Minh Dang Quang

One of the most mysterious and fascinating figures in Vietnamese Buddhist history is the Patriarch Minh Dang Quang.



Though he was an enormously influential character whose legacy still thrives today in Vietnam, there is almost nothing about him in English. If there is something substantial I'd be most grateful if anyone could alert me to it. I have discovered an excellent scholarly article by Mark W. Mcleod called 'The Way of the Mendicants' which provides some excellent insights into life at Tinh Xa Trung Tam, the central monastic institution for the sect.


Minh Dang Quang was the founder of the Tang Gia Khat Si (The Mendicant Buddhist Order) - this is one of the largest Buddhist sects in Vietnam, and the Khat Si temples (known as Tinh Xa) are to be found all over Southern Vietnam (including many in Ho Chi Minh City). He was half Viet half Khmer, from Vinh Long province, and his bi-racial upbringing exposed him to both Mahayana and Theravada Buddhism. At a young age he was driven by the idea of combining the two traditions in Vietnam, the only country that could boast of sizeable numbers in each camp.

So he established the Mendicant Order, and it quickly gained in popularity, particularly in the villages and towns of the Mekong Delta. Minh Dang Quang was impressed by the strictness of the Theravadin monastic orders, and so created similar rules for his own monastics - banning the consumption of food after midday, banning the use of shoes or sandals, not allowing monks to cook or prepare their own food, encouraging them to go on begging rounds in the morning etc. He also added the additional burden of vegetarianism, which is not normally observed by Theravadin monks. He opened up the monastic vocation to women, another tradition also absent in the Theravada.

Adopting the theological structure of Mahayana almost holus bolus, he encouraged both the recitation of Amitabha Buddha's name and the worship of Kwan Yin, both of which are anathema to the Theravadin establishment.

What really popularised his movement however - aside from the great respect the people formed for the monks and nuns willing to observe such hardship - was his translation of the Buddhist sutras from the difficult (and sometimes even nonsensical) sino-vietnamese language into an easily understood and even rhyming form of the common language. The largely uneducated parishioners found it infinitely easier to remember these sutras, and to glean some meaning from them. This, naturally, made him extremely unpopular with the Mahayana Buddhist hierarchy, who accused him of corrupting the Dharma by tampering with the texts they had known since antiquity.

Sometime in the 1950s Minh Dang Quang 'disappeared' and was never seen again. There were rumours that he was assasinated by the anti-Buddhist government forces who saw him as a trouble-maker, or by agents of a rival Buddhist sect who saw his growing movement as a threat to their own power base in the Mekong Delta. His followers, however, refuse to acknowledge his death and still celebrate his 'disappearance' day each year.

An intriguing character with an intriguing story - one day I think I will write a book about him.

A Di Da Phat

The name you will hear most consistently if you spend any time in Vietnamese Buddhist temples is that of Amitabha Buddha - or A Di Da Phat in Vietnamese.
The vast bulk of Vietnamese Buddhists practise a basic form of Pure Land Buddhism, and for the most part the monks advocate recitation of Amitabha's name as the most effective form of religious practice for lay-people. This is what all of those wrist malas and long prayer beads are for.
Within the temple, Amitabha's name is also a kind of shorthand replacement for everything. When you say hello, you say A Di Da Phat, when you say goodbye, when you want to attract someone's attention and when you express surprise. Once I was at temple when one of the large vases that are found in the main prayer hall tumbled over and smashed, and a number of monks looked up and exclaimed, as one, A Di Da Phat!
The true form of Buddha recitation is, of course, Nam Mo A Di Da Phat. This is enunciated clearly during communal temple worship, but at other times it is shortened to Mo Phat, and this is in fact the standard greeting amongst Buddhists, both monastics and laity.
Despite his name being constantly on everyone's lips, statues of Amitabha Buddha are not normally very prominent at temples. It is rare to have him as the main object of devotion in the prayer hall, and he is rarely seen on other shrines. Normally there is a printed image of him on the wall in the monks' offices, or a small statue on a shelf somewhere. People seem to set much greater store on statues of Kwan Yin and Sakyamuni Buddha.
One place where an image of Amitabha does become important is at people's death beds, which is why monks always have a small-ish statue of him to hand to take to hospitals and houses of the faithful, should the need arise. It is thought that if the dying person lays eyes upon an image of Amitabha, they will be reborn in his paradise.
The image with this post is from a very unusual Amitabha tower at Hien Nam Pagoda in Quy Nhon. This is the only construction of its kind I have seen in Vietnam, an 8-storied pagoda with large statues of Amitabha looking out over the four directions on each storey. It is quite beautiful, and was designed by the Abbott himself.