Like many other pagodas, Du Xa Ha Pagoda was established to meet the Buddhist worship needs of the people of Du Xa Ha. However, how Buddhism originated and developed in Vietnam in general and in Hanoi in particular is a matter that needs to be discussed here.
Buddhism originated in the 6th century BC (more than 2,500 years ago) in a small state in India. Gradually, Buddhism spread to many places and became one of the world's three major religions (along with Christianity and Islam). Its founder was Shakyamuni. The root of Buddhism is an atheistic philosophical system that seeks the ultimate core of things, highly values wisdom for enlightenment and liberation, emphasizes a pure way of life, downplays rituals, and rejects caste discrimination.
Based on the remaining relics, especially the pagoda's bell, Du Xa Ha Pagoda dates at least to before the 18th century. Whether it appeared early or late, the pagoda has been and remains a place for educating people in humanity and righteousness. It is also a place to introduce and promote the creative labor tradition of ancestors to present and future generations.
Du Xa Ha Pagoda is located in a land with a long history. Like the communal house and temple, Du Xa Ha Pagoda lies in an area built early in the overall planning and traditional architecture of an ancient Vietnamese village. The pagoda's current layout includes items such as the three-entrance gate, front hall, Three Jewels hall, Patriarch's house, Mother Goddess house, and other auxiliary structures.
The three-entrance gate of Du Xa Ha Pagoda is a massive structure. Through it, one can see that the people of Du Xa Ha were very wealthy and prosperous. The gate is built of green bricks in an inward arch style with two roof tiers. The lower tier of the three-entrance gate has three entry and exit ways (implying the three things to clearly contemplate in Buddhism): the empty view, the provisional view, and the middle view.
Empty contemplation is contemplating that all things lack true nature and true form, that is, all is empty.
Provisional contemplation is recognizing that all dharmas are impermanent and changing, that is, all is provisional..
Middle contemplation is contemplating according to the principle neither empty nor provisional; in the middle it includes both emptiness and the provisional, which is the essential point on the path into the gate of Buddhism.
The main pagoda has a Dinh-shaped structure with the front hall and upper sanctuary. The front hall consists of five bays, two tiers and three roofs, with sloping roofs. The ridge is embossed with a top edge, the two ends of the ridge are two top blocks, and the side edges are built in stepped fashion. The blank space between the two roofs has unequal square panels, each decorated with an ancient motif. Nguyen Dynasty traces are still visible on worship objects such as horizontal plaques, scrolls, and curtained doors, and are present in the overall architecture of the front hall.
The Three Jewels hall is connected to the central bay of the front hall, forming a hammer-shaped plan. This is where the system of Buddha statues is arranged.
The pagoda's Buddha statue system basically dates to the early 20th century, including more than 30 wooden statues; in addition, there are many small statues in the Mother Goddess house and Patriarch statues in the Patriarch's house.
In the Three Jewels hall, at the highest position is the Three Times Buddha statue. The statues are made in a seated meditation position on a lotus throne. The hands of the statues form the meditation mudra, placed palms-up in the lap. The skulls are full, the faces are full and balanced, and the unseen-top point is clearly raised on the crown. The faces are generalized according to traditional principles: eyes half-closed looking down, straight nose bridge, mouth with a faint smile of salvation. The hair is coiled thickly and tied in small knots. The statues' robes have three layers, with the inner layer knotted before the belly. The necks are tall with three rings, and the ears are long and pendulous.
The second layer is the Amitabha statue. This is the largest statue group in the pagoda. The Amitabha statue has a high raised ushnisha, with the unseen-top point in the center of the crown depicted in a spiral form. The face is round and full, the chin is pendulous, and the earlobes are large and long. The statue sits in the lotus position on a lotus throne, with the right foot exposed on the left thigh, and both hands form the meditation mudra palms-up in the lap. The robes have softly draped layers. Two Guanyin statues sit on lotus pedestals on either side of the Amitabha statue. The Guanyin statue on the right, viewed from below, is the earliest-dated statue in the pagoda.
The third statue layer is Shakyamuni holding a flower, with Ananda and Kashyapa on either side.
The fourth layer is the Jade Emperor statue, with Nam Tao - Bac Dau statues on either side, wearing winged official hats, court robes, and boots.
Next is the Nine Dragons throne, with Earth Deity and Giam Trai statues on either side. The Nine Dragons throne is made of wood, carved in a dome style; within the dome are spiraling cloud layers and nine small dragons whose heads spray water to bathe the infant Shakyamuni. The infant Shakyamuni stands on a lotus throne, bare-chested, wearing a skirt, with his right hand pointing to the earth and his left hand pointing to the sky according to Buddhist tradition. The two statues of the Earth Deity and Giam Trai are made in seated positions on either side of the pedestal.
The two side bays of the front hall contain the statue of Duc Ong on the right and the statue of Duc Thanh Hien on the left, beside which is the set of statues encouraging good and punishing evil.
Artifacts in the relic site
Besides architectural and artistic values, over its existence, Dư Xá Hạ Pagoda has also preserved a number of valuable relics such as:
- 01 bronze bell, dating: first year of Duy Tân.
- 01 earthenware incense bowl.
- many valuable relics such as water pedestals and lamp stands.
- More than 30 Buddha statues made of wood and fired clay.
Every year at the pagoda, on major festivals such as Buddha's Birthday, the Vào Hè (entering summer) and Ra Hè (leaving summer) ceremonies, Vu Lan, the anniversary of the pagoda's founding monk, the anniversary of the Holy Saint, and the anniversary of the Mother Goddess..., the pagoda usually organizes them according to traditional religious and belief rituals. Villagers are free to come to the pagoda to worship the Buddha and make offerings as they wish, as well as to make donations. Before the Buddha's door, everyone is equal. The people are very conscious of preserving the purity and true values of the pagoda.
