Zen Buddhism was introduced to Vietnam in the sixth century, developed continuously through several centuries. It reached its peak during the Li and Chen dynasties (1010 -1400) when a great number of Zen sects came into existence and diverse Zen literature flourished. During those periods, it was said that “nearly half of the people are monks and there are Buddhist temples everywhere.” Buddha- dharma spread rapidly and it was fashionable for Buddhist followers to practice Zen meditation. Vietnamese Zen Buddhism is a combination of Indian Buddhism and Chinese Buddhism. Especially during the Li and Chen Dynasties, it became the representative of Vietnamese Buddhism. Moreover, the thought of Zen sects has not only influenced Vietnam's literature, philosophy, art, society, economy and politics, but also the modes of thinking and values of the Vietnamese people. It has taken root in the Vietnamese culture.
Buddhism has to be mentioned when talking about religions in Vietnam. And in dealing with Vietnamese Buddhism, one cannot neglect the Zhulin Zen school. So people who read Vietnamese history all admit that the Zhulin Zen school represented the golden period of Vietnamese Buddhism and social development. The development of the Zhulin Zen school during the Chen Dynasty was closely related to the social background of Buddhism at that time. That school later became the main driving force of national development and occupied a very important position in the Vietnamese history and Buddhism development. By studying the history, thought and special features of the Zhulin Zen school during the Chen period, this thesis hopes to shed light on the great influence which that school has generated on Vietnamese Buddhism. This thesis is divided into five chapters. Chapter one introduces research motive and purpose, review of relevant literature, research scope and methodology. Chapter two, entitled “Three major Zen schools preceding Zhulin Zen school ,” gives a brief introduction to the lineage and thought of Pi Ni Duo Liu Zhi(毗尼多流支), Wu Yan Tong(無言通) and Cao Tang(草堂派). Chapter three, “The background of the establishment of the Zhulin Zen school,” gives a picture of the society, Buddhist communities and the relationships between Zhulin Zen school and the government in Chen dynasty, and explores the lineage and heritage of that school throughout history. Chapter four, “Thought and development of the Zhulin Zen school,” studies the Zen thought and lives of the first three Patriarchs of the Zhulin Zen school and the Buddhist development thereafter. Chapter five, the concluding chapter, discusses the characteristics and historical status of the Zhulin Zen school, as well as the influence which it has exerted on Vietnam, concluding with an assessment of that school’s strengths and weaknesses.
