本文自黎朝拓片中，選出兩方黎聖宗時期婦女墓碑銘作為集釋的對象，由此探看中國文化對於越南的影響，及墓誌中所呈現的越南歷史與文化特色。
就中國文化對於越南影響來看，此二墓碑銘使用中國傳統典籍處甚多，且發現黎朝的官制，無論是名稱或是實質的職任都與中國的官僚架構相似。又，墓碑銘中所記錄之社會制度與中國傳統的社會制度有相當程度的相同；如納成使與中國婚姻納徵的觀念相合；皇室喪葬儀制與中國的相似等。
就墓誌所呈現越南本體歷史文化而論，墓誌切實反映出史籍及社會傳統認定黎聖宗時是越南體制的建立者的真實性。但根據墓誌中實際的任官，發現與文獻官制仍有部分的差異，值得再做探討。越南的官制雖受中國官制制度的影響，仍有相當程度的本土性，例如太醫院濟生堂看診；御用監御象御馬司等；其內官、爵制、散官亦若彷彿於中國，而有不一樣之設計。銘文中也記載了越南的一些特殊文化，如銘文中所述之「因母」，是親生母的意思，而錦榮公主歸葬之地「因母鄉」，應該是指母親之家鄉，這種歸葬的方式，可以作為越南婦女在親子權的保有上的探討。
越南的金石銘文，可以就銘文本身的內容，考釋其用典，也可做為中國文學的增麗；並可觀察、補正越南的社會架構、文化現象；也可以根據這樣的社會架構與官僚體制發現越南與中國政治、社會、文化的異同。

This essay is an attempt to inquire the influence of Chinese culture on Vietnam through two female tombstone inscriptions of the Shun Zung period of the Li Dynasty, and also the history and distinguished cultural characteristics from its epitaph.
From the aspect of a Chinese-influenced Vietnam, the two selections applied many classical Chinese writings. It is also discovered that the bureaucratic system of the Li Dynasty, no matter the titles or the duties, shares great resemblance with that of the Chinese. Furthermore, the social system that is inscribed in the epitaphs are the same in a considerable proportion; for instance, Vietnam shares the same concept in marriage tributaries, and also the fact that the royal obsequies are practically similar with that of the Chinese.
From what the epitaphs present Vietnam in its own history and culture, they accordingly reflected that the recognition of historical scriptures and social traditions on the fact that the era of the Shung Zung period of the Li Dynasty are the establisher of the foundations of the system of Vietnam to be a genuine one. However, according to the actual commissions inscribed in the epitaphs, there still are differences between the documentary records, which are also very interesting differences worthy of further research. Although the Vietnamese bureaucratic system is influenced by that of the Chinese, it still consists of a considerable sense of localness, like the titles of imperial physicians. The secretarial titles, rankings of nobility, and idle posts are similar to the Chinese, but with a different design. The epitaph also mentions peculiar cultures, such as the term 因母(in mou), which means one’s own mother, as distinct from a stepmother or a foster mother). The burial ground of Princess Jin Rong, which is recorded as her “因母鄉” (in mou shiang, or the county of her own mother), is perhaps a good subject to look into the portions of what Vietnamese women had on the rights of blood relations.
Vietnamese epitaphs can be used to examine its own use of sources, and can also be an addition to the already glorious Chinese literature. It can also be used to observe and amend the social structures and cultural phenomenon of Vietnam, and discover the political, social and cultural differences between Vietnam and China through such a social structure and bureaucratic system.