[7] 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.

[10] 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 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.

[15] 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.

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.

[33] 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,[34] 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 most famous practitioner of synchronized Vietnamese Thiền in the West is Thích Nhất Hạnh, who has authored dozens of books and founded the Plum Village Monastery in France together with his colleague, bhikṣuṇī and Zen Master Chân Không.

These claims are contradicted by Elise Anne DeVido, who examined the life and legacy of Thích Nhất Hạnh and how we can understand his teachings in terms of its Vietnamese origins.

Buddhist monks commonly chant sutras, recite Buddhas' names (particularly Amitābha), doing repentance, and praying for rebirth in the Pure Land.

The Chú Đại Bi (Vietnamese translation of the Chinese title 大悲咒 Dàbēi zhòu), is divided into 84 verses and available in either unnumbered or numbered versions.

Tát bàn ra phạt duệ → Người bảo vệ khỏi mọi nguy hiểm (Protector from all dangers) -09.

Nam mô tất cát lị đóa y mông A rị a → Kính lạy và sùng bái chư Thánh Thiên (Homage and adoration to ārya) -11.

'Tát bà a tha đậu thâu bằng → Làm cho tất cả chúng sinh chiến thắng (Make all beings victorious) -15.

Ma phạt đặc đậu → Trên những con đường của sự tồn tại (On the path of existence') -18.

Địa rị sắt ni na → Xin ngài hãy làm cho tim con an lạc … (Please gladden my heart …) -51.

Ma ha Tất đà dạ → Người Thầy vĩ đại đã hoàn thành (The Great accomplished Master) -56.

Sa bà ma ha a tất đà dạ → Người mang trong tay cái chùy (To the One with a gada in the hand) -67.

Giả cát ra a tất đà dạ → Người cầm trên tay chiếc bánh xe (To the One with a discus in the hand) -69.

... Bạt đà da → Cầu xin những lời trì chú trở thành hiện thực (May the wishes of this mantra come true)[53] -84.

The following is a reconstruction of the text in Sanskrit IAST by the vietnamese historian Lê Tự Hỷ[42] who proposes a division into five parts, close to that of Lokesh Chandra.

Sự tụng lên câu kệ về Công đức của bài Tâm Chú (Benefits of reciting the mantra) -04. hṛdayaṃ vartayisyāmi sarvārtha-sādhanaṃ śubham -05. ajeyam sarva-bhūtānām bhava-mārga-viśodhakam IV.

[6] Likewise, modern Vietnamese Buddhist practice can be very eclectic, including elements from Thiền (Chan Buddhism), Thiên Thai, and Tịnh độ (Pure Land).

However, in 2007, with 1.5 million followers, the Vietnamese Pure Land Buddhism Association (Tịnh Độ Cư Sĩ Phật Hội Việt Nam) received official recognition as an independent and legal religious organization.

The traditional account is that in 580, an Indian monk named Vinitaruci (Vietnamese: Tì-ni-đa-lưu-chi) traveled to Vietnam after completing his studies with Sengcan, the third patriarch of Chan Buddhism.

Other early Vietnamese Zen schools included the Vô Ngôn Thông, which was associated with the teaching of Mazu Daoyi, and the Thảo Đường, which incorporated nianfo chanting techniques; both were founded by Chinese monks.

The central and southern part of present-day Vietnam were originally inhabited by the Chams and the Khmer people, respectively, who followed both a syncretic Śaiva-Mahayana (see History of Buddhism in Cambodia).

From that time onward, the dominant Đại Việt (Vietnamese) followed the Mahayana tradition while the Khmer people continued to practice Theravada Buddhism.

Among the pioneers who brought Theravada Buddhism to the ethnic Đại Việt was a young veterinary doctor named Lê Văn Giảng.

In 1949–1950, Hộ Tông together with Nguyễn Văn Hiểu and supporters built a new temple in Saigon (now Hồ Chí Minh City), named Kỳ Viên Tự (Jetavana Vihara).