The light of buddhism shines again in the south the reasons for the woodblock printing plate engraving of buddhist scriptures in northern vietnam when exposed to the japanese canons in the early 20th century

“The light of Buddhism shines again in the South”: The reasons for the woodblock printing plate engraving of Buddhist scriptures in Northern Vietnam when exposed to the Japanese canons in the early 20th century Nguyễn Đình Hưng Abstract: At the beginning of the 20th century, three sets of Japanese canon were brought to the French School of the Far East in Hanoi It was after more than six centuries of absence that canons written in Chinese characters reappeared in Vietnam, creating a movement of printing Mahayana scriptures in Chinese with the participation of five major Buddhist sơn môn (Dharma school) in the North The selected scriptures were all in the flow of Chinese Buddhism, a large part of which is deeply influenced by Ming-Qing Buddhism, which has been introduced and rooted in Vietnam since the 17th century Through the investigation of the Japanese canons, statistics of printed scriptures, analysis of the prologues and epilogues in those writings, combined with Buddhist historical documents, this study explains the selection of scriptures to be engraved by Vietnamese monks at that time Keywords: Canon, Japan, French School of the Far East, Thanh Hanh, Woodblock printing The context of Buddhist documents in Chinese characters in Northern Vietnam Northern Vietnam is a long-standing settlement land of the Viet people, also a land long influenced by Buddhism The history of Buddhism in Northern Vietnam is generally considered to have begun in the early centuries AD From the 10th to the 14th century, clear traces of scriptures recorded in historical documents show that Buddhism in Northern Vietnam (within the territory of Đại Việt nation) followed the trajectory of Mahayana Buddhism and used scriptures in Chinese characters transmitted from China During five centuries, the dynasties of the Early Lê, Lý, and Trần had six times requested canons from China to Vietnam After receiving the canons, the court and aristocrats organized major events such as commanding to make handwritten copies of the scriptures and organizing Dharma assembly to lecture the Mahayana sutras The biographies of Vietnamese monks in the Lý dynasty recorded in the Collection of Outstanding Figures of the Zen Garden (禪禪禪禪) also show that during their lifetimes, they read, recited, and studied many Mahayana sutras such as Saddharma Pundarika Sutra (禪禪禪), The Sutra of Perfect Enlightenment (禪禪禪), Vajracchedika Prajnaparamita Sutra (禪禪禪…1 During the 15th and 16th centuries, Buddhism was not enthusiastically supported by the court of the Lê dynasty, and the official and mandatory exchange of Buddhist scriptures between Đại Việt and China also stopped There are no artefacts of the Buddhist scriptures of this period left behind, and they are also lost in historical records It was not until the 17th that a wave of migration of Chinese Zen masters in Vietnam in general and the North, in particular, brought in a new wind of change - an influence of Chinese Buddhism from the late Ming to early Qing In the North, the appearance of Zen master Zhuzhuo 禪禪 in 1633 and the arrival of the Vietnamese master Thủy Nguyệt Thông Giác 禪 禪 禪 禪 to China to study from the master Yiju Zhijiao 禪 禪 禪 禪 established the formation of two Zen Dharma sects Linji 禪禪 and Caodong 禪禪 A few sporadic scriptures came into Vietnam along the travelling path of these monks, however, it was not until the 1730s that a large number of scriptures were brought into the country thanks to the trip of the monk Tính Tuyền 禪 禪 to Guangzhou to ask for scriptures According to historical records, he brought back 300 volumes (about 1000 scrolls) and placed them in the Càn An 禪禪 pagoda (Thăng Long 禪禪) The work of Daojiao Yuanliu 禪禪禪禪 of Phúc Điền 禪禪 (19th century) has counted the number of books that Tính Tuyền brought back remained 152 at that time, including many works by the masters in the Ming-Qing dynasties These books have had a great influence on the Buddhist community in the North Many books at Càn An pagoda have been consulted and engraved from by monks from all over the country, including the famous monk Khoan Dực 禪禪: “This work was originally written by the patriarch Lingyou 禪禪 of the Ming dynasty in his spare time in Weishan He named it Weishan Jingce Wen 禪禪禪禪禪 Around the Vĩnh Hựu 禪禪 1Regarding the context of Vietnamese Buddhist documents from the 10th to 14th centuries, please see the article “Giao Châu as a Pathway to the Western Regions - Zhulin Zen sect approaches from the perspective of sutras”, Lê Quốc Việt, Suối Nguồn journal No 01/2016, No 02/2016 Label A.2675, Institute of Sino-Nôm studies Regarding the issue of Xingquang bringing back Buddhist scriptures in general and the group of Four-division Vinaya books in particular to Vietnam, please see in the article: 禪禪禪, 禪禪禪 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪──禪禪禪禪禪禪禪禪禪禪禪 禪禪禪禪禪禪, 禪禪禪禪禪禪禪禪禪禪, 禪 17 禪禪 禪禪禪禪 33 禪禪, 2020 禪 禪, 禪 107-150 years of the Lê dynasty of our country, the monk Đỗ Đa 禪禪 went to the North to learn and to bring back scriptures to be treasured in Càn An pagoda, Nam Đồng, Thăng Long, upon the order of the king The 6th generation patriarch of the Caodong was the monk Đạo Nguyên Khoan Dực 禪禪禪禪 who went to Càn An where he read the scriptures multiple times, obtained the magnificent secrets therein, and concisely translate the sutras into the language of our country, so that is easy for beginners to learn and practice.”5 Prominent among these books are the commentary books of the Four-division Vinaya, which, when brought back, have contributed to the restoration of the contemporary Buddhist discipline that was not properly studied and practised in the North Phúc Điền even praised that Tính Tuyền was the first to propagate the Fourdivision Vinaya.6 It was because of the influence of Tính Tuyền that works on the Fourdivision Vinaya by the monks from the Ming-Qing dynasties such as Zhuhong 禪禪 and Hongzan 禪 禪 were popularized and became long-used documents in Vietnam The subsequent addition of the discipline books was often seen as a complement to the books of which Tính Tuyền laid the foundation The prologue of the Si fen lu shan bu sui ji jie mo zhu shu ji hui ke 禪禪禪禪禪禪禪禪禪禪禪禪禪禪, engraved and printed in 1932, also reflected that way of thinking: “For example, in our country during the Late Lê dynasty, we were fortunate to have the monk Trạm Công7 who sacrificed himself for the sake of the Dharma He went to the Qing to study and later succeeded in bringing back the Vinaya - Sutta - Abhidhamma Pitaka scriptures to spread throughout the country But, in general, the number of scriptures of Tripitaka is not much, the Xuansi 禪禪, Zhinan 禪禪 were not completed.”8 In addition to the times when scriptures were brought back in large numbers such as succeeding in asking for books or when Tính Tuyền went to China to get the scriptures, Buddhist scriptures from China were also brought to Vietnam by many other An other name of Tính Tuyền The prologue of Wei shan jingce wen 禪禪禪禪禪 (TN.080, Thắng Nghiêm pagoda) Original text: “禪禪禪禪禪禪禪禪禪禪禪禪 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪” 6禪禪禪 禪禪禪禪 禪禪禪禪禪禪禪 46 禪禪禪禪禪禪禪禪禪禪 An other name of Tính Tuyền Original text: 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪 ways such as through activities of delegations 9, brought over by Chinese monks10, bought and brought over by Chinese merchants… From the 19th century to the early 20th century, when the capital of Đại Nam 禪禪 moved to Phú Xuân 禪禪, sources of scriptures brought back by delegations and Chinese monks were no both longer available in Northern Vietnam In that situation, the Buddhist community in the North mainly relied on books purchased by Chinese merchants: “On April 13, in the year of Monkey, Bảo Đại 禪禪 years (1932), the monk Đàm Nhâm 禪禪 at Phổ Quang 禪 禪 pagoda in the Hà Thành (Hanoi) had a meeting with the Dharma school, wanting to engrave and print [the Prajnaparamita sutra] for widespread circulation Luckily, they met a sage who was a Chinese merchant named Guan Lichu 禪禪禪, living on Hàng Cân 禪禪 street, who has a heart for the Dharma, belief and respect for the Three Jewels He asked people to return to China to buy sutras, such a good thing The Mahasaṃnipata Sutra 禪 禪 禪 禪 禪 禪 , the Mahayana Prajnaparamita Sutra 禪 禪 禪 禪 禪 禪 禪 , each with 30 scrolls, first engraved the printing plates for the Mahayana Prajnaparamita, then for the Mahasaṃnipata Sutra).”11 The Buddhist community in the North in the 19th - 20th centuries had much fewer resources than other Buddhist centres in Vietnam In Bình Định, the Thập Tháp Di Đà 禪禪 禪 禪 pagoda has a collection of Jiaxing canon from the 18th century which is still preserved to this day.12 In Huế, our field survey results show that there are still quite a few books bought from China that have been used directly and still kept at the pagodas without having to engrave new printing blocks, proving that the source of Buddhist scriptures from China to this area was fairly stable Meanwhile, the shortage of supply in the North posed a need for exposure to a larger source at that time For example, the book Wu denghui yuan 禪禪禪禪 (1797, AC.633/1-10, Institute of Sino-Nôm studies) was brought back by the Grand Tutor (Taifu 禪禪) and Duke Miên on a mission 10 For example, in the case of the Wu zong yaolue 禪禪禪禪 (1812, AC.458, Institute of Sino-Nôm studies) 11 The prologue of Mahayana Prajna Sutra 禪禪禪禪禪禪禪 (copy kept at Liên Phái pagoda, Hanoi) Original text: 禪禪禪禪 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪 12 See the article: “Regarding the Jiaxing 嘉嘉 Canon submited to the Thập Tháp pagoda by the Governor of Hà Tiên 嘉嘉 Mạc Thiên Tứ 嘉嘉嘉", Thích Khơng Nhiên - Thích Pháp Hạnh - Lê Thọ Quốc, Liễu Quán journal, number of May 2021, pp 109-135 The Madhyagma Agama 禪禪禪禪, Chinese version, Viên Giác pagoda (Huế) kept at Stamp: “Publication of Buddhist Bookstore No 254, Yuyuan Street, Shanghai" 禪禪 禪禪禪禪禪禪禪禪禪禪禪禪禪 at the Viên Giác pagoda (Huế) “Three Japanese Buddhist canons" - The Japanese canons in the library of the French School of the Far East in Hanoi in the early 20th century At the latest, in 1917, the monks in the North knew about the Japanese canons in the library of the French School of the Far East 13 In the two decades the 1920s and 1930s, the prologue of many scriptures engraved for printing in the North said that these scriptures were copies of the “Three Japanese Buddhist canons" ( 禪 禪 禪 禪 禪 禪 ) The “sanzang” 禪禪 is often understood as “Tripitaka” - a way of dividing Buddhist text into three zang 禪 (categories/baskets) of Sutra – Vinaya - Abhidharma This classification originates from India and affected the classification of scriptures in Chinese canons However, the “sanzang” 禪 禪 could also be understood as three different canons, suggesting that there might be many canons of Japan preserved in the library of the French School of the Far East at that time 13 According to the prologue of the book Si fen lu biqiuni chao 禪禪禪禪禪禪禪 (AC.611/1-3, Institute of Sino-Nôm studies) At the beginning of the 20th century, the French School of the Far East operated under the French colonial government in Indochina Based on the documents of this library, in 1958, the government of the Democratic Republic of Vietnam established the Central Science Library under the Scientific Committee14, today the Library of Social Sciences (1 Liễu Giai street, Hanoi; managed by the Institute of Social Sciences Information under the Vietnam Academy of Social Sciences) During the July of 2020, allowed to study the archives of ancient books in this library, we did indeed find canons published before the 1920s that could potentially affect the activities of printing woodblock engraving for Buddhist scriptures in the North in the 1920s and 1930s: - The Great Japanese collated edition of Tripitaka 禪禪禪禪禪禪禪禪 (old archive label: 983/1 – 983/42, new archive label: TQC0017075 - TQC0017495), hereinafter referred to as Hongjao canon (Hongjao zang 禪禪 禪 ), printed by Hongjao publisher 禪禪 禪禪 around 1880 – 1885 - The Great Japanese collated edition of Tripitaka with reading instruction marks 禪禪禪 禪 禪 禪 禪 禪 禪 禪 (old archive label: 984/1 – 984/178, new archive label: TQC0017497 – TQC0017674), hereinafter referred to as Wanzheng canon (Wanzheng zang 禪禪禪), printed by Cangjing Academy 禪禪禪禪 around 1902 – 1905 - Supplement to the Japanese edition of the Tripitaka / Supplement to the Japanese canon (Da riben xu zang jing) 禪禪禪禪禪禪 (old archive label: 985/1 – 985/750, new archive label: TQC0017675 – TQC00184220), hereinafter referred to as Wanxu canon (Wanxu zang 禪禪禪), printed by Cangjing Academy 禪禪禪禪 around 1905 – 1912.15 14 Reference: Hồ Sĩ Quý - Vương Toàn (Chief Author), Library of Social Sciences, Social Sciences Publishing House, pp 38-39 15 In addition to the three canons mentioned above, in the archive of ancient scriptures of the Library of Social Sciences, there is also a Dazheng xin xiu dazang jing 禪禪 禪禪 禪禪 禪 published in 1924-1934 and a set of Wanzu canon printed by Han Felou 禪禪禪 This second Wanzu canon is actually printed directly from the pictures of the Japanese canon so we don't take it into account The Dazheng xin xiu dazang could also potentially influence the printing and engraving in the North and was purchased by EFEO Hanoi in 1925 at the latest However, this canon is published after the monks in the North knew about Japanese canons and went to the French School of Far East to copy the scriptures At present, we have not found any evidence of the influence of this canon on the engraving of sutras in the early 20th century The Hongjao canon including 1916 volumes (bu 禪), 8534 scrolls (jian 禪), bound into 418 books (ce 禪 ), and one more index book, arranged in the order of “thousandcharacters” numbering system (Qianziwen 禪 禪 禪 ) Hongjao canon took Goryeo Canon (Goryeo zang 禪 禪 禪 ) as the origin, and Zifu Canon (Zifu zang 禪 禪 禪 ) from the Song dynasty, the Puning Canon (Puning zang 禪禪禪) from the Yuan dynasty, the Jiaxing Canon (Jiaxing zang 禪 禪 禪 ) from the Ming dynasty for comparison The index of this canon basically complies with the index of Guide for Reading the Canon (Yue zang zhijin 禪禪禪 禪) by Zhixu 禪禪 (1599 - 1655), which divides the canon into parts: Sutra – Vinaya Abhidharma - Miscellaneous - Esoteric The index of the canon also clearly distinguishes and list out books of Indian origin and those of Chinese origin (commentary books for Sutta and Abhidhamma, books of Buddhist sects of China, etc.) Sutras are with punctuation in the entire canon Wanzheng canon has 1629 volumes (bu 禪), 6992 scrolls (jian 禪) This canon was printed on the basis of the canon from the Ming dynasty and was compared with the Goreyo canon by a Japanese monk named Rencheng shangren 禪禪禪禪 in the early 18th century The catalogue of this canon based on the Catalogue of the Holy Religion of the Tripitaka of the Great Ming dynasty (Ming sanzang shengjiao mulu 禪禪禪禪禪禪禪禪) (Yongle Northern Canon (Yongle bei zang 禪 禪 禪 禪 )) to arrange, but the names and content are according to the Goreyo canon In addition to the Sutra – Vinaya – Abhidharma, the Zhushu 禪 禪 part (the writings by Dharma master of later generations) in that canon catalogue also follows the Northern canon and is divided into two parts - “Collected by the sages from the West” 禪禪禪禪禪禪 and “Collected in this land” 禪禪禪禪 The scripture is without punctuation but with reading instruction marks “kotei 禪禪” Wanzu canon has 1757 volumes (bu 禪), 7148 scrolls (jian 禪) This canon collected writings that have not yet been entered into the Wanzheng canon and other canons, especially many of the works compiled in China that were lost in China and remained only in Japan The catalogue of Wanzu canon inherits the index book of Hongjao canon, but with changes in the subsections to suit the actual situation of scriptures collecting in this canon The Chinese part of the Wanzu canon is large.16 Regarding the existence of these three canons in the library of the French School of the Far East in Hanoi (ẫcole Franỗaise d'Extrờme-Orient - EFEO), according to Phạm Lê Huy17, the three canons were available in turn by the early 1910s at the latest Accordingly, in 1902, Claude (Eugène) Mtre (1876-1925, Director of EFEO from 1908 to 1920) announced the canon of Hongjao Academy published from 1880 to 1885 18 (referred to as “Tokyo edition” by the EFEO scholars) in Volume of BEFEO By 1903, scholar Paul Pelliot had extracted the Complete Chronicle of the Buddha and Patriarchs (Fozu tong ji 禪禪禪禪) from Tripitaka Japonais, 嘉 IX, 60 vo (Volume of the Zhi 禪 box in the Japanese canon) Its catalogue shows to be the same as the catalogue of Hongjao canon.19 As for the Wanzheng canon (referred to as “Kyoto edition” by the EFEO scholars), from 1904, Mtre mentioned this canon and its publication schedule in the bibliographic notes (“Notes bibliographiques”) on BEFEO (Bulletin de l'ẫcole franỗaise d'ExtrờmeOrient) Phm Lờ Huy believed that this information proved that EFEO has pre-ordered the Wanzheng canon while the canon was still in the process of being printed In 1910, EFEO scholar Léonard Aurosseau criticized a study on the Wanzheng canon by a British scholar, saying that the study did not take advantage of the catalogue of the canon That proved that Aurosseau studied the Wanzheng canon in 1910 16 Regarding the information on the mentioned canons in general and the catalogue in particular, please refer to: 禪禪禪 禪1982禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪 禪禪禪-禪禪 禪2003禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪 17 Phạm Lê Huy, Tripitaka of Japenese origin at the Library of Social Sciences – Lost memory fragments of the French School of Asian Studies in Vietnam, International Conference “Ancient Japenese Book Collection of the Library of Social Sciences of Vietnam Academy of Social Sciences – Issues and Potential”, Hanoi, 14/10/2020 (Japanese version: 禪禪禪禪禪禪禪禪禪 : 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪← titlle,禪禪禪禪禪禪禪禪禪禪) 18 Refer to “Notes de bibliographie japonaise: I Une nouvelle édition du Tripitaka chinois” (English: “Japanese bibliography notes: I A new edition of the Chinese Tripitaka”) 19 Refer to the bibilographic notes of Fozu tong ji 禪 禪 禪 禪 : https://jinglu.cbeta.org/cgi-bin/jl_detail.pl? lang=&sid=zuvvnq As for the Wanzu canon (“leurs suppléments” “its supplement”, “le suppléments au Tripitaka de Kyoto” “supplement to the Kyoto Tripitaka”), it was mentioned by EFEO members Noel Peri and Henri Maspero in 1911 and 1914 in BEFEO respectively The trend of printing woodblock engraving from the Japanese canons in Northern Vietnam in the early 20th century In the North of Vietnam, from the era of the Trần dynasty to the early 20th century, the operation of printing woodblock engraving gradually shifted from being in charge by the imperial court to the monastic community In the 13th century, the Trần court organized the engraving operation or sponsored the Zhulin 禪禪 Sangha to it on a large scale In the 17th-18th centuries, the scope of this patronage was reduced to very narrow, only a few kings such as Lê Hy Tông 禪 禪 禪 20 and Lê Hiển Tông 禪 禪 禪 21, and several aristocrats patronized the then famous monks for each engraving or several scriptures at a time From the 19th century, when the central government left the North, the engraving works was initiated entirely by the monks By the 19th century, on the basis of the two sects of Linji and Caodong, the Buddhist monk community operated in the model of “sơn môn 禪 禪 ” (dharma school, similar to a fapai 禪 禪), the lower hierarchy of a sect Each school consists of a group of monks who share the same dharma lineage and the pagodas managed by those monks are also considered as belonging to the school The activities centre of the school is the pagoda of the first patriarch of the school, called the “founding pagoda 禪 禪 ” , where important events of the sơn môn take place such as the Vassa Rains retreat, precept transmission ceremonies, ancestral ceremony, training, meeting, printing plates engraving… The geographical scope of a sơn môn could be concentrated in a small area or spread out over many provinces Associated with the pagodas of a sơn môn was a force of local believers who financially supported the school In fact, the schools could belong 20 Refer to the Da ban niepan jing 禪禪禪禪禪 (AC.590, Institute of Sino-Nôm studies) 21 Refer to the Yaoshi jing tigang 禪禪禪禪禪 (AC.445/1-2, Institute of Sino-Nôm studies) to the same sect or were distributed in intertwined geographical areas, so there was a good relationship of exchanging and helping each other between the schools The movement of engraving printing plates from the Japanese canons began in 1917 when the head monk Phổ Tụ 禪禪 (1844-96) of sơn môn Tế Xuyên Bảo Khám 禪禪禪禪 (Hà Nam province ) sent his disciples to the French School of the Far East to copy the Si fen lu biqiuni chao 禪禪禪禪禪禪禪 for engraving.22 In 1923, this monk checked the canon again, and once again sent his disciples to the French School of the Far East to copy the Mituo lue jie yuan zhong chao 禪 禪 禪 禪 禪 禪 禪 Both books mentioned above are only available in the Wanxu canon Maybe, the monk Phổ Tụ had a copy of the catalogue of this canon to check Another very important figure participating in this movement is the monk Thanh Hanh 禪禪 (1840-1936) of the sơn môn Vĩnh Nghiêm 禪禪 (Bắc Giang province) In 1920, he also sent his disciples to copy canons in the French school of the Far East In 1921, he directly went to the school to read the canons and sent his disciples to copy the catalogue In 1926, he came back again to read the canons The result of these visits was making of the woodblock plates of Guan Wuliang shou jing shu miao zong chao hui ben 禪禪禪禪禪禪禪 禪禪禪禪 (1927) and Fu ben hang ji jing 禪禪禪禪禪 (1929) 22 Information about the process of copying and engraving of this sutra as well as the other sutras listed in section is taken from the prologue, epilogue, and notes about the publication printed in these scrpitures 10 by Vĩnh Nghiêm 禪 禪 in the French school of Far East) Vĩnh Nghiêm 禪 禪 (Bắc Giang province) Fanwang jing xindi pin pusajie yi shu fa yin shi yi wen bian 禪禪禪禪禪 禪禪禪禪禪禪禪禪 禪禪禪禪 (Ming) Zhuhong 禪禪禪 禪禪 Wanxu zang: Zhongguo zhuanshu - Daxiao cheng shi lu bu yi - Dacheng lu shu 禪禪禪禪禪禪禪禪 - 禪禪禪禪禪禪禪 禪禪禪 禪 1928 Si fen lu biqiuni chao 禪禪禪禪禪禪禪 (Tang) Daoxuan 禪禪 禪禪禪 Wanxu zang - Zhongguo zhuanshu - Daxiaobeng shi lu bu san - Xiao cheng lu shu 禪禪禪禪禪禪禪 - 禪禪禪禪禪禪禪 - 禪禪禪 禪 1929 Tế Xuyên Bảo Khám 禪禪 禪禪 (Hà Nam province) Da baoji jing 禪禪禪禪 (Tang) Puti liu zhi (禪) 禪禪禪禪 translated 1929 Linh Quang 禪禪 (Hanoi) Si fen lu xingshi chao zi chi ji 禪禪禪 禪禪禪禪禪禪 (Song) Yuanzhao (禪) 禪禪 Hongjiao zang: Dacheng jing Fang deng bu 禪禪禪禪禪禪禪-禪禪禪 Wanzheng zang: Dacheng jing - Baoji bu 禪禪禪禪禪禪禪 - 禪禪禪 Wanxu zang: Zhongguo zhuanshu - Daxiaocheng shi lu bu liu - Xiao cheng lu shu 禪禪禪禪禪禪禪禪 - 禪禪禪禪禪禪禪 - 禪禪 禪禪禪 Dasheng zang: Lu shu bu quan 禪禪禪禪禪禪禪禪 Hongjiao zang: Zhina zhuanshu - Hu jiao bu 禪禪禪: 禪禪禪禪 - 禪禪禪 Wanzheng zang: Ci tu zhushu 禪禪禪: 禪禪禪禪 Wanxu zang: Zhongguo zhuanshu - Daxiaocheng shi lu bu xi - Xiao cheng lu shu 禪禪禪: 禪禪禪禪 - 禪禪禪禪禪禪禪 - 禪禪 禪禪 1930 Liên Phái 禪禪 – Linh Quang 禪禪 (Hanoi) The sơn môn Liên Phái 禪禪 – Linh Quang 禪禪 1931 Thiên Trù 禪禪 pagoda (Hanoi) Thanh Tích 禪禪 1932 Bổ Đà 禪禪 (Bắc Giang province) The sơn môn Bổ Đà 禪禪 10 Fu jiao ban 禪禪禪 (Song) Qisong (禪) 禪禪 11 Si fen lu shan bu suiji jiemo zhushu ji hui ke 禪禪禪禪禪禪 禪禪禪禪禪禪禪禪 (Tang) Daoxuan (禪) 禪禪 (Song) Yuanzhao (禪) 禪禪 13 Thông Trung 禪禪 in the Vĩnh Phúc 禪禪 Pagoda (Bắc Giang province) of the sơn môn Vĩnh Nghiêm 禪 禪 The whole sơn môn Bảo Khám 禪禪 (Phổ Tụ 禪禪 has passed away then) The sơn môn Linh Quang 禪禪 12 Si fen lu mingyi biao shi 禪禪禪禪禪禪 禪 (Japan) Chan neng school (禪禪) 禪禪 (Ming) Hongzan (禪) 禪禪 Wanxu zang: Zhongguo zhuanshu - Daxiaocheng shi lu bu qi - Xiao cheng lu shu 禪禪禪: 禪禪禪禪 - 禪禪禪禪禪禪禪 - 禪禪禪 禪 Hongjiao zang: Xiaocheng jing 禪禪禪: 禪禪禪 Wanzheng zang: Xiaocheng jing - A han bu 禪禪禪: 禪禪禪 - 禪禪禪 1932 Tây Thiên Trung Hậu 禪禪禪 禪(Hanoi) Thanh Ất 禪禪 1932 Phúc Lâm 禪禪 pagoda (Hải Phịng city, part of sơn mơn Linh Quang 禪 禪) Vĩnh Nghiêm 禪 禪 (Bắc Giang province) Tâm Trí 禪 禪 (sơn mơn Linh Quang 禪 禪) 13 Fu shuo Chang a han jing 禪禪禪禪禪 禪 (Late Qin) Futuo Ye She (禪禪) 禪 禪禪禪 and Zhufunian 禪禪禪 translated 14 Fu ben hang ji jing 禪禪禪禪 禪 (Sui) Du Na Jue Duo (禪禪 禪 禪禪禪 translated Hongjiao zang: Xiaocheng jing 禪禪禪: 禪禪禪 1933 15 Fozu san jing he zhu 禪禪禪禪禪禪 (Ming) Daopei (禪) 禪禪 1934 16 Fushuo mu lian wubai jielu zhong qingzhong shi jing shi 禪禪禪禪禪禪禪禪 禪禪禪禪禪禪禪 17 Dacheng ben sheng xindi guan jing 禪禪禪禪禪 禪禪禪 (Ming) Yonghai (禪 ) 禪禪 Wanxu zang: Zhongguo zhuanshu - Daxiaocheng shi jing bu sanshiwu Xiao cheng jing bing shengxian ji shu 禪禪禪禪禪禪禪禪 禪禪禪禪禪禪禪禪禪 禪禪 禪禪禪禪禪禪 Wanxu zang: Zhongguo zhuanshu - Daxiao cheng shi lu bu qi - Yisi za wei lu shu 禪禪禪禪禪禪禪禪 - 禪禪禪禪禪禪禪 - 禪禪 禪禪禪禪 Hongjiao zang: Dacheng jing fang den bu 禪禪禪: 禪禪禪 - 禪禪禪 1937 (Tang) Banruo (禪) 禪禪 translated Wan zhengzang: Song yuan ru zang zhu daxiao cheng jing 14 1936 Vĩnh Nghiêm 禪 禪 (Bắc Giang province) Thiên Trù 禪禪 pagoda and Linh Quang 禪禪 pagoda (Hanoi) Liên Trì 禪 禪 pagoda (Nam Định province) Monks from a several pagodas in Ninh Bình 禪禪 belong to sơn môn Vĩnh NghiêmVĩ nh Nghiêm 禪 禪 Thanh Hanh 禪禪 Thanh Tích 禪禪 Vạn Thiện liên xã 禪禪 禪禪 禪禪禪: 禪禪禪禪禪禪禪禪禪 From the table, it can be seen that many scriptures are copied from the Wanxu canon These are books that could only be found in the Wanxu canon and not in any other canons According to the report on BEFEO of Trần Văn Giáp in 1931 24, a number of scriptures are copied from Kyoto edition (Wanzheng zang) Another study by us has shown that Da baoji jing 禪禪禪禪 is copied from the Hongjao canon25 It can be seen that the scriptures are copied from all three canons in EFEO for printing plate engraving This trend of engraving Buddhist scriptures has attracted the participation of major sơn môn: Tế Xuyên Bảo Khám (Hà Nam), Vĩnh Nghiêm (Bắc Giang), Bổ Đà (Bắc Giang), Liên Phái (Hanoi), Linh Quang (Hanoi) In the mentioned events of engraving, the monk Thanh Hanh played a huge role26 He himself sent his disciples to the French School of the Far East to copy many sutras, then directly organized the engraving activities, or authorized other people in the sơn môn to engrave27 In addition to that, he also accepted to check the scriptures and mark the punctuation and donate money for engraving activities of other sơn môn28 In this movement, the dharma schools did not operate separately but within a close mutual assistance The prologue written by the monk Thanh Hanh for the Nanhai ji gui nei fa chuan 禪禪禪禪禪禪禪 and Si fen shan bu suiji jie mo 禪禪禪禪禪禪禪禪 (engraved by the sơn 24 Refer to the research of Phạm Lê Huy 25 The exposure of Buddhism in Northern Vietnam with the Japanese Taisho Tripitaka in the beginning of the 20 century: from the content of the Collate “Hiệu dị” – 禪 禪 of the Mahhāratnakuta Sutra “Đại Bảo tích” 禪 禪 禪 禪 禪 , International conference “Ancient Japanese Book Collection of the Library of Social Sciences of Vietnam Academy of Social Sciences – Issues and Potential”, Hanoi, 14/10/2020 26 As in the case of Guan wuliang shou jing shu miao zong chao hui ben 禪禪禪禪禪禪禪禪禪禪禪 27 As in the cases of Fan wang jing xindi pin pusajie yi shu fa yin shi wen bian 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪, Fu ben hang ji jing 禪禪禪禪禪, Dacheng ben sheng xindi guan jing 禪禪禪禪禪禪禪禪 28 As in the cases of Si fen lu biqiuni chao 禪禪禪禪禪禪禪 Da baoji jing 禪禪禪禪 Si fen lu mingyi biao shi 禪禪禪禪禪禪禪… 15 môn Butuo) shows that when the school Vĩnh Nghiêm went to copied sutras in the French school of the Far East, the monks from Bổ Đà did the same thing At the request of the monks of Bổ Đà pagoda, the monk Thanh Hanh agreed to give the completed manuscripts of the mentioned above to the pagoda Butuo to engrave Prestigious people are also often invited by other schools to testify, check scriptures… as in the case of Thanh Hanh and Phổ Tụ There is a case of the monk Thanh Tích at Thiên Trù pagoda, after finshing to engrave the Fu shuo mu lian wubai wen jielu zhong qingzhong shi jing shi 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪, he left the printing plates in pagoda Linh Quang to print for and to spread the scriptures better since the pagoda Linh Quang is in a bigger city Not only helping with editing the scriptures, but the Dharma schools also provided direct financial support to places that engraved printing plates This financial support also extended to the schools that did not engrave Alongside the monks, the Buddhist common followers also contributed money for engraving activities A typical case of this contribution is with the engraving of the Da baoji jing of the sơn môn Linh Quang (Hanoi) from 1926 to 1929, 17 schools has participated: La Phù 禪禪, Đào Xuyên 禪禪, Linh Sóc 禪禪, Khê Hồi 禪禪, Thanh Xuân 禪禪, Chiêu Thiền 禪禪 (Hanoi), Vĩnh Nghiêm 禪禪, Bổ Đà 禪禪 (Bắc Giang), Phượng Ban 禪禪 (Ninh Bình province), Hồng Phúc 禪禪, Tế Xuyên Bảo Khám (Hà Nam province), Tiến Đức 禪 禪, Đồng Đội 禪 禪 (Nam Định province), Hội Ninh 會 會 , Bảo Quang 禪 禪 , Vô Vi 禪 禪 (Bắc Ninh province) Along with that was the contribution of money from the Buddhists in the provinces of Hanoi, Hà Đông, Bắc Ninh, Hưng Yên, Nam Định, Kiến An, Hải Dương, Ninh Bình, Thanh Hố, Nghệ An However, the influence of this event was not limited to the North Some pagodas in Huế 禪禪 such as Diệu Đế 禪禪 Tường Quang 禪禪 Thiên Hòa 禪禪 donated money and a believer in Cambodia contributed 150 Indochinese piastres Why has the role of the sơn môn emerged so strongly in this movement? This phenomenon could be explained by the manpower and financial resource needed to perform such a large amount of work The chosen sutras to engrave from the Japanese canons are usually large in volume So it was required that the places that stand out to 16 engrave must have a large number of people to be in charge of many tasks such as copying, writing, checking up dictionaries, comparing scriptures, supervising woodblock plate engraving, trading, managing assets…, and also a large amount of money to the job Thanks to meticulous records of the number of engraved plates and the amount of money spent on each engraving, we can figure the amount of work by converting those amounts to the current rate: The Fu ben hang ji jing 禪禪禪禪禪 has 500 plates engraved in November 1933 (10th month of the year of Monkey, lunar calendar), with 1616 Indochinese piastres spent Convert exchange rate: Indochinese piastre = 10 francs 29 Exchange rate on 11/1933: USD = 15,95 francs30 USD in 1933 = 21,63 USD in 202231 The amount of money needed to engrave this scriptures according to the exchange rate in 2022 is then 55,750 USD Comparing the two Fu ben hang ji jing and Guan wuliang shou jing shu miao zong chao hui ben 禪禪禪禪禪禪禪禪禪禪禪 (1928), it can be seen that the worker rates were the same (3 Indochinese piastres per plate) and the prices of a wood plate were not significantly different (1 mao and 禪 xian 禪 or 13 cents in 1928 and mao xian or 15 cents in 1933), from which it is possible to estimate the engraving cost of each set of scriptures In the cases such as Si fen lu shan bu suji jiemo 禪禪禪禪禪禪禪禪禪 (690 plates), Si fen lu xingshi chao 禪禪禪禪禪禪 (816 plates), and Da baoji jing 禪禪禪禪 (1380 plates), more money is needed than the mentioned amount The model of sơn môn of Buddhism in the 29 To convert Indochinese currency to franc, please refer to Đặng Phong, The history of Vietnamese Economy, Social Sciences Publishing House, p 68 30 Refer to the exchange rate conversion on the link: https://canvasresourcesprod.le.unimelb.edu.au/projects/CURRENCY_CALC/ This calculation result is based on the data of the United States of America Federal Reserve Bank, which can be found at the link: https://fraser.stlouisfed.org/title/bankingmonetary-statistics-1914-1941-38/part-i-6408/section-11-currency-334470?start_page=403#scribd-open 31 Information about the USD slippage can be found here: https://www.in2013dollars.com/ 17 North at that time was both popular and stable and could meet the required workload, so it prevailed The last event of the movement was the engraving of Dacheng ben sheng xindi guan jing 禪禪禪禪禪禪禪禪 of Vạn Thiện Liên xã in Nam Định from 1935 to 1937 (based on the name ‘liên xã’ 禪禪, so it can be deduced that this is a religious organization following the Pure Land sect) took place during a period of great changes in Northern Buddhism At the end of 1934, the Tonkin Buddhist Association was established to serve the Buddhist reformation in the North, the association operated in a central-local model with many branches in the provinces, and the monk Thanh Hanh is invited to be the Dharma master 禪禪 of the association in early 1936.32 Possibly because of the influence of these changes, in the publication of the Dacheng ben sheng xindi guan jing, he is called “The Vĩnh Nghiêm Dharma master of the Tonkin Buddhist Association” and listed the names of the monks who contributed money by province and district From late 1935, the Association founded a printing house named Đuốc Tuệ to print books in both Chinese and Quốc Ngữ Regarding the publication of the canons, the monk Thanh Hanh made a public call for buying the entire Tripitaka from Shanghai, establishing a printing house, and translating the scriptures into Vietnamese for wider circulation 33 After his death in early 1937, the movement of engraving from Japanese canons organized by the sơn môn also stopped and gradually switched to the new translation and printing activities organized by the Association The reasons for the woodblock printing plate engraving of Buddhist scriptures: 32 Regarding the Buddhist revival movement in the North in the early 20th century, please refer to Lê Tâm Đắc, Regarding the Revival Movement in the North of Vietnam (1924 - 1954), Religion Publishing House, Hanoi; Nguyễn Đại Đồng - Nguyễn Thị Minh (2008), Buddhist Revival Movement - documents of Vietnamese Press from 1927 to 1938, Religion Publishing House, Hanoi, Nguyễn Đại Đồng - Nguyễn Thị Minh (2010), Buddhist Revival Movement, Religion Publishing House, Hanoi, Ninh Thị Sinh (2020), Buddhist Revival Movement in Tonkin - the Case of the Buddhist Association (1934 – 1945), Hanoi National University Publishing House 33 Refer to the Writing of the patriarch Vĩnh Nghiêm to buy the canons in Shanghai and to found a publishing house Đuốc Tuệ journal, No 7, 01/1936, p 31 18 Happening in about 20 years, with the number of plates engraved not in a large number but for scriptures of large volumes, the movement of printing from Japanese canons has created great excitement It attracted many followers of Buddhism to participate, and indeed became a pillar in the history of Vietnamese Buddhist texts As mentioned above, the common cause of the movement is the lack of Buddhist sutras in Chinese characters in the North at the beginning of the 20th century In this section, the reasons why engraving activities were promoted and the specific scriptures were selected for engraving will be analyzed in detail Currently, there are no hard pieces of evidence to determine for how long the canons in the Lý - Trần dynasties existed However, it can be surmised that these books were destroyed during the time when the Ming dynasty invaded Vietnam (1420 - 1427) The records of Buddhist scriptures of the following centuries also did not record the existence of a single canon until the late 19th century The site with the largest number of Buddhist scriptures recorded in the North from the 15th century to the 19th century is the Càn An pagoda with around 300 bu (1000 jian) of Buddhist sutras brought back from China in the mid-18th century By the middle of the 19th century, Phúc Điền only counted 152 in the total of 300 volumes above This proves that scriptures in the Càn An pagoda have also been lost greatly after a century The number of 1000 volumes compared with the number of 5000-8000 volumes of one canon showed a rather large shortage of Buddhist books in Chinese characters in Vietnam compared to other East Asian countries In the case of Fu ben hang ji jing, Thanh Hanh directly mentioned this issue in the prologue of the book: Regarding the circulation (of this canon), it was engraved in Goryeo, printed in Japan, and it was handed down from generations in a long time Then again, considering the countries from Tianzhu to China, they had the scriptures of the sages that were read, printed, and circulated (for the whole country) and handed down from generation to generation, called cultural relics of treasure for national use However, there was a lack of the same thìn in our country To see from when our country was born, there wasn't this canon to circulate, it's unfortunate 19 (禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪) During the decades of the 1910s to 1930s, the Buddhist scriptures at EFEO were the largest and most complete texts for the Buddhist community in the North So, for the monk Thanh Hanh in particular and the Northern Buddhist monks in general, the appearance of these canons was just like the light of Buddhadharma 34 (or the light of wisdom35) shined again in the South after centuries Although it took a lot of work to copy directly from the French school of the Far East, the monks who organized the engraving activities still found this job very convenient, “禪禪禪禪” - “do not have to work hard to go to China to ask for sutra”36 In the context that the Northern Buddhist community still maintained woodblock printing techniques and in Chinese characters, the source of scriptures from EFEO ensured that their work was done quickly, with the least amount of effort, and for the most extensive source of books Another thing that promoted the activities of engraving and printing scriptures from the source of EFEO library was the movement of promoting the reformation of Buddhism in the 1920s and 1930s in Vietnam Since the early 1920s, under the influence of the Buddhist revival in many countries all around the world and in the face of the degeneration of the contemporary Sangha, many calls for a reformation of Buddhism in Vietnam in general and in the North, in particular, spread in the press Although it was not until 1935 that the Tonkin Buddhist Association was formed to lead the movement, the idea of reorganizing the Sangha and reforming Buddhism has already existed many years before that In order to re-regulate the Sangha, the monastic community needed scriptures about the Dharma discipline to regulate individual activities as long as the operation of the whole Sangha In order to spread the Buddhist teachings more widely, the monks needed scriptures and commentary books to serve as study materials for themselves and to teach common followers afterwards In the case of Si fen lu xingshi chao zi chi ji 禪禪禪禪 34 “禪禪禪禪”: used in the Fu ben hang ji jing 禪禪禪禪禪 35 “禪禪禪禪”: used in the Si fen lu mingyi biao shi 禪禪禪禪禪禪禪 36 “禪禪” can be understood as going directly to China like Xingquan or to buy scriptures from China to Vietnam through Chinese merchants 20 禪 禪禪 禪禪 (1930), this scripture has been considered by the monks of the sơn môn Linh Quang and Liên Phái as their tool to revive the Buddhism, inheriting the spirit of reviving Buddhism using Dharma disciplines of the previous masters.37 The sutras copied and engraved from the Japanese canons have had a direct effect on the movement of Buddhism reformation, out of 17 scriptures mentioned above have been officially included in the educational program for members of the Buddhist Association at primary, secondary, and university levels since 1936.38 The direct reasons for the Dharma schools to choose to copy and engrave the sutras are mentioned specifically in each of them, they can be summarized into the main points as follows: (1) Using a copy from the Japanese canons to compare with and complete an existing version in Vietnam with numerous errors (Chang a han jing, Da baoji jing) (2) Being a new commentary book for an existing book (San jing he zhu) (3) Completing the partially missing books with the missing part that had never appeared in Vietnam, or the partially lost ones (Si fen lu shan bu suiji jiemo, Fanwang jing xindi pin pusajie yi shu fa yin shi yi wen bian) (4) Being the books that Vietnamese monks have heard about, read excepts from, but had never seen the whole (Nanhai ji gui nei fa chuan, Fahua xuanyi shi qian hui ben, Guan wuliang shou jing shu miao zong chao hui ben) (5) Being the books that had never been found in Vietnam at all (Fu ben hang ji jing, Dacheng ben sheng xindi guan jing, Fu jiao ban, Si fen lu shan bu suiji jiemo zhushu ji hui ke, Si fen lu mingyi biao shi, Si fen lu biqiunao chao, Si fen lu xingshi chao zi chi ji, Mituo lue jie yuan zhong zhao, Fushuo mu lian wubai jielu zhong qingzhong shi jing shi) The sutras copied and engraved in this movement were selected according to the inertia of Mahayana Buddhist practice in Northen Vietnam through projection from 37 Origin text in the prologue of Si fen lu xingshi chao zi chi ji: "禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪"禪 38 Six sutras that have been included in the training program: Fozu san jing he zhu, Fu shuo Chang a han jing, Fu jiao ban, Fahua xuanyi shi qian hui ben, Fanwang jing xindi pin pusajie yi shu fa yin shi yi wen bian, Da baoji jing Refer to the training program of the Tonkin Buddhist Association in the Đuốc Tuệ journal, No 50, 24/11/1936 21 China The widely recited and practised sutras in this area are mainly limited to the Mahayana ones such as Avatamsaka Sutra, Pudarika Sutra, Prajnaparamita Sutra, Sukhavativyuha Sutra… The commentaries of Vinaya and Abhidharma received in Vietnam were compiled by Chinese authors This inertia can be easily recognized by the number of 10 out of 17 selected books were commentaries of Vinaya and Abhidharma, and stories in the section of Chinese origins in the Hongjao canon “Collected in this land” 禪禪禪禪 in Wanzheng canon, or “from Chinese origin” in Wanxu canon The major sutras selected for engraving were also the ones that had already existed in Vietnam (Chang a han jing, Da baoji jing) or the sutras supplementing information about the biography of Shakyamuni Buddha (Fu ben hang ji jing, Dacheng ben sheng xindi guan jing) Among the scriptures engraved for printing, the category of books with contents of discipline related to the Four-division Vinaya accounted for out of the 17 books in total The Four-division Vinaya with editing and commentary by Daoxuan 禪禪 (Tang dynasty) was the foundation for the establishment of Luzong 禪禪 (Nanshan zong 禪禪禪) in China The Four-division Vinaya were engraved and circulated in Vietnam since the Trần dynasty by the monk Pháp Loa) In the 18th century, in the situation where “the discipline was no longer heard” 禪禪禪禪禪禪 39, Xingquan went to China to bring back scriptures to Vietnam, including works related to the Four-division Vinaya of Daoxuan in the Tang dynasty and the commentaries on it by monks from the Ming-Qing dynasties such as Zhuhong 禪禪 and Hongzan 禪禪 The practice of Buddhist discipline in the North from the 18th century to the early 20th century was built on the foundation of those works The selection of scriptures related to the Four-division Vinaya by Daoxuan of Tang dynasty, along with works of authors influenced by him such as Yuanzhao 禪 禪 (Song dynasty), Zhuhong and Hongzan (Ming-Qing) derived from the tradition of practice the discipline that has spanned hundreds of years in the North 39 The words of Như Trừng 禪禪 to his disciple Tính Tuyền before that Tính Tuyền went to Guangzhou to seek the Dharma, as recorded in Ji deng lu 禪禪禪 (page 45b) of the monk Phúc Điền 禪禪 22 Conclusion At the beginning of the 20th century, the Japanese canons appeared in the library of the French School of the Far East in Hanoi, which made up for the lack of Buddhist scriptures in Chinese in the North of Vietnam On the basis of this source, the sơn môn Dharma school in the North have selected many Buddhist scriptures of great volume to engrave These activities had formed into a great movement, attracting the direct and indirect participation of many sơn môn and common Buddhist followers Besides the reason for compensating for the lack of scriptures, the emergence of this movement also stemmed from the need for a revival of Buddhism in the early 20th century and according to both the inertia of Mahayana Buddhism and the influence of Buddhism in the MingQing dynasty A prominent figure of the movement is the monk Thanh Hanh - who went directly to the French school of the Far East to read the canons then directly organized the engraving himself and also supported other sơn môn to engrave from Japanese canons Lasting for about 20 years with 17 engraved works, the movement to engrave Buddhist sutras from the Japanese canons has left a great mark in the history of Vietnamese Buddhist texts NĐH (11.000 words) REFERENCES Books and articles: Hồ Sĩ Quý – Vương Toàn (Chief Author) (2011), Library of Social Sciences, Social Sciences Publishing House Lê Quốc Việt, “Giao Châu as a Pathway to the Western Regions - Zhulin Zen sect approaches from the perspective of sutras”, Suối Nguồn journal No 01/2016, No 02/2016 Lê Tâm Đắc (2012), Regarding the Revival Movement in the North of Vietnam (1924 - 1954), Religion Publishing House, Hanoi 23 Nguyễn Đại Đồng - Nguyễn Thị Minh (2008), Buddhist Revival Movement - documents of Vietnamese Press from 1927 to 1938, Nxb Tôn giáo, Hanoi Nguyễn Đại Đồng - Nguyễn Thị Minh (2010), Buddhist Revival Movement, Religion Publishing House, Hanoi Nguyễn Đình Hưng (2020), The exposure of Buddhism in Northern Vietnam with the Japanese Taisho Tripitaka at the beginning of the 20 century: from the content of the Collate “Hiệu dị” – 嘉嘉 of the Mahhāratnakuta Sutra “Đại Bảo tích” 嘉嘉嘉嘉“, International conference “Ancient Japanese Book Collection of the Library of Social Sciences of Vietnam Academy of Social Sciences – Issues and Potential”, Hanoi Ninh Thị Sinh (2020), Buddhist Revival Movement in Tonkin - the Case of the Buddhist Association (1934 – 1945), Hanoi National University Publishing House Phạm Lê Huy, Tripitaka of Japanese origin at the Library of Social Sciences – Lost memory fragments of the French School of Asian Studies in Vietnam, International Conference “Ancient Japenese Book Collection of the Library of Social Sciences of Vietnam Academy of Social Sciences – Issues and Potential”, Hanoi, 14/10/2020 (Japanese version: 禪禪禪禪禪禪禪禪禪 : 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪← title, 禪禪禪禪禪禪禪禪禪禪) Thích Khơng Nhiên – Thích Pháp Hạnh – Lê Thọ Quốc, “Regarding the Jiaxing 嘉嘉 Canon submited to the Thập tháp Pagoda by the Governor of Hà Tiên Mạc Thiên Tứ”, Liễu Quán journal, number of May 2021 禪禪禪, 禪禪禪 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪──禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪, 禪禪禪禪禪禪禪禪禪禪, 禪 17 禪禪 禪禪禪禪 33 禪禪, 2020 禪 禪, 禪 107-150 禪禪禪 禪1982禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪 禪禪禪-禪禪 禪2003禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪 Journals: Đuốc Tuệ journal, No 7, 21/01/1936 Đuốc Tuệ journal, No 50, 24/11/1936 Documents in Chinese: 24 禪禪禪禪 ( A.2675, Institute of Sino-Nôm studies) 禪禪禪禪 ( AC.633/1-10, Institute of Sino-Nôm studies) 禪禪禪禪 (AC.458, Institute of Sino-Nôm studies) 禪禪禪禪禪禪禪 (AC.611/1-3, Institute of Sino-Nôm studies) 禪禪禪禪禪禪禪禪 (TQC0017075 - TQC0017495, Library of Social Sciences) 禪禪禪禪禪禪禪禪禪禪 (TQC0017497 – TQC0017674, Library of Social Sciences) 禪禪禪禪禪禪 (TQC0017675 – TQC00184220, Library of Social Sciences) 禪禪禪禪禪 (AC.590, Institute of Sino-Nôm studies) 禪禪禪禪禪禪禪 (version kept in Liên Phái pagoda, Hanoi) 禪禪禪禪禪 (AC.445/1-2, Institute of Sino-Nôm studies) 禪禪禪禪禪禪禪禪禪禪禪 (R.506, National Library of Vietnam) 禪禪禪 (AC.158, Institute of Sino-Nôm studies) 禪禪禪禪禪禪禪 (Liên Phái pagoda - Hanoi) 禪禪禪禪禪禪禪禪 (Liên Phái pagoda – Hanoi) 禪禪禪禪禪禪禪禪禪禪禪 (R.506, National Library of Vietnam) 禪禪禪禪禪禪禪 (Báo Quốc pagoda, Huế) 禪禪禪禪禪禪禪禪禪禪禪禪 (Bổ Đà pagoda, Bắc Giang) 禪禪禪禪禪禪禪 (AC.611/1-3, Institute of Sino-Nôm studies) 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪 (Quán Sứ pagoda, Hanoi) 禪禪禪禪禪 (Liên Phái pagoda - Hanoi) 禪禪禪禪 (Quán Sứ pagoda - Hanoi) 禪禪禪禪禪禪禪 (AC.669/1-10, Institute of Sino-Nôm studies) 25 禪禪禪 (Liên Phái pagoda - Hanoi) 禪禪禪禪禪禪禪禪禪禪禪禪禪禪禪 (Quán Sứ pagoda - Hanoi) 禪禪禪禪禪禪禪禪禪禪禪禪禪禪 (Bổ Đà pagoda– Bắc Giang) 禪禪禪禪禪禪 (Quán Sứ pagoda - Hanoi) 禪禪禪禪禪禪 (Documents of the researcher Lê Quốc Việt) 禪禪禪禪禪禪禪禪 (Liên Phái pagoda - Hanoi) 禪禪禪禪禪禪禪禪禪 (Liên Phái pagoda – Hanoi) Referential links: Catalogues of the canons: https://jinglu.cbeta.org/ Currency exchange rate: https://canvasresources-prod.le.unimelb.edu.au/projects/CURRENCY_CALC/ https://fraser.stlouisfed.org/title/banking-monetary-statistics-1914-1941-38/part-i-6408/section-11currency-334470?start_page=403#scribd-open Information on USD slippage: https://www.in2013dollars.com/ 26 ... the Japanese canons in Northern Vietnam in the early 20th century In the North of Vietnam, from the era of the Trần dynasty to the early 20th century, the operation of printing woodblock engraving. .. the beginning of the 20th century, the Japanese canons appeared in the library of the French School of the Far East in Hanoi, which made up for the lack of Buddhist scriptures in Chinese in the. .. Association The reasons for the woodblock printing plate engraving of Buddhist scriptures: 32 Regarding the Buddhist revival movement in the North in the early 20th century, please refer to Lê Tâm