TL;DR: Meditation in Buddhism is both a practice of stilling the mind (meditative concentration) and a separate lineage (the Zen school). In Vietnam it arrived around the early Common Era with Indian and Central Asian monks sailing to Giao Châu, then grew strong under the Lý and Trần dynasties through the Tì Ni Đa Lưu Chi, Vô Ngôn Thông and Trúc Lâm lineages.
What is meditation in Buddhism?
Meditation in Buddhism is understood on two different levels. The first is meditative concentration, the practice of settling the mind and gradually letting go of wandering thoughts, called *jhāna* in Pali or *dhyāna* in Sanskrit. The second is the Zen school, a separate lineage that takes meditation as its main method and holds that anyone can recognize their own true nature right in this body and mind, without waiting for a future life. These two levels are neither separate nor identical, and beginners easily confuse them.
Phan Kế Bính's *Việt Nam phong tục* records the simplest folk understanding of meditation: the practitioner sits with eyes closed, faces a wall, clears all worldly desires, thinks of nothing, and distinguishes four stages called First, Second, Third and Fourth Meditation. This description is close to the level of meditative concentration in the scriptures, and also reflects how Vietnamese people understood meditation in the early 20th century.
What is the origin of meditative concentration and the four stages in the scriptures?
Meditative concentration appeared in Buddhism very early, tied to the path that Shakyamuni Buddha himself practiced before his awakening. In the Pali scriptures, meditative concentration is described as a sequence of four stages, each with its own mental states that the practitioner passes through in order. Phan Kế Bính's *Việt Nam phong tục* also lists the four stages, in the folk understanding of the early twentieth century: the First Meditation is a state free of worry, the Second is free of suffering, the Third has inner joy, and the Fourth goes beyond the cycle of rebirth. This gloss is simpler than the canonical texts, where the four stages are described as successive states of concentration.
It should be said clearly: these four stages belong to the category of doctrine, the way the scriptures classify mental states during meditation, not four administrative ranks or degrees anyone can be awarded. Practitioners do not "pass an exam" to a higher stage; they look inward and recognize where they are.
How does the Zen school differ from meditative concentration?
The Zen school is a Buddhist lineage that formed in China, taking meditation as its core rather than centering on scriptures. Tradition attributes its founding to Bodhidharma, a monk from India who went to China in the 6th century, as the first patriarch of Chinese Zen; modern scholarship does not treat this lineage as proven by contemporary documents, but sees it as a tradition that attributes authorship. The basic difference between the Zen school and other lineages is that Zen holds that a practitioner can see one's nature (recognize true nature) in this very life, without many lifetimes of accumulating merit.
In practice, Zen uses various means: sitting meditation, contemplating kōans, mindfulness of the breath, or silent observation. But all aim at one goal: stopping the endless stream of thought so the mind recognizes itself. This way of speaking is introspective and hard to verify from outside, so it must be distinguished from other practices also called "meditation" but with different aims.
When did it reach Vietnam?
Buddhism reached Vietnam around the early Common Era by two main routes: by sea from India and Central Asia into Giao Châu, and by land from China. Monks who came by sea usually brought both meditative concentration and Mahayana thought, and Buddhist centers such as Luy Lâu (now in Bắc Ninh) existed very early. This was a period when Buddhism had not yet split into distinct lineages as later, so meditative concentration then was part of general practice, not yet a separate Zen lineage.
By the 6th century, the Tì Ni Đa Lưu Chi (Vinitaruci) lineage, brought by an Indian monk, is regarded as the first Zen lineage with clear influence in Vietnam. Later, around the 9th century, the Vô Ngôn Thông lineage, brought by a Chinese monk, continued to develop. Under the Lý and Trần dynasties, meditation became a practice favored by the court and nobility. Phan Kế Bính's *Việt Nam phong tục* notes: from the Lý and Trần dynasties, our country revered Buddhism, built pagodas, erected stupas, painted statues, cast bells, established monastic examinations, and common people gradually followed one another in building pagodas everywhere.
Another important milestone is the rise of the Trúc Lâm Yên Tử lineage founded by King Trần Nhân Tông at the end of the 13th century. This is the Zen lineage with the clearest Vietnamese identity, combining practice with the country's political and cultural life. From here, meditation was no longer only the affair of Indian or Chinese monks, but became part of Vietnamese culture.
What are the main Zen lineages in Vietnam in the comparison table?
| Zen lineage | Time of arrival | Founder/Transmitter | Notable features |
|---|---|---|---|
| Tì Ni Đa Lưu Chi | 6th century | Vinitaruci (India) | First Zen lineage with influence in Giao Châu, leaning toward scriptures and meditative concentration |
| Vô Ngôn Thông | Around 9th century | Vô Ngôn Thông (China) | Flourished under the Lý dynasty, emphasized "mind is Buddha" |
| Thảo Đường | 11th century | Thảo Đường (China) | Received by Lý Thánh Tông, influential in the court |
| Trúc Lâm Yên Tử | Late 13th century | Trần Nhân Tông | Vietnamese Zen lineage, tied practice to national life |
This table lists only the lineages with clear influence in historical records; there were also many smaller lineages with little documentation.
How is meditation in Vietnamese Buddhist life today?
Today, meditation is not only in pagodas but also in family life. Research by Trần Thị Lan Hương and Hoàng Thị Mỹ Nhị (2024) on changes in awareness and religious practice during the Covid-19 pandemic notes: in Buddhist families, main activities are worshiping the Buddha, chanting sutras, repentance, sitting meditation, chanting mantras, listening to dharma talks, reading Buddhist scriptures, and singing meditation songs; these activities take place in family and online spaces, and are personal and voluntary[1]. This shows that meditation has stepped out of the pagoda grounds and become a more common personal spiritual practice.
One notable point is that meditation activities in the family often do not require complex rituals or the presence of monks. Practitioners can sit alone, listen to dharma talks online, or join online meditation courses. This is Vietnamese Buddhism adapting to changing social conditions, and also raises the question of preserving tradition in a new context.
What are the points to note when studying meditation?
When studying meditation in Buddhism, one should clearly distinguish three levels: meditative concentration as a practice found in most Buddhist lineages; the Zen school as a separate lineage taking meditation as its core; and modern practices called "meditation" but with different aims, such as stress reduction or mental health training. These three levels may be related but are not identical.
It should also be noted that documents on the transmission history of Zen are often more traditional than contemporary historical records. For example, the lineage from Bodhidharma to Chinese and Vietnamese patriarchs is recorded in Zen histories such as *Thiền uyển tập anh*, but modern scholarship usually sees this as the tradition's way of telling its story rather than a record of events. This does not diminish the spiritual value of meditation, but helps readers avoid confusing legend with historical record.
Nhật Nguyệt's suggestion: where should one start studying meditation?
If you want to explore meditation from a practical angle, start by sitting quietly for a few minutes each day, paying attention to the breath, without forcing the mind to be calm. If you want to explore meditation from an academic angle, read translations of the Pali scriptures and Vietnamese Zen histories such as *Thiền uyển tập anh* to see how the tradition tells its own history. Do not equate all practices called "meditation" with one another, because their aims and contexts can be very different.
