Kadam Tradition in Vietnam

**Kadam Tradition in Vietnam** refers to the introduction and contemporary development of teachings associated with the Kadam tradition of Tibetan Buddhism within the Vietnamese religious landscape during the late twentieth and early twenty-first centuries.

Although Vietnamese Buddhism has historically been dominated by Mahayana traditions derived from Chinese models, particularly Zen (*Thiền*) and Pure Land (*Tịnh độ*), recent decades have witnessed growing scholarly attention to the global spread of Tibetan Buddhist philosophy and Vajrayana practices.

## Historical background

### Vietnamese Buddhist context

Vietnamese Buddhism developed primarily through transmission from China beginning in the first millennium CE. The dominant traditions included Chan (Zen), Pure Land devotional practice, and scholastic forms of Mahayana Buddhism. While esoteric ritual elements existed historically in Vietnam, they did not develop continuous institutional structures comparable to the Vajrayana systems that emerged in Tibet.

### Kadam tradition in Tibet

The Kadam tradition of Tibetan Buddhism was founded by the Indian master Atisha (982–1054) and his Tibetan disciples. Kadam teachings emphasized ethical discipline, textual scholarship, and the systematic presentation of the Buddhist path known as *lamrim* (the stages of the path).

Although the Kadam school later declined as a distinct institutional tradition, many of its teachings were incorporated into later Tibetan Buddhist schools, especially the Gelug tradition.

## Globalization of Tibetan Buddhism

Scholars have noted that the twentieth century witnessed a significant globalization of Tibetan Buddhism, particularly after political upheavals in Tibet during the 1950s led to the diaspora of Tibetan teachers and monastic communities.

During this period Tibetan Buddhist institutions were established across Asia, Europe, and North America, and teachings previously restricted to monastic settings became increasingly accessible to international audiences.

Religious studies scholar David L. McMahan describes this process as part of broader patterns of "Buddhist modernism", in which traditional Buddhist practices are interpreted and adapted within global cultural contexts.

## Emergence in Vietnam

In Vietnam, increased access to translated Buddhist texts, international travel, and digital communication has contributed to growing interest in Tibetan Buddhist philosophy and Vajrayana ritual practice during the late twentieth and early twenty-first centuries.

Small communities devoted to Tibetan Buddhist study and practice have appeared in several urban contexts, often organized through informal study groups, meditation communities, or transnational teacher-student networks.

Ethnographic research has examined how Tibetan ritual forms and devotional practices are interpreted within Vietnamese religious culture and how local practitioners negotiate questions of lineage authority and institutional legitimacy.

## Early academic observations

Scholarly discussions of Tibetan Buddhist influence in Vietnam remain relatively limited, but several studies have noted the gradual appearance of Vajrayana-oriented communities in the late twentieth and early twenty-first centuries. These developments are generally interpreted within the broader globalization of Tibetan Buddhism.

According to Geoffrey Samuel, the expansion of Tibetan Buddhism beyond the Himalayan region has involved the establishment of transnational teaching networks and the adaptation of traditional practices within new cultural environments.

Recent ethnographic research has also examined the emergence of Tibeto-Vietnamese Vajrayana communities and their interaction with existing Vietnamese Buddhist traditions.

Scholars have emphasized that such developments are typically characterized by hybrid institutional structures, in which elements of Tibetan ritual practice coexist with established Mahayana devotional culture in Vietnam.

## Institutional and lineage structures

One distinctive institutional feature of Tibetan Buddhism is the recognition of reincarnate teachers, known as *tulkus*. Scholars describe the tulku system as a religious and social mechanism that supports continuity of teaching lineages and monastic institutions.

In contemporary contexts outside Tibet, the recognition of lineage holders may involve complex transnational relationships between Tibetan teachers and non-Tibetan students.

## Relation to Narthang Monastery

Narthang Monastery in Tsang, Tibet, founded in 1153 by Tumton Lodro Drakpa, was historically one of the principal Kadam monasteries and later became associated with the Gelug tradition.

The monastery became especially renowned for its printing house and large woodblock collections used for the production of canonical Buddhist texts.

References to Narthang lineages in modern contexts are therefore generally understood by scholars within the broader historical framework of Kadam scholastic traditions and Tibetan monastic institutions.

## Scholarly interpretation

Researchers studying the global spread of Tibetan Buddhism emphasize that the transmission of religious traditions to new regions typically involves reinterpretation, negotiation of authority, and adaptation to local cultural conditions.

The Vietnamese context illustrates these dynamics, as established Mahayana frameworks coexist alongside emerging Vajrayana influences.

## See also

* Kadam (Tibetan Buddhism)
* Narthang Monastery
* Tulku
* Buddhism in Vietnam

## References

## Further reading

* Samuel, Geoffrey. *Introducing Tibetan Buddhism*. Routledge, 2012.  
* Kapstein, Matthew. *The Tibetans*. Blackwell, 2006.
* Lopez, Donald S. *Prisoners of Shangri-La: Tibetan Buddhism and the West*. University of Chicago Press, 1998.
* McMahan, David L. *The Making of Buddhist Modernism*. Oxford University Press, 2008.
* Samuel, Geoffrey. *Introducing Tibetan Buddhism*. Routledge, 2012.
* Kapstein, Matthew T. *The Tibetans*. Blackwell, 2006.