Turning in from the junction on 23 Tháng 10 Street, visitors come upon a curved-roof triple gate set amid a residential neighborhood, and behind the gate, nestled against the hillside, stands a tile-roofed main hall. Looking higher through the tree canopy, a colossal white statue of the Buddha sits in lotus posture atop the crest of the hill, facing out toward the city. Nearly two hundred stone steps climb from where visitors stand to the base of that monument, with a long reclining Buddha resting beneath the trees midway up the slope.
This terraced arrangement along the hillside was not the original plan. The temple initially stood on the summit of Trại Thủy Hill under the name Đằng Long Tự, and moved down to the foot of the hill only after a severe storm. Both the name Long Sơn and the layout seen today resulted from that relocation.
INames and standing within Khánh Hòa Buddhism
The temple bears three names simultaneously, each belonging to a distinct historical layer. Đằng Long Tự (Flying Dragon Pagoda) was the founding name of 1889 (some sources record 1886), when the hermitage still stood on the hilltop. Long Sơn Tự (Dragon Mountain Pagoda) was the name adopted after the temple moved to the foot of the hill (in 1939 Emperor Bảo Đại granted it the imperial title Sắc tứ Long Sơn Tự), and remains its formal Sino-Vietnamese title today. Chùa Phật Trắng (White Buddha Pagoda) is the popular vernacular name inspired by the open-air statue atop the hill, and is the name best known to visitors from outside the province. The three Chinese characters at the top of this article represent the formal name Long Sơn Tự, not a calligraphic tracing from a specific plaque.
The monastery belongs to Northern-tradition Buddhism (Phật Giáo Bắc Tông), the Mahāyāna tradition transmitted through East Asia into Vietnam, as distinct from the Theravāda tradition of mainland Southeast Asia. Its Mahāyāna character is immediately visible in the main hall altar, where a bronze statue of Shakyamuni Buddha delivering the Dharma sits at the center flanked by bas-reliefs of the two Bodhisattvas Avalokiteśvara (Quán Thế Âm) and Mahāsthāmaprāpta (Đại Thế Chí), while statues of Shakyamuni, Maitreya, and Thousand-Armed, Thousand-Eyed Avalokiteśvara stand in front. In Mahāyāna doctrine, a Bodhisattva is an awakened being who vows to remain in the world to save sentient beings, so the two figures flanking the Buddha embody compassion and wisdom accompanying enlightenment.
The title Kim Thân Phật Tổ given to the outdoor statue on the hilltop likewise follows Northern Buddhist usage, where kim thân (golden body) refers to the radiant body of an awakened Buddha in scripture rather than the physical material of the statue. Erecting a monumental statue outdoors without a roof shelter represents a modern 20th-century development in Vietnamese Buddhist art, departing from the older custom of housing statues inside an enclosed main hall.
In historical records, the temple holds a central place in local Buddhist life. Before passing away in 1935, Founding Patriarch Thích Ngộ Chí bequeathed the pagoda to serve as the headquarters of the Khánh Hòa Buddhist Studies Association (established in 1936 in connection with the An Nam Buddhist Studies Association), and its role as the provincial Buddhist seat has continued unbroken to the present day. Since 1982 (continuing an earlier monastic school tradition), the compound has also housed the Khánh Hòa Intermediate Buddhist School, making the site both a place of worship and a monastic training center.
Two common misconceptions deserve a clear historical note.
First, the temple has not stood in the same spot since its founding. The original hermitage of 1889 (or 1886) stood atop Trại Thủy Hill. Only after a major storm in the Canh Tý year (1900) collapsed that structure was the pagoda moved down to the foot of the hill on its present site. Thus the late-19th-century date marks the founding of the monastery rather than the age of the buildings seen today, most of which belong to the 1940 renovation, the 1971 - 1975 major reconstruction, and later expansions.
Second, the popular name White Buddha Pagoda does not describe the material of the monument. The Kim Thân Phật Tổ statue is built of reinforced concrete painted white, not carved from a single block of white marble as visitors sometimes assume. Nor is the statue as old as the pagoda, since the temple was founded in the late 19th century whereas the hilltop statue was erected in the 1960s, more than seventy years later.
IIFrom the hilltop down to the foot of the slope
The temple's history divides into two distinct chapters separated by a storm. The first chapter lasted little more than a decade on the hilltop. The second chapter has unfolded for over a century at the foot of the hill, shaping the entire complex seen today.
- 1889 (or 1886)Founding of Đằng Long TựMost Venerable Thích Ngộ Chí (1856 - 1935, secular name Nguyễn Tâm Văn Nghi, Dharma name Phổ Trí) builds a thatched temple atop Trại Thủy Hill named Đằng Long Tự. Most Buddhist and press sources record the Kỷ Sửu year (1889), while some materials list 1886.
- 1900Storm of the Canh Tý year and relocationA severe storm collapses the hilltop temple. The monastery is moved down to the southern foot of Trại Thủy Hill on its present site and renamed Long Sơn Tự.
- 1936 - 1940Provincial Buddhist headquarters and imperial Sắc tứ titleThe temple becomes the headquarters of the Khánh Hòa Buddhist Studies Association (An Nam Buddhist Studies movement) in 1936, receives the imperial title Sắc tứ Long Sơn Tự from Emperor Bảo Đại in 1939, and is renovated in 1940.
- 1963 to 1965Construction of the Kim Thân Phật Tổ statueThe outdoor seated Buddha statue atop the hill is erected under Most Venerable Thích Đức Minh (Thích Thiện Minh) and sculptor Phúc Điền Bùi Văn Thêm. Between 1971 and 1975, Most Venerable Thích Thiện Bình oversees a major reconstruction of the main hall designed by architect Võ Đình Diệp.
- 1982Opening of the Buddhist schoolAn intermediate Buddhist school is established within the temple compound, making the monastery the province's training center for monks and nuns.
- 2002Casting and donation of the great bellA great bronze bell 2.2 meters tall and weighing about 1,500 kilograms, donated by lay Buddhists from Huế, is hung in the hillside bell tower.
- 2003Carving of the reclining BuddhaA granite statue of the Buddha entering Parinirvana is installed at the 44th step mid-slope, backed by a bas-relief of 49 bhikkhu disciples.
- 2008Installation of the giant wax candlesA pair of monumental wax candles 3.4 meters tall and weighing about 900 kilograms each, crafted by artisan Bùi Văn Giác, is placed in the temple.
Several points where sources differ are recorded side by side by the library. First are the founding year and the construction dates of the Kim Thân Phật Tổ monument. Regarding the founding of Đằng Long Tự, articles on official Buddhist portals and in the press record the Kỷ Sửu year (1889), whereas a few older references list 1886. Regarding the Kim Thân Phật Tổ statue, some sources give 1963 as the start date while others record 1964 to 1965 (with the body cast on site and the head sculpted in Chợ Lớn by Phúc Điền Bùi Văn Thêm before being brought to Nha Trang for assembly).
Second are the dimensions. For the Kim Thân Phật Tổ monument, Buddhist records state that the statue body is 14 meters high and the lotus pedestal beneath is 7 meters high and 10 meters in diameter, fronted by a pair of 7.2-meter dragons, giving a height of 21 meters from the base and 24 meters from the ground to the top of the statue (many popular articles simply cite 24 meters). For the reclining Buddha at the 44th step, mainstream press reports record a length of 17 meters and height of 5 meters, whereas a few brief summaries mistakenly print 7 meters.
IIIThe main hall at the foot of the hill and the monument at the summit
Rather than spreading across a single flat plane, the monastery climbs the hillside across three elevations. At the lowest level beside the street stand the triple gate and main sanctuary. Midway up the slope rests the reclining Buddha. At the summit sits the Kim Thân Phật Tổ monument. Linking the three levels is a stone stairway that structures the visitor's progression, ascending step by step toward successively larger images of the Buddha.
The principal sanctuary at the foot of the hill, covering about 1,670 square meters. On the central altar sits a bronze statue of Shakyamuni Buddha delivering the Dharma, 1.6 meters tall and weighing about 700 kilograms, flanked by bas-reliefs of Bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta, with statues of Shakyamuni, Maitreya, and Thousand-Armed, Thousand-Eyed Avalokiteśvara in front.
About 193 stone steps leading from the lower courtyard to the base of the hilltop statue. The 44th step opens onto the reclining Buddha terrace, and a few steps higher stands the bell tower before the path continues to the crest.
A granite reclining Buddha measuring 17 meters long and 5 meters high at the 44th step mid-slope, resting his head on his right hand with his left arm extended along the body. Behind the statue runs a bas-relief of 49 bhikkhu disciples standing with palms joined in prayer.
The open-air monument at the 193rd step atop the hill, depicting Shakyamuni Buddha seated in lotus posture on a lotus pedestal, approached between a pair of 7.2-meter dragons and overlooking the city and sea.
A large bell 2.2 meters tall and weighing about 1,500 kilograms, donated by lay Buddhists from Huế in 2002 and hung in the bell tower just above the reclining Buddha, sounded during morning and evening liturgical services.
Why the monument stands in the open air
Traditional Vietnamese temple custom places Buddha images inside an enclosed main hall beneath a roof, with worshippers standing before an indoor altar. The monument atop Trại Thủy Hill departs from that convention with no roof, no enclosing walls, and no fixed indoor altar table, allowing pilgrims to circumambulate the base of the lotus pedestal. This open-air monumental form became widespread in Vietnam during the 20th century as reinforced-concrete construction enabled large outdoor statues visible from afar. Here that visual role is unmistakable, as the statue sits on the crest of a hill in the middle of the city, serving as a landmark for the entire coastal basin rather than solely an image inside a temple hall.
IVThe lie of the land and orientation
This section presents the library's reading through the lens of traditional feng shui, rather than content copied from temple archives or heritage dossiers. The library states this clearly so that readers can distinguish historical documentation from interpretive reading.
The first feature worth reading here is the relocation of the temple itself, because it illustrates a classical geomantic rule in practice. The original hermitage stood on the summit of Trại Thủy Hill, the highest and most exposed point buffeted by winds from all four directions. In traditional land-viewing, such a position is called a solitary exposed peak (cô phong độc tú), striking to the eye but unable to retain qi or shelter against wind. Classical manuals advise that dwellings and temples should back against a mountain rather than perch on its crest, and the storm of the Canh Tý year demonstrated that principle directly. The present site at the foot of the slope conforms far better to traditional rules, sheltered behind by the hill and opening forward onto the plain.
Second is the shape of the hill and the temple's name. The name Long Sơn means Dragon Mountain, and in geomancy an elongated ridge rising above flat ground is read as a dragon vein (long mạch). Trại Thủy Hill rises like a spine out of the coastal plain, making the name a natural match for its visible topography. Placing the temple at the foot of such a ridge, in classical reading, sets it where the vital energy comes to rest.
Third is the three-tier vertical axis. The main sanctuary stands below, the reclining Buddha rests mid-slope, and the seated Buddha crowns the summit. Read through traditional eyes, this forms an ascending vertical axis leading worshippers from the busy street-level courtyard through a quiet middle terrace up to the open sky at the crest. The sequence echoes the stepped layout of northern Vietnamese mountain pagodas, even though here it took shape gradually across several building phases.
Finally comes the direction of view. The hilltop statue faces out toward the city and the sea estuary, looking across flat ground near at hand toward open water in the distance. In classical geomancy, a broad bright hall (minh đường) with distant water is highly favored because an unobstructed view keeps qi flowing freely. The library records this observation simply as a traditional geomantic reading.
VAnnual ceremonies
The monastery follows the general liturgical calendar of Northern-tradition Buddhism reckoned by the lunar calendar. The table below lists fixed annual dates rather than specific hours, as service times vary by year and retreat schedule.
| Lunar date | Ceremony | Details |
|---|---|---|
| 8th of the 12th month | Buddha's Enlightenment Day | Commemorates Shakyamuni Buddha's awakening beneath the Bodhi tree with seated meditation and sutra chanting. |
| 15th of the 1st month | First Full Moon Festival (Thượng Nguyên) | The first major full-moon observance of the year, drawing the largest crowds praying for peace. |
| 19th of the 2nd, 6th, and 9th months | Feast Days of Bodhisattva Avalokiteśvara | The three annual feast days honoring the birth, enlightenment, and renunciation of Bodhisattva Avalokiteśvara. |
| 15th of the 4th month | Buddha's Birthday (Vesak) | The most important festival of the year. Because the temple houses the provincial Buddhist headquarters, official provincial ceremonies are held here. |
| 15th of the 7th month | Vu Lan and Pavāraṇā (Tự Tứ) | Marks the conclusion of the three-month monastic rains retreat and the festival of filial gratitude to parents. |
| 17th of the 11th month | Festival of Amitābha Buddha | Annual observance in the Northern Buddhist calendar featuring sutra chanting and Buddha-name recitation. |
Beyond the festival calendar, the temple maintains two daily and seasonal monastic rhythms. The first is the twice-daily liturgical service (hai thời công phu) at dawn and dusk, opened by the resonance of the great bronze bell, when visitors present at the temple are welcome to sit and chant alongside the assembly. The second is the three-month rains retreat (an cư kiết hạ) from the full moon of the fourth month to the full moon of the seventh month, when monastics remain in residence for intensive study and practice at the Buddhist school on the grounds.
VILocation And How To Get There
- Address
- 22 đường 23 Tháng 10, phường Phương Sơn, thành phố Nha Trang cũ (nay thuộc phường Tây Nha Trang), Khánh Hòa
- Getting there
- The temple stands at 22 Đường 23 Tháng 10 at the foot of Trại Thủy Hill, former Phương Sơn Ward, former Nha Trang City (now Tây Nha Trang Ward), Khánh Hòa Province, a few hundred meters from Nha Trang Railway Station and about two kilometers from the beach, within walking distance of the city center.
- Coordinates
- 12.2503, 109.1794
Temple customs should be respected, including dressing modestly, removing hats and footwear before entering the main sanctuary, walking and speaking quietly, refraining from touching statues or ritual instruments, and placing donations in offering boxes rather than on the hands of statues. The outdoor stone stairway up the hill is fairly steep, so visitors should keep to the handrail and yield to those descending. At the hilltop monument, pilgrims walk around the base of the lotus pedestal rather than climbing onto the plinth. During the morning and evening chanting services, please maintain silence if not joining the liturgy.
Nearby places in the library
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?Quick Questions
Who is worshipped at Long Sơn Pagoda
The pagoda belongs to Northern-tradition Buddhism. The main hall enshrines a 1.6-meter, 700-kilogram bronze statue of Shakyamuni Buddha flanked by bas-reliefs of Bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta, with statues of Shakyamuni, Maitreya, and Thousand-Armed, Thousand-Eyed Avalokiteśvara in front. Outdoors stand two monumental works, the seated Kim Thân Phật Tổ statue atop the hill and the reclining Buddha entering Parinirvana at the 44th step mid-slope.
Why is Long Sơn Pagoda also called the White Buddha Pagoda
Because the open-air Kim Thân Phật Tổ monument atop the hill is painted white and visible from many parts of the city. The popular name refers to the color of the statue rather than implying that it was carved from solid white stone, and is distinct from the temple's formal title.
When was Long Sơn Pagoda built
It was founded in 1889 (some sources record 1886), when the original temple stood atop Trại Thủy Hill under the name Đằng Long Tự. After a storm in the Canh Tý year (1900) destroyed the hilltop structure, the temple was moved to the foot of the hill and renamed Long Sơn Tự. The buildings seen today belong to later reconstructions (such as those of 1940 and 1971 - 1975) and subsequent additions.
How tall is the Kim Thân Phật Tổ statue
Buddhist records state that the seated statue body is 14 meters high and the lotus pedestal beneath is 7 meters high and 10 meters in diameter. The height is 21 meters from the base and 24 meters from the ground to the top of the statue, though many popular guides simply cite the single figure of 24 meters.
How many steps lead up to Long Sơn Pagoda's hilltop statue
About 193 steps climb from the lower courtyard to the base of the statue atop the hill. The 44th step leads to the 17-meter reclining Buddha terrace, and a few steps higher stands the bell tower, where many visitors pause before continuing to the summit.