Why should we dwell in the past? We may learn from past lessons, but we cannot change the past. Memories are filled with mixed interpretations,cultural bias or situational values, personal feelings and thoughts. Some might be beneficial to the present; some, harmful; still others, useless, and time wasting....
Why should we dream about the future? The future hasn't come or materialized yet, and our predictions are poor. We might plan our future to some extent, but it would be a mistake to cling on to something that is still in the air, unrealistic, and illusory. We cannot have 100% control of what will happen. Therefore, our future plans has a relative or superficial impact on our life.
Only the present is what we have direct contact with, and have to experience and deal with. It is the present, or the here and now, that is inescapable. It is the reality we actually live in. The Buddha teaches us to focus on the present, try our best to be calm and mindful in the moment when we are capable of breathing in and breathing out. Knowing that we are still alive, and being fully aware of our body movement and thought in the present moment should be the core of our daily practice.
Friday, May 20, 2011
Friday, May 13, 2011
Huu Loan --The Poet Who Teaches Us How to Live with Dignity Against All Life Evils
Huu Loan was born Nguyen Huu Loan on April 2, 1916 (or in 1914; this was not well documented) in Van Hoan Village, Nga Linh, Nga Son Ward, Thanh Hoa Province. One of the few Vietnamese of his time to pass the French examination and earn thanh chung in 1938, he became a teacher participating in the 1936 Popular Front, and Viet Minh (a communist organization) in Thanh Hoa. In 1943 he built up the Viet Minh movement in his homeland, and became Vice Chairman of Nga Son Council of Uprising for National Independence during the August Revolution in 1945. He had contributed to many literary magazines in Hanoi. After the Revolution he was selected to become head of the Cultural Affairs in Thanh Hoa Provisional Administration Council, taking charge of not only local education, mass media and communication, but also commerce and transportation in Nga Son.
During the war against the French he served in the Vietnam’s People Army, in Brigade 304. After 1954 he worked for Van Nghe Magazine for some time, and participated in the Nhan Van-Giai Pham movement promoted by Phan Khoi between 1956-1957. During this period he criticized the evils of the regime and its communist flatterers through his works such as The Same Old Flatterers, and Upturn the Game. When the movement was extinguished in 1958 he was sent to a concentration camp for some years. After his release he had to live under house arrest in his own homeland where he had to support himself and his family by doing manual labor in the fields and the quarries. He spent the rest of his life there as a self-employed laborer.
He is most famous for his “Mau Tim Hoa Sim” (“The Purple Sim Flowers”), a poem he created about the death of his young wife during the war. The poem was severely criticized by the communists for its “bourgeois sentimentalism,” which led to his being purged from the Army. He died on March 18, 2010 at the age of 95 in his homeland.
He never had any collection of his poems published during his lifetime, but some of his poems become so well-known that they are considered classic or “immortal.” His most popular works include:
The Same Old Flatterers
Ca Ravine
Night
The Purple Sim Flowers (1949)
The Paddy Flowers (1955)
Tomorrow
The Virgin Mother of Little Christ
Love in the Capital
He is considered a great Vietnamese poet, because his poems reflect his generation’s thoughts and feelings, and touch human hearts profoundly in a very special style and prosody. He was one of the first to contribute new features to free verse in Vietnam at the time.
Huu Loan had a great personality of an artist who never bent his pen under the menace of power and wealth, and whose integrity was highly respected by his contemporaries. One day in his homeland, while he was carrying stones to the market for sale, a cadre stopped him and asked him to dump the stone on the road, for his individualistic way of doing business was not allowed by the State which supported collectivism. He replied to the cadre that after his participation in the Nhan Van Giai Pham movement, he was considered to be a dangerous person, and was not allowed to join any State collectives. He could not become a cadre nor a thief, but he had to work to support his family anyhow. He had never seen any State which did not allow its citizens to work. If he was not allowed to work, then he could not do anything but become a beggar in the street, wearing a sign with these words: “ I’m Loan, a well-educated man who now becomes a beggar.” He lived with his family in such a humble cottage that some questioned why he did not have time to improve it, as it was not worthy for his good reputation. He simply replied, “I have been busy trying to learn to become a human.”
Notes:
Nhan Van Giai Pham Movement (1956-1958) is a democratic movement initiated by some famous scholars, writers and poets in Hanoi such as Phan Khoi, Hoang Cam, Tran Dan, Le Dat, Tu Phac, Phung Quan. Together they created works and published Nhan Van and Giai Pham to protest government policies that did not allow freedom of expression in writings and arts in North Vietnam at that time. The movement’s purpose was to ask for democracy and freedom of expression in creativity and cultural activities. Giai Pham was the name of a magazine published by Hoang Cam and Le Dat. In its Spring 1956 issue there were earth-shaking poems by Tran Dan (Nhat Dinh Thang/ We Are Determined to Defeat), Le Dat (Ong Binh Voi/ Mr. Bottle of Limestone), and Phung Quan (Cai Choi Quet Rac Ruoi/ The Broom Which Cleanses the Trash), which led to the prosecution and arrest of poets such as Tran Dan and Tu Phac, the termination of the magazine, and the confiscation of the Spring issue. However, in September 1956, Hoang Cam, Nguyen Huu Dang, Le Dat, and Tran Duy decided to work with Phan Khoi, a well-known and experienced scholar, to publish the bi-monthly Nhan Van. In its first issue, there were articles demanding for freedom of speech and expression for writers and artists. There was also an article and a cartoon describing Tran Dan with a scar on his neck, to remind the reader of the poet’s suicidal attempt when he was arrested because of his poem in Giai Pham Magazine. As the influence of the movement for freedom of speech and expression spread, and the government decided to pass an Act to halt freedom of the press, and shut down Nhan Van headquarters. Members of the movement were threatened and harassed. However, they continued their fight for democracy in another magazine called Van (Literature), which was published by the newly established Association of Writers. After some quiet time, members of the movement again had their works published in Van, demanding for freedom for writers and artists. At the end of 1957 and early 1958, the government started to punish the movement members outwardly. They were forced to attend re-education at Thai Ha Hamlet, to write self-criticism, and to learn and re-learn the government’s policies about culture and arts creativity. Many, including Hoang Cam and Tran Dan, could not have their works published by any publishing houses. Even friends had to keep them at a distance, for these people did not want to be noticed or harassed by the police. To make their ends meet, Hoang Cam and Tran Dan had do all kinds of work to bring food to their families. Once they both had to push ox carts like coolies, but they were soon exhausted, and could not continue that hard work after a while. From 1958 until 1988 (after Doi moi, or Open Door) they lived their darkest days. They kept on creating in silence and secret. Hoang Can’s Ve Kinh Bac/Back to Kinh Bac was circulated among his close friends for 20 years before it was discovered in 1982 as going to cross the borders for publication in a foreign country. The result was that Hoang Hung, Hoang Cam’s friend, got 39 months in prison, and Hoang Cam himself, 18 months in Hoa Lo Prison. After that incident and imprisonment, Hoang Cam’s wife died, and he himself suffered from a form of mental illness which was both depression and phobia paranoia. When Hoang Cam passed away in 2010, he had not received any apology nor his honor reinstated by the State authorities yet.
Sources:
http://nhipcauthegioi.hu/modules.php?name=News&op=viewst&sid=2831
http://vi.wikipedia.org/wiki/H%E1%BB%AFu_Loan
http://nhipcauthegioi.hu/modules.php?name=News&op=viewst&sid=2831
http://vi.wikipedia.org/wiki/H%E1%BB%AFu_Loan
http://nhipcauthegioi.hu/modules.php?name=News&op=viewst&sid=2894
http://nhipcauthegioi.hu/modules.php?name=News&op=viewst&sid=2895
During the war against the French he served in the Vietnam’s People Army, in Brigade 304. After 1954 he worked for Van Nghe Magazine for some time, and participated in the Nhan Van-Giai Pham movement promoted by Phan Khoi between 1956-1957. During this period he criticized the evils of the regime and its communist flatterers through his works such as The Same Old Flatterers, and Upturn the Game. When the movement was extinguished in 1958 he was sent to a concentration camp for some years. After his release he had to live under house arrest in his own homeland where he had to support himself and his family by doing manual labor in the fields and the quarries. He spent the rest of his life there as a self-employed laborer.
He is most famous for his “Mau Tim Hoa Sim” (“The Purple Sim Flowers”), a poem he created about the death of his young wife during the war. The poem was severely criticized by the communists for its “bourgeois sentimentalism,” which led to his being purged from the Army. He died on March 18, 2010 at the age of 95 in his homeland.
He never had any collection of his poems published during his lifetime, but some of his poems become so well-known that they are considered classic or “immortal.” His most popular works include:
The Same Old Flatterers
Ca Ravine
Night
The Purple Sim Flowers (1949)
The Paddy Flowers (1955)
Tomorrow
The Virgin Mother of Little Christ
Love in the Capital
He is considered a great Vietnamese poet, because his poems reflect his generation’s thoughts and feelings, and touch human hearts profoundly in a very special style and prosody. He was one of the first to contribute new features to free verse in Vietnam at the time.
Huu Loan had a great personality of an artist who never bent his pen under the menace of power and wealth, and whose integrity was highly respected by his contemporaries. One day in his homeland, while he was carrying stones to the market for sale, a cadre stopped him and asked him to dump the stone on the road, for his individualistic way of doing business was not allowed by the State which supported collectivism. He replied to the cadre that after his participation in the Nhan Van Giai Pham movement, he was considered to be a dangerous person, and was not allowed to join any State collectives. He could not become a cadre nor a thief, but he had to work to support his family anyhow. He had never seen any State which did not allow its citizens to work. If he was not allowed to work, then he could not do anything but become a beggar in the street, wearing a sign with these words: “ I’m Loan, a well-educated man who now becomes a beggar.” He lived with his family in such a humble cottage that some questioned why he did not have time to improve it, as it was not worthy for his good reputation. He simply replied, “I have been busy trying to learn to become a human.”
Notes:
Nhan Van Giai Pham Movement (1956-1958) is a democratic movement initiated by some famous scholars, writers and poets in Hanoi such as Phan Khoi, Hoang Cam, Tran Dan, Le Dat, Tu Phac, Phung Quan. Together they created works and published Nhan Van and Giai Pham to protest government policies that did not allow freedom of expression in writings and arts in North Vietnam at that time. The movement’s purpose was to ask for democracy and freedom of expression in creativity and cultural activities. Giai Pham was the name of a magazine published by Hoang Cam and Le Dat. In its Spring 1956 issue there were earth-shaking poems by Tran Dan (Nhat Dinh Thang/ We Are Determined to Defeat), Le Dat (Ong Binh Voi/ Mr. Bottle of Limestone), and Phung Quan (Cai Choi Quet Rac Ruoi/ The Broom Which Cleanses the Trash), which led to the prosecution and arrest of poets such as Tran Dan and Tu Phac, the termination of the magazine, and the confiscation of the Spring issue. However, in September 1956, Hoang Cam, Nguyen Huu Dang, Le Dat, and Tran Duy decided to work with Phan Khoi, a well-known and experienced scholar, to publish the bi-monthly Nhan Van. In its first issue, there were articles demanding for freedom of speech and expression for writers and artists. There was also an article and a cartoon describing Tran Dan with a scar on his neck, to remind the reader of the poet’s suicidal attempt when he was arrested because of his poem in Giai Pham Magazine. As the influence of the movement for freedom of speech and expression spread, and the government decided to pass an Act to halt freedom of the press, and shut down Nhan Van headquarters. Members of the movement were threatened and harassed. However, they continued their fight for democracy in another magazine called Van (Literature), which was published by the newly established Association of Writers. After some quiet time, members of the movement again had their works published in Van, demanding for freedom for writers and artists. At the end of 1957 and early 1958, the government started to punish the movement members outwardly. They were forced to attend re-education at Thai Ha Hamlet, to write self-criticism, and to learn and re-learn the government’s policies about culture and arts creativity. Many, including Hoang Cam and Tran Dan, could not have their works published by any publishing houses. Even friends had to keep them at a distance, for these people did not want to be noticed or harassed by the police. To make their ends meet, Hoang Cam and Tran Dan had do all kinds of work to bring food to their families. Once they both had to push ox carts like coolies, but they were soon exhausted, and could not continue that hard work after a while. From 1958 until 1988 (after Doi moi, or Open Door) they lived their darkest days. They kept on creating in silence and secret. Hoang Can’s Ve Kinh Bac/Back to Kinh Bac was circulated among his close friends for 20 years before it was discovered in 1982 as going to cross the borders for publication in a foreign country. The result was that Hoang Hung, Hoang Cam’s friend, got 39 months in prison, and Hoang Cam himself, 18 months in Hoa Lo Prison. After that incident and imprisonment, Hoang Cam’s wife died, and he himself suffered from a form of mental illness which was both depression and phobia paranoia. When Hoang Cam passed away in 2010, he had not received any apology nor his honor reinstated by the State authorities yet.
Sources:
http://nhipcauthegioi.hu/modules.php?name=News&op=viewst&sid=2831
http://vi.wikipedia.org/wiki/H%E1%BB%AFu_Loan
http://nhipcauthegioi.hu/modules.php?name=News&op=viewst&sid=2831
http://vi.wikipedia.org/wiki/H%E1%BB%AFu_Loan
http://nhipcauthegioi.hu/modules.php?name=News&op=viewst&sid=2894
http://nhipcauthegioi.hu/modules.php?name=News&op=viewst&sid=2895
Tuesday, May 10, 2011
Do Hong Ngoc-- A Special Physician, Writer, Poet, and Artist
Do Hong Ngoc is a pediatrician, an artist, a writer, and a poet with the pen name Do Nghe. He was born in Phan Thiet, Vietnam, in 1940. His hometown is Lagi-Ham Tan, Binh Tuy/Binh Thuan Provinve. He finished his medical training at the Medical School of Saigon University in 1969 with a specialty in Pediatrics. He was an intern at Children's Hospital in Saigon from 1968 to 1969, and Head of its Emergency Room from 1973 to 1975. He was Head of the Emergency Ward of Children's Hospital I from 1975 to 1985. From 1985 to 2005 he was the Director of the Center for Health Education in Saigon. In 1993 he got a Fellowship from the School of Public Health, Harvard University, then in 1997 another Fellowship in health education from CFES, France. He was Visiting Professor in Pediatrics at the the Medical and Pharmarcy School in Ho Chi Minh City from 1985 to 1995. Since 1989 he has served as Chair of the Department of Behavior Science and Health Education at the Center for Health Professionals Training and Development in Ho Chi Minh City (Pham Ngoc Thach Medical College nowadays). He has been a regular contributor to several journals, magazines, and newspapers before and after 1975, which serve readers from various socio-cultural backgrounds (Bach Khoa, Mai, Y Thuc, Tuoi Ngoc, May Hong, Tuoi Tre, Phu Nu, Thanh Nien, Muc Tim, Ao Trang, Doanh Nhan Cuoi Tuan, Sai Gon Tiep Thi, Van Hoa Phat Giao, Giac Ngo, Kien Thuc Ngay Nay). He has retired, but can be reached at dohongngocbs@gmail.com.
His works include:
Prose:
Gió heo may đã về (1997) Early Chilly Breezes Have Returned
Già ơi…Chào bạn! (1999) Hello, Old Age!
Nghĩ từ trái tim (2003) Thoughts from the Heart
Những người trẻ lạ lùng (2001) Odd Youths
Thầy thúôc & Bệnh nhân (2001) The Physician and the Patient
Như ngàn thang thuốc bổ (2001) Like Thousands of Portions of Energizing Medical Herbs
Cành mai sân trước (tuyển tập, 2003) A Branch of Mai Blossoms from the Front Yard
Thư gởi người bận rộn (2005) Letter to Those Who Are Busy
Khi người ta lớn (2007) When One Grows Up
Như thị (2007) As Is
Chẳng cũng khoái ru?(2008) Isn't It Nice and Comfortable?
Gươm báu trao tay (2008) Treasure Sword to Pass Down
Verse:
Tình Người (1967) Human Love
Thơ Đỗ Nghê (1973) Do Nghe's Poems
Giữa hoàng hôn xưa (1993) Amidst the Past Twightlight
Vòng quanh (1997) Round and Round
Biển của một thời (in chung, 1999) Sea of the Bygone Times (published with another author)
Sương mù một thuở (in chung, 2001) Fog of the Bygone Days (published with another author)
Thư cho bé sơ sinh & những bài thơ khác (2010) Letter to a Newborn and Other Poems
Writings for Teen Agers:
Những tật bệnh thông thường trong lứa tuổi học trò (1972) Common Diseases at School Age
Nói chuyện sức khỏe với tuổi mới lớn (1989) Talks about Health with Preteens
Bệnh ở tuổi hoc trò (1990) Diseases at School Age
Viết cho Tuổi mới lớn (1995) Writings for Preteens
Với tuổi mười lăm (1997) To Those Who Are Fifteen
Bỗng nhiên mà họ lớn (2000) Out of a Sudden They Grew up
Bác sĩ và những câu hỏi của tuổi mới lớn (2003) The Physician and Preteens' Questions
Tuổi mới lớn (tuyển tập, 2005) The Preteen
Writings for Those Who Are Mothers:
Viết cho các bà mẹ sinh con đầu lòng (1974) Writings for First-Time Moms
Săn sóc con em nơi xa thầy thuốc (1986) Taking Care of Your Child Where No Physicians Are Available
Nuôi con (1988) Raising Children
Sức khỏe trẻ em (1991) Children's Health
He was born into a poor family during wartime, and had to move with his parents from place to place. At 5 he contracted many diseases caused by malnutrition, malaria, and poor hygiene. When he was 12 years old, his dad died without any physician's help nor medication. After that his mother and he had to live in a Buddhist temple in the woods with his aunt, who had disabilities, and who supported herself by weaving buong leaves to make objects for sale. He had to help his aunt to dry the leaves on the temple yard, and took them inside whenever it rained. Every morning each of them always had a bowl of rice gruel for breakfast. His aunt loved reading, and usually asked him to go to a bookstore nearby to rent some books for her. He thus developed a life-long love for books, and took every opportunity to read as much as he could from the bookstore whenever and wherever he could.
One day his uncle, Nguiễn Ngu Í (Nguyễn Hữu Ngư), a well-known poet and writer who had a mental illness, came from Saigon for a visit. Nguyen took pity on the young nephew, and decided to help the boy enroll in an elementary school run by his friend, free of charge. He later often brought magazines and books for the boy to read. At first Do was allowed to start at grade 3, but after some months, he was capable to skip classes and finally was in grade 5. At the end of the year his academic performance was so good that he was awarded with many gifts from the school and from his aunt.
He passed the entrance exam into Phan Boi Chau Junior High School in town, and continued to study there while helping his mother with her small business as a vendor. Then his mother decided to move back to their old town at Lagi, Binh Tuy. Do's education was suddenly disrupted, because there was no high school at Lagi at that time. He had to stay home to help his mother again for three more years until a high school was built up. He had to start with grade 6 again, but hoped he could skip classes, just as he had done before.
One day while he was on a trip to Saigon to buy goods from wholesalers for his mother, he came across Guide to Students by Nguyen Hien Le, who was a famous Vietnamese scholar. First published in 1951, the inspiring book had changed his life. After reading it, he started to plan his own schooling, chiefly through self education. Years later, when he had become a physician, Do wrote a sequel to that book, which was published in 1972 entitled Common Diseases at School Age with Nguyen Hien Le writing the forewords to the book.
According to Do Hong Ngoc, in life there are books who are our true friends and teachers, with whom we can share our thoughts, emotions and dreams. Guide to Students by Nguyen Hien Le is one of such books. It is not theoretical, but very practical, because in it the author shares his own learning experiences. What is most valuable in the book is the fact that it inspires self confidence in the young reader, who with a strong determination started to set up an education plan for himself.
Years later he became a parent and a physician working in the emergency room. A tragedy happened to his family; helplessly he had to witness his twenty-one-year-old daughter, a promising medical student in her prime time, dying in a traffic accident. Do Hong Ngoc himself has had to struggle against stomach hemorrhage and a stroke. Having undergone such painful experiences, he developed valuable insights about life and death. He has attentively listened to, and diligently contributed in practical ways to relieve human sufferings in his own capacity.
As a physician he takes care of his patients' physical health, and treats their illnesses. As a writer he gives others necessary advice in a gentle, reassuring and witty voice from the bottom of his mind and heart. He leads a simple life, but thinks himself a workaholic, even a work maniac. He loves children, and enjoys taking care of their health. He wrote:
It is exciting for me to examine little children, for they can't talk, but sometimes grasp my glasses or my stethoscope, or pee into my face instead. It is even more exciting when, after a long time, the same guy comes back for help with another little guy, who is his own child.
As Do Hong Ngoc grows older, his writings become more religious and philosophical with the influence of Buddhism. Do Hong Ngoc the writer and the poet is well intermingled with Do Hong Ngoc the physician, just as he said, "When I write, I don't consider myself a physician giving advice to patients. I just talk with them as a member in their family." He humorously says that he is very proud to share the same household with four women of different generations: his 93-year-old mother, his over-60 wife, his youngest 33-year-old daughter, and his 3-year-old granddaughter.
At the age of over 70, he continues teaching Medical Ethics, Behavioral Science, and Health Education at Pham Ngoc Thach Medical College, and contributes articles to many journals and magazines, or gives health-related talks to different groups. He still has time for socializing, writing poems, and drawing pictures.
Sources:
http://www.dohongngoc.com/web/mot-chut-toi/cac-bai-tra-loi-phong-van/ngay-thay-thuoc-viet-nam-trao-doi-voi-mot-nguoi-ban-tre/#more-4097
http://www.dohongngoc.com/web/mot-chut-toi/ghien-mui-nha-thuong-roi-thanh-bac-si/#more-4129
http://www.dohongngoc.com/web/mot-chut-toi/cac-bai-tra-loi-phong-van/bs-do-hong-ngoc-tra-loi-phong-van-cua-nha-bao-song-pham/#more-2221
http://www.dohongngoc.com/web/goc-nhin-nhan-dinh/do-hong-ngoc-bac-si-thi-si-va-hoa-si/
http://www.dohongngoc.com/web/mot-chut-toi/muoi-nam-chan-buoc-tren-duong-dai/
His works include:
Prose:
Gió heo may đã về (1997) Early Chilly Breezes Have Returned
Già ơi…Chào bạn! (1999) Hello, Old Age!
Nghĩ từ trái tim (2003) Thoughts from the Heart
Những người trẻ lạ lùng (2001) Odd Youths
Thầy thúôc & Bệnh nhân (2001) The Physician and the Patient
Như ngàn thang thuốc bổ (2001) Like Thousands of Portions of Energizing Medical Herbs
Cành mai sân trước (tuyển tập, 2003) A Branch of Mai Blossoms from the Front Yard
Thư gởi người bận rộn (2005) Letter to Those Who Are Busy
Khi người ta lớn (2007) When One Grows Up
Như thị (2007) As Is
Chẳng cũng khoái ru?(2008) Isn't It Nice and Comfortable?
Gươm báu trao tay (2008) Treasure Sword to Pass Down
Verse:
Tình Người (1967) Human Love
Thơ Đỗ Nghê (1973) Do Nghe's Poems
Giữa hoàng hôn xưa (1993) Amidst the Past Twightlight
Vòng quanh (1997) Round and Round
Biển của một thời (in chung, 1999) Sea of the Bygone Times (published with another author)
Sương mù một thuở (in chung, 2001) Fog of the Bygone Days (published with another author)
Thư cho bé sơ sinh & những bài thơ khác (2010) Letter to a Newborn and Other Poems
Writings for Teen Agers:
Những tật bệnh thông thường trong lứa tuổi học trò (1972) Common Diseases at School Age
Nói chuyện sức khỏe với tuổi mới lớn (1989) Talks about Health with Preteens
Bệnh ở tuổi hoc trò (1990) Diseases at School Age
Viết cho Tuổi mới lớn (1995) Writings for Preteens
Với tuổi mười lăm (1997) To Those Who Are Fifteen
Bỗng nhiên mà họ lớn (2000) Out of a Sudden They Grew up
Bác sĩ và những câu hỏi của tuổi mới lớn (2003) The Physician and Preteens' Questions
Tuổi mới lớn (tuyển tập, 2005) The Preteen
Writings for Those Who Are Mothers:
Viết cho các bà mẹ sinh con đầu lòng (1974) Writings for First-Time Moms
Săn sóc con em nơi xa thầy thuốc (1986) Taking Care of Your Child Where No Physicians Are Available
Nuôi con (1988) Raising Children
Sức khỏe trẻ em (1991) Children's Health
He was born into a poor family during wartime, and had to move with his parents from place to place. At 5 he contracted many diseases caused by malnutrition, malaria, and poor hygiene. When he was 12 years old, his dad died without any physician's help nor medication. After that his mother and he had to live in a Buddhist temple in the woods with his aunt, who had disabilities, and who supported herself by weaving buong leaves to make objects for sale. He had to help his aunt to dry the leaves on the temple yard, and took them inside whenever it rained. Every morning each of them always had a bowl of rice gruel for breakfast. His aunt loved reading, and usually asked him to go to a bookstore nearby to rent some books for her. He thus developed a life-long love for books, and took every opportunity to read as much as he could from the bookstore whenever and wherever he could.
One day his uncle, Nguiễn Ngu Í (Nguyễn Hữu Ngư), a well-known poet and writer who had a mental illness, came from Saigon for a visit. Nguyen took pity on the young nephew, and decided to help the boy enroll in an elementary school run by his friend, free of charge. He later often brought magazines and books for the boy to read. At first Do was allowed to start at grade 3, but after some months, he was capable to skip classes and finally was in grade 5. At the end of the year his academic performance was so good that he was awarded with many gifts from the school and from his aunt.
He passed the entrance exam into Phan Boi Chau Junior High School in town, and continued to study there while helping his mother with her small business as a vendor. Then his mother decided to move back to their old town at Lagi, Binh Tuy. Do's education was suddenly disrupted, because there was no high school at Lagi at that time. He had to stay home to help his mother again for three more years until a high school was built up. He had to start with grade 6 again, but hoped he could skip classes, just as he had done before.
One day while he was on a trip to Saigon to buy goods from wholesalers for his mother, he came across Guide to Students by Nguyen Hien Le, who was a famous Vietnamese scholar. First published in 1951, the inspiring book had changed his life. After reading it, he started to plan his own schooling, chiefly through self education. Years later, when he had become a physician, Do wrote a sequel to that book, which was published in 1972 entitled Common Diseases at School Age with Nguyen Hien Le writing the forewords to the book.
According to Do Hong Ngoc, in life there are books who are our true friends and teachers, with whom we can share our thoughts, emotions and dreams. Guide to Students by Nguyen Hien Le is one of such books. It is not theoretical, but very practical, because in it the author shares his own learning experiences. What is most valuable in the book is the fact that it inspires self confidence in the young reader, who with a strong determination started to set up an education plan for himself.
Years later he became a parent and a physician working in the emergency room. A tragedy happened to his family; helplessly he had to witness his twenty-one-year-old daughter, a promising medical student in her prime time, dying in a traffic accident. Do Hong Ngoc himself has had to struggle against stomach hemorrhage and a stroke. Having undergone such painful experiences, he developed valuable insights about life and death. He has attentively listened to, and diligently contributed in practical ways to relieve human sufferings in his own capacity.
As a physician he takes care of his patients' physical health, and treats their illnesses. As a writer he gives others necessary advice in a gentle, reassuring and witty voice from the bottom of his mind and heart. He leads a simple life, but thinks himself a workaholic, even a work maniac. He loves children, and enjoys taking care of their health. He wrote:
It is exciting for me to examine little children, for they can't talk, but sometimes grasp my glasses or my stethoscope, or pee into my face instead. It is even more exciting when, after a long time, the same guy comes back for help with another little guy, who is his own child.
As Do Hong Ngoc grows older, his writings become more religious and philosophical with the influence of Buddhism. Do Hong Ngoc the writer and the poet is well intermingled with Do Hong Ngoc the physician, just as he said, "When I write, I don't consider myself a physician giving advice to patients. I just talk with them as a member in their family." He humorously says that he is very proud to share the same household with four women of different generations: his 93-year-old mother, his over-60 wife, his youngest 33-year-old daughter, and his 3-year-old granddaughter.
At the age of over 70, he continues teaching Medical Ethics, Behavioral Science, and Health Education at Pham Ngoc Thach Medical College, and contributes articles to many journals and magazines, or gives health-related talks to different groups. He still has time for socializing, writing poems, and drawing pictures.
Sources:
http://www.dohongngoc.com/web/mot-chut-toi/cac-bai-tra-loi-phong-van/ngay-thay-thuoc-viet-nam-trao-doi-voi-mot-nguoi-ban-tre/#more-4097
http://www.dohongngoc.com/web/mot-chut-toi/ghien-mui-nha-thuong-roi-thanh-bac-si/#more-4129
http://www.dohongngoc.com/web/mot-chut-toi/cac-bai-tra-loi-phong-van/bs-do-hong-ngoc-tra-loi-phong-van-cua-nha-bao-song-pham/#more-2221
http://www.dohongngoc.com/web/goc-nhin-nhan-dinh/do-hong-ngoc-bac-si-thi-si-va-hoa-si/
http://www.dohongngoc.com/web/mot-chut-toi/muoi-nam-chan-buoc-tren-duong-dai/
Saturday, May 7, 2011
Buddhism and World Peace
When the Buddha was recognized in Hinduism as the ninth incarnation of its God of Sustenance, namely Vishnu, a Hindu poet designated the Buddha as “Mahakaruna” – the Great Compassionate. Buddhism spread and took root in various parts of Asia, its message of peace and nonviolence tamed tribes and nations with serene thoughts of loving kindness reinforced by compassionate action for social well-being.
Buddhism became a mighty civilizing force with a unique record for a system of thought which influenced millions of people of diverse ethnic and cultural backgrounds for over two millennia. Not a drop of blood has been shed in the process and neither persecution nor oppression was ever resorted to. On the contrary, Buddhism accommodated within its fold the prevailing beliefs and practices of each culture and demonstrated an unusually strong capacity to assimilate and absorb diverse socio-cultural traits.
The unique ability of Buddhism for harmonious co-existence is a key to world peace.
As a Chinese proverb asserts,
When one is at peace with oneself,
There is harmony in the community
When there is harmony in the community
There is order in the nation
When there is order in the nation
There is peace in the world.
The Buddhist history records significant instances where violence was thoughtfully averted. A king of Sri Lanka and another from Thailand challenged their rivals to single combat so as to prevent military casualties in long-drawn battle. King Sri Sanghbodhi of Sri Lanka had his head severed and sent to the usurper to his throne so as to stop the killing of look-alike innocents. A minister who was ready to wage war against a king of Sri Lanka found that the delicacy that was served to him at dinner on the eve of the battle was a favourite of the king, and crossed the enemy lines to share the meal with him. In a nightlong discussion they settled their differences and a war was averted. Histories of other countries have similar anecdotes to illustrate the impact of the Buddha’s teachings and example. One even sees the reflection of Buddhist thought in the motto of UNESCO: “Since wars begin in the minds of men, it is in the minds of men that defences of peace must be constructed.”
That Buddhism has a role to play in ushering and maintaining world peace has been conclusively demonstrated in recent history as in the San Francisco Peace Treaty Conference of 1953. The invocation of the Buddha’s diction that “Hatred is never appeased by hatred and only love appeases hatred” enabled new Japan to evolve as a free nation without the burden of war damages. If a similar policy was adopted after the First World War to avoid humiliation and impoverishment of the defeated party, the causes and conditions leading to the Second World War could have been totally eliminated.
The Buddha’s ideal of loving kindness, which expresses itself with a deep commitment to peace, unity and harmony, tolerance and accommodation, nonviolence and selfless service, remains the fundamental basis for all human relations – person to person in family and community and nation to nation in the world. This is his contribution to sustainable world peace.
Source:
Ananda W. P. Guruge. The Buddha's Contribution to Humanity and World Peace.
http://www.ananda-guruge.com/Unesco2006Oct.htm
Buddhism became a mighty civilizing force with a unique record for a system of thought which influenced millions of people of diverse ethnic and cultural backgrounds for over two millennia. Not a drop of blood has been shed in the process and neither persecution nor oppression was ever resorted to. On the contrary, Buddhism accommodated within its fold the prevailing beliefs and practices of each culture and demonstrated an unusually strong capacity to assimilate and absorb diverse socio-cultural traits.
The unique ability of Buddhism for harmonious co-existence is a key to world peace.
As a Chinese proverb asserts,
When one is at peace with oneself,
There is harmony in the community
When there is harmony in the community
There is order in the nation
When there is order in the nation
There is peace in the world.
The Buddhist history records significant instances where violence was thoughtfully averted. A king of Sri Lanka and another from Thailand challenged their rivals to single combat so as to prevent military casualties in long-drawn battle. King Sri Sanghbodhi of Sri Lanka had his head severed and sent to the usurper to his throne so as to stop the killing of look-alike innocents. A minister who was ready to wage war against a king of Sri Lanka found that the delicacy that was served to him at dinner on the eve of the battle was a favourite of the king, and crossed the enemy lines to share the meal with him. In a nightlong discussion they settled their differences and a war was averted. Histories of other countries have similar anecdotes to illustrate the impact of the Buddha’s teachings and example. One even sees the reflection of Buddhist thought in the motto of UNESCO: “Since wars begin in the minds of men, it is in the minds of men that defences of peace must be constructed.”
That Buddhism has a role to play in ushering and maintaining world peace has been conclusively demonstrated in recent history as in the San Francisco Peace Treaty Conference of 1953. The invocation of the Buddha’s diction that “Hatred is never appeased by hatred and only love appeases hatred” enabled new Japan to evolve as a free nation without the burden of war damages. If a similar policy was adopted after the First World War to avoid humiliation and impoverishment of the defeated party, the causes and conditions leading to the Second World War could have been totally eliminated.
The Buddha’s ideal of loving kindness, which expresses itself with a deep commitment to peace, unity and harmony, tolerance and accommodation, nonviolence and selfless service, remains the fundamental basis for all human relations – person to person in family and community and nation to nation in the world. This is his contribution to sustainable world peace.
Source:
Ananda W. P. Guruge. The Buddha's Contribution to Humanity and World Peace.
http://www.ananda-guruge.com/Unesco2006Oct.htm
Some Characteristics of Buddhist Education
In Buddhist education the role of the Buddha (the Master) is the guide; that of the disciple (the student),the practitioner. The Dhamma is the Path for the practitioner to follow, or the raft which the practitioner uses to cross the river of Samsara. With his/her own effort, the practitioner uses the oar and the strength of his/her muscles to reach the other shore of Liberation. Thus the Dhamma is only the means, not the ultimate goal of the practice. Having reached the other shore and attained Liberation, the practitioner needs to discard the raft in order to go on. S/he should not carry it along any more. In other words, having achieved the goal, the disciple should not be attached to the Dhamma, but should be free from it. The practitioner assumes the greatest responsibility for his/her success or failure. Nobody else can help or taint the practitioner, or interfere in his/her Dhamma practice.
Dhamma practice is a long and gradual process which demands patience and perseverance. It is like an ocean: along the shores there are lots of waves, and shallow waters. As one goes farther and farther, one will find great depths and much fewer waves. There are no sudden great leaps in the practice. Everything takes time and effort, and occurs gradually. In mind training the practitioner must be patient and skillful, like an elephant or a horse trainer.
Three fundamentals in the Dhamma practice are Śīla/Sīla (moral discipline/precepts), Samadhi/Dhyāna (meditation), and Prajñā/Paññā (wisdom). All the Buddha's teachings aim at these three. Depending on the individual's spiritual ability, some methods may be more appropriate and effective than others. The Buddha had different approaches and methods to teach the Dhamma to the multitude of various backgrounds and abilities. Dhamma talks are essential, for they lead the way to change one's view and way of thinking. Once a person accepts to follow the Dhamma Path, s/he can practice meditation, and gradually transforms the mind. However, not all people can be ready for the Dhamma. Some never have any opportunity to learn the Dhamma. Some listen to the Dhamma, but cannot understand it. Others listen, but forget after the Dhamma talk ends. Only those who listen carefully, understand and absorb the Dhamma thoroughly may benefit from it and from practicing it.
The Buddha is not the Savior, for he cannot save all sentient beings. Nor can he save those who do not want to listen to or practice the Dhamma. Nor can he save those who do not want to save themselves. Everybody has to take the responsibility to transform him-/herself to become better and better spiritually.
The role of Buddhist monasteries is first and foremost to disseminate the Dhamma. These are the places where Buddhists, both lay and monastic, listen to, learn and discuss the Dhamma, and practice meditation. Buddhist nuns and monks have the responsibilities to disseminate the Buddha's teachings, and guide others in meditation practice. Monasteries should have good libraries, and may become cultural and learning centers to preserve the rich culture of Buddhism. The Buddha did not teach us to worship statues or images. Temples were built not to worship any gods or goddesses. In fact, the best temple is the one you are supposed to build inside yourself through transforming your mind. Temples were built not to worship the dead, either. We bow to the Buddha, because we want to show our respect to Him, our Great/Supreme Master, who taught us the Path to help liberate ourselves from the Samsara.
According to the Buddha's teachings, a good Dhamma disseminator is one who:
1.knows how to listen to others, and make others listen to him/her;
2.knows how to learn and remember,and help others learn and remember;
3.knows how to distinguish the appropriate from the inappropriate;
4.has a clear vision and perception, and the ability to help others see and perceive things clearly;
5.has the ability to mingle with others to bring peace and happiness to them.
Thus there are four fundamental factors in Buddhist education:
1.The Buddha is the Master.
2.The Sangha is an educated community.
3.Buddhist monasteries are the facilities for Buddhist education.
4.Spiritual liberation is the motivation and the goal of Buddhist education.
Qualities for Buddhists to develop:
The highest quality to be developed by every human, according the Buddha, is loving kindness – metta in Pali and maitri in Sanskrit. He defined loving kindness as the equivalent of a mother’s undying love for her only son. No sentient being of whatever size, seen or unseen, nearby or far away, already born or in the process of coming to existence was excluded as outside the range of creatures to be treated with loving kindness. A moment of reflection on loving kindness was declared by the Buddha to be more meritorious than offering meals to a hundred Buddhas.
The mental exercise of loving kindness had to be complemented with acts of compassion as Karuna was defined. It was a human’s fervent obligation to help, nurture and serve all beings in distress or suffering. He himself risked his own life to go in search of the murderous bandit Angulimala to put an end to his violent career. He sat between battle-ready armies to avert a war and interceded twice an invading army bent on a massacre. From saving a snake tormented by kids to preaching against violence, the Buddha promoted peace and security for all sentient beings.
Recognizing envy and jealousy as hindrances to harmony, the third aspect of love in the Buddha’s teachings was mudita or sympathetic joy, displayed by congratulating and felicitating others on their happiness, appreciating and admiring other’s advantages and achievements and promoting goodwill.
The fourth quality to be developed in this process was upekkha -equanimity or equality wherein everyone and every situation was treated alike. These four aspects of the Buddha’s concept of love, called appropriately the Four Sublime States and further emphasized in Northern Buddhism as limitless Imponderables, form the foundation of Buddhism in practice. It is against this backdrop that the Buddhist approach to peace and security stems from inculcating in everyone the commitment, “Let there be peace in the world and let it begin with me.”
Sources:
Ananda W. P. Guruge. The Buddha's Contribution to Humanity and World Peace.
http://www.ananda-guruge.com/Unesco2006Oct.htm
Ananda W. P. Guruge. From the Living Fountains of Buddhism (Colombo: Department of National Archives, 1984).
Dhamma practice is a long and gradual process which demands patience and perseverance. It is like an ocean: along the shores there are lots of waves, and shallow waters. As one goes farther and farther, one will find great depths and much fewer waves. There are no sudden great leaps in the practice. Everything takes time and effort, and occurs gradually. In mind training the practitioner must be patient and skillful, like an elephant or a horse trainer.
Three fundamentals in the Dhamma practice are Śīla/Sīla (moral discipline/precepts), Samadhi/Dhyāna (meditation), and Prajñā/Paññā (wisdom). All the Buddha's teachings aim at these three. Depending on the individual's spiritual ability, some methods may be more appropriate and effective than others. The Buddha had different approaches and methods to teach the Dhamma to the multitude of various backgrounds and abilities. Dhamma talks are essential, for they lead the way to change one's view and way of thinking. Once a person accepts to follow the Dhamma Path, s/he can practice meditation, and gradually transforms the mind. However, not all people can be ready for the Dhamma. Some never have any opportunity to learn the Dhamma. Some listen to the Dhamma, but cannot understand it. Others listen, but forget after the Dhamma talk ends. Only those who listen carefully, understand and absorb the Dhamma thoroughly may benefit from it and from practicing it.
The Buddha is not the Savior, for he cannot save all sentient beings. Nor can he save those who do not want to listen to or practice the Dhamma. Nor can he save those who do not want to save themselves. Everybody has to take the responsibility to transform him-/herself to become better and better spiritually.
The role of Buddhist monasteries is first and foremost to disseminate the Dhamma. These are the places where Buddhists, both lay and monastic, listen to, learn and discuss the Dhamma, and practice meditation. Buddhist nuns and monks have the responsibilities to disseminate the Buddha's teachings, and guide others in meditation practice. Monasteries should have good libraries, and may become cultural and learning centers to preserve the rich culture of Buddhism. The Buddha did not teach us to worship statues or images. Temples were built not to worship any gods or goddesses. In fact, the best temple is the one you are supposed to build inside yourself through transforming your mind. Temples were built not to worship the dead, either. We bow to the Buddha, because we want to show our respect to Him, our Great/Supreme Master, who taught us the Path to help liberate ourselves from the Samsara.
According to the Buddha's teachings, a good Dhamma disseminator is one who:
1.knows how to listen to others, and make others listen to him/her;
2.knows how to learn and remember,and help others learn and remember;
3.knows how to distinguish the appropriate from the inappropriate;
4.has a clear vision and perception, and the ability to help others see and perceive things clearly;
5.has the ability to mingle with others to bring peace and happiness to them.
Thus there are four fundamental factors in Buddhist education:
1.The Buddha is the Master.
2.The Sangha is an educated community.
3.Buddhist monasteries are the facilities for Buddhist education.
4.Spiritual liberation is the motivation and the goal of Buddhist education.
Qualities for Buddhists to develop:
The highest quality to be developed by every human, according the Buddha, is loving kindness – metta in Pali and maitri in Sanskrit. He defined loving kindness as the equivalent of a mother’s undying love for her only son. No sentient being of whatever size, seen or unseen, nearby or far away, already born or in the process of coming to existence was excluded as outside the range of creatures to be treated with loving kindness. A moment of reflection on loving kindness was declared by the Buddha to be more meritorious than offering meals to a hundred Buddhas.
The mental exercise of loving kindness had to be complemented with acts of compassion as Karuna was defined. It was a human’s fervent obligation to help, nurture and serve all beings in distress or suffering. He himself risked his own life to go in search of the murderous bandit Angulimala to put an end to his violent career. He sat between battle-ready armies to avert a war and interceded twice an invading army bent on a massacre. From saving a snake tormented by kids to preaching against violence, the Buddha promoted peace and security for all sentient beings.
Recognizing envy and jealousy as hindrances to harmony, the third aspect of love in the Buddha’s teachings was mudita or sympathetic joy, displayed by congratulating and felicitating others on their happiness, appreciating and admiring other’s advantages and achievements and promoting goodwill.
The fourth quality to be developed in this process was upekkha -equanimity or equality wherein everyone and every situation was treated alike. These four aspects of the Buddha’s concept of love, called appropriately the Four Sublime States and further emphasized in Northern Buddhism as limitless Imponderables, form the foundation of Buddhism in practice. It is against this backdrop that the Buddhist approach to peace and security stems from inculcating in everyone the commitment, “Let there be peace in the world and let it begin with me.”
Sources:
Ananda W. P. Guruge. The Buddha's Contribution to Humanity and World Peace.
http://www.ananda-guruge.com/Unesco2006Oct.htm
Ananda W. P. Guruge. From the Living Fountains of Buddhism (Colombo: Department of National Archives, 1984).
Wednesday, May 4, 2011
Bhikkhuni Thich Nu Dieu Khong with Her Bodhisattva's Heart
Bhikkhuni Thich Nu Dieu Khong was born Ho thi Hanh at An Truyen Village, Phu Vang District, Thua Thien-Hue Province in 1905. She was the youngest child of Ho Dac Trung and Chau thi Luong. Her father was a very famous subject of high rank serving near the end of the Nguyen Dynasty. Because of her noble family origin, and because of the transition from the old Vietnamese culture into the new Western culture of her time, she grew up and was educated under the influence of both Eastern and Western cultures. Her father wanted her to study abroad, but she declined. Her aspiration was about how to strengthen the Oriental tradition and to empower women in her homeland. With such a high aspiration,she found family life not appropriate for her, and thus had asked her parents many times to allow her to become a nun. However, her parents would not agree, but wanted her to get married. In addition, in the early 1920s there were no convents for training nuns in Hue yet.
In 1928 she got married to Cao Xuan Xang, whose wife had passed away, leaving him several young children to raise while he himself was not in good health. After their son was born, Cao's illness got worse, and soon he died, too. The young widow arranged with her family to raise the children carefully with good education, then she began to devote herself to Buddhist services.
In 1932 Ho thi Hanh took the ten vows to become a novice under the training of Most Venerable Thich Giac Tien, Abbot of Truc Lam Temple. She did not shave her hair yet, and served as one of the representatives of the Association of An Nam Buddhist Studies, of which she was one of the founders. In 1944 at a solemn ceremony presided by Most Venerable Thich Giac Nhien, the Second Patriarch of the United Vietnam Buddhist Sangha, she took the major vow and became a bhikkhuni.
She started to establish many convents for bhikkhunis in Central and South Vietnam, such as Dieu Duc, Dieu Vien, Khai An, Hong An, Kieu Dam, Dinh Hue, Lien Tri, Lien Hoa, Dong Thuyen, Hong Duc (Hue); Bao Thang (Hoi An); Bao Quang (Da Nang); Tinh Nghiem (Quang Ngai); Dieu Quang (Nha Trang); Tu Nghiem, Duoc Su, Dieu Giac,Dieu Trang, Dieu Phap, Kieu Dam (in the South).... She also contributed to the establishment of the first Buddhist university in South Vietnam, Van Hanh University. Besides building convents and schools, she was one of the key founders of Lien Hoa Publishing House in 1952 which published Lien Hoa Buddhist Monthly Magazine, one Buddhist magazine which lasted the longest in Vietnam. Since 1964 she had established several orphanages such as Tay Loc (Hue) and several others in cities as well as in the countrysides. In addition to the above mentioned activities, she translated, and contributed articles to such Buddhist magazines and journals as Vien Am, Giac Ngo, Tu Quang, Lien Hoa....Her translations included many treatises by Nagarjuna, and others (Yogacara Buddhist treatises, Mūlamadhyamaka-kārikā/Fundamental Verses of the Middle Way....). She also wrote articles to educate women.
She kept learning Buddhism from other Buddhist sects, and once in a while went to Mountain Chau E, and spent time practicing Buddhism in solitude at Khai An Temple. Her great vow was to continue her work as a nun in order to teach the Dhamma to women in the Samsara. She had the heart of immense compassion, generous and tolerant to all sentient beings, which was usually compared to the vast sky net of love covering all the world.
Although born into a noble family, she herself led a very simple life, humble and respectful to everyone, and always generously giving away whatever she could share. Even when she was about to demise, she chose to stay in a small uncomfortable room at Hong An, while her heart was on many education and training plans for Buddhism in Vietnam and for future generations of nuns and monks.
In 1978 after a serious illness, her heart stopped, and nuns and monks were surrounding her to chant Buddhas' names. One nun could not help crying out her sorrow for such a great loss of Vietnam Buddhism, suddenly, the supposedly demised Most Venerable Thich Nu Dieu Khong woke up and revived to continue her work as a vowed bhikkhuni Boddhisattva. Under good medical care of devoted Buddhist physicians and nurses, and many others, she lived on with her mind in good condition until 2am August 22, 1997 when she calmly passed away at the age of 93, and after 53 years as a devoted bhikkhuni.
Born into a rich and noble family but leading a simple life as a nun; having a deep and broad knowledge, but never knowledge-attached; composing poems yet not a poet; writing profusely but not a writer; researching but not a scholar; doing charitable works but not a philanthropist; teaching the Dhamma, but not a preacher; sitting in meditation but not a zen master; building many temples, but not an abbess of any; keeping the precepts but never attached to precepts rigidly; and helping disciples but never attached to any disciples; living in the Samsara but never leaving her inner Calmness; while in her Calmness, never forgetting people in the Samsara....
Her life was one of serving in multi-forms and measures, but leaving no trace. It was extremely difficult for her disciples to describe in words her heart towards the Dhamma and the training of future generations of nuns. As her religious name implies, she had appeared in the world and disappeared, leaving no trace, but as her vow has made, she will reappear in the Samsara to help others in her own flexible form and means.
Source:
http://www.quangduc.com/Danhnhanvn/75subadieukhong01.html#PH%E1%BA%A6N%20M%E1%BB%98T
In 1928 she got married to Cao Xuan Xang, whose wife had passed away, leaving him several young children to raise while he himself was not in good health. After their son was born, Cao's illness got worse, and soon he died, too. The young widow arranged with her family to raise the children carefully with good education, then she began to devote herself to Buddhist services.
In 1932 Ho thi Hanh took the ten vows to become a novice under the training of Most Venerable Thich Giac Tien, Abbot of Truc Lam Temple. She did not shave her hair yet, and served as one of the representatives of the Association of An Nam Buddhist Studies, of which she was one of the founders. In 1944 at a solemn ceremony presided by Most Venerable Thich Giac Nhien, the Second Patriarch of the United Vietnam Buddhist Sangha, she took the major vow and became a bhikkhuni.
She started to establish many convents for bhikkhunis in Central and South Vietnam, such as Dieu Duc, Dieu Vien, Khai An, Hong An, Kieu Dam, Dinh Hue, Lien Tri, Lien Hoa, Dong Thuyen, Hong Duc (Hue); Bao Thang (Hoi An); Bao Quang (Da Nang); Tinh Nghiem (Quang Ngai); Dieu Quang (Nha Trang); Tu Nghiem, Duoc Su, Dieu Giac,Dieu Trang, Dieu Phap, Kieu Dam (in the South).... She also contributed to the establishment of the first Buddhist university in South Vietnam, Van Hanh University. Besides building convents and schools, she was one of the key founders of Lien Hoa Publishing House in 1952 which published Lien Hoa Buddhist Monthly Magazine, one Buddhist magazine which lasted the longest in Vietnam. Since 1964 she had established several orphanages such as Tay Loc (Hue) and several others in cities as well as in the countrysides. In addition to the above mentioned activities, she translated, and contributed articles to such Buddhist magazines and journals as Vien Am, Giac Ngo, Tu Quang, Lien Hoa....Her translations included many treatises by Nagarjuna, and others (Yogacara Buddhist treatises, Mūlamadhyamaka-kārikā/Fundamental Verses of the Middle Way....). She also wrote articles to educate women.
She kept learning Buddhism from other Buddhist sects, and once in a while went to Mountain Chau E, and spent time practicing Buddhism in solitude at Khai An Temple. Her great vow was to continue her work as a nun in order to teach the Dhamma to women in the Samsara. She had the heart of immense compassion, generous and tolerant to all sentient beings, which was usually compared to the vast sky net of love covering all the world.
Although born into a noble family, she herself led a very simple life, humble and respectful to everyone, and always generously giving away whatever she could share. Even when she was about to demise, she chose to stay in a small uncomfortable room at Hong An, while her heart was on many education and training plans for Buddhism in Vietnam and for future generations of nuns and monks.
In 1978 after a serious illness, her heart stopped, and nuns and monks were surrounding her to chant Buddhas' names. One nun could not help crying out her sorrow for such a great loss of Vietnam Buddhism, suddenly, the supposedly demised Most Venerable Thich Nu Dieu Khong woke up and revived to continue her work as a vowed bhikkhuni Boddhisattva. Under good medical care of devoted Buddhist physicians and nurses, and many others, she lived on with her mind in good condition until 2am August 22, 1997 when she calmly passed away at the age of 93, and after 53 years as a devoted bhikkhuni.
Born into a rich and noble family but leading a simple life as a nun; having a deep and broad knowledge, but never knowledge-attached; composing poems yet not a poet; writing profusely but not a writer; researching but not a scholar; doing charitable works but not a philanthropist; teaching the Dhamma, but not a preacher; sitting in meditation but not a zen master; building many temples, but not an abbess of any; keeping the precepts but never attached to precepts rigidly; and helping disciples but never attached to any disciples; living in the Samsara but never leaving her inner Calmness; while in her Calmness, never forgetting people in the Samsara....
Her life was one of serving in multi-forms and measures, but leaving no trace. It was extremely difficult for her disciples to describe in words her heart towards the Dhamma and the training of future generations of nuns. As her religious name implies, she had appeared in the world and disappeared, leaving no trace, but as her vow has made, she will reappear in the Samsara to help others in her own flexible form and means.
Source:
http://www.quangduc.com/Danhnhanvn/75subadieukhong01.html#PH%E1%BA%A6N%20M%E1%BB%98T
Sunday, May 1, 2011
Our Century's Problems
Twenty-first-century inhabitants of the planet earth are facing some critical problems, which, if not solved collectively and as soon as possible, may result in the destruction of life and "civilization" within some decades or even sooner.
First, human population is increasing while natural resources are running out on earth. In many parts of the world, especially in Africa and Asia, poor people lack drinkable water, clean air, safe foods, and arable land to sustain their daily life. They have to sell their bodies or body organs, their own little children, and old parents in exchange for basic needs for food, water, and a shelter.
Second, conflicts over the use and misuse of the remaining natural resources on earth arise between countries which used to be good neighbors sharing the same natural resources such as rivers, lakes, some parts of a sea, or mountains.
Third, within a country the gap between the rich and the ruler versus the poor and the ruled is growing so fast and so unimaginably wide that it causes protests and uprisings which lead to political and economic turmoils.
Fourth, conflicts between groups from various social, political, and cultural backgrounds, and differences in race, religion, sexual orientation have become more and more intense as the pie is getting smaller and smaller.
Fifth, climate change and the dwindling of habitable land cause huge migration waves from one country to another. These worsen the host country's internal problems and turmoils, and intensify the conflicts between groups sharing the same limited resources.
How can these problems be solved?
According to Buddhism, such problems arise because of greed, hatred, and ignorance, but they can be solved by and only by:
1. Non-violent methods or measures, and through education,
2. Everybody's efforts, collectively,
3. Everybody's spiritual transformation, through the cultivation of the right view (with wisdom, one sees the reality as it is with its laws in action. The laws are interconnectedness, and interdependence, and causality), and through love, compassion, and tolerance.
First, human population is increasing while natural resources are running out on earth. In many parts of the world, especially in Africa and Asia, poor people lack drinkable water, clean air, safe foods, and arable land to sustain their daily life. They have to sell their bodies or body organs, their own little children, and old parents in exchange for basic needs for food, water, and a shelter.
Second, conflicts over the use and misuse of the remaining natural resources on earth arise between countries which used to be good neighbors sharing the same natural resources such as rivers, lakes, some parts of a sea, or mountains.
Third, within a country the gap between the rich and the ruler versus the poor and the ruled is growing so fast and so unimaginably wide that it causes protests and uprisings which lead to political and economic turmoils.
Fourth, conflicts between groups from various social, political, and cultural backgrounds, and differences in race, religion, sexual orientation have become more and more intense as the pie is getting smaller and smaller.
Fifth, climate change and the dwindling of habitable land cause huge migration waves from one country to another. These worsen the host country's internal problems and turmoils, and intensify the conflicts between groups sharing the same limited resources.
How can these problems be solved?
According to Buddhism, such problems arise because of greed, hatred, and ignorance, but they can be solved by and only by:
1. Non-violent methods or measures, and through education,
2. Everybody's efforts, collectively,
3. Everybody's spiritual transformation, through the cultivation of the right view (with wisdom, one sees the reality as it is with its laws in action. The laws are interconnectedness, and interdependence, and causality), and through love, compassion, and tolerance.
Leadership
We usually think about leaders in political and business contexts. There are good and bad leaders in various settings and situations. Leadership in this discussion is used in a general meaning; thus, leaders can be the head of a family, a class president, an organizer of a community project or activity, a principal investigator in a research, or the director of any social, political, religious agency, and the prime minister or president of a country.
There are some characteristics which good leaders usually have in common:
1.They are usually good role models. Therefore, they can influence others with their words and actions, so that they gain others' support, or easily mobilize many people to serve their goals or some common cause.
2.They know how to understand(read the mind of) the people they are dealing with, and they know how to delegate responsibility to the right person.
3. They have a good and clear vision, and their flexibility is strategic, not opportunistic. They see the big picture, and are good at planning.
4. They have a very strong commitment to the goal they pursue, which reflects their strong will or determination. They are very persistent in hardship and adversities.
5. They follow up their plans so carefully and thoroughly that others may think that they are detailed oriented, or have a micro-management style.
6. They never stop learning, but always try to update their knowledge in various ways.
7. They are good listeners, keen observers, and firm executors.
For more information, please go to:
http://www.what-are-good-leadership-skills.com/about.html
http://www.what-are-good-leadership-skills.com/must-read-books-on-leadership.html
http://www.what-are-good-leadership-skills.com/example-leadership-skills.html
http://www.what-are-good-leadership-skills.com/links-and-resources.htmls
There are some characteristics which good leaders usually have in common:
1.They are usually good role models. Therefore, they can influence others with their words and actions, so that they gain others' support, or easily mobilize many people to serve their goals or some common cause.
2.They know how to understand(read the mind of) the people they are dealing with, and they know how to delegate responsibility to the right person.
3. They have a good and clear vision, and their flexibility is strategic, not opportunistic. They see the big picture, and are good at planning.
4. They have a very strong commitment to the goal they pursue, which reflects their strong will or determination. They are very persistent in hardship and adversities.
5. They follow up their plans so carefully and thoroughly that others may think that they are detailed oriented, or have a micro-management style.
6. They never stop learning, but always try to update their knowledge in various ways.
7. They are good listeners, keen observers, and firm executors.
For more information, please go to:
http://www.what-are-good-leadership-skills.com/about.html
http://www.what-are-good-leadership-skills.com/must-read-books-on-leadership.html
http://www.what-are-good-leadership-skills.com/example-leadership-skills.html
http://www.what-are-good-leadership-skills.com/links-and-resources.htmls
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