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Beats and Blessings
Step into a shimmering world of sound and spirit. This immersive installation invites visitors into an enchanting environment of beats, lights, and blessings, guided by the EDM chants of “Vajrahottie” Tinna Tình as she invokes Jambhala, the Buddhist deity of wealth. Visitors are invited to relax on Tibetan cushions, chant along, and meditate on prosperity as pulsing rhythms fill the space. This is where pop culture meets prayer, and sensory energy meets spiritual aspiration.
Who is Tinna Tình?
Born to a Vietnamese father and Czech mother, she first rose to fame as a pop singer and actress before turning toward spirituality following a personal and professional crisis. Through intense struggles, visions, and transformative experiences, she discovered Tibetan Buddhism and reinvented herself as a Vajrahottie influencer.
Using YouTube and social media, she shares music, chanting, and teachings on wealth, well-being, and enlightenment with hundreds of thousands of followers. By blending EDM, Buddhist ritual, and self-help aesthetics, Tinna Tình has made Tibetan Buddhism newly visible to Vietnam’s young, urban, and globally connected audiences. At the same time, her work provokes debate about the intersections of spirituality, celebrity culture, and digital devotion. Her fusion of Tibetan Buddhism, online spirituality, personal branding, and law of attraction–style beliefs reflects key features of contemporary Tibeto-Vietnamese Vajrayana.
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Beats and Blessings
Step into a shimmering world of sound and spirit. This immersive installation invites visitors into an enchanting environment of beats, lights, and blessings, guided by the EDM chants of “Vajrahottie” Tinna Tình as she invokes Jambhala, the Buddhist deity of wealth. Visitors are invited to relax on Tibetan cushions, chant along, and meditate on prosperity as pulsing rhythms fill the space. This is where pop culture meets prayer, and sensory energy meets spiritual aspiration.
Who is Tinna Tình?
Born to a Vietnamese father and Czech mother, she first rose to fame as a pop singer and actress before turning toward spirituality following a personal and professional crisis. Through intense struggles, visions, and transformative experiences, she discovered Tibetan Buddhism and reinvented herself as a Vajrahottie influencer.
Using YouTube and social media, she shares music, chanting, and teachings on wealth, well-being, and enlightenment with hundreds of thousands of followers. By blending EDM, Buddhist ritual, and self-help aesthetics, Tinna Tình has made Tibetan Buddhism newly visible to Vietnam’s young, urban, and globally connected audiences. At the same time, her work provokes debate about the intersections of spirituality, celebrity culture, and digital devotion. Her fusion of Tibetan Buddhism, online spirituality, personal branding, and law of attraction–style beliefs reflects key features of contemporary Tibeto-Vietnamese Vajrayana.
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BẰNG GIANG
Bằng Giang (she/they) is an interdisciplinary artist, independent researcher, writer, poet, and Buddhist practitioner with many years of study and practice in Buddhist philosophy. Giang’s artistic practice emerges at the intersection of art, philosophy, Buddhism, and the lived experience of being different. Their work engages with suffering, violence, and the ways marginalized individuals navigate and respond to social norms. Giang is drawn to what is difficult to articulate, invisible burdens, and the language of psychological complexity, while advocating for respect for difference and diversity.
As a queer and neurodivergent person, Giang’s journey of self-understanding has been deeply intertwined with Buddhist practice. From this connection emerged Dreams, a body of work that asks a simple yet profound question: “Could this worldly reality itself be a dream?” This question is not posed as an abstract metaphysical inquiry, but rather arises from the concrete experience of living, enduring, hoping, loving, and practicing the Dharma within contemporary secular life.
Dreams is constructed from Giang’s personal photographic archive and shaped through movement across multiple spaces: theoretical, religious, non-religious, and everyday lived experience. Giang employs photography alongside direct experiences gained through the study and practice of Vajrayana teachings, using both as contemplative modes of storytelling. Here, photography functions not merely as a means of documenting reality, but as a site where memory, embodiment, and perception converge.
Giang does not position their story as an extraordinary spiritual journey. Rather, it is the story of an ordinary Buddhist practitioner living within the world, simultaneously confronting the constraints of society and samsara while seeking spaces for reflection, learning, and gradual progress along the path toward awakening. The photographs and poems in Dreams serve both as personal reflections and as offerings of shared experience. Presented in the form of cards, they exist simultaneously as artworks and as a kind of divinatory encounter.
Through this interactive format, the work invites viewers into quiet conversations with themselves. Giang’s artistic practice therefore does not seek to instruct or explain. Instead, it creates a space of stillness, one in which each individual may contemplate their own path, their suffering, and their capacity for awareness and awakening.
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CHARI HAMRATANAPHON
Chari Hamratanaphon is a lecturer at Chulalongkorn University, Thailand. She holds a PhD in Anthropology from UC Riverside and works as an amateur illustrator. She is interested in Vietnamese beliefs and spiritual objects, and enjoys telling their stories through cute, cartoon-like drawings. While her visual style is simple, each color and icon is carefully chosen to preserve meaning. Working closely with curators, she hopes to invite viewers to feel connected to the fascinating stories hidden within these artworks.
Instagram: vnjubjot
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CHARI HAMRATANAPHON
Chari Hamratanaphon is a lecturer at Chulalongkorn University, Thailand. She holds a PhD in Anthropology from UC Riverside and works as an amateur illustrator. She is interested in Vietnamese beliefs and spiritual objects, and enjoys telling their stories through cute, cartoon-like drawings. While her visual style is simple, each color and icon is carefully chosen to preserve meaning. Working closely with curators, she hopes to invite viewers to feel connected to the fascinating stories hidden within these artworks.
Instagram: vnjubjot
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HỒ HOÀNG LINH (LINARI)
For me, art is not simply about creating beautiful forms. It is a way of observing and transforming the movements unfolding within. As an artist who approaches art as a practice of presence, my creative path has led me through Thangka painting, painting Buddhist statues, and facilitating mindful art workshops, where art gradually becomes a mirror reflecting the mind.
My creative process does not begin with the intention of inventing something new, but with returning to the body, emotions, and the breath. Color is applied in a state of stillness, where my hands become merely instruments of creation. Each brushstroke and every layer of paint is an invitation to slow down, allowing fear, desire, and the impulse to control to become visible before gently dissolving. For me, art is not a pursuit of perfection, but of sincerity.
Alongside my studio practice, I develop art workshops centered on Buddhist symbolism. Participants are invited to engage directly with color, imagery, and symbolic forms through hands-on experience. My hope is to share the spirit of mindful art, so that art is not only something to be seen, but something to be lived and experienced in everyday life.
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LÂM KHÂU
With a background in Anthropology, Lâm Khâu approaches visual art through observing and listening to the quiet sounds of everyday life. The works presented in this exhibition emerge from an interdisciplinary artistic practice, bringing together the perspectives of anthropological research with the vision of a storyteller working through image and sound. All photographs and short video works presented in the exhibition were created by Lâm Khâu.
To realize this project, Lâm Khâu devoted time to fieldwork journeys, encounters, observation, and listening to the human world in all its tenderness. The artist acts as a bridge between the contemplations on the Dharma shared by the participants and the rhythms of everyday life.
These works are the result of a collective resonance. Lâm Khâu could not have completed this project without the joyful support of monastics, Buddhist followers, and the scholarly companionship of two senior anthropological researchers. This spirit of connection also became the essential material through which the artist could cultivate empathy and discover himself within the works.
Email: khauthanhlam@gmail.com
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LÂM KHÂU
With a background in Anthropology, Lâm Khâu approaches visual art through observing and listening to the quiet sounds of everyday life. The works presented in this exhibition emerge from an interdisciplinary artistic practice, bringing together the perspectives of anthropological research with the vision of a storyteller working through image and sound. All photographs and short video works presented in the exhibition were created by Lâm Khâu.
To realize this project, Lâm Khâu devoted time to fieldwork journeys, encounters, observation, and listening to the human world in all its tenderness. The artist acts as a bridge between the contemplations on the Dharma shared by the participants and the rhythms of everyday life.
These works are the result of a collective resonance. Lâm Khâu could not have completed this project without the joyful support of monastics, Buddhist followers, and the scholarly companionship of two senior anthropological researchers. This spirit of connection also became the essential material through which the artist could cultivate empathy and discover himself within the works.
Email: khauthanhlam@gmail.com
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NGUYỄN LAN ANH
I am a painter devoted to the practice of Buddhist art, with the aspiration of approaching the creation of Buddhist paintings as a path of cultivation. In each work, I do not simply seek to depict the forms of the Deities, but also strive to preserve a sense of sacredness, mindfulness, and reverence in every brushstroke. For me, “Each painting is a universe entrusted with my aspirations, where the Deity accompanies my deepest intentions, and silent dreams gradually take shape.”
The creative process is a connection between the imagery of the Deities and the Dharma. It serves both as a form of inner cultivation and as a reminder to return to a wholesome mind and an unwavering faith in the Buddha’s teachings. Through my work, I hope to create a source of comfort and support, allowing viewers to experience blessings, strengthen their faith, and cultivate merit and virtue through contemplation.
If even a brief moment spent before a painting inspires someone to awaken kindness, gratitude, or inner stability, then I feel that the purpose of this artistic practice has been fully realized.
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NGUYỄN LAN ANH
I am a painter devoted to the practice of Buddhist art, with the aspiration of approaching the creation of Buddhist paintings as a path of cultivation. In each work, I do not simply seek to depict the forms of the Deities, but also strive to preserve a sense of sacredness, mindfulness, and reverence in every brushstroke. For me, “Each painting is a universe entrusted with my aspirations, where the Deity accompanies my deepest intentions, and silent dreams gradually take shape.”
The creative process is a connection between the imagery of the Deities and the Dharma. It serves both as a form of inner cultivation and as a reminder to return to a wholesome mind and an unwavering faith in the Buddha’s teachings. Through my work, I hope to create a source of comfort and support, allowing viewers to experience blessings, strengthen their faith, and cultivate merit and virtue through contemplation.
If even a brief moment spent before a painting inspires someone to awaken kindness, gratitude, or inner stability, then I feel that the purpose of this artistic practice has been fully realized.
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PHẠM LÊ THÀNH HUY (HUY PHẠM)
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A 2-meter-tall polystyrene foam model of the Shakyamuni Buddha statue in the workshop of artisan Nguyễn Thanh Hải, created in 2019. The completed statue based on this model is now enshrined at the Tibet Temple (Chùa Tây Tạng), Thủ Dầu Một Ward, Hồ Chí Minh City.
Photo by Lâm Khâu.
2025
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“Dreams – the dreams” is deck of cards created from an archive of stories documenting 10 years Buddhist practice, including Vajrayāna.
The deck is shaped from Bằng Giang’s direct experiences. as she moves through different spaces, Buddhist philosophy, and worldly encounters, giang uses imagery to narrate her spiritual journey, emotions, and the inner movements that unfolded throughout a decade of practice. giang made her photo into a card deck in order to open conversations between the viewer and the creator-between one “mind” and another.
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From 1923 to 1928, Nicholas Roerich, a Russian artist and spiritual thinker, led a Central Asian expedition that took him through Sikkim, Tibet, and neighboring regions. During his travels, he closely studied Himalayan landscapes, monasteries, and architecture, producing many paintings that depict the mountains and the religious cultures of the Himalayas.
His work was deeply shaped by his spiritual beliefs, which held that the Himalayas were a sacred source of cosmic wisdom and a key site for humanity’s spiritual evolution.
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In Vajrayana Buddhism, Jambhala is a deity associated with wealth, merit, and spiritual abundance. He is often regarded as an emanation of Avalokiteshvara and is represented through statues, thangka paintings, and ritual objects. Jambhala is typically depicted with a full-bodied form, holding a jewel-spitting mongoose that symbolizes the bestowal of wealth and prosperity.
By contrast, Thần Tài is a popular figure in Vietnamese and Chinese folk beliefs, associated with prosperity, good fortune, and the protection of material assets. Thần Tài is commonly worshipped in homes and businesses, often portrayed with a benevolent face, red and gold robes, and holding gold ingots or coins.
Although both figures are connected to wealth and abundance, they emerge from different traditions. Jambhala belongs to the symbolic system of Vajrayana Buddhism, emphasizing the accumulation of merit and compassion. Thần Tài belongs to folk religious practice and is closely tied to commerce and everyday aspirations for prosperity.
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In recent years, Jambhala, the Tibetan Buddhist deity of wealth, has become a spiritual sensation in Vietnam. Once little known, Jambhala now appears in temples, resorts, and stores, even on joss paper, red envelopes, and phone cases.
For many followers of Tibeto-Vietnamese Vajrayana Buddhism, Jambhala is seen as “yellow Thần Tài,” a Buddhist-infused version of Vietnam’s traditional wealth god. His worship blends Buddhist compassion with modern desires for prosperity and success.
Pop stars like Tinna Tình and visiting Tibetan monks have helped popularize Jambhala through music, rituals, and public events. For Vietnam’s growing middle and upper classes, Jambhala represents not only spiritual protection but also a way to align faith with wealth, luck, and personal transformation in an age of consumer spirituality.
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Many temples in Vietnam import their Vajrayana statues from Nepal or India. But Tây Tạng Temple (Bình Dương) and Đức Tạng Temple (Bình Phước) commissioned a Vietnamese artisan Nguyễn Thanh Hải to create their statues.
Working from simple reference photos, Hải sculpted each figure from scratch, shaping clay and foam into vibrant Vajrayana forms. His wife, Yến, trained in fine arts, paints the faces of the statues, giving them thần thái (living presence) of the portrayed deities.
Statue-making brings only a small part of his income, yet Hải believes the work strengthens his entire business, opening new projects and good fortune along the way. Together, Hải and Yến help indigenize and blend Himalayan Buddhist art into a distinctly Vietnamese form.
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Music and chanting in Tibetan Buddhism carry deep philosophical meaning and serve as powerful tools for meditation. These sounds are meant to focus the mind and open the heart. Chants often express key teachings, such as compassion, wisdom, and the interdependence of all beings. The rhythmic repetition helps practitioners settle their thoughts and connect with a sense of inner stillness. Instruments like drums, bells, and horns allow practitioners to cultivate devotion, transform emotion, and create a sacred atmosphere.
Visitors are welcome to gently try the instruments on the table. For more information, watch Ngagpa Thạch Hồng Nghĩa Lộc’s explanations of each instrument on the monitor.
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Music and chanting in Tibetan Buddhism carry deep philosophical meaning and serve as powerful tools for meditation. These sounds are meant to focus the mind and open the heart. Chants often express key teachings, such as compassion, wisdom, and the interdependence of all beings. The rhythmic repetition helps practitioners settle their thoughts and connect with a sense of inner stillness. Instruments like drums, bells, and horns allow practitioners to cultivate devotion, transform emotion, and create a sacred atmosphere.
Visitors are welcome to gently try the instruments on the table. For more information, watch Ngagpa Thạch Hồng Nghĩa Lộc’s explanations of each instrument on the monitor.
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Over the past fifteen years, many Vajrayana Buddhist monks, most of them from South Asia and the Himalayan region, have visited Vietnam with increasing frequency to engage in Buddhist exchange and teaching. In major cities such as Hà Nội, Hồ Chí Minh City, and Đà Nẵng, lamas are often invited to temples and practice centers to guide meditation, share Buddhist teachings, and conduct Vajrayana rituals.
These visits often attract large numbers of Buddhist followers. During ceremonies, participants may offer monetary donations or ritual offerings as expressions of devotion and to cultivate merit. Some activities also include empowerment ceremonies, prayers for peace, animal release rituals, and the dedication of merit for all sentient beings. Through these visits, the lamas not only share Tibetan Buddhist traditions with Vietnamese Buddhist communities, but also travel throughout Vietnam to learn about local culture, customs, and everyday life.
Over time, many Vajrayana study groups and practice communities have formed between visiting monks and Vietnamese students. Some Vietnamese followers also provide financial support for the restoration of monasteries in the Himalayan region and contribute to the education of monks and nuns. These relationships extend beyond Vietnam, as some followers accompany their teachers on pilgrimages to Buddhist sacred sites in South Asia and the Trans-Himalayan region.
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Sakya Tsechen Shiday Choeling Vietnam vividly illustrates how Tibetan Buddhism is being indigenized within Vietnamese culture. The sangha fuses Vajrayana practices with Đạo Mẫu, the Mother Goddess tradition, to create a spiritual space that feels both familiar and transformative. Tibetan Buddhist deities are paired with Đạo Mẫu spirits, aligning the two cosmologies and aesthetics.
This fusion makes Tibetan Buddhism more accessible to Vietnamese followers and also celebrates gender-fluid expressions that are central to Đạo Mẫu. Through this creative blending, Sakya Vietnam transforms a global Buddhist lineage into a deeply Vietnamese spiritual experience of devotion, inclusivity, and renewal.
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The six-syllable mantra of Avalokiteśvara, also known as the Great Six-Syllable Mantra or simply the Mani Mantra, is regarded as the supreme expression of wisdom and compassion in Vajrayana Buddhism. Among the many mantras in the Vajrayana tradition, the Mani Mantra is the one most commonly placed inside prayer wheels, symbolizing the radiating blessings of the wisdom and compassion of the Buddhas and Bodhisattvas each time the wheel is turned.
For this reason, Vajrayana prayer wheels are often called Mani prayer wheels, as they contain scrolls inscribed with the Mani Mantra before undergoing rituals of blessing and consecration.
These sacred mantras are handwritten in the Tibetan language with devotion, reverence, and meticulous care. This sheet of traditional Vietnamese dó paper was prepared for placement inside a prayer wheel. Each row contains four Mani Mantras, symbolizing the Four Noble Truths taught by Gautama Buddha. Together, the three rows comprise twelve mantras, representing the Twelve Links of Dependent Origination, one of the central teachings of Buddhism.
Through the writing of these sacred mantras, the calligrapher expresses the aspiration that the Buddha's Dharma may spread to all people, fostering a world of peace, happiness, and compassion.
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Vajrahotties are emerging digital personas within Tibeto-Vietnamese Vajrayana Buddhism, exemplified by the influencer Tinna Tình. She combines celebrity culture, spiritual practice, and social media influence.
Including her, a wider network of “Vajrahotties” has emerged, spanning Key Opinion Leaders (KOLs), models, creatives, and entrepreneurs. They blend Tibetan Buddhist imagery with fashion, beauty, and luxury branding.
Through livestreams and social media posts, they create a form of spiritual entertainment that appeals to young, urban elites seeking meaning within consumer culture. They show how Buddhist devotion, personal branding, and online commerce increasingly come together, shaping new ways of practicing and presenting faith online.
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Traditionally, Vajrayana practitioners in the Himalayas receive a colored string after completing a ritual or visiting a temple. The string is usually red, though it may also be orange or multicolored. A monk ties it around the practitioner’s wrist using specific knots that symbolize good luck, protection, and compassion.
All of the string in this installation was blessed inside the gallery by visiting Nepali monks. These adjustable, knotted bracelets represent the interconnectedness of all things. They are believed to ward off negative energy and bring good fortune. Tibetan red string bracelets, often called protection cords, are handmade, blessed, and tied with symbolic knots such as the Vajra knot or the Endless Knot.
Feel free to take a piece of string from the table. You may tie it around your wrist or hang it on the bamboo to symbolize healing, protection, and interconnectedness.
Please be careful when hanging it on the bamboo.
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The robes worn by monks and nuns indicate their Buddhist school. In Vietnamese Mahayana Buddhism, common colors for robes are brown, gray, and yellow. They are inspired from the colors of earth, smoke, plants and roots, that embody simplicity, humility and dedication to the path of enlightenment.
Brown and gray are the most common because they echo the country’s agricultural roots and a wish for monastics to blend with ordinary people rather than stand apart.
The robe usually includes an inner shirt, wide trousers, an outer robe, and a ceremonial robe (y hậu) for rituals. Together, these garments remind practitioners of the Buddha’s teachings, support ethical living, and visually link Vietnamese monastics to a long and continuous Buddhist tradition.
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Tibetan monastic robes and ceremonial hats differ across lineages, reflecting each school’s history and practices. For example, Gelug monks wear the distinctive yellow hat with long ear flaps, while Nyingma and Kagyu practitioners often wear red hats of different shapes.
In general, Tibetan monastic robes developed over centuries to suit the Himalayan climate and express Buddhist ideals. Maroon and yellow robes symbolize a lion’s mane and fearlessness on the path to liberation. Patched cloth reflects detachment from material wealth.
Today, monks and nuns may also wear matching maroon designer sneakers and hats, or to use maroon iPhone cases!
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A Tibetan monk at a life release ceremony aboard the Bình Quới ferry, organized by Lâm Huê Temple.
Photo by Lâm Khâu.
2025.
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A Tibetan monk cruising along the Saigon River.
Photo by Lâm Khâu.
2025.
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A Tibetan monk distributing sanctified water to Vietnamese Buddhist followers during a Jambhala empowerment event at Quan Âm Monastery.
Photo by Hoàng Ngọc An.
2023.
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A Tibetan monk driving a golf cart during the inauguration week of Samten Hills Dalat, Lâm Đồng Province.
Photo by Stephen Christopher.
2023.
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A Tibetan monk exploring Vietnam’s contemporary history at an exhibition in the Independence Palace.
Photo by Lâm Khâu.
2025.
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A Tibetan monk meet-and-greeting Vietnamese Buddhist followers during the inauguration of Samten Hills Dalat, Lâm Đồng Province.
Photo by Stephen Christopher.
2023.
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A Tibetan monk sightseeing and shopping at Bến Thành Market, Hồ Chí Minh City.
Photo by Lâm Khâu.
2025.
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A Vietnamese woman presenting a traditional red-envelope offering to Asanga Vajra Sakya Rinpoche.
Photo by Lâm Khâu.
2025.
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Brain Huy
Yellow Jambhala
Digital print
17x23cm
Acquired in 2024 by Sephen Christopher.
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Bố Hà (Father Hà) standing before the bamboo grove at Bình Phước Zen Monastery, where the remains of his comrades were excavated.
Photo by Lâm Khâu.
2025.
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Exterior iconography at Long Quang Temple, Hà Nội.
Photo by Lâm Khâu.
2026.
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Exterior iconography at Long Quang Temple, Hà Nội.
Photo by Lâm Khâu.
2026.
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Exterior iconography at Đức Tạng Temple, Đồng Nai Province.
Photo by Lâm Khâu.
2025.
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Inside the courtyard of Vạn Niên Pagoda, Hà Nội.
Photo by Lâm Khâu.
2026.
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Inside the courtyard of Vạn Niên Pagoda, Hà Nội.
Photo by Lâm Khâu.
2026.
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Khangser Rinpoche hosted the Six-Armed Mahākāla Protector empowerment ceremony at Thiên Niên Pagoda on January 4, 2026.
Photo by Lâm Khâu.
2026.
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Lay practitioner Ānanda Tuệ Đức at Pema Vajra Dharma House (Hà Nội).
Photo by Lâm Khâu.
2026.
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Lay practitioner Ānanda Tuệ Đức writing by hand the Six-syllable mantra of Avalokiteśvara on traditional Vietnamese paper for placement inside the prayer wheels on display.
Photo by Lâm Khâu.
2026.
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LinAri and Huy Phạm
Parasol (Chattra)
2026
Light box, oil paint on 3D-printed resin
15 x 15cm
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LinAri
Four-Armed Avalokiteśvara
2026
Oil paint on bronze sculpture,
Height: 33cm.
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LinAri
Green Tara
2026
Oil paint on bronze sculpture,
Height: 23cm.
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LinAri
White Tara
2026
Oil paint on bronze sculpture,
Height: 23cm.
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LinAri
Yellow Jambhala
2026
Oil paint on bronze sculpture,
Height: 33cm.
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LinAri
Mañjuśrī
2026
Oil paint on bronze sculpture,
Height: 33cm.
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Long Thọ Cremation Park (Củ Chi, Hồ Chí Minh City).
Photo by Lâm Khâu.
2025.
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Lungta Woodblock
The lungta woodblock is a traditional tool used to produce prayer flags through the art of woodblock printing. This ancient printing practice has long been preserved across the Himalayan regions where Vajrayana Buddhism is practiced. The woodblock displayed here originates from Tibet and was brought to Vietnam in 2023 from Dharamshala, Himachal Pradesh, India.
Traditionally, such woodblocks are carved by master artisans who are also inheritors of the region’s longstanding Buddhist traditions. The block produces prayer flags with a rustic, weathered appearance, a distinctive quality that contributes to the unique beauty and authenticity of hand-printed lungta.
At the center of the design is the Wind Horse (Lungta), a symbol of vitality, good fortune, and the fulfillment of aspirations. The four corners feature sacred animals revered throughout the Tibetan cultural world as guardians and symbols of protection: the Garuda, the Dragon, the Tiger, and the Snow Lion. Printed across the surface of the flag are Tibetan mantras and prayers believed to dispel obstacles, generate auspicious conditions, and carry blessings and aspirations on the wind for the benefit of all beings.
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Main Hall of Long Quang Temple, Hà Nội.
Photo by Lâm Khâu.
2026.
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Main Hall of Long Quang Temple, Hà Nội.
Photo by Lâm Khâu.
2026.
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Medium master Tâm Chỉnh presiding over the consecration of the Mother Goddess shrine at Sakya Vietnam's Long Thọ Cremation Park, Hồ Chí Minh City.
Photo by Lâm Khâu.
2025.
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Nguyễn Lan Anh
Nehulay (Jewel-Spitting Mongoose)
2026
Mineral pigments on glass with gemstone embellishments.
30x40cm
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Nguyễn Lan Anh
Yellow Jambhala
2026
Mineral pigments on glass with gemstone embellishments.
60x60cm
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Nguyễn Lan Anh
Tears of Avalokiteśvara
2026
Mineral pigments on fabric.
50x70cm
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Nguyễn Lan Anh
Tears of Avalokiteśvara
2026
Mineral pigments on fabric.
50x70cm
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Nguyễn Lan Anh
The Three Kāyas of Padmasambhava
2026
Mineral pigments on glass with gemstone embellishments.
80x80cm
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Nguyễn Lan Anh
The Three Kāyas of Padmasambhava
2026
Mineral pigments on glass with gemstone embellishments.
80x80cm
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Nguyễn Lan Anh
The Twenty-One Taras
2026
Mixed media.
90x130cm
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Nguyễn Thanh Hải
Medicine Buddha
2016
3D-printed resin
40x35cm
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Nguyễn Thanh Hải
Shakyamuni Buddha
2019
Foam
200x205cm
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Nguyễn Thanh Hải
Shakyamuni Buddha
2019
Foam
200x205cm
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Placing sacred ritual objects inside Mother Goddess statues in preparation for their consecration at a Đạo Mẫu shrine in Sakya Vietnam's Long Thọ Cremation Park, Hồ Chí Minh City.
Photo by Lâm Khâu.
2025.
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Poster announcing Khangser Rinpoche’s series of dharma events in early 2026, displayed outside Thiên Niên Pagoda, Hà Nội.
Photo by Lâm Khâu.
2026.
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Prayer ceremony for peace lead by Gyalwa Dokhampa and the Drukpa entourage at Bình Phước Zen Monastery.
Photo by Lâm Khâu.
2025.
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Sacred Caves
Nicholas Roerich (1874-1947)
1932
Tempera on canvas
107 × 153.3 cm
Nicholas Roerich Museum New York
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Sacred Caves
Nicholas Roerich (1874-1947)
1932
Tempera on canvas
107 × 153.3 cm
Nicholas Roerich Museum New York
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Sakya Tsechen Shiday Choeling Vietnam, Long Thọ Cremation Park (Củ Chi, Hồ Chí Minh City).
Photo by Lâm Khâu.
2025.
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Sakyamuni Statue at Thắng Nghiêm Buddhist Temple, Hà Nội.
Photo by Lâm Khâu.
2026.
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Stupa at Thiên Niên Pagoda, Hà Nội.
Photo by Lâm Khâu.
2026.
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Stupa at Thiên Niên Pagoda, Hà Nội.
Photo by Lâm Khâu.
2026.
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Sư bà Diệu Huyền: A Life of Duyên and Devotion
Sư bà Diệu Huyền came to Lâm Huê pagoda in the 1980s, carrying the weight of a difficult chapter in her life. The moment she arrived, she felt a deep predestiny (duyên), a quiet pull toward the temple and her master, Thích Thường Chiếu, who welcomed her with, “I was waiting for you.”
Under his guidance, she discovered Tibetan Buddhism through the travelogue of Thích Minh Tịnh, a book that opened a new world for her. Across the decades, Sư bà shaped Lâm Huê with devotion, calling its blend of practices “hằm bà lằng”—a little of everything.
Now in her eighties, she continues this work with her three daughters, who help organize rituals, welcome monks, and sustain the temple’s daily life. Together, they offer a rare and moving example of intergenerational female leadership in Vietnamese Buddhism. Her book of spiritual poetry rests on the table, inviting quiet reading and reflection.
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Sư cô Diệu Quán and the Imprint of Vajrayana Buddhism
Sư cô Diệu Quán is the abbess of Đức Tạng Temple. Ordained in 1994, she spent nearly two decades studying and practicing at the Tibet Temple, a temple associated with the lineage of the Most
Venerable Thích Minh Tịnh, the Vietnamese monk renowned for his pilgrimage to the Himalayas and Tibet in the early twentieth century.
In 2018, with the approval of the Vietnam Buddhist Sangha, she began constructing Đức Tạng Temple on her family’s land. The temple harmonizes elements of Mahayana Buddhism and Vajrayana Buddhism. While her guidance to Buddhist followers is primarily based on the Pure Land tradition, she continues to explore Vajrayana teachings through books, social media, and encounters with monks from the Himalayan region.
Many architectural and decorative elements within the temple, from thangka paintings and mandalas to Dharma wheels, were conceived and designed by the abbess herself. These features reflect an effort to introduce the aesthetics and symbolism of Vajrayana Buddhism into a Vietnamese Buddhist space in a manner that remains accessible and familiar to the local Buddhist community.
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The Lungta presented in this exhibition were gathered from the mountainside adjacent to Leh Palace in Ladakh, India.
Photo by Stephen Christopher.
2025.
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The Most Venerable Thích Minh Tuệ, abbot of Vạn Niên Pagoda.
Photo by Lâm Khâu.
2026.
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The Most Venerable Thích Minh Tuệ, abbot of Vạn Niên Pagoda.
Photo by Lâm Khâu.
2026.
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The Six-syllable mantra of Avalokiteśvara, hand-inscribed on traditional Vietnamese paper.
Photo by Lâm Khâu.
2026.
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The World’s Largest Prayer Wheel: Drigung Kagyu Rinchen Khorchen Khorwe Go Gek, located at Samten Hills - Dalat.
Photo by Lâm Khâu.
2025.
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The statue of Maitreya Buddha, located in Drigung Kagyu Samten Ling Vietnam - Samten Hills - Dalat.
Photo by Lâm Khâu.
2025.
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The statues on display are on loan from Lâm Huê Temple (Hồ Chí Minh City) and were arranged by a Tibetan tulku and his attendants.
Photo by Lâm Khâu.
2026.
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Three-arched gate of Thiên Niên Pagoda, Hà Nội.
Photo by Lâm Khâu.
2026.
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Three-arched gate of Thiên Niên Pagoda, Hà Nội.
Photo by Lâm Khâu.
2026.
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Tibetan monks at the Duyên Linh exhibition, photographed inside the prayer flag tent.
Photo by Lâm Khâu.
2026.
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Tsok in Tibetan Buddhism is a communal offering ritual that brings practitioners together to renew vows and generate compassion. Participants arrange food, drink, and symbolic items on an altar, blessing them through chanting and visualization.
Afterward, the offerings are shared and distributed, reflecting generosity, interdependence, and the transformation of ordinary substances into supports for wisdom and spiritual community.
In Vietnamese Buddhist life, the receiving and sharing of blessed offerings from temples also carries a familiar and meaningful significance. These offerings often take the form of food or small objects brought home from the temple as wishes for good fortune, peace, and blessings for one’s family. Both practices emphasize the spirit of sharing, community, and faith in karmic blessings within spiritual life.
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Tsok in Tibetan Buddhism is a communal offering ritual that brings practitioners together to renew vows and generate compassion. Participants arrange food, drink, and symbolic items on an altar, blessing them through chanting and visualization.
Afterward, the offerings are shared and distributed, reflecting generosity, interdependence, and the transformation of ordinary substances into supports for wisdom and spiritual community.
In Vietnamese Buddhist life, the receiving and sharing of blessed offerings from temples also carries a familiar and meaningful significance. These offerings often take the form of food or small objects brought home from the temple as wishes for good fortune, peace, and blessings for one’s family. Both practices emphasize the spirit of sharing, community, and faith in karmic blessings within spiritual life.
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Twenty-three Deity Nairatma Mandala
c. 1375
Gum tempera, ink, and gold on cloth
82.5 x 72.4 cm
The Cleveland Museum of Art
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Twenty-three Deity Nairatma Mandala
c. 1375
Gum tempera, ink, and gold on cloth
82.5 x 72.4 cm
The Cleveland Museum of Art
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Twenty-three Deity Nairatma Mandala
c. 1375
Gum tempera, ink, and gold on cloth
82.5 x 72.4 cm
The Cleveland Museum of Art
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Twenty-three Deity Nairatma Mandala
c. 1375
Gum tempera, ink, and gold on cloth
82.5 x 72.4 cm
The Cleveland Museum of Art
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Vietnamese Buddhist devotees line up to offer monetary donations and khata to Tibetan rinpoche.
Photo by Lâm Khâu.
2025.
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Vietnamese Buddhist devotees presenting traditional red-envelope offerings to a Tibetan monk in a life-releasing ceremony.
Photo by Lâm Khâu.
2025.
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Yellow Jambhala altar at Adeva – Sauna & Jjimjilbang (Hà Nội).
Photo by Lâm Khâu.
2026.
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Đạo Mẫu (Mother Goddess) Shrine at Vạn Niên Pagoda, Hà Nội.
Photo by Lâm Khâu.
2026.
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In Vietnam, Vietnam Buddhist University (Học viện Phật giáo Việt Nam tại TP. HCM) is a key center for Buddhist Studies. It trains both monastics (Tăng Ni) and lay students at the university level. Its programs combine Buddhist teachings, history, philosophy, ritual practice, and sacred texts.
Students also study languages such as Sanskrit, Classical Chinese, and Tibetan, as well as translation skills.
Across Southeast Asia, Buddhist Studies is taught through a wide range of undergraduate and graduate programs, including International Buddhist College and Mahachulalongkornra-javidyalaya University (Thailand), Sitagu International Buddhist Academy and Shan State Buddhist University (Myanmar), and Preah Sihamoniraja Buddhist University (Cambodia).
There are also many institutes in Asia to study Himalayan Vajrayana Buddhism, including Potala College (Japan), Rangjung Yeshe Institute (Nepal), and the Institute of Buddhist Studies or the Central University of Tibetan Studies (India). People who are interested in learning Tibetan language often take classes at the Library of Tibetan Works and Archives (Dharamsala, North India).
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Lived religion shifts attention from formal teachings to how Buddhism is practiced, felt, and reimagined in everyday life. It highlights rituals, material objects, digital practices, and personal experiences through which people cultivate merit, protection, healing, and wellbeing. Seen this way, Buddhism is not a fixed tradition, but a living practice shaped by local contexts and global flows.
Beyond texts: Lived religion studies how Buddhism is actually practiced in everyday life, not only how it is taught in scriptures.
Buddhism as practice: Focuses on contemporary transformations in digital practices, everyday ethics, business, gender, tourism, popular culture and AI.
Embodied and material: Attends to bodies, emotions, sensory experiences, ritual objects and sacred spaces.
Plural and hybrid: Lived Buddhism blends canonical teachings with local customs, popular beliefs, healing practices, and new spirituality.
Relational and social: Emphasizes relationships between monks, nuns, lay followers, families, online communities, and institutions.
Dynamic and changing: Buddhism is continually changing through migration, digital media, tourism, markets, and global exchange.
Studied through fieldwork: Ethnography, interviews, observation, and digital research are central methods.
Everyday meaning-making: Focuses on how people use Buddhist practices to cope with suffering, seek merit, healing, protection, and wellbeing.
Power and authority: Examines how religious authority is negotiated between institutions, charismatic figures, media platforms, and followers.
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Many temples in Vietnam import their Vajrayana statues from Nepal or India. But Tây Tạng Temple (Bình Dương) and Đức Tạng Temple (Bình Phước) commissioned a Vietnamese artisan Nguyễn Thanh Hải to create their statues.
Working from simple reference photos, Hải sculpted each figure from scratch, shaping clay and foam into vibrant Vajrayana forms. His wife, Yến, trained in fine arts, paints the faces of the statues, giving them thần thái (living presence) of the portrayed deities.
Statue-making brings only a small part of his income, yet Hải believes the work strengthens his entire business, opening new projects and good fortune along the way. Together, Hải and Yến help indigenize and blend Himalayan Buddhist art into a distinctly Vietnamese form.
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Numerous digital databases now support the scholarly study of Buddhism. eHRAF World Cultures provides ethnographic and historical materials on societies in which Buddhism is a major religious tradition, while the Buddhist Digital Resource Center hosts the world’s largest open-access digital archive of Tibetan and Buddhist texts.
The Database of Religious History (DRH) is an open-access, online encyclopedia of religious data that gathers information about religious groups, places, and texts from around the world and across history. It is housed at the University of British Columbia in Vancouver (Canada). Unlike Wikipedia, all DRH entries are created or reviewed by academic experts in the field, and each entry is structured around a set of questions that cover beliefs, practices, and social organization of a religious group. The goal is to provide a centralized, searchable repository where scholars, students, and the public can explore reliable data on religious history and compare patterns across cultures and time.
For Buddhist Studies, the DRH is a useful resource for both historical and contemporary research because it gathers expert-coded information on Buddhist groups, movements, and institutions in one place. For instance, one entry documents Tendai Buddhism, a major Japanese school rooted in the Chinese Tiantai tradition, describing its historical development and key teachings. Another entry examines the International Network of Engaged Buddhists (INEB), a contemporary movement that links Buddhist practice with social and political engagement. Alongside many other Buddhist-related entries, these cases allow researchers to see how Buddhist ideas and practices take different forms across regions and time, and to compare Buddhism with other religious traditions around the world.
The DRH is expanding its study of contemporary religion through a new project called the New Religiosities Poll (NRP), developed with the “New Religiosity and the Digital Study of Eudaimonia” project. This poll will produce around 400 expert-written entries, many focused on Buddhism, on religious groups that have emerged mainly since the 1970s. These entries will help researchers understand how new religious groups shape ideas about well-being, care for others, and human flourishing today.
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Painting of the Vajra Dharma Protector at Thắng Nghiêm Buddhist Temple, Hà Nội.
Photo by Lâm Khâu.
2026.
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People choose to study Buddhist Studies for many reasons. Not all students are religious.
Practically, this field can lead to jobs in education, museums, cultural heritage, NGOs, publishing, translation, tourism, and media. Some graduates work with temples or religious organizations. Others work in international or creative fields connected to Asia, wellbeing, and ethics. And others mix Buddhist ethics with business and entrepreneurship.
Personally, many students are drawn to Buddhist Studies to reflect on suffering, compassion, and how to live well. The study of Buddhism can support personal growth and emotional balance, even for those who are not Buddhist. It can also promote physical health and wellbeing.
Theoretically, Buddhist Studies helps people understand religion, art, ritual, and society across Asia and beyond. For some students, it opens pathways into research, graduate study, and interdisciplinary work in anthropology, religious studies, and history.
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Research in Buddhist Studies is funded by a mix of foundations, government grants, and university support. This funding helps scholars and practitioners carry out fieldwork, learn languages, work with archives, conduct fieldwork, and promote Dharma. Prominent research funding is provided by:
Robert H. N. Ho Family Foundation (especially dissertation writing and public-facing art projects)
John Templeton Foundation (especially Buddhism and wellbeing)
Khyentse Foundation (especially projects that promote Dharma)
Tsadra Foundation
Sheng Yen Education Foundation (especially Chinese Buddhism)
Korea Foundation
Chinese Scholarship Council
Japan Society for the Promotion of Science (JSPS) (largely postdocs and fellowships, sometimes related to Buddhism in Asia)
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Since the early 2000s, anthropologists have focused less on Buddhist texts alone and more on how Buddhism is actually lived. It is called “lived religion”. These studies follow monks, nuns, and lay people in temples, markets, homes, and online spaces, showing how religious practice and everyday life mix together.
Some of the most influential English-language books on lived Buddhist practice in Asia, written from an anthropological perspective, include:
1. Imagining the Course of Life: Self-Transformation in a Shan Buddhist Community (Nancy Eberhardt, 2006). An exploration of non-Western models of “personhood” among the Shan Buddhists in a small northern Thai village.
2. The Demands of Recognition: State Anthropology and Ethnopolitics in Darjeeling (Townsend Middleton, 2015).
This study explores how India’s state policies toward Himalayan tribal communities shape everyday religious life. It shows how many Gorkhas in Darjeeling are turning toward animist traditions and Buddhism.
3. Power and agency in the lives of contemporary Tibetan nuns: an intersectional study. Mitra Härkönen, 2023). This book looks at how Tibetan Buddhist nuns in China and in exile in India navigate inequality, showing how gender, faith, and identity can both limit and empower their lives.
4. The Buddhist World of Southeast Asia (Donald K. Swearer, 1995). This influential book presents Theravada Buddhism in Southeast Asia as a living tradition shaped by local cultures, histories, and social life. It surveys Thailand, Myanmar, Laos, Cambodia, and Sri Lanka.
5. The Buddha Side: Gender, Power, and Buddhist Practice in Vietnam (Alexander Soucy, 2012).
An in-depth look at how people in Hanoi and throughout Vietnam live and practice Buddhism, exploring gender, identity, ritual, and local definitions of what it means to be Buddhist.
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The fire puja is sometimes called the “king of all pujas” in Tibetan Buddhism. It uses sacred fire to clear obstacles and offer blessings.
Practitioners recite mantras, visualize wisdom flames, and place grains, oils, or herbs into the fire as it crackles and burns. The ritual burns away negativity, renews spiritual commitments, and strengthens compassion. Its light and warmth symbolize clarity, transformation, and the presence of awakened wisdom.
The fire puja is not only for the living. Deceased individuals can also be included, and the ritual is believed to help guide the direction of their reincarnation while they pass through the intermediate states of rebirth. As such, it shares similarities with the practice of burning joss paper for ancestors in Vietnam.
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The fire puja is sometimes called the “king of all pujas” in Tibetan Buddhism. It uses sacred fire to clear obstacles and offer blessings.
Practitioners recite mantras, visualize wisdom flames, and place grains, oils, or herbs into the fire as it crackles and burns. The ritual burns away negativity, renews spiritual commitments, and strengthens compassion. Its light and warmth symbolize clarity, transformation, and the presence of awakened wisdom.
The fire puja is not only for the living. Deceased individuals can also be included, and the ritual is believed to help guide the direction of their reincarnation while they pass through the intermediate states of rebirth. As such, it shares similarities with the practice of burning joss paper for ancestors in Vietnam.
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This exhibition has been made possible through the generous support of many individuals and institutions. We also warmly thank many individuals who contributed anonymously. Their time, effort and support were essential to the creation of this exhibition.
We extend our sincere appreciation to:
• Hải An Bookstore
• Lâm Huê Temple
• Sakya Tsechen Shiday Choeling Vietnam
• Pema Vajra Dharma House
• Rainbow Fine Arts Design & Construction Co., Ltd.
• Institute of Ethnology and Religious Studies, Vietnam Academy of Social Science
• Thắng Nghiêm Buddhist Temple
• Vạn Niên Pagoda
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This exhibition has been made possible through the generous support of many individuals and institutions. We also warmly thank many individuals who contributed anonymously. Their time, effort and support were essential to the creation of this exhibition.
We extend our sincere appreciation to:
• Hải An Bookstore
• Lâm Huê Temple
• Sakya Tsechen Shiday Choeling Vietnam
• Pema Vajra Dharma House
• Rainbow Fine Arts Design & Construction Co., Ltd.
• Institute of Ethnology and Religious Studies, Vietnam Academy of Social Science
• Thắng Nghiêm Buddhist Temple
• Vạn Niên Pagoda
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This exhibition has been made possible through the generous support of many individuals and institutions. We also warmly thank many individuals who contributed anonymously. Their time, effort and support were essential to the creation of this exhibition.
We extend our sincere appreciation to:
• Hải An Bookstore
• Lâm Huê Temple
• Sakya Tsechen Shiday Choeling Vietnam
• Pema Vajra Dharma House
• Rainbow Fine Arts Design & Construction Co., Ltd.
• Institute of Ethnology and Religious Studies, Vietnam Academy of Social Science
• Thắng Nghiêm Buddhist Temple
• Vạn Niên Pagoda
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This exhibition is a collaboration between the Hai An Gallery and Vajrayana Buddhist artists, practitioners and institutions in Vietnam. It brings together artistic and anthropological perspectives to highlight diverse aesthetic forms, personal experiences, and spiritual practices.
The exhibition does not promote any sect, group, doctrine, membership or sponsorship. The artistic and religious practices shown here reflect only a portion of the broader Tibeto-Vietnamese Vajrayana Buddhist landscape.
Quotations from individuals reflect their personal views, not the views of the Hải An Gallery. This exhibition does not offer theological guidance, nor does it suggest a single “correct” way to practice. Instead, it shows how Tibeto-Vietnamese Vajrayana Buddhism is practiced, interpreted, and adapted in everyday life, from home altars and digital media to artwork and ritual spaces shaped by individual aesthetic choices.
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In Buddhism, one of the most important teachings is Luật Nhân Quả (The Law of Cause and Effect). This principle is not only a foundation of Buddhist thought but also a way to understand the events of everyday life.
Tranh Nhân Quả (Karma paintings) are common in many Vietnamese temples. They illustrate how actions in this lifetime lead to results in the next. These images express the belief in Luật Nhân Quả Báo Ứng (The Law of Karmic Retribution), which teaches that every action brings a corresponding reaction. Good deeds lead to positive outcomes, while harmful actions bring negative results.
In this activity, causes and effects are displayed separately. Try to match them on the magnet board.
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DUYÊN LINH
The Imprint of Buddhism Across Time
Buddhism has been present in Vietnam for many centuries, arriving around the first century CE through trade and cultural exchange from India to the Phù Nam Kingdom. Tibetan Buddhism reached Vietnam much later, in the mid-twentieth century. Over the past two decades, it has become increasingly visible and popular, especially among young followers who encounter it through digital media.
This exhibition invites visitors to explore the evolving presence of Tibetan Buddhism in Vietnam. Through statues, scroll paintings, prayer flags, monk robes, conceptual and installation artwork, digital media, and pop-culture imagery, it shows how these traditions continue to take shape in contemporary life. Tracing ongoing dialogues with Tibetan traditions, the exhibition highlights how Buddhism is practiced in everyday settings through personal stories, lived experiences, and creative expressions of faith.
It is structured around five Buddhist ideas that emphasize impermanence, interdependence, compassion, and creativity. Creativity is understood as a form of skillful means (upāya), allowing Buddhist ideas to be translated through art, media, and everyday practice.
Navigating centers on a mandala, a map of the Buddhist cosmos, and guiding visitors along the shared paths of Tibetan and Vietnamese Buddhist traditions.
Attracting introduces Jambhala (the Bodhisattva of wealth), the Eight Auspicious Symbols, and new creative interpretations of wealth attraction.
Emitting rises as a cluster of colorful prayer flags, sending wishes to heaven and echoing the spread of Buddhist imagery and stories in Vietnam’s online spaces.
Spinning turns to the prayer wheels, reflecting how languages, customs and spiritual expressions spin around a still, enlightened center.
Tying brings together a bamboo thicket and sacred threads woven through individual bamboo pieces, symbolizing the restoration of health to both human bodies and war-scarred landscapes, and honoring the enduring bond between Vietnamese and Tibetan Buddhism.
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DUYÊN LINH
The Imprint of Buddhism Across Time
Buddhism has been present in Vietnam for many centuries, arriving around the first century CE through trade and cultural exchange from India to the Phù Nam Kingdom. Tibetan Buddhism reached Vietnam much later, in the mid-twentieth century. Over the past two decades, it has become increasingly visible and popular, especially among young followers who encounter it through digital media.
This exhibition invites visitors to explore the evolving presence of Tibetan Buddhism in Vietnam. Through statues, scroll paintings, prayer flags, monk robes, conceptual and installation artwork, digital media, and pop-culture imagery, it shows how these traditions continue to take shape in contemporary life. Tracing ongoing dialogues with Tibetan traditions, the exhibition highlights how Buddhism is practiced in everyday settings through personal stories, lived experiences, and creative expressions of faith.
It is structured around five Buddhist ideas that emphasize impermanence, interdependence, compassion, and creativity. Creativity is understood as a form of skillful means (upāya), allowing Buddhist ideas to be translated through art, media, and everyday practice.
Navigating centers on a mandala, a map of the Buddhist cosmos, and guiding visitors along the shared paths of Tibetan and Vietnamese Buddhist traditions.
Attracting introduces Jambhala (the Bodhisattva of wealth), the Eight Auspicious Symbols, and new creative interpretations of wealth attraction.
Emitting rises as a cluster of colorful prayer flags, sending wishes to heaven and echoing the spread of Buddhist imagery and stories in Vietnam’s online spaces.
Spinning turns to the prayer wheels, reflecting how languages, customs and spiritual expressions spin around a still, enlightened center.
Tying brings together a bamboo thicket and sacred threads woven through individual bamboo pieces, symbolizing the restoration of health to both human bodies and war-scarred landscapes, and honoring the enduring bond between Vietnamese and Tibetan Buddhism.
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DUYÊN LINH
The Imprint of Buddhism Across Time
Buddhism has been present in Vietnam for many centuries, arriving around the first century CE through trade and cultural exchange from India to the Phù Nam Kingdom. Tibetan Buddhism reached Vietnam much later, in the mid-twentieth century. Over the past two decades, it has become increasingly visible and popular, especially among young followers who encounter it through digital media.
This exhibition invites visitors to explore the evolving presence of Tibetan Buddhism in Vietnam. Through statues, scroll paintings, prayer flags, monk robes, conceptual and installation artwork, digital media, and pop-culture imagery, it shows how these traditions continue to take shape in contemporary life. Tracing ongoing dialogues with Tibetan traditions, the exhibition highlights how Buddhism is practiced in everyday settings through personal stories, lived experiences, and creative expressions of faith.
It is structured around five Buddhist ideas that emphasize impermanence, interdependence, compassion, and creativity. Creativity is understood as a form of skillful means (upāya), allowing Buddhist ideas to be translated through art, media, and everyday practice.
Navigating centers on a mandala, a map of the Buddhist cosmos, and guiding visitors along the shared paths of Tibetan and Vietnamese Buddhist traditions.
Attracting introduces Jambhala (the Bodhisattva of wealth), the Eight Auspicious Symbols, and new creative interpretations of wealth attraction.
Emitting rises as a cluster of colorful prayer flags, sending wishes to heaven and echoing the spread of Buddhist imagery and stories in Vietnam’s online spaces.
Spinning turns to the prayer wheels, reflecting how languages, customs and spiritual expressions spin around a still, enlightened center.
Tying brings together a bamboo thicket and sacred threads woven through individual bamboo pieces, symbolizing the restoration of health to both human bodies and war-scarred landscapes, and honoring the enduring bond between Vietnamese and Tibetan Buddhism.
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Himalayas
Nicholas Roerich (1874-1947)
1933
Tempera on canvas
74.5 × 118 cm
Nicholas Roerich Museum New York
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Padma Sambhava
Nicholas Roerich (1874-1947)
1924
Tempera on canvas
50 × 79 cm
Nicholas Roerich Museum New York
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Tent mountain
Nicholas Roerich (1874-1947)
1933
Tempera on canvas
46.5 × 78.5 cm
Nicholas Roerich Museum New York
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Tent mountain
Nicholas Roerich (1874-1947)
1933
Tempera on canvas
46.5 × 78.5 cm
Nicholas Roerich Museum New York
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Thangka
A thangka is a traditional Tibetan Buddhist painting used for teaching, meditation, and ritual practice. Created on cloth and often framed with brocade, it follows precise guidelines that reflect Buddhist philosophy and cosmology.
Thangkas may show Buddhas, bodhisattvas, meditation deities, protectors, mandalas, yantras, lineage teachers, cosmologies, medical diagrams, and astrological systems, each serving as a visual aid on the path to enlightenment.
Today, many thangkas are also produced commercially for the global art market. More than decoration, a thangka helps focus the mind, support visualization, and preserve sacred stories.
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The Unspilled Chalice
Nicholas Roerich (1874-1947)
1927
Tempera on canvas
60 × 79.5 cm
Nicholas Roerich Museum New York
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The Unspilled Chalice
Nicholas Roerich (1874-1947)
1927
Tempera on canvas
60 × 79.5 cm
Nicholas Roerich Museum New York
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Tibet. Himalayas
Nicholas Roerich (1874-1947)
1933
Tempera on canvas
50 × 79 cm
Nicholas Roerich Museum New York
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White stone
Nicholas Roerich (1874-1947)
1933
Tempera on canvas
80 × 103 cm
Nicholas Roerich Museum New York
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White stone
Nicholas Roerich (1874-1947)
1933
Tempera on canvas
80 × 103 cm
Nicholas Roerich Museum New York
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Wrathful Deities in Vajrayana Buddhism
In Vajrayana Buddhist art, many deities and Dharma protectors are depicted with powerful, even fierce appearances. Figures such as Mahakala, Yamantaka, and Palden Lhamo are often portrayed with stern expressions, surrounded by flames and bearing symbols of power.
Despite their imposing appearance, these figures are not intended to cause fear, but rather to symbolize the protective force of the Dharma. In the Vajrayana tradition, Dharma protectors are regarded as forces that safeguard the Buddhist teachings and assist practitioners in overcoming obstacles along the path of practice. Wrathful imagery therefore represents the power to transform negative emotions into wisdom and compassion.
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LinAri and Huy Phạm


Dharma Wheel (Dharmachakra), Endless Knot (Shrivatsa), and Victory Banner (Dhvaja) (from left to right).


2026


Light box, oil paint on 3D-printed resin.


15 x15cm



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LinAri and Huy Phạm


Dharma Wheel (Dharmachakra), Endless Knot (Shrivatsa), and Victory Banner (Dhvaja) (from left to right).


2026


Light box, oil paint on 3D-printed resin.


15 x15cm




HTMLText_432DF4E2_5FC5_8DD5_41C4_0423CCE9F18F_mobile.html =
Sacred Fire


The fire puja is sometimes called the “king of all pujas” in Tibetan Buddhism. It uses sacred fire to clear obstacles and offer blessings.


Practitioners recite mantras, visualize wisdom flames, and place grains, oils, or herbs into the fire as it crackles and burns. The ritual burns away negativity, renews spiritual commitments, and strengthens compassion. Its light and warmth symbolize clarity, transformation, and the presence of awakened wisdom.


The fire puja is not only for the living. Deceased individuals can also be included, and the ritual is believed to help guide the direction of their reincarnation while they pass through the intermediate states of rebirth. As such, it shares similarities with the practice of burning joss paper for ancestors in Vietnam.
HTMLText_93BA3769_BE5B_A491_41E3_765660E1DE3C_mobile.html =
Sacred Longing in the Himalayas


Manga artist Kuranishi created the two-volume series Tsuki to Kin no Shangrila (Shangri-la for Moon and Diamond, 2017–2020). Set in a Tibetan monastery in 1945, the story follows Dawa, a delicate, androgynous boy, and Dorje, his protective older friend. Kuranishi’s work blends sensuality, spirituality and loss, reimagining Tibet as both a space of devotion and suppressed longing. Her manga artwork also appears throughout the exhibition, vividly reflecting elements of Himalayan landscapes, architecture, culture, and religious practice.


Kuranishi’s works also appear throughout the exhibition space, vividly reflecting the landscapes of the Himalayas, as well as the region’s architecture, culture, and religious practices.
HTMLText_781C57BC_64BA_658F_41A7_C6B8CDFEFE10_mobile.html =
The Most Venerable Thích Minh Tịnh


Thích Minh Tịnh is remembered as the first Vietnamese monk to travel to Tibet. Between 1935 and 1937, when he was forty-nine years old, he made a long pilgrimage through India, Nepal, Bhutan, and Tibet.


After returning to Vietnam, Thích Minh Tịnh became the abbot of “Bửu Hương Tự” [Precious Fragrance Temple] in Bình Dương, later renamed “Tây Tạng Tự” [Tibetan Temple] to commemorate his sojourn.


His students went on to found other temples, including Lâm Huê Temple and Đức Tạng Temple, shaping today’s Tibetan Buddhist landscape in Vietnam.



HTMLText_49110487_5F4A_9B54_41A5_024455012CB3.html =
Sacred FIRE


The fire puja is sometimes called the “king of all pujas” in Tibetan Buddhism. It uses sacred fire to clear obstacles and offer blessings.


Practitioners recite mantras, visualize wisdom flames, and place grains, oils, or herbs into the fire as it crackles and burns. The ritual burns away negativity, renews spiritual commitments, and strengthens compassion. Its light and warmth symbolize clarity, transformation, and the presence of awakened wisdom.
The fire puja is not only for the living. Deceased individuals can also be included, and the ritual is believed to help guide the direction of their reincarnation while they pass through the intermediate states of rebirth. As such, it shares similarities with the practice of burning joss paper for ancestors in Vietnam.


HTMLText_93BA3769_BE5B_A491_41E3_765660E1DE3C.html =
Sacred Longing in the Himalayas


Manga artist Kuranishi created the two-volume series Tsuki to Kin no Shangrila (Shangri-la for Moon and Diamond, 2017–2020). Set in a Tibetan monastery in 1945, the story follows Dawa, a delicate, androgynous boy, and Dorje, his protective older friend. Kuranishi’s work blends sensuality, spirituality and loss, reimagining Tibet as both a space of devotion and suppressed longing. Her manga artwork also appears throughout the exhibition, vividly reflecting elements of Himalayan landscapes, architecture, culture, and religious practice.


Kuranishi’s works also appear throughout the exhibition space, vividly reflecting the landscapes of the Himalayas, as well as the region’s architecture, culture, and religious practices.


HTMLText_7FC39F95_634A_E599_41D2_9D3997AF82F0.html =
The Most Venerable Thích Minh Tịnh


Thích Minh Tịnh is remembered as the first Vietnamese monk to travel to Tibet. Between 1935 and 1937, when he was forty-nine years old, he made a long pilgrimage through India, Nepal, Bhutan, and Tibet.


After returning to Vietnam, Thích Minh Tịnh became the abbot of “Bửu Hương Tự” [Precious Fragrance Temple] in Bình Dương, later renamed “Tây Tạng Tự” [Tibetan Temple] to commemorate his sojourn.


His students went on to found other temples, including Lâm Huê Temple and Đức Tạng Temple, shaping today’s Tibetan Buddhist landscape in Vietnam.



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