Non Sông Nghìn Thuở #8 |Dấu ấn văn hoá thời Trần qua các di chỉ khảo cổ |TS. Nguyễn Văn Anh

Key Concepts

• Am Ngọa Vân: A significant site associated with Phật Hoàng Trần Nhân Tông, believed to be his final resting place.
• Đạm Thủy River: A waterway along which Trần dynasty tombs and temples were built, considered the ancestral homeland.
• Trúc Lâm Zen Buddhism: A school of Buddhism founded by Trần Nhân Tông, deeply intertwined with the Trần dynasty.
• An Bang Region: A strategically important area in the Northeast, associated with the Trần dynasty's ancestral homeland.
• Bạch Đằng River Battle: A pivotal historical battle against the Mongol Yuan dynasty, re-examined from an archaeological perspective.
• Kim Quan: A multi-layered burial container, often associated with relics of high-ranking monks or royalty.
• Mandala: A spiritual and ritual symbol in Buddhism, representing the universe, which influences the design of Trần dynasty tombs.
• Phủ Đệ: Residences of Trần dynasty nobles and royalty, a subject of ongoing archaeological interest.
• Bao Dung (Magnanimity/Tolerance): A key virtue of Trần Nhân Tông, highlighted as a crucial lesson for modern leaders.

Summary

This transcript features a conversation with Dr. Nguyễn Văn Anh, an archaeologist and head of the History Department at the University of Social Sciences and Humanities, Vietnam National University, Hanoi. The discussion delves into the Trần dynasty, particularly focusing on Phật Hoàng Trần Nhân Tông, the historical significance of Am Ngọa Vân, and archaeological insights into the Bạch Đằng River battle and Trần dynasty tombs.

The Journey to Trần Dynasty Heritage

Dr. Nguyễn Văn Anh's path to archaeology was serendipitous, stemming from his choice to study history. His specific focus on the Trần dynasty and Trần Nhân Tông was further shaped by his involvement in research projects, including the Thăng Long Imperial Citadel and the Trần dynasty's tomb and temple complex in Đông Triều. Initially, he was assigned to the Hoàng Thành Thăng Long project, but later, through a series of coincidences, he was tasked with excavating the tomb of King Trần Thành Tông and the Quỳnh Lâm pagoda, a significant center of Trúc Lâm Zen Buddhism. This led him to the Đông Triều region and the heritage of the Trần dynasty.

Unveiling Am Ngọa Vân and the Expanded Concept of Yên Tử

The location of Am Ngọa Vân, believed to be where Phật Hoàng Trần Nhân Tông passed away, was a subject of debate since the 1960s. The prevailing understanding of Yên Tử's geographical scope was limited to the area from Suối Giải Oan to Chùa Đồng. However, Dr. Nguyễn Văn Anh's archaeological work in Đông Triều, particularly at Quỳnh Lâm pagoda, revealed that major Trúc Lâm monasteries and important sites like Am Ngọa Vân were located further west, about ten kilometers from the current Yên Tử center (Hoa Yên). This discovery challenged the narrow definition of Yên Tử, suggesting it encompassed a much broader cultural and geographical space, extending from Quảng Ninh to Côn Sơn (now part of Hải Phòng). This expanded understanding aligns with the recognition of the Yên Tử landscape as a UNESCO World Heritage site.

Am Ngọa Vân: A Sacred Site of Trúc Lâm Zen Buddhism

The discovery of Am Ngọa Vân's true location clarified the understanding of Phật Hoàng Trần Nhân Tông's final journey. Historical records indicate that he established a hermitage at Bảo Đài Sơn (later identified as Am Ngọa Vân) in May 1307, a year before his passing in November 1308 at the "Niết Bàn Thạch" (Nirvana Stone) there. This suggests a deliberate choice of location for his final days. Am Ngọa Vân is considered a sacred site for the Trúc Lâm Zen Buddhist sect because it represents the culmination of Trần Nhân Tông's spiritual path. The location is situated at the headwaters of the Đạm Thủy River, along which many Trần dynasty tombs and temples are built, signifying its connection to the Trần ancestral homeland. This contrasts with the "land of origin" (đất phát tích) in Nam Định/Thái Bình, highlighting Trần Nhân Tông's philosophical inclination to return to his true roots.

Strategic Significance of Am Ngọa Vân and the An Bang Region

The choice of Am Ngọa Vân, also known as Bảo Đài Sơn, was not merely based on feng shui but also held strategic importance. The An Bang region, where it is located, was a crucial strategic area for the Trần dynasty. The elevated positions of sites like Am Tử Tiêu and Am Ngọa Vân offered excellent vantage points, allowing for observation of the Northeast coast and potential enemy movements. This strategic positioning, coupled with Phật Hoàng Trần Nhân Tông's role as a spiritual leader dedicated to protecting the nation, suggests a deliberate choice for national security and peace. Ngô Thị Nhậm, considered the fourth patriarch of Trúc Lâm, was among the first to suggest that Yên Tử served as a lookout point for the North.

The Relic Box Discovery and its Significance

In May 2017, an archaeological excavation at Am Ngọa Vân uncovered a relic box, believed to be associated with Phật Hoàng Trần Nhân Tông. While the box was not opened for spiritual and preservation reasons, X-ray imaging revealed a multi-layered structure, consistent with the "kim quan" (multi-layered coffin) tradition for storing relics in East Asian cultures, including a similar structure found in the Phổ Minh pagoda's relic chamber. The X-rays also indicated the presence of a tooth and bone fragments, confirming it as a relic box.

The crucial question remains: whose relics are they? While Am Ngọa Vân is linked to Trần Nhân Tông, other high-ranking monks also practiced there. The archaeological team employed a process of elimination and inference. The unique "kim quan" structure, typically reserved for relics of the Buddha or royalty of the highest caliber, strongly suggests it belongs to Trần Nhân Tông, who was revered as a "Phật Hoàng" (Buddha King) and whose life mirrored the Buddha's path. While definitive scientific proof like DNA analysis is not feasible without a direct comparison, the evidence points towards Trần Nhân Tông as the most plausible owner of the relics.

Re-examining the Bạch Đằng River Battle

Dr. Nguyễn Văn Anh argues that the traditional understanding of the Bạch Đằng River battle is overly simplistic and fails to capture its strategic depth. He posits that the battle involved more than just the famous wooden stakes. Considering the scale of the battle, with over 600 warships, the battlefield must have extended beyond the stakes. He calculates that a fleet of this size, if arranged in two parallel rows, would stretch over 9 kilometers, or nearly 20 kilometers in a single line. The idea that all 600 ships would simply crash into each other and be vulnerable to fire attacks is deemed improbable.

Archaeological findings, such as those from the Takashima shipwreck site (related to the Mongol invasion of Japan), reveal that Mongol warships of that era were equipped with cannons and ceramic bombs. Dr. Nguyễn Văn Anh believes that evidence of such advanced weaponry, along with other strategic elements, is likely buried and awaits archaeological discovery. Furthermore, the presence of the Trần kings at the battlefront shortly after the initial engagement suggests a more complex command structure and strategic deployment than commonly depicted. The discovery of "Thiên Long Uyển" (Garden of a Thousand Dragons), believed to be a temporary command center for the Trần during the 1288 battle, further supports the idea of a more elaborate battlefield. The statement by Trần Hưng Đạo that they would fight an "easy war" ("đánh giặc nhàn") before the third invasion suggests a profound strategic advantage and preparation that is not fully captured in historical records.

The Trần Dynasty's Economic and Social Landscape

Archaeological findings, such as column bases and ceramic shards, reflect the economic and social life of the Trần dynasty. The early years of the dynasty, following the peaceful transfer of power from the Lý dynasty, focused on recovery and reconstruction. While the Lý dynasty had a developed economy, the late Lý period saw some decline. The Trần dynasty initially concentrated on restoring production and infrastructure. Later, during periods of peace, they undertook extensive construction projects, including the renovation of Lý dynasty pagodas and palaces. The destruction of Thăng Long during the second Mongol invasion led to significant devastation, but subsequent periods of recovery, particularly in the late 13th and mid-14th centuries, saw a peak in development, evidenced by extensive construction and prosperity.

Trúc Lâm Zen Buddhism as a Social Unifier

The Trúc Lâm Zen Buddhist sect played a crucial role in unifying the Trần dynasty's society. The widespread distribution of Trúc Lâm monasteries across the region indicates its significant influence. Shared religious beliefs fostered a sense of community and understanding among people. The material manifestations of these monasteries, along with the transmission of Trúc Lâm teachings, served as a unifying force. However, the constant warfare with the Mongol Yuan dynasty caused significant disruptions. This is reflected in the decline of artistic detail and precision in Trần dynasty art and architecture after the wars, compared to the meticulous standards of the Lý dynasty.

The Trần Dynasty's Internal Dynamics and Reconciliation

The Trần dynasty was not without internal conflicts, notably the feud between Trần Thái Tông (Trần Cảnh) and his elder brother, Trần Liễu. This conflict, known as the "Biến loạn Sông Cái" (Sông Cái River Rebellion), arose when Trần Thủ Độ arranged for Trần Liễu's pregnant wife to become Trần Thái Tông's queen due to the lack of an heir. Despite Trần Liễu's rebellion, Trần Thái Tông, influenced by Quốc sư Phù Vân and Trần Thủ Độ, chose reconciliation over punishment, opting to strip Trần Liễu of his titles and lands rather than execute him. Trần Liễu was granted the An Sinh region as his fief, uniquely allowing him to use the place name as his royal title, "An Sinh Vương." This act of magnanimity and the subsequent reconciliation, particularly between Trần Hưng Đạo (son of Trần Liễu) and Trần Nhân Tông, highlight the Trần dynasty's approach to conflict resolution. The practice of intra-clan marriage, primarily between these two branches, also served as a political tool to solidify power and relationships.

Trần Dynasty Tombs: Materializing Buddhist Cosmology

Dr. Nguyễn Văn Anh's research suggests that Trần dynasty tombs were not merely burial sites but materializations of Buddhist philosophy. Early Trần tombs, influenced by Buddhism, adopted structures resembling Buddhist mandalas, with their circular and square elements symbolizing the Buddhist worldview. Later, Trần tombs shifted towards a more urban-planning-inspired design, mimicking the layout of capital cities, with layered defenses and a hierarchical arrangement of structures. This evolution reflects the changing ideological influences and the dynasty's evolving understanding of cosmology and governance.

Future Archaeological Pursuits and Lessons for Today

Dr. Nguyễn Văn Anh expresses a desire to further investigate the Thăng Long Imperial Citadel, particularly the architectural layout of its palaces, and the "phủ đệ" (residences) of Trần dynasty nobles. He believes that architecture, beyond tombs, serves as a medium for expressing the ideology of its creators.

For contemporary leaders, Dr. Nguyễn Văn Anh emphasizes the virtue of "bao dung" (magnanimity or tolerance) as the most significant lesson from Phật Hoàng Trần Nhân Tông. He believes that sufficient tolerance can resolve conflicts and foster collective development, whereas its absence leads to frustration. This virtue, he argues, is crucial for navigating the complexities and conflicts of the modern world.

The conversation concludes with an acknowledgment that many mysteries of the Trần dynasty, particularly concerning the Bạch Đằng battle and the dynasty's strategic planning, remain to be uncovered by archaeologists and historians.