of state governance and developmnet, which Ph\u00e1p Thu\u1eadn\u2019s and Vi\u00ean Th\u00f4ng\u2019s theories do not explicitly state or marginally deal with, that is, the desire and the will of people. The leader of the nation will act according to that desire and will.<\/span><\/strong><\/span><\/p>\n

We can say this is a new contribution of the Vietnamese buddhist theory of state governance and development of the 13th<\/sup>\u00a0century which still has a great bearing upon our time. this is because this theory emphasizes the role of the people in the running of a country and demands that any state policy should reflect faithfully their desire and will. This explains why the Vietnamese of the 13th<\/sup>\u00a0century successfully defended their country against three military invasions of Genghis Khan\u2019s successor, Kublai Khan (1215-1294) in the years 1258, 1285 and 1287.<\/span><\/strong><\/span><\/p>\n

Some Observations<\/span><\/strong><\/span><\/h3>\n

We hope, in the discussion of the three case studies of buddhists contribution to the theory of state governance and development in Vietnam, we will realize how from a general buddhist theory, three Vietnamese buddhists exploit and develop into\u00a0 new theories of state governance and development still applicable to Vietnam, with many concepts still open for discussion. These Buddhists were all active political learders and personally took part in the political advisers and leaders of the country. Therefore, what they were discussing was the policy they were trying to apply, so that the people\u2019s welfare could benefit from their realizations. The people here are all those whom the modern science of human resource management would call: \u201cstakeholders\u201d with a small difference in that these stakeholders are not limited to the members of a corporation, but belonging to the whole society and their welfare should be taken care of, or managed, by good leadership.<\/span><\/strong><\/span><\/p>\n

By Prof. Dr. L\u00ea M\u1ea1nh Th\u00e1t<\/span><\/strong><\/span><\/p>\n

 <\/p>\n

According to https:\/\/thuvienphatviet.com<\/span><\/strong><\/span><\/p>\n

<\/a>*<\/a>\u00a0Selected papers on\u00a0Buddhist Contributions to Good Governance and Development, the 4th<\/sup>\u00a0International Buddhist Conference on the United Nations Day of Vesak and the Auspicious Occasion of His Majesty the King\u2019s 80th<\/sup>\u00a0Birthday Anniversary at Buddhamonthon, Nakhon Pathom and United Nations Conference Center, Bangkok, Thailand 26-29 May 2550\/2007.<\/span><\/strong><\/span><\/p>\n

<\/a>[1]<\/sup><\/a>\u00a0L\u00ea M\u1ea1nh Th\u00e1t,\u00a0Nghi\u00ean c\u1ee9u v\u1ec1 M\u00e2u T\u1eed<\/em>, T\u1ed5ng h\u1ee3p Publishing House of Hochiminh city, 2006, p. 414.<\/span><\/strong><\/span><\/p>\n

<\/a>[2]<\/sup><\/a>\u00a0L\u00ea M\u1ea1nh Th\u00e1t,\u00a0Nghi\u00ean c\u1ee9u v\u1ec1 Thi\u1ec1n uy\u1ec3n t\u1eadp anh<\/em>, Ph\u01b0\u01a1ng \u0110\u00f4ng Publishing House, 2005, p.289&823. Cf. Cuong Tu Nguyen, Zen in Medieval Vietnam, Honolulu: University of Hawaii Press, 1997, p.171; Nguy\u1ec5n Duy, Kevin Bowen, Nguy\u1ec5n B\u00e1 Chung,\u00a0Zen Poems from Early Vietnam<\/em>, Saigon Cultural Publishing House, 2005, p.17.<\/span><\/strong><\/span><\/p>\n

<\/a>[3]<\/sup><\/a>\u00a0L\u00ea M\u1ea1nh Th\u00e1t,\u00a0Kh\u01b0\u01a1ng T\u0103ng H\u1ed9i to\u00e0n t\u1eadp\u00a01<\/em>, Saigon: V\u1ea1n H\u1ea1nh University Press, 1975, p.516.<\/span><\/strong><\/span><\/p>\n

<\/a>[4]<\/sup><\/a>\u00a0Ellen M. Chen,\u00a0The Tao Te Ching<\/em>, New York: Paragon House, 1989: 54-58.<\/span><\/strong><\/span><\/p>\n

<\/a>[5]<\/sup><\/a>\u00a0Lun yu<\/em>\u00a015. 2a5-6, Ssu pu pi yao.<\/span><\/strong><\/span><\/p>\n

<\/a>[6]<\/sup><\/a>\u00a0Li chi<\/em>\u00a016. 2a5-6, Ssu pu pi yao (Cheng\u2019s Annotations)<\/span><\/strong><\/span><\/p>\n

<\/a>[7]<\/sup><\/a>\u00a0Li chi<\/em>\u00a016. 5b2-10, Ssu pu pi yao (Cheng\u2019s Annotations)<\/span><\/strong><\/span><\/p>\n

<\/a>[8]<\/sup><\/a>\u00a0L\u00ea M\u1ea1nh Th\u00e1t,\u00a0Nghi\u00ean c\u1ee9u v\u1ec1\u00a0Thi\u1ec1n uy\u1ec3n t\u1eadp anh<\/em>,\u00a0Nh\u00e0 xu\u1ea5t b\u1ea3n Ph\u01b0\u01a1ng \u0110\u00f4ng, 2005, pp. 329-330. Cf. Cuong Tu Nguyen,\u00a0Zen in Medieval Vietnam<\/em>,\u00a0Honolulu: University of Hawaii Press, 1997, p. 201.<\/span><\/strong><\/span><\/p>\n

<\/a>[9]<\/sup><\/a>\u00a0L\u00ea M\u1ea1nh Th\u00e1t,\u00a0Nghi\u00ean c\u1ee9u v\u1ec1\u00a0Thi\u1ec1n uy\u1ec3n t\u1eadp anh<\/em>,\u00a0Nh\u00e0 xu\u1ea5t b\u1ea3n Ph\u01b0\u01a1ng \u0110\u00f4ng, 2005, p.330. Cf. Cuong Tu Nguyen,\u00a0Zen in Medieval Vietnam<\/em>,\u00a0Honolulu: University of Hawaii Press, 1997, p. 201.<\/span><\/strong><\/span><\/p>\n

<\/a>[10]<\/sup><\/a>\u00a0L\u00ea M\u1ea1nh Th\u00e1t,\u00a0To\u00e0n t\u1eadp Tr\u1ea7n Th\u00e1i T\u00f4ng<\/em>, Nh\u00e0 xu\u1ea5t b\u1ea3n T\u1ed5ng h\u1ee3p Tp. H\u1ed3 ch\u00ed Minh, 2004, p.376&588.<\/span><\/strong><\/span><\/p>\n

\n","protected":false},"excerpt":{"rendered":"

Prof. Dr. L\u00ea M\u1ea1nh Th\u00e1t Buddhist Contribution to Good Governance and Development in\u00a0Vietnam* Ven. Prof. Le Manh That Vice Rector Vietnam\u00a0Buddhist University Since the introduction of Buddhism into Vietnam, Buddhist teachings are not only for monks and nuns, but also for the society as a whole including the majority of men and women of every […]\n","protected":false},"author":4,"featured_media":8729,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[231,241,215,239,544],"tags":[545],"_links":{"self":[{"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/posts\/8728"}],"collection":[{"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/comments?post=8728"}],"version-history":[{"count":4,"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/posts\/8728\/revisions"}],"predecessor-version":[{"id":8733,"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/posts\/8728\/revisions\/8733"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/media\/8729"}],"wp:attachment":[{"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/media?parent=8728"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/categories?post=8728"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/tags?post=8728"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}