TL;DR: The Trúc Lâm Yên Tử Zen school is a Zen lineage founded by King Trần Nhân Tông at the end of the 13th century, after he left household life and went to practise at Yên Tử mountain, calling himself Trúc Lâm Đại Sĩ. The school has three patriarchs: Trần Nhân Tông, Pháp Loa and Huyền Quang. Its core idea is cư trần lạc đạo: not leaving the dust of the world to seek liberation, but living right in ordinary life, keeping the mind pure, and following conditions while rejoicing in the Way.
In what context did the Truc Lam Yen Tu Zen school form?
The Truc Lam Yen Tu Zen school emerged in the late 13th century, tied to the name of King Tran Nhan Tong after he left the throne and became a monk. Before that, Buddhism in Dai Viet already had several Zen lineages transmitted from the north, such as Ti Ni Da Luu Chi, Vo Ngon Thong, and Thao Duong, mostly founded or continued by Zen masters of Chinese origin. A 2024 article by Truong Thu Thanh (Thich Nu Linh Thuy) in The Journal of International Buddhist Studies College views Truc Lam as the result of synthesizing the existing Zen lineages of Dai Viet at that time into a Zen lineage with a Vietnamese identity. This is a research finding that has not been widely replicated, so it should be read alongside other critical studies.
According to the Dai Viet su ky toan thu, main chronicle, volumes 5 and 6, compiled by Ngo Si Lien and colleagues, woodblock edition of 1697, in the 11th month of the Mau Than year (1308 by the solar calendar), "the retired emperor passed away at Ngoa Van hermitage on Yen Tu mountain." At that time the retired emperor had already become a monk, was at Tu Tieu peak on Yen Tu mountain, and called himself Truc Lam Dai Si. The chronicle also records that he came down the mountain to visit his sister Thien Thuy, who was seriously ill, and told her that if she met spirits asking about matters, she should answer that she was waiting for her brother Truc Lam Dai Si to arrive; having said this he returned to the mountain, instructed his attendant Phap Loa about funeral matters, and then sat and passed away, and his sister also died the same day[1]. The historian Ngo Si Lien commented that the king's renunciation was "not in accord with the way of the mean," and that a worthy person may go somewhat too far; this is the comment of a later Confucian official historian, not the king's own words[1].
How did Tran Nhan Tong renounce the throne and found the Truc Lam school?
According to the Dai Viet su ky toan thu, Tran Nhan Tong was born in the year Mau Ngo (1258), reigned fourteen years, and ceded the throne to his son Tran Anh Tong in the year Quy Ty (1293), becoming Retired Emperor. In the eighth month of the year Ky Hoi (1299), the retired emperor left Thien Truong prefecture and renounced the world once more, entering Yen Tu mountain for ascetic practice. He stayed at Tu Tieu peak, called himself Truc Lam Dai Si, and died at Ngoa Van hermitage in 1308[1]. The An Nam chi luoc by Le Tac records that at Vu Lam cave there once lived Tran Nhan vuong, "the fourth ruler" of An Nam, who abdicated and withdrew there to attain the Way, with the title Truc Lam dao si, and a poetry collection Huong Hai an transmitted in the world[2]. The book gives the place as Vu Lam cave, not Yen Tu mountain as in the Toan thu.
According to the tradition of the school, Tran Nhan Tong is honored as the First Patriarch; Phap Loa is the Second Patriarch; Huyen Quang is the Third Patriarch. The book Phat giao voi Nho giao by Nguyen Huu Tien (1935) records that Patriarch Huyen Quang passed away on the 23rd day of the first month of the Giap Tuat year, calls him the Dharma heir Huyen Quang ton gia, continuing the line of Patriarch Dieu Ngu Phap Hoang (that is, King Tran Nhan Tong) and Patriarch Phap Loa, and says the three are honored as the three patriarchs of Truc Lam[3]. This is material from an author of the first half of the 20th century, written according to tradition, not a contemporary document.
Who are the three patriarchs of Truc Lam?
The three patriarchs of Truc Lam according to the tradition of the school are Tran Nhan Tong, Phap Loa, and Huyen Quang. The chronicle records that before his death Tran Nhan Tong entrusted funeral matters to his attendant Phap Loa, and after cremation more than three thousand relics were collected and brought to Tu Phuc pagoda in the capital; the successor king was suspicious, and many great ministers asked to punish Phap Loa, but the crown prince Manh, just nine years old, suddenly had several relics in his hand, brought them out to show the king, and when the box was checked exactly those relics were missing, and the king was moved to tears and his suspicion dissolved[1]. This detail shows that Phap Loa's position in continuing Tran Nhan Tong's work was recognized in the official chronicle itself.
Huyen Quang is the third patriarch. According to Phat giao voi Nho giao by Nguyen Huu Tien, he came from a Confucian scholarly background, had passed examinations and served as an official, then became a monk and was honored as the third patriarch of the school[3]. This is a notable point: the Truc Lam lineage did not only accept people from a Buddhist background, but also attracted Confucian scholars, reflecting the interweaving of intellectual traditions in Dai Viet society at the time.
Comparison table of the three patriarchs:
| Patriarch | Name | Title, appellation | Role in the school |
|---|---|---|---|
| First Patriarch | Tran Nhan Tong | Dieu Ngu Phap Hoang, Truc Lam Dai Si | Founded the school, left behind Cư trần lạc đạo phú and Đắc thú lâm tuyền thành đạo ca |
| Second Patriarch | Phap Loa | Venerable Phap Loa | Continued the work, was entrusted with the First Patriarch's funeral matters |
| Third Patriarch | Huyen Quang | Huyen Quang ton gia | Continued the line of Dieu Ngu and Phap Loa, came from a Confucian background |
What does cư trần lạc đạo mean?
Cư trần lạc đạo means living in the world while still rejoicing in the Way, not being required to leave ordinary life in order to practice. This is the core spirit of the Truc Lam school, most clearly expressed in the Nom phu Cư trần lạc đạo phú by Tran Nhan Tong. The text on Wikisource records the phu as having ten assemblies, ending with a four-line Chinese verse: "Cư trần lạc đạo thả tùy duyên, Cơ tắc xan hề khốn tắc miên. Gia trung hữu bảo hưu tầm mịch, Đối kính vô tâm mạc vấn thiền"[4]. These four lines summarize the spirit of the school: live in the world, rejoice in the Way, follow conditions; when hungry eat, when tired sleep; the treasure is already in the house, do not seek elsewhere; facing all scenes with a mind of no-mind, there is no need to ask about Zen anymore.
In the eighth assembly of Cư trần lạc đạo phú, the author discusses practice methods in more detail: one needs effort and training, do not cut off learning; keep awareness firm, do not cling rigidly; suppress delusive thoughts, do not let them remain; being steeped in fame and rank is all childish; only with full merit and wisdom is one worthy of being a true person; building ferry bridges and stupas is outward adornment of appearances, which one should still practice; pursuing joy and equanimity and gentle compassion is the inner sutra of the heart, always to be read[4].
What does Đắc thú lâm tuyền thành đạo ca add?
Đắc thú lâm tuyền thành đạo ca is another Nom song by Tran Nhan Tong, paired with Cư trần lạc đạo phú, speaking of the joy of the mountains and forests while attaining the Way. The text on Wikisource records many lines such as "Đem mình náu tới, Cảnh vắng ngàn kia; Dốc chí tu hành," "Công danh chẳng trọng, Phú quý chẳng màng; Tần Hán xưa kia, Xem đà nhèn hạ," "Vượn mừng hủ hỷ, Làm bạn cùng ta; Vắng vẻ ngàn kia, Thân lòng hỷ xả," "Thanh nhàn vô sự, Quét tước đài hoa; Thờ phụng bụt trời, Đêm ngày hương hỏa," and ends with four Chinese verse lines: "Cảnh tịch an cư tự tại tâm, Lương phong xuy đệ nhập tùng âm. Thiền sàng thọ hạ nhất kinh quyển, Lưỡng tự thanh nhàn thắng vạn câm (kim)"[5]. This song shows another aspect of the same person: alongside the spirit of cư trần lạc đạo, there is also the spirit of lâm tuyền, that is, retreating to quiet mountains and forests to practice.
The two works do not contradict but complement each other. Cư trần lạc đạo phú speaks of living in the world while rejoicing in the Way; Đắc thú lâm tuyền thành đạo ca speaks of retreating to the mountains and forests to attain the Way. Both emphasize that the place of practice is not in external circumstances, but in the practitioner's mind.
Which Zen lineages did the Truc Lam school inherit?
The Truc Lam school did not appear out of nowhere but inherited the Zen lineages already present in Dai Viet, while also being influenced by Chinese Zen. The Zen lineages transmitted to Dai Viet before the Tran era, such as Ti Ni Da Luu Chi, Vo Ngon Thong, and Thao Duong, all originated in China. The 2024 article by Truong Thu Thanh views Truc Lam as the synthesis of those lineages into a Vietnamese Zen lineage.
In textual terms, Cư trần lạc đạo phú by Tran Nhan Tong has many lines mentioning Chinese Zen patriarchs such as Ma To, Tieu Hoang, Lam Te, Bi Ma, Thuyen Tu, Dao Ngo, Yen lao, and Ton ong. The ninth assembly of the phu records: "Cơ quan tổ giáo, Tuy khác nhiều đàng (đường), Chẳng cách mấy gang. Chỉn xá nói từ sau Mã tổ; Ắt đã quen thuở trước Tiêu Hoàng"[4]. This shows that the author was familiar with the anecdotes of Chinese Zen.
Why is it called Truc Lam Yen Tu?
The name of the school is tied to two place names: Truc Lam is the title of Tran Nhan Tong (Truc Lam Dai Si), while Yen Tu is the name of the mountain where he practiced and died. The chronicle records that he was at Tu Tieu peak on Yen Tu mountain, called himself Truc Lam Dai Si, and died at Ngoa Van hermitage[1]. An Nam chi luoc by Le Tac records Vu Lam cave as the place where the Tran king abdicated and lived in seclusion to attain the Way, with the title Truc Lam dao si[2]; the place name differs from the Yen Tu of the Toan thu.
Yen Tu is a mountain range in the Northeast region, now in Quang Ninh province. Before the Tran era, Yen Tu was already a place of practice for Zen masters. Tran Nhan Tong's choice of Yen Tu as the place to practice and die firmly tied this mountain's name to the Truc Lam school.
How does cư trần lạc đạo differ from the traditional view of renunciation?
Cư trần lạc đạo does not deny renunciation, but expands the path of practice to laypeople as well. In Buddhist tradition, renunciation is the main path to liberation. Cư trần lạc đạo holds that a person living in the world can still practice, as long as they keep a pure mind, do not cling to scenes, and live according to conditions.
The concluding verse of Cư trần lạc đạo phú says: "Gia trung hữu bảo hưu tầm mịch, Đối kính vô tâm mạc vấn thiền"[4]. That is, the treasure is already in the house, do not seek elsewhere; facing scenes with a mind of no-mind, there is no need to ask about Zen anymore. This is the Zen way of speaking: Buddha-nature is inherent in each person, not to be sought outside. However, this does not mean no practice is needed; the eighth assembly still emphasizes training, keeping awareness, and suppressing delusive thoughts[4].
How does recent research view Truc Lam?
A 2024 study by Truong Thu Thanh affirms the synthesizing role of Truc Lam: many different Zen lineages were unified into a Vietnamese Zen lineage, while the core teachings can be traced through the works left by the king. This is the research result of an author within the tradition, and should be read alongside other critical studies for a balanced view.
Summary
The Truc Lam Yen Tu Zen school emerged in the late 13th century, tied to King Tran Nhan Tong after he became a monk and practiced on Yen Tu mountain[1]. The three patriarchs of the school are Tran Nhan Tong, Phap Loa, and Huyen Quang[3]. The core thought is cư trần lạc đạo, expressed in Cư trần lạc đạo phú and Đắc thú lâm tuyền thành đạo ca: living in the world while rejoicing in the Way, practicing right in the world, keeping a pure mind and following conditions[4][5]. According to Truong Thu Thanh, it is a Zen lineage with a Vietnamese identity.
