During his youth, Son Vong was sent by his father to Chek Chrom pagoda (Vietnamese people know it as Giua pagoda in Kim Hoa hamlet, Kim Hoa commune) to study and cultivate morality. In 1901, at the age of fifteen, Son Vong entered the Buddha's door to practice as a novice monk and began traveling from temple to temple such as Can Snom Pagoda (Nhi Truong, Cau Ngang), Ong Mat Pagoda (Tra Vinh Town), Ang Pagoda (Nguyet Hoa, Chau Thanh), O Dung Pagoda (Hieu Tu, Tieu Can)... for many years I have been looking for a place to study, hoping to become successful one day. Novice Son Vong studied very hard, was knowledgeable about Buddhist scriptures and understood a lot about social knowledge, was admired by the Venerable monks, and loved and respected by everyone. But the more he learned and the more he understood, the more heartbroken Monk Son Vong felt because of the loss of his country, the loss of his home, the illiteracy and poverty of the villagers.

    In the early years of the twentieth century, monk Son Vong grew up. This was the period when the colonialists stepped up colonial exploitation, causing our people to live in misery and destitution. Poverty not only haunts the Khmer people, but also affects the fellow Vietnamese ethnic groups. There are only feudal mandarins who live off the blood of the people, a small group of landowners who follow the West to develop crops, collect rent to become rich. As for the working people, having to work hard every day, they are exploited to the core by colonialists and feudal tyrants. In Kim Hoa village - a land of dry land, the fields are saline all year round, which is not favorable for agricultural production, and crops often fail. In addition, the villagers also had to bear many taxes imposed by the colonialists and feudalists. At the same time, the landlords here tried their best to collect rent and lend at high interest rates, making the villagers miserable. Faced with such injustice, how could a charitable Son Vong monk not feel heartbroken? Even if you are a spiritual practitioner, you still have to feel sorry for yourself.

    The colonialists imposed a policy of ignorance to easily rule our people. Feudal officials are weak and do not care about the education of the masses. The majority of working people are illiterate. For Khmer people, learning was concentrated at temples but was always forbidden by the colonialists, and if allowed, it was very limited. Therefore, monk Son Vong is very interested in education among the people to improve knowledge and expand understanding. No matter where, at any time, every time he preached the Dharma, the Venerable always reminded him of studying and at the same time exposed the feudal colonialists' policy of ignorance. In 1926, monk Son Vong was elected by monks and Buddhists to be the abbot of Chek Chrom pagoda (ie Middle pagoda). When holding the position of Abbot, Venerable Son Vong immediately began to consolidate, organize and develop learning. The Venerable monk mobilized to raise money to build many classrooms, creating favorable conditions for people to study; At the same time, mobilize pagodas in the province to create their own facilities and encourage Buddhists, especially the younger generation, to study and expand their knowledge. Since then, the teaching and learning movement in the temple has changed positively, training many Khmer intellectuals such as: Maha Mai Tan Nhon, Maha Son Thong, Chan sa may (Lam Phai), Son Phuoc Rot, …complements the revolutionary movement. With those great contributions, Venerable Son Vong always won the hearts of his fellow monks, the Venerable's prestige and reputation increasingly increased.

    The victory of the August Revolution in 1945 opened a new era in Vietnam's history. In Tra Vinh, the Viet Minh front system and the organizations from the province to the grassroots were not strong in all aspects, which had a strong impact on the revolutionary spirit of Venerable Son Vong. Since then, the Venerable Master actively mobilized his fellow monks to contribute their strength and resources to building the newly established revolutionary government. Not long after, in December 1945, the French colonialists returned to recapture Tra Vinh province; Besides military activities, the French colonialists tried to spread ethnic discrimination in the Tra Vinh community, especially between the Khmer and the Vietnamese. They sent groups of Vietnamese puppet soldiers to sweep and plunder in Khmer settlements and sent groups of Khmer puppet soldiers to sweep and plunder in Vietnamese hamlets. At the same time, they tried to divide and discriminate between religions to sabotage the revolutionary cause. With his prestige, the Venerable always publicly exposed before his compatriots, monks, and Kinh-Khmer Buddhists the dark plots of the French colonialists and promoted the spirit of national solidarity and pious religion, creating strength. against common enemies, contributing to disrupting the French colonialists' plot to divide nations and religions.

    In 1954, peace was restored but the country was still divided into North and South. The US and Diem intentionally broke the Geneva Agreement and did not organize consultations to lead to general elections to unify the country. The Vietnamese Revolution entered a new phase: The resistance war against America to save the country.

    In 1957, Venerable Son Vong was elected by the monks in the province as Me Kon (Chairman of the Provincial Khmer Buddhist Association) but was deposed by the puppet government because they feared the Venerable's reputation and reputation would be affected. The more widespread it is among fellow monks inside and outside the province, it will benefit the revolution. Instead, they used their power to appoint monk Keo Sme as their effective henchman to become Me Kon. Even though the puppet government set up a MeKon underdog, it still could not extinguish the love, respect and support of many monks inside and outside the province for Venerable Son Vong. This event had the opposite effect, most monks were very angry with the puppet regime.

   The policy of ethnic and religious assimilation along with the promulgation of Law 10/59 of the Ngo Dinh Diem government sowed hatred among the people towards the US-Puppet. In mid-1960, under the organization of the revolution, Venerable Son Vong led a protest group of more than ten thousand people into the Mekong Association against the policy of national assimilation, demanding people's livelihood, democracy, freedom of belief, demanding release Acha Lui Sarát and other patriotic prisoners. Since then, the anti-American-Diem movement has become increasingly vibrant, attracting a large number of people to participate. In particular, on Dolta holiday in September 1960, Venerable Son Vong participated in leading a protest group of about 40,000 people into the Governor's palace to fight against conscription and bombing of pagodas, and at the same time called on puppet soldiers to put down their guns. return to family. The protests of monks and ethnic people in the province contributed to changing the political situation in the southern battlefield, forcing the enemy to change their strategies to benefit the revolutionary movement.

    With that achievement and prestige, in March 1961, Venerable Son Vong was nominated by the Revolutionary Party to be an advisor to the National Front for the Liberation of the South. Afterwards, the Venerable was elected Vice Chairman of the World Peace Council of Southern Vietnam.

    In 1963, the Venerable fell seriously ill due to old age. Although doctors diligently treated him, the Venerable passed away on March 5, 1963 in the Ca Mau war zone, at the age of 77.

    After the day the South was completely liberated and unified the country, Tra Vinh Party Committee solemnly brought the remains of the Venerable to his hometown, which is currently being worshiped at Chek Chrom pagoda (ie Middle Pagoda).

With that noble merit and virtue, the ancient Chek Chrom Pagoda is now honored to bear the name of the Venerable Son Vong Pagoda.